2. Albeit the Lords servants may for a time in some cases withdraw themselves from danger Yet when God calls them to appeare they should do it without shrinking though the danger continue for when his time was full come he also went up unto the feast though the malice of the Jewes was not yet abated 3. The cruelty and ingratitude of a people will not hold Christ away where he hath any good to do for he went up again to Jerusalem however they stood affected to him 4. Courage in following of a calling should not be looked on as inconsistent with prudence and with the carriage of our selves in a secret or open way as may most contribute for the great work of our calling Therefore Christ went up not openly but as it were in secret whereby he not only sheweth that he subjected himselfe to this wary way that he might purchase unto us boldnesse before God But as in the former purpose we are taught how he sanctified slight and retirement in his own person and as afterward he leaveth us a pattern of undoubted boldnesse So here by carrying himselfe privatly till he come up and till the people be conveened and his enemies somewhat settled after they misse him at the beginning of the feast he would teach them that as faint-heartednesse is none of his lessons so neither is temerity and rashnesse approven by him And that great circumspection should be used in our engageing in trial and then it should be resolutely managed Ver. 11. Then the Jewes sought him at the feast and said Where is he 12. And there was much murmuring among the people concerning him for some said He is a good man others said Nay but he deceiveth the people 13. Howbeit no man spake openly of him for fear of the Jewes In these verses we have the first thing that occurred at the feast concerning him to wit the carriage and speeches of the Jewes and people either before he came or before he shewed himselfe And 1. It is said ver 11. That they made inquisition for him which may be taken as the multitudes fact who had heard of him or had heard him preach and seen his miracles who now misse him at the feast As in deed when Christs doctâ—ine and works are notable and famous many may talk of him and desire to see him who yet make but little use of him or them either But it seems rather to be meant of the wicked Jewes and their Rulers who sought to stay him And this appeares not only from their contemptible designation of him where is he but from their names the Jewes the men of Judea and chiefly the Rulers called often by that name not only because they were of Judea but because the guilt of their cruelty lay upon many of the Nation who joyned too much with them in it as well as themselves who are said to seek his life ver 1. and who are distinguished here from the people or multitude ver 12. And are cause of terrour to the people ver 13. 2. The people expresse their different thoughts of him some allowing him the charity of being a good man and others traducing him as a seducer ver 12. 3. The manner of the conference is secret by way of muttering and that for fear of the Jewes ver 13. which is to be understood chiefly of the better sort that they durst not speak openly of him yet it may be conceived also that they would have all to let it alone that so the matter might be buried From ver 11. Learn 1. It is one part of Christs and his followers trial and hard lot that their persecuters do labour to bear them down by putting contempts and affronts upon them before the world for so do they speak of him where is he with contempt and disdain 2. Albeit enemies seeme to think very contemptibly of Christ and his followers and of what they can do against them yet for all that they will not get the terrour of him put out of their hearts for albeit they seem to despise him yet they sought him to take him out of the way 3. Albeit Christ and his followers should carry themselves never so modestly yet persecuters will not let them alone and while they cease to be they will still be an eye sore to the world for albeit he had now stayed long away and had not troubled them and there was no appearance of his coming or being come as yet more then at the last passover Yet they are not at ease but sought him 4. Even publick solemnities of sacred worship will not mollifie nor direct persecuters from their bloody designes for then the Jewes sought him at the feast From ver 12. Learn 1. Men by their violence and cruelty thinking to suppresse Christ and his truth may readily thereby awaken people to think and say more of him for upon the back of their search it is subjoyned and there was much murmuring or secret whisperings the cause whereof is shewed ver 13. among the people concerning him pointing out as would appear that their narrow search for him put him in the peoples mindes and mouths And so not only Christ is spoken of when they were dumb and would have others silent but beyond their intentions they occasion this themselves 2. This peoples making Christ the subject of their conference even behind his back when yet all of them had little or no knowledge of him and many of them no love at all to him may shame them who should know more and who professe more love unto him and yet entertain but few thoughts of him and little conference concerning him 3. Christ and his truth are oft-times the subject of great contradiction in the world and do encounter with variety of tempers among men for so was it here some are bitter and others are more charitable 4. Not only open enemies do great wrong to Christ but even some seeming welwishers by their indifferent way of pleading for him and their shallow conceptions of him do prove themselves to be but small friends unto him for such were these here who pleaded only He is a good man 5. As it is a very great iniquity in men when they not only erre themselves from the truth but turne Seducers of others for here they object it as a justly odious crime he deceiveth the people So it is no strange thing to see men brand Christ and his friends with this infamous title of being deceivers and under this pretext to cry down all that can be alleadged in their defence for others said nay he is no good man but he deceiveth the people See 2 Cor. 6.8 From ver 13. Learn 1. It is the sad case and too often the condition of the visible Church to be so corrupt as truth dare not be avowed in it and the Teachers thereof become a terrour to all who would maintain sound doctrine for so was it here Howbeit whatever they whispered yet
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
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
King desires a clear confession thereof and Christ giveth him that good confession mentioned 1 Tim 6.13 Adding 1. That he came into the world to bear witnesse unto the truth where without distinguishing curiously betwixt his being born as being spoken in relation to his person or humane nature subsisting in it and his coming into the world in relation to his office seeing both may be looked on as one and the same we may look upon this either generally that his office at this time was in part to preach truth and avow it and to prove himselfe a King by making it successeful and to confirme it by his suffering Oâ— more particularly that he came into the world to beat witnesse to this truth that he was a King and so to publish that decree Psal 2.6 7. and avow it to the death 2. He addeth that every one that is of the truth heareth his voyce whereby he prevents an objection that might be moved against the truth of his doctrine and witnesse as being so ill entertained and cleareth that however few do receive it either his doctrine in general or this in particular that he is a King Yet this doth not make void the truth thereof seeing all who are of the truth or borne of God and begotten by the Word of truth and who love the truth and do not delight in lyes will hear him and embrace his doctrine and testimony Doct. 1. Sufferers may expect they will have to do with politick and quick sighted men who will sift all their discourses and draw out their minde concerning these things wherein they think they may have most advantage of them for so doth Pilate upon Christs former discourse urge him to speak it out Art thou a King then Yet not so much as appears from the sequel in that he troubled him not for it because of any fear he had of his Kingdome as to try if he would adhere to such a ridiculous-like profession which in his judgement might expose him to mockery and contempt 2. Truth ought to be stoutly maintained and avowed when we are called to it how absurd so ever it seem to be in it selfe and how unpleasant so ever it seem to be unto men for so doth Christ here answer Thou sayest that I am a King or it is so as thou sayest and thou tightly gatherest it from my words A stout confession as to the matter of it and yet modest as to the manner in that he doth it not vauntingly but simply thou sayest it and after cleareth that he did it out of conscience and duty to shew that courage and modesty must go together in owning of truth 3. Christ is indeed King of his Church And where he gathereth his Church there he sets up his Kingdome wherein his laws are to be obeyed and acknowledged by his subjects and which he will protect and defend in despite of all his enemies for this truth is clearly held out here for the Churches comfort thou sayest that I am a King 4. By persecution the Lord giveth occasion to his servants to publish truth and make it known to the greatest of men who possibly otherwise would never hear so much of it as is then spoken in their own audience for by Christs suffering Pilate cometh to hear his doctrine and that concerning his Kingdome And beside this also their very sufferings invite men to enquire after their doctrine for which they suffer which probably otherwise they had not taken notice of Phil. 1.12 13. 5. Every man is sent into the world and employed by God for some end and service which they should much minde and labour to be faithful in their employment and trust upon all hazards Therefore doth Christ as man and Mediatour look to the end for which he was born and the cause for which he came into the world which being to bear witnesse unto the truth therefore he will here avow it on all hazards even before Pilate 6. As it is the eminent imployment put upon all professours of Religion that they bear witnesse to the truth or give a testimony to the worth thereof Partly by their open avowing of it and suffering for it when they are called to it in times of hazard and partly in their ordinary carriage by publishing truth in their stations by subjecting their walking thoughts and reasonings to it and by magnifying the truth thereof in opposition to their tentations and discouragements which when men neglect they will never prove stout in suffering for it And particularly they are bound to bear witnesse unto the Kingdome of Christ So Christ himselfe is the great Captain of these witnesses He is the great preacher of truth whose powerful Scepter as a King is the Word of truth who stands for the maintenance of truth and particularly this truth that he is a King over his own Church to order the affairs thereof and who did seal this and the whole truths of God by his blood for he declareth this to be one of his great ends and works in the world to bear witnesse unto the truth as a pattern to all others in their stations and an encouragement to all who follow his pattern that they have such a Champion of truth who yet doth maintain it though he come no more into the world in person nor suffer any more 7. Albeit the most part of the world do little regard Christs doctrine yet it is the very truth and all the lovers and friends of truth will own it and who so do otherwise they bewray their own estrangement from truth and are indeed delighters in lyes for every one that is of the truth heareth my voyce Verse 38. Pilate saith unto him What is truth And when he had said this he went out again unto the Jewes and saith unto them I finde in him no fault at all In the last branch of this part of the chapter is recorded Pilates carriage and dealing with Christs accusers after his examination of him and that in two particulars The first whereof is that Pilate abruptly breaking off the Conference with Christ disdainfully enquiring what truth is he goeth forth to the Jews and absolveth Christ declaring that he judged him innocent Whence learn 1. Christ and his followers may seem oft-times great fooles in their sufferings as suffering for things of no moment in the esteem of men who as the Lord oft-times draweth the controversie for which the godly suffer to a very small haire and point of truth so they account it great folly for men to suffer for any divine truth for so much doth Pilates question What is truth import He propounds it not so much for satisfaction seeing he went out not waiting for an answer as testifying that he looked on truth and particularly that which Christ now avowed as a very trivial thing for him to hazard so much upon 2. Mens own wit and knowledge is so great an idol to them that they can hardly endure to
histories record he went to Asia the lesser where he did propagate the Kingdome of Christ not onely by preaching unto them but by writing at the direction of the Holy Ghost to the edification of the whole Church as appeareth by his Epistles the Revelation and this Gospel whereof he declareth he was the Penman John 21.20 24. His scope in this Narration of the History of Christ is to prove that Christ-man is also the very Son of God and to clear up the way of salvation through faith in his Name as he declareth Chap. 20. 31. And more particularly the time and occasion of his writing of it as is recorded in Ecclesiastical history was That during the time of his exile in Pathmos where he wrote the Revelation the Churches in Asia were infested with many seducers publishing their pernicious errors as may be gathered also from his Epistles to the seven Churches there Rev. 2. and 3. and namely with Ebion and Cerinthus who denied the divinity of Christ Therefore after his return and so long after all the rest of the Apostles were dead he is set on work by Christ to write this Gospel and adde this witnesse to the other three to make up a most perfect narration for the use of the Church in all ages Wherin he doth in a very sublime way describe and assert the person natures and offices of Jesus Christ against all the errors of that time or which might afterward trouble the Church and as the beloved Disciple that had lien in his Masters bosome he soareth very high in speaking of the great mystery of godlinesse In his narration he doth not insist to repeat what had been sufficiently recorded by the other Evangelists but pitcheth chiefly upon some noted and special actions of Christ adding thereto divers of his excellent Sermons upon the chief points of Christian Religion together with his solemn Prayer before his passion which in the Lords holy and wise providence had been reserved for such a time and such a Penman and wherein the deepest mysteries of saith and the rich treasures of the godlies comfort are clearly and satisfactorily pointed out The parts of this History are 1. A descrition of Christ to ver 37. of Chap. 1. 2. A narration of the execution of his offices in his doctrine and actions during the time of his life and ministry to Chap. 18. 3. The history of his death and sufferings Chap 18. and 19. 4. The history of his resurrection with some passages confirming the same Chap. 20. 21. CHAP. I. IN this Chapter first John describeth Christ the subject of the Gospel pointing out his divinity and his manifestation of himself to the world before and by his incarnation to v. 15. Next he confirmeth this doctrine from sundry testimonies of John the Baptist concerning Christ to v 37. Lastly He relateth the calling of five disciples to the end of the Chapter Verse 1. IN the beginning was the Word and the Word was with God and the Word was God In the first part of the Chapter John asserteth the divinity of christ v. 1 2. and confirmeth his assertion and proveth his subsistence and manifestation of himself to the world before his incarnation v. 3 4 5. Then to make way for the doctrine of his manifestation in the flesh he begins with the sending of John the Baptist his forerunner v. 6.7 By occasion of whom he describeth yet more of Christ his excellency and dignity in his manifestations and offices to v. 14. And in the last place he describeth his incarnation and proveth that he became God and man in one person ver 14. In this verse the Godhead of Christ is asserted and confirmed from his eternity from his coexistence and society with the Father and by expreâ—s assertion declaring him to be true God one in essence with the Father and the holy Ghost Doctr. 1. Christ is called the Word both here and ver 14. and 1 John 1.1 and 5.7 Rev. 19.13 and elsewhere not only because he is the chief subject of the written Word or Scripture being the promise made and often repeated in the Old Testament He in whom all the promises are Yea and Amen the substance and truth of all the Law-types and shadowes the end of the Law and kernel of the Gospel But further because as a word is a mean of revealing a mans mind to others so Christ hath revealed the Father in his own person being the brightnsse of his glory and the expresse image of his person Heb. 1.3 so that God is to be taken up and is savingly known onely as he hath revealed himself in Christ And in his office as he is the wisdome of the Father Prov. 8.12 22 23. and knoweth all the Fathers secrets so he is the Word of the Father as declaring him his minde and will to the Church in all ages Matth. 11.27 John 1 18. 2. As Christ in his person natures and offices is the great Theame of the Gospel and ought to be the matter of our studie so particularly it is needful that beleevers do know and take him up as God Not onely that they may avoid errours concerning his person but That they may see how little need he had of the son of men whom yet he came to seek and save for their own good not to receive from them but to give unto them That their faith may be led through the vaile of his flesh to this rock of his God head where it will get sure sooting in his essence and attributes against all assaults That the ignominy of his Crosse may not obscure his glory but they may have high and honourable thoughts of their humbled Lord in his lowest estate That they may see the infinite worth that is in his sufferings to satisfie justice and to expiate sin considering the dignity of his person And That this may teach them rightly to receive his doctrine and not to be ashamed of his truth and the profession of his Name or to suffer for him who is so excellent a Lord for these among other reasons doth John begin this Gospel with so sublime a description of the Godhead of Christ 3 The Godhead of Christ doth appear in his being eternal and that he had his proper and perfect subsistence not onely before his incarnation but before the first point of time wherein God began to create all things for In the beginning was the Word He doth not say as Moses Gen. 1.1 whom he imitates in this beginning of his Gospel In the beginning God created the Word but in the beginning when all things created got a begining the Word was and did actually subsist He thus describeth his eternity that he was in the begining because there is nothing before the first period of times beginning but eternity and because our shallow conceptions can follow eternity no farther but onely over the border of time 4. Christ as God is a person distinct from the Father yet undivided
and unseparable from the Father in his essence with whom he eternally coexists and this is another evidence of his Godhead for the Word was with God where the word in the Original rendered God with the Article is taken personally for the Father as is also cleared 1 John 1.2 signifying that he is one person and the Father another with whom he was As also that notwithstanding the distinction of the Persons yet he is inseparably with the Father in the same essence and nature being in as well as with the Father and the Father in him John 14.10 11. and eternally with him so that the Father is never without him John 17 5. 5. However men may take liberty to carp at these proofs of Christs Godhead alleadging from his incarnation that he was but man or that there being but one God the simplicity of the Divine essence cannot admit of plurality of persons or that Christ in the exercise of the Mediatory office declareth that his Father is greater then he or whatsoever else unstable and deluded men may pretend Yet the Holy Ghost puts the Godhead of Christ his equality and unity in essence with the Father out of all controversie would have it out of doubt in the hearts of believers and all their reasonings in this supernatural mystery subjected to the revealed Word which saith and the Word was God Where the Greek word signifying God without the Article is taken essentially for the Divine nature signifying that as the Son is a distinct person from the Father so he is one God with him in the same indivisible nature and essence communicate unto him from the Father and with him to the holy Spirit so that their name nature properties glorie and working are one Ver. 2. The same was in the beginning with God John doth here repeat and conjoyne the two first assertions concerning the eternity and coexistence of the Son with the Father which is no idle repetition but teacheth 1. How little able we are to comprehend this great mystery which we can but take in by little and little and must put that together as children do letters syllables and words till we attaine a more full understanding thereof for our comfort and salvation Therefore doth John repeat and conjoyne these two parts of the description 2. The knowledge of Christ as God is a truth to be much and often inculcate upon believers and which they ought to study again and again and dwell upon as having more in it then will be seene at first view and when they have found most in it yet there is infinitely more to be found in that inexhaustible fountain for so much also doth this repetition teach 3. It is but a robbing of Christ of his glory to attribute unto him the name of God under any notion or acknowledge any glory to belong unto him unlesse his subsistence from all eternity and his eternal Godhead one in essence with and a distinct person from the Father be acknowledged for John repeats and conjoynes his eternity with the other The same was in the beginning with God to shew that this assertion of his eternity is to be joyned with all the rest and that from all eternity he was God with the Father one in essence and a distinct person 4. Christ who is God over all blessed for ever Amen was in himself perfectly blessed and infinitely happy and glorious from all eternity with his Father before the world was made Which he needed not to make but onely it pleased him so to do that he might let his glory shine therein and communicate of his fulnesse thereunto and especially to the children of men for so much also doth this assertion that he was in the beginning with God before he made all things ver 3. import as is also expounded Prov. 8. from v. 22. to 32. 5. The eternity of the Son of God is a subject worthy of serious meditation to believers that so they may read all that tender-heartedness these bowels of compassion that mercifulnesse and sympathy which is in him to be not a mans onely and in our kinsman but in him who is also the eternal God whose thoughts and purposes are eternal and immutable like himself so much also may this repeated assertion teach us The same was in the beginning by repeating whereof he puts us in minde to study it often that we may reap more and more of the comforts thereof 6. The Sons coexistence with the Father is also a matter seriously to be considered by beleevers wherein they may see the deep wisdome and rich love of God who hath found a way of reconciliation of lost man by the same in nature and essence who is the party offended and that the unity of the Divine essence and the distinction of persons should contribute to make the redemption and reconciliation of lost man effectual by him Wherein also believers who have fled to Christ for refuge may not onely finde him to be true God able to supply all wants and to save to the uttermost but may also finde the Father in the Mediatour as being one in essence with him 2 Cor. 5.19 and so what he willeth the Father also willeth This also the repetition of his being with God may teach us and that we should study it till we draw these or the like encouragements from it ver 3. Ver. 3. All things were made by him and without him was not any thing made that was made John having asserted the Godhead of Christ as coeternal coessential with the Father he proceeds to prove the same yet farther by effects of his Divine attributes manifested in time wherby he proves his subsistence before his incarnation from several steps of his manifestation of himself to the world from the beginning thereof The first step of this manifestation and proof of his Godhead was in the creation of all things at the beginning which is so universally ascribed unto Christ as nothing created is excepted from being his handy-work Doctrine 1. The world and all things therein are not eternal but had a beginning and were made by God for this truth which is undeniable to right reason is here made clear by revelation all things were made 2. Creation is an act of Divine power and it is a proof of Christs Godhead that he is the Creator of all things visible and invisible and that all the creatures owe their very being to Christ the Son of God for All things were made by him Col. 1.16 Heb. 1.2 They were made by him as working from the Father the Father creating by him the order of working following the order of subsistence of the Divine persons 3. Christ is clearly excluded from being of the number of creatures in that he is not an instrument but a co-worker with the Father and Spirit in the work of creation and that not of some creatures onely but of all things that have a being by creation So much doth Johns
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
taught in that the Word was made or became flesh that is being God from all eternity and remaining so still he became also man in respect of the unity of the person and yet the Word and flesh remain distinct still in their own natures and properties though the properties of either nature be ascribed to the whole person with relation to that nature to which they do belong and both concurre in the operations required in execution of the office of Mediator And by reason of this union he is a fit Mediator betwixt God and man his sufferings are of infinite worth being the sufferings of one who is God Act. 20.28 And is able not onely to suffer but to carry through the work to apply his own purchase and repair all our losses 6. As the ingratitude of the world did not hinder the Son of God to come into the world and to take on our nature so it pleased him in our nature to live in the world for a space That so he might prove the truth of his humanity to these who conversed with him That he might sanctifie the earth by his residence upon it as a place of his peoples pilgrimage that he might in his owne person who was greater then Moses abrogate the ceremonies of Moses and That he might perfect the work of mans redemption appointed to him of the Father Wherein his great love appeared that no provocation no contradiction of sinners did prevaile with him to leave the earth till he had perfected his work for the Word was made flesh and dwelt among us saith John in name of all the Apostles 7. The Son of God his incarnation and dwelling in our nature is the substance of the type of the ancient Tabernacle in the Church of Israel His humane nature and flesh is that true Tabernacle wherein he dwelt Heb. 8.2 and 9.11 The glory of his Godhead did fill this Tabernacle and shine forth in view of his disciples as after followeth as the glory of the Lord filled that Tabernacle Exod 40.34 35. And the Son of God thus incarnate is the trysting place wherein sinners may draw neer unto and meet with God as of old they sought him in the Tabernacle Therefore it is said in the Original He or the Word dwelt as in a tent or Tabernacle among us 8. Christ our Lord during his abode in the world was content to submit to a meane and pilgrims life That through his poverty many might become rich That he might sanctifie a poor condition of life to his followers and That he might assure us of his being a fellow-feeling High-Priest having been in his own person partaker of our miseries for so much also is imported in that he dwelt as in a tent or Tabernacle which is the habitation of pilgrims among us And to this also doth the type of the ancient Tabernacle agree which was ambulatory and fitted to their wandring condition Though Christ also be the substance of the type of the fixed Temple John 2.21 9. Christ also came into the world and dwelt in it to undertake a warfare and did undertake Devils men death and all that had any thing to say against his people and did overcome them that so his people might have to do with vanquished enemies and might go to him in need as to one who had experience of hard conflicts and exercise in his own person for so much further doth his dwelling as in a tent which is a military habitation import 10. Christ in his abasement and sufferings did not cease to be the same glorious and excellent Lord still and this his glorious excellency and Godhead did shine through the veile of his flesh and in his low condition and was seene by all them who got anointed eyes and seriously considered it for saith John in name of the Apostles and believers we saw or did contemplate and seriously view till we discerned his glory His starres appearing while he was lying in a manger the Angels proclaiming his birth to the shepheards his disputing with the Doctors when he was young the glorious appearances at his Baptisme and transfiguration yea the whole course of his doctrine miracles and sufferings ascension and pouring out of the Holy Ghost afterward did abundantly evince this And by this we are taught not to judge of him nor of his members according to outward appearance 11. Christ as God comes of the Father by way of inexpressible generation proper to himself onely as being an eternal generation by communication of the same essence and properties And a generation wherein the Father is not before the Son but both alike eternal And this his glory did shine forth in his lowest condition for his glory was the glory as of the onely begotten of the Father that is such glory as was sutable and becoming Gods onely begotten Son for as here is not a note of similitude or likenesse as when we say of a beggar he goeth as or like a King but a note of sutablenesse as when we say of a King he goeth as or as becometh a King And by this Christ is commended to his people as he who should be onely and chief in their hearts 12. Albeit Christ conversed in the world in a poor and meane condition yet his furniture for the worlds behoof was rich And particularly there was in him grace or the free favour of God as a remedy for that wrath which the Law revealeth because of sin and the gifts of grace to cure and remove sin In him did the fulnesse of the Godhead dwell bodily and on him as man was the spirit poured forth above measure and he had fulnesse of this grace to supply all his peoples wants to make up the greatnesse of their misery and to overcome even their abuse of grace for he dwelt among us full of grace as the construction in the Original conjoyneth them 13. Christ also came into the world fraught with truth and fulnesse of truth being as God truth it self and as man full of truth by vertue of the personal union having treasures of knowledge for all our ignorance and errours the truth of all the shadows of the Law and what was foretold of him by word or signes being found in him and all that is in him and said of him being true and solid and such as will not disappoint us whereas other things without him prove but shadows for he dwelt among us full of truth Ver. 15. John bare witnesse of him and cried saying This was he of whom I spake He that cometh after me is preferred before me for he was before me IN the second part of the Chapter John confirmeth this his doctrine concerning Christ from four testimonies of John the Baptist given after the Baptisme of Christ ver 37. The first from this ver to ver 14. The second from ver 19. to ver 29. The third from ver 29. to ver 35. The fourth ver 35 36. In the first testimony
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
he explain who are haters neither cometh to the light left his deeds should be reproved 6. A mark of a man who hath embraced Christ in the Gospel is not sinlesnesse but a studie and endeavour to do what is commanded in the Word of truth and to do it in truth and sincerity for he doth truth 7. As the godly man must have been at the light before he can do the truth so this light maketh him jealous and suspicious of himselfe as knowing that Satan and a deceitful heart may out-wit him and therefore he loveth self searching and examination well whereby he may know himself for this is his character He cometh to the light that his deeds may be made manifest not so much to others as to himselfe 8. The godly mans jealousie of himself will not be satisfied in comparing himself with others or the fashions of the world or with the external duties required in the law or in judging of himself as self-love would prescribe but it bringeth him to Gods ballance and the light of the Word as his Judge for he cometh to the light c. 9. The matter wherein a godly man puts himself to trial are his particular actions and that daily and not now and then only for he cometh that his deeds may be made manifest 10. That which the sincere man trieth in his way and which only quieteth his conscience about them is when he findeth them agreeable to Gods direction whatever others think of them and tending to his glory when he findeth they are done by him whose person is in God by reconciliation and who hath his strength in God by dwelling in him by faith for he trieth his works that they are wrought in God that is at the direction of God and by a person dwelling in God by reconciliation so empty in himself that he not only now and then employeth God but dwelleth in him for strength To live and walk in the Spirit is to be understood Gal 5.16 18 25. Verse 22. After these things came Jesus and his disciples into the land of Judea and there he tarried with them and baptized 23. And John also was baptizing in Aenon near to Salim because there was much water there and they came and were baptized 24. For John was not yet cast into prison Followeth in the second part of the chapter Johns last testimony given to Christ before his imprisonment three occasions wherof we have to v 27. The first more remote occasion is that Christ leaving the City Jerusalem came to the territory of Judea and baptized there by the Ministry of his disciples and that John being yet at liberty was busie baptizing also at the same time and having left Bethabara on the other side of Jordan was come to Aenon supposed to be in Manasseh or Galilee where Herod who beheaded him had power and baptizing there Their baptizing both at one time occasioned that emulation ver 25 26. which drew out the testimony Doct. 1. Christ was pleased to submit unto a tossed life and went from place to place according as he had to do or sinners to convert for after these things Jesus came from Jerusalem where he was ordinarily ill-welcomed into the land of Judea where he got work and had occasion to do good 2. It is the duty of Christs disciples to follow him whithersoever he goeth and however Christ may get many sleeces of followers yet it is only disciples that follow him in well and wo for therefore and not only because it was their particular calling is it marked that Jesus came with his disciples into the land of Judea 3. Christs own bodily presence being filled with the Spirit without measure for his peoples good did not take away the use of external Ordinances of Word and Sacraments as being the means in and by which he conveighs himself and his grace and fulnesse to his people for he tarried with them and baptized to wit by the Ministry of his disciples John 4.2 he used the same means that he appointed John to use that he might binde all to Ordinances 4. The Ordinances of Christ are as truly his Ordinances in the hands of weak men appointed thereunto as if he did administrate the same himself for so is here said of baptisme in particular He tarried and baptized when his disciples did administrate it The vertue of Ordinances doth not depend on the excellencie of the instruments 5. It is the duty of Ministers to continue their diligence whatever other means Christ use to further his own work and Gods raising up of clearer lights should not discourage faithful Ministers to go on in their duty for albeit Christ was now getting the name yet John was also baptizing 6. Whatever circumstantial difference there was betwixt Christs and Johns baptisme yet in substance they were the same pointing out and sealing up the same thing therefore they baptize together at one time and people go to both of them as to the same Ordinance 7. Under the Gospel the administration of Ordinances are not confined to any one place for John baptizeth in Aenon as well as in Bethabara with other water as well as Jordan and Christ is baptizing in another place 8. Ministers who are free ought to choose such places for to exercise their calling in where in wisdome they finde mainest circumstances concurre for furtherance of the work of God for he baptized in Aenon because there was much water there to baptize withal This doth not by any consequence give us to inferre that John did not sprinkle or poure water on these he baptized but that he dipped them for in these hot countreyes water being so scarce that oft-times it occasioned contention to get it for necessary uses as appeareth Gen. 26. Exod. 2. and elsewhere it needeth not seem strange that John was not permitted to make use of wells even for sprinkling the multitudes that came to him but behoved to go to rivers and brooks where the water was copious and common 9. Where God employeth his servants he will give them successe in some measure and albeit God raise up more shining lights yet the work of God in the hands of any faithful Ministers will not wear out of request among believers for when Christ is baptizing yet they came and were baptized by John 10. The most faithful of Gods servants may expect hard measure from the world for their pains and that they will do what they can to impede them in their work for it is here supposed that John was cast in prison though not yet 11. The servants of God are not upon feare of danger to lie by of their own accord but while they have liberty and opportunity of doing good they ought to use it well that it may further their account in a day of trial for it is a reason why John still baptized for he was not yet cast into prison Verse 25. Then there arose a question between some of Johns
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
ye will not beleeve 4. As it is good to come to Christ even with outward straits and troubles so Christ may see it fit to suspend intended help that he might do our souls good and wherever Christ giveth an outward favour in mercie he doth also some good to the soul with it As here in this example is to be seen Verse 49. The Nobleman saith unto him Sir come down ere my child die 50. Jesus saith unto him Go thy way thy sonne liveth And the man beleeved the word that Jesus had spoken unto him and he went his way The Nobleman is so pressed with the present trouble as he little heeds what Christ said and therefore repeats and reneweth his suit with more haste and diffidence then before and this is yet another occasion and antecedent of the miracle yet Christ granteth his request intimating that the miracle was already wrought though not in his way yet in a better and withal he cureth his unbelief making him to go his way at his command leaning to his word Whence learn 1. Such is mans weaknesse and frailty that distractions with grief or fear will draw his minde from heeding instructions from Christ and outward vexations will draw the minde from the thoughts he should have about spiritual and better things for he is so taken up with his childes case that he took little notice of what Christ said only he is so far humbled and pressed with need as not to startle at a rough answer 2. Where there is pressing need and any spark of faith it maketh a Supplicant importunate and that he will not give over meet with what he will therefore doth he renew and presse his suit again Sir come down c. 3. Weaknesse in faith expresseth it selfe in much haste under pressing needs so much doth his supplication import Sir Come down ere my childe die 4. Unbelief or weakness of faith hath moe base thoughts of Christ then are seen at first and the more it be exercised it will appear the more for in his second request he not only a stricts Christs vertue to his bodily presence but limits his power further as if he could do nothing though present if his son were once dead Sir saith he come down and that ere my son die both of which were a fault either to limit him to a way of working or to limit his power as if any thing were too hard for him 5. Such is Christs tendernesse and mercy that when he hath reproved our faults and we have come ill speed in amending them yet he will not leave us so but will respect great need and weak faith more then much unbelief and ill deserving so much appeareth in his granting this mans suit 6. As Christ may be answering the maine of his peoples desire when they get not satisfaction in every particular circumstance and as Christ will not be prescribed unto or limited in the way of his working so his refusal to satisfie his people in their way is in mercy and because he purposeth to do better so appeareth here the best this man could devise was that at Christs coming to Capernaum his son should recover but Christ doth better then so and sheweth it is done already Go thy way thy son liveth or is well 7. Christ hath absolute power of sickness and health of life and death and with one word can chase away a deadly disease at never so great a distance so much doth he teach this Nobleman here that being at Cana he could chase away sicknesse at Capernaum thy son liveth 8. Christ can do a weak believer a good turne and with that amend his faults also and make his former reproofes to work for now this man believed the word that Jesus had spoken to him and at his command went his way not doubting but all would be well Verse 51. And as he was now going down his servants met him and told him saying Thy sonne liveth 52. Then enquired he of them the houre when he began to amend and they said unto him Yesterday at the seventh houre the fever left him 53. So the father knew that it was at the same houre in the which Jesus said unto him Thy sonne liveth and himself beleeved and his whole house Followeth the manifestation of this miracle which is declared to be wrought in the former verse and the effects of it The servants meeting this Nobleman with the good newes of his sons recovery he findes after a diligent enquiry that the time of it trysted with the time that Christ spake to him whereby he is confirmed in faith and his family drawn in to God with him Whence learn 1. It is the duty of servants not only to be faithful in their Masters affaires but to be affected with them and to sympathize with their condition whether it be sad or joyful so much appeareth in the practice of these servants who met their Master with the good newes 2. Good newes will sooner or later meet the man who beleeveth and resteth on Gods Word for so much doth this Nobleman finde in experience 3. As a beleever is bound to observe all the circumstances of Christs working that may confirm â—iâ—h so experience and observation will prove the truth of what he believeth and will speak in the same termes with the promise for this findes not only that true which Christ had said but trying it to the uttermost he findes the miracle to have been wrought that same time that Christ spake 4. Much advantage may be reaped by mens communicating their knowledge experience and observations one with another wherby they may help each other to a more full acknowledgement of Christ for the servants they knew the childes recovery and the time of it the Master knew the word Christ had spoken and the time of it and these being put together they mutually draw other to know Christ and his power and good-will 5. Temporal favours are then indeed blessed when the experience of Gods goodnesse in them advanceth our soules good and is a mean either to beget or advance our faith in Christ for so is it here he beleeved or was confirmed in what was begun before 6. As Christ brings salvation to the house he cometh unto and may do good to the soules of many by one work so where a Master of a family is brought to Christ it giveth good ground of hope that others of the family will do well and however what experience any one of a family getteth of Christ all the family are bound to make use of it all this may be gathered from this that himself beleeved and all his house Verse 54. This is again the second miracle that Jesus did when he was come out of Judea into Galilee John concludeth this History with a remark that this miracle was the second which he wrought in Galilee the first being done in the same place ch 2. and that he did it after he came from Judea
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
him to finish 6. Christ is faithful in his trust and what is committed to him he doth for saith he the works which the Father hath given me to finish are the same works that I do 7. As Christs works do prove his excellency in himselfe so also do they commend him to his people as being sent out of the Fathers love for their good an alsufficient and omnipotent Mediatour able to effectuate all his purposes and worthy to be rested on by them for saith he they beare witnesse of me that the Father hath sent me Verse 37. And the Father himselfe which hath sent me hath borne witnesse of me Ye have neither heard his voice at any time nor seen his shape 38. And ye have not his word abiding in you for whom he hath sent him ye beleeve not The third particular testimony is that of the Father which is neither to be understood of that in the Scriptures of which verse 39. nor yet of any internal revelation of Christ as Matth. 16.17 But of his immediate testimony to Christ that as he had described him of old to be such a one as he was found Isa 42.1 2 c. and chap. 53. Zech. 9.9 c. and elsewhere so he had given him an immediate testimony at his Baptisme Matth. 3.17 as afterward in his transfiguration Matth. 17.5 of which 2 Pet. 1.17 That which is subjoyned in the end of verse 37. may be looked on as pointing at the unusualnesse of such a manifestation of God they never having heard a voice from heaven in their time nor seene any visible signe not to represent Gods essence but to assure them of his presence but when God owned Christ by a voice from heaven and when the likenesse of a Dâ—ve was the signe of the spirits coming on him and therefore this testimony was the more to be regarded But the following verse and Christs way of subjoyning reproofs to his testimonies leads us rather to understand it as a reproof of their ignorance of the Father of whom they glorified so much For whereas they were much puffed up and might readily oppose this unto that immediate testimony given unto Christ that they were the people whose fathers had heard the voice of God Exod. 20.18 19 22. Deut. 4.12 and with whose Prophet Moses God had spoken familiarly and given him a very neare manifestation of himself Num. 12.8 not in a bodily way Deut. 4.12 but spiritual and intellectual of his back-parts Exod. 34.6 Christ sheweth them that all this was nothing to them they neither had nor looked like any such manifestations but were deaf and blinde to them verse 37. And whereas they might object that though such manifestations were gone yet they had the Word which was delivered by the Ministry of Moses to their fathers and in them to their successors and children Christ answers that it had not its due place with them since they beleeved not in him verse 38. Doctrine 1. God is so faithful to them whom he employes in his work that they shall not want his testimony and approbation to beare them out against all opposition and contradiction of men Of this his carriage toward his Sonne is a special instance and a pledge to his own of what they may expect in their own measure the Father which hath sent me hath borne witnesse of me 2. The Fathers immediate testimony of Christ is especially to be taken notice of as being a witnesse above all doubt 1 John 5.9 10. and shewing that Christ is famous and excellent in heaven whatever esteeme men have of him on earth Therefore that the Father himself hath borne witnesse of him is superadded as greater then the testimony of his works which yet was a greater witnesse then that of John verse 36. And indeed the presence of the glorious Trinity made that witnesse most solemne and the opening of heaven shewed that through him heaven was propitious to sinners on earth 3. Men may be ready to delude themselves because of great things of God manifested to the Church and Nation whereof they are and to their progenitors who yet themselves come farre short and are nothing like these things for so did the Jewes upon what Moses and their fathers had found when yet saith he ye have neither heard his voice at any time not seen his shape that is not onely had they none of these extraordinary manifestations which are not usual in declining times but they had not knowledge of God like to that which may be attained which is a clear solid and satisfactory knowledge of God as of one whom we know by seeing and hearing This they wanted and so proved that they were not Moses disciples nor looked like that people whose progenitors had seene so much of God 4. The Word of God is sufficiently able to compense and make up the want of any extraordinary manifestation for so is implyed here in that which Christ meets with that they had the Word from their progenitors to make up the want of those manifestations Which Christ doth not refute seeing the Word is the ordinary and sure way for attaining the knowledge of God See 2 Pet. 1.17 18 19. 5. It is not enough to prove men to be in a good estate that they have the Word unlesse by faith it get accesse into the heart and it be fastened and kept there as a treasure and as seed to bring forth fruit And this may be wanting in them who pretend to much estimation of the Word for so saith Christ unto the Jewes ye have not his Word abiding in you it must be an engraffed Word where it doth any good James 1.21 6. Where Christ is not beleeved in and received as sent of the Father there the Word is not rooted nor is there any saving knowledge of it And particularly the Jewes who did not or yet do not receive Christ now exhibited under the New Testament nor are led by the Old Testament to him they have not one word savingly of it for this is the reason of the former chalenge for whom he hath sent him ye believe not Verse 39. Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me The fourth particular witnesse is that of the Scriptures which by occasion of the former chalenge he exhorts them to search into as being high in their estimation and that deservedly and as bearing witnesse unto him Whence learn 1. The Lord in deep wisdome and love hath prevented all occasion of delusion and hath made his peoples way clear and sure by setting down his minde in holy Writ which is his infallible Word and the rule for finding out truth and deciding all controversies in Religion Therefore doth Christ remit them to the Scriptures or written word as to Gods rule in this controversie 2. The way of salvation and all things needful for attaining there of are fully revealed in Scripture and was held forth
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
getting life in him for to such is the promise againe repeated 4. Men should also study that this offer of life is indefinite and it will be undoubtedly granted to all who shall or will beleeve for it is indefinite he that beleeveth be what he will or be they never so many 5. It is also to be seriously studied that beleevers have eternal life in some respects even here to wit in Christ and by faith in the earnest penny and first fruits for he that beleeveth hath everlasting life Doctrine 4. The confirmation of this doctrine by a double asseveration teacheth 1. Men are by nature so addicted to the covenant of works and so loath to be stripped of their own worth and righteousnesse that they are hardly perswaded that faith in Christ is the way to life and very unwilling to embrace and rest in it for this asseveration imports that there is a controversie in this matter 2. Corrupt reason will never end this controversie but we must take us to Christs word alone to satisfie us Therefore he useth no dispute but asserteth it on his truth and word 3. This truth however controverted is most certain and without all controversie for it is verily verily true 4. It is most needful and profitable that sinners beleeve and close with this truth and make use of it Therefore doth he inculcate and assert it 5. Christ alloweth such as beleeve in him to be very confident and perswaded of his accepting of them and of their eternal happinesse Therefore doth he strongly assert that verily verily they have everlasting life Verse 48. I am the bread of life Next Christ repeats his former doctrine and confirmes the former assertion by shewing that he is the bread of life See ver 35. Doctrine 1. Men by nature are soul-starved pineing away under the want of souls food and not only so but they are so dead that they know or feele it not for that he is the bread of life imports not only this their pineing condition but their being dead under it Otherwise if they truely felt it it were a signe of a good condition to be sensible of their worst estate 2. Christ is unto the needy soul all that it can need He is by way of excellency the food of souls which quickens them when they are dead and refresheth them and preserveth the life which he giveth for saith he I am that bread of life 3. This excellent vertue in Christ to give and preserve life is ground of confidence to a beleever that by closing with him he shall have everlasting life Therefore is this subjoyned as a confirmation of the former assertion in ver 47. Verse 49. Your fathers did eat Manna in the wildernesse and are dead 50. This is the bread which cometh down from heaven that a man may eat thereof and not die Thirdly Christ illustrates this quickening vertue of this bread by comparing it again with Manna which was but weak and could not preserve their fathers from death ver 49. whereas this bread which came down from heaven doth deliver and preserve them from death who eat of it ver 50. This that is said of Manna that the fathers who eat thereof are dead may be understood two wayes and in both respects the opposition will stand firme betwixt it and this bread 1. That though Manna was excellent and pure food yet it could not so much as save their fathers from bodily death but this saves the soul from spiritual death is a remedy against bodily death and a preservative both of soul and body against everlasting death 2. That though their fathers did eat Manna as it was spiritual meat 1 Cor. 10.3 and a Sacrament pointing out Christ yet many of them perished eternally but the partaker of this bread is sure of everlasting life Doctrine 1. A special way to finde out the excellency of Christ is to compare him with what seems to have any excellency in it and then 〈◊〉 how far he out-shines 〈◊〉 for to this end is he again compared with Manna See Phil. 3.7 2. Whatever it be that would came in compeâ—â—â—â— with Christ in the matter of worth is not only infinitely inferiour to him but should be â—losed as a thing of naught Therefore albeit Manna in it selfe was an excellent gift of God yet when they doâ—â—ed so much upon it Christ findes it necessary to vilifie iâ— thus 3. It may lessen our estimation of any outward thing when we consider that it cannot so much as perpetuate it selfe with us or us with it and far more that it cannot prove a remedy against perdition for thus doth he abase Manna your fathers did eat Manna in the wildernesse and are dead 4. Unbeleevers do partake only of the outward part of the Sacraments and that is so far from saving them that their abuse thereof tends to their perdition for thus also did they eat Manna as it was a Sacrament and are dead 5. It doth set forth the excellency of our true spiritual food that it cometh down from heaven far above the clouds whence Manna came and so is divine food proclaiming Gods love and condescendence to lost man for This is the bread which cometh down from heaven 6. Christs coming down from heaven and offering himselfe in the Gospel is a sufficient invitation and ground for hungry sinners to come and feed upon him for it cometh down from heaven that a man may eat thereof 7. Christ is such spiritual food as will prove a remedy and preservative against death both spiritual and eternal and so swalloweth up any bitternesse that is in bodily death for this bread cometh from heaven that a man may eat thereof and not die Verse 51. I am the living bread which came down from heaven If any man eat of this bread he shall live for ever and the bread that I will give is my flesh which I will give for the life of the world In this verse 1. Christ goeth on to shew the excellency of this bread which he had commended above Manna And speaking of himself in the first person whereas verse 50. he had spoken of himself under the name of bread in the third person he declareth that he is that living bread the partaker whereof shall live eternally in blisse with him 2. He brings out yet more of his minde concerning this true food by shewing in what respect he is this food to wit by reason of his incarnation and taking on our flesh or nature and by his giving of this a ransome for sin whence flowes the purchase and application of life to his own of all Nations So that the sense of this is not that his flesh eaten in a carnal way by the mouth of the body is this living bread nor yet that his humanity separate from his Godhead gives life for both these conceits are afterward refuted But the meaning is that Christs Incarnation and taking on our nature as our kinsman is a
eternity and of the life that is laid up there for such as are sincere Therefore Peter fixes his eye on eternal life and where that may be found which leads to it when he is about the choice of a Master 8. The doctrine of Christ and of the Gospel is the only doctrine of eternal life It not only manifests and brings to light that there is an eternal life and makes offer of it but it points out the only right purchase of it and way to it It is the mean of regeneration and begetting of faith and being embraced doth give a right unto eternal life and the first fruits of it till they come to full possession Therefore is his doctrine called the words of eternal life And in all these respects it is preferred above the doctrine of all the Philosophers and in most of them not only above the corrupt doctrine of these times wherein Christ lived but even above the Law of Moses as it is considered in opposition to him or without him 9. Whatever be the verdict that corrupt men give of Christs doctrine yet sincere disciples will judge of it according as it is and as he accounts of it for what others accounted an hard saying ver 60 Peter reckons to be words of eternal life according to Christs own verdict ver 63. 10. Such as are seriously minding eternal life will cleave to the true doctrine that leades to it and will not abandon it nor the messengers thereof no not in times of greatest defection for it is one reason why they will not leave him not only because he is the Messiah but he hath the words of eternal life 11. It is Christs special prerogative and the reason of sincere professours their cleaving to him that he hath the words of eternal life in a peculiar manner Being not only the dispenser and Minister thereof in the dayes of his flesh and that in a way of authority sweetnesse and efficacy proper to himselfe But being also the purchaser of these glad tydings and being he who gives commission to all that preach them and he who gives efficacy thereunto to make them the power of God to salvation for Peter in all their names professeth that they do cleave to him as he who in all these respects hath the words of eternal life From ver 69. Learn 1. It is the duty of sincere professours as to cleave to all truth so in particular to avow all the truths contraverted in the time of what importance soever they be Therefore doth Peter beside the excellency of Christs doctrine confesse him also in his person and office which were the truths then opposed and though they be fundamental truths yet were accounted but little by the opposers thereof 2. The more men know of Christ they will finde the moe bands to tie them to him and the moe preservatives against defection from him And particularly the true knowledge of his office and person may invite men to cleave to him forsake him who will Therefore Peter subjoynes this as a new argument 3. It is not bare and naked knowledge of what Christ is that will tie mens hearts to him unlesse they embrace what they know by faith Therefore Peter gives it as a reason of his constancy we beleeve that thou art that Christ And albeit this seeme to be nothing but an historical assent to what the devils do confesse Yet as it is joined with Peters resolution to whom shall we go as the ground of it it is an act of saving faith for a firme faith of the person and office of Christ with adherence unto him and recombency on him is the exercise of saving faith 4. It is not reason that can take up the mysteries concerning Christs person incarnation and offices but faith must close with them upon divine revelation Therefore saith he we beleeve this 5. As true faith and saving knowledge go together So the knowledge which is gathered by experience and observation of events according to the Word is a great help to faith for saith he we beleeve and have known as it is in the Original As there is a seeing or knowledge that goeth before and with faith ver 40. for albeit many things revealed be in themselves mysteries and above the reach of our capacity as to the nature reason and manner of them yet faith knoweth that these things are and so closeth with them So this is an experimental knowledge following on faith wherein by considering the accomplishment of prophecies concerning the Messiah in his person they were experimentally confirmed in what they beleeved 6. It ought and will endeare Christ to all true disciples and make them cleave to him that he is the only true Messiah promised to the fathers who is appointed by the Father to exercise the office of a King Priest and Prophet to his Church and who is anointed with the Spirit above measure for that end from whom his people may expect the fruits of all these offices the participation of his fulnesse and Communion with him in his dignity for this is a reason of Peters resolution thou art that Christ that promised Messiah and Anointed one 7. It doth further heighten the estimation of Christ in the hearts of beleevers and is a strong bar against defection from him that he is the Sonne of the living God by eternal generation and communication of the same essence And so he is the only excellent choice is able for all his offices and to give worth unto his sufferings And as he hath a fountain of life communicate from the Father so he is able to beget and preserve life in his people All this is imported in that other reason thou art the Son of the living God Verse 70. Jesus answered them Have not I chosen you twelve and one of you is a devil 71. He spake of Judas Iscariot the sonne of Simon for he it was that should betray him being one of the twelve Christ having drawen out this confession doth correct Peters charity and warne them of a yet sadder defection of one of them twelve whom he had chosen to be Apostles Unto which John subjoins a declaration shewing who it was that Christ spake of Whence learn 1. In times wherein men appeare very forward and resolute when others are turning away Christ alloweth them not to be secure but would have them warned and sensible of the hazard of more and worse defection Therefore when a few of many have now stood Christ seeth it fit to tell them they were not all sound 2. Albeit Christ do approve of mens charitable judgement of others yet that judgement is not still according to veritie nor to be built upon by hypocrites Therefore albeit Christ do not reprove Peters charity yet he sheweth that it is mistaken of one in the number 3. Very general Apostacies reducing sincere professours to a small number will not alwayes separate all the chaffe from the wheat But when multitudes make
so naturally knew all his mysteries and as man had knowledge thereof by communication from his Godhead So all this was communicate to him from the Father who sent him to the world to reveal his counsel And this might appear in his divine furniture without all humane industry Whence learn 1. As Christ fully knowes the Fathers minde and counsel so he is the faithful revealer thereof for his doctrine is the Fathers who sent him It is from the Father and he publisheth it 2. It may commend the doctrine of the Gospel that not only it is of God but that he sent his Sonne into the world to publish it for so doth Christ commend his doctrine here 3. It is the duty of faithful Ministers not only to wait for a calling from God but to see that they bring nothing forth but what they have from God for herein Christ is a patterne who was sent and whose doctrine was not his own but his that sent him 4. No doctrine or Preacher how admirable and ravishing soever are to be heard in the Church but they who are sent and bring their message from God Therefore albeit they marvelled at him ver 15. yet he thinks not that enough unlesse they be perswaded that he and his doctrine are of God 5. It is the duty of faithful Ministers to lead people from themselves to God and to ascribe what is excellent in them to him that he alone may have the glory Therefore Christ when he is marvelled at draweth their eyes to God who sent and furnished him Verse 17. If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my selfe 18. He that speaketh of himselfe seeketh his own glory but he that seeketh his glory that sent him the same is true and no unrighteousnesse is in him Next because they would not readily credite him in asserting his doctrine to be of God Therefore he subjoines two Rules and helps whereby they might be enabled to try doctrine and Teachers The first whereof is required in the person who would trie doctrine ver 17. To wit that he be a pious man and one who according to light received walks in Gods wayes Such a one hath the promise that he shall be made able to discerne whether his doctrine be divine or devised by himselfe The second Rule and help in trial ver 18. relates to the person and doctrine to be tried wherein he asserts that a man who runs unsent and preacheth his own inventions doth in his carriage and by his doctrine but seek to exalt himselfe whereas he who being sent of God makes it his scope in his carriage to exalt God only and the nature of his doctrine tends to that doth prove that he is a preacher of truth and that there is no unrighteousnesse nor fraud in his doctrine For undeâ—standing of this we are to consider That Christ in giving these rules of trial doth not seclude other rules and proofes of the truth of his doctrine already given Chap. 5. and particularly that of Scripture For Christ in Scripture makes it elsewhere clear that good men in some cases may be misled with errour and unrenewed men may know and embrace truth though not savingly And on the other hand erroneous Teachers and doctrines may pretend to be much for God and may cry out on truth as denying to God his glory But Christs meaning is to shew That his doctrine being undeniably true and according to Scripture it was odious in them to contradict it by wicked rebellion and to evidence by their opposition that they were not tender walkers And that this is so much the more hainous that they saw his whole carriage and the nature and scope of his doctrine tend onâ—y to glorifie his Father and not to advance his own private glory Doctrine 1. It is the duty of the Lords people not to receive Doctrine or Teachers upon trust but to try and discerne who are sent of God and who not and who speaks true or false doctrine for it is here imported that they should know who are sent and whether their doctrine be of God or of themselves 2. Every man is not a fit discerner of Christs doctrine but many through their own default are left destitute of such a mercy for so doth the requiring of qualifications in these who trie impoâ—t 3. Such as truely fear God and make conscience of known truth in their conversation have his promise for ability and discerning to try doctrine for so doth the promise expressely hold out if any man will do his will he shall know of the doctrine whether it be of God c. Which we may branch out in these 1. Such have indeed the promise of discerning whereas ungodlinesse and loose practices provokes God to withold discerning light 2. Albeit the Godly may and many times do erre and are misled yet ordinarily that is but the fruit of some former defection in practice 3. Mâ—ns fleshly humours and passions in debating and sâ—eking out of truth while yet their practice is not subjected to the rule is not the right way to come speed 4. Such as have no use for truth nor end in searching it out but only to informe their judgement or satisfie their curiosity may readily get leave to go wrong 5. Such as make conscience of known light in their practice are in Gods way for attaining further light in dubious contraversies 6. Such as come to hear with a purpose to examine doctrine by carnal reason and to like or dislike of it according as it shall relish or be displeasing to their lusts will readily reject sound doctrine But he that cometh with a subjected minde and fixed resolution to receive and obey what shall be found to be the will of God shall get a discerning Spirit unlesse God have him to humble for some former guilt of which he hath not yet repented Doctrine 4. The great scope of Preachers and of their doctrine should be to deny and abase themselves and to exalt and seek Gods honour for so doth Christ teach ver 18. that a teacher should seek his glory that sent him and so himselfe did in carriage and doctrine 5. Such as do run unsent and do broach their own inventions and errours they certainly affect the praise of men and hunt after vain-glory let them pretend to what modesty and humilitie they will for he that speaketh of himselfe seeketh his own glory the scope of his carriage tendeth to that And albeit selfe-seekers may be for the truth and may make use of it for their own ends yet they are fitted to go wrong if they have a tentation and they will go wrong before they be not respected Yea and God is provoked to give them up to go wrong 6. As true doctrine doth tend to set forth Gods glory and to exalt him So corrupt doctrine devised by men doth not aime at Gods glory indeed whatever
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
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
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
may look for a sad account and challenge who will not do so for saith he If I say the truth why do ye not beleeve me And it holds out also this general that no prejudice should hinder men from embracing that which is held out to be truth Ver. 47. He that is of God heareth Gods words ye therefore heare them not because ye are not of God In the last place Christ concludes the discourse with a sad note upon them And doth himselfe answer that question he had propounded verse 46. shewing that the true cause why they did not beleeve nor hear his word was because they were not of God which he illustrates from the contrary and so leaves them again to consider of whom they were This assertion as it must necessarily be understood of grown up persons for infants are still to be excepted in these ordinary rules So albeit to be of God be frequently understood of mens being elected from eternity Yet here it is chiefly to be understood of regeneration because even the elect of God so long as they are unregenerate may be guilty of the same sinnes with the reprobate and particularly in sleighting the Word Only if we conjoyne these two to resist known truth and to do so maliciously which was the sinne of many of these Jewes it cannot befall any elect For though Peter sinned wittingly yet not maliciously and though Paul sinned maliciously yet he did it ignorantly and in unbeliefe 1 Tim. 1.13 Doctrine 1. Mens respect to the Word of God is a true touchstone whereby they may try their own condition and state for so doth Christ here teach us 2. Men have nothing in them by nature that can entertain or receive the Word of God with any due respect but what they attain to of that kinde is of God and not of themselves for he must be of God by election and regeneration who will hear Gods words 3. An elect child of God being renewed as he is begotten by the seed of Gods Word so in his progresse he will not resist the known light thereof but will receive and feed upon it And whatever may be his fits of tentation yet he will never reject it maliciously for he that is of God heareth Gods words He heareth it with faith submission and fruitfulnesse for so it is opposed to not beleeving ver 46. See 1 Pet. 1.23 and 2.1 2 3. 4. Whoever they be that do not regard the Word of the Lord but do maliciously reject it after conviction they prove themselves to be unregenerate if not also reprobates for ye heare them not because ye are not of God 5. Consequences soundly and solidly deduced from Scripture are Scripture and as valid a ground of faith as the ground from whence they are deduced for so doth Christ here teach us by his own practice deducing from that ground He that is of God heareth Gods words this necessary and infallible consequence ye therefore here them not because ye are not of God And this pen-man is full of such deductions warranting this way of arguing 6. Whatever affront men think to put upon Christ by rejecting his doctrine Yet the real ignominy redounds to themselves Therefore however they laid all the indignitie of this opposition on Christ himselfe and on his doctrine Yet he tells them it flowed really from this ye are not of God but lying in a reprobate unregenerate condition Verse 48. Then answered the Jewes and said unto him Say we not well that thou art a Samaritane and hast a devil From this to the end of the Chapter these adversaries do change their way of proceeding with Christ So long as they had any seeming ground or shew of reason they debate the matter but now being put from all that they fall a railing at his person and Christ defends and replies till they come to violence It may be taken up in this order 1. They rail at him ver 48. and he vindicates himselfe as an honourer of his Father and therefore they were in the wrong who reproached him ver 49. and behoved to make account to God for it ver 50. And he sheweth their losse who despise his Word which preserveth men from death ver 51. 2. They take occasion from what he saith of his Word to carpâ—â—â—in objecting that Abrâ—ham and the Prophets were dead ver 52. And that he should make himselfe greater then they ver 53. And he clears himselfe of ambition in this matter charging it on them ver 54 55. and shâ—weth that Abrahams joy depended on him ver 56. before whom he had a subsistence as God though as man he was not old ver 57 58. Upon which assertion they betake themselves to violence and he avoideth it ver 59. In this verse we have their first attempt wherein taking advantage of his sharp censure of them they charge him with being a Samaritan and possessed with an evil Spirit They do particularly charge him to be a Samaritan not only because they accounted the Samaritans the most impious of men because of their Apostacy from the Church of Judah and the true Religion there whereof they account him also guilty by his doctrine but specially because as the Samaritans were most bitter enemies unto and traducers of the Jewes as may be seen in part Joh. 4.9 so did they account of him who durst be so bold as to deny them to be children of God and to say they were of the devil As for the other charge thou hast a devil it is true that elsewhere they do maliciously assert against their light that he was guided and assisted by Satan in his doctrine and miracles Matth. 12.24 But here it seemes they only intend to retort his challenge and do say he had a devil which prompted him to say they were of the devil And so the challenge is all one with the former of a Samaritan whom they looked on as on all wicked men as guided by an evil spirit and accordingly Christ answers both in answering one of them Doctrine 1. Albeit wicked enemies to truth may for a time enter the lists of dispute as if they minded to seek out and follow truth Yet conviction in debate will not gain ground upon them As appeares in these Jewes who when they are put to the worse in dispute yet they come nothing the nearer to truth 2. Unbeliefe and contempt of the truth will end in blasphemy And impious men being convinced will turne ratlers and betake themselves to personal reflexions against the persons of men who maintain the truth when they can do no better for so do they deal with Christ 3. Wicked men can vent no reproaches calumnie or blasphemies against Christs servants and people which Christ hath not sanctified in his own person being called to his face the worst of men a reproacher and enemy to the people of God and one possessed with an evil spirit As here we see 4. There are none more ready to reproach
Christ and his followers as if they were possessed with an evil spirit then these who are his real slaves themselves for they who are of the devil ver 44. say of Christ thou hast a devil 5. Such is the power of ignorance prejudice or malice when men are possessed therewith that they will draw bad conclusions and put hard constructions upon best actions for upon Christs useful and true doctrine they think they do well to draw these bad conclusions Say we not well intimating they had a custome of it before that thou art a Samaritan c. since thou speakest so Ver. 49. Jesus answered I have not a devil but I honour my Father and ye do dishonour me 50. And I seek not mine own glory there is one that seeketh and judgeth 51. Verily verily I say unto you if a man keep my saying he shall never see death In these verses we have Christs answer to this blasphemous calumnie And 1. He declareth that he had no devil but was honouring his Father in what he did and said and therefore it was their great sinne thus to reproach him ver 49. 2 Lost they should think he took to is ill as an indignity done to him he declareth that he was no selfe-seeker nor hunter after vain-glory nor needed he avenge himselfe on them since the Father will honour him and take course with them who rub upon his glory ver 50. 3. To shew what his true glory is and what their losse is who despise his Word he sheweth what blessed effects shall follow upon observing of his doctrine ver 51. From ver 49 Learn Bitterest calumnies should be answered meekly by Christs servants And however men fâ—ile in duty to them yet they should still cleave to duty Therefore doth Christ meekly deny the calumny I have not a devil and refutes it with reason 2. As it is the duty of all Gods people to seek the honour of God as their chiefe end so Christ did eminently honour his Father both in his doctrine and obedience for so saith he I honour my Father See Joh. 17.4 3. They who sincerely seek Gods honour do prove that they are not guided and acted by Satan whatever the world think or say of them for so doth Christ prove his point I have not a devil but I honour my Father 4. Mens innocent lives and carriage is the best mean to refute unjust calumnies and reproaches for so doth Christ refute their blasphemy by his honouring of God in his carriage 5. It is a commendable zeal for God honour when his faithfull servants will not suffer wicked men who carry the devils stamp and image to father themselves on God as his beloved and dear people for in this particularly did he honour his Father here in telling them plainly what they were 6. As mens honouring of God will not stop the mouths of malicious slanderers So their sinne is very great who reproach them who do honour God And particularly this holds true of Christ who cannot be dishonoured but it rubs upon the Father also Therefore saith he by way of sad chalenge I honour my Father and ye do dishonour me See Joh. 5.22 23. From ver 50. Learn 1. Such as unfeignedly seek Gods honour will not hunt after vain-glory nor seek their own glory save in so far as Gods honour is stricken at by the reproaches cast on them Therefore doth Christ subjoyn I seek not mine own glory 2. Such as unfeignedly seek Gods glory need not be anxious about the reproaches they meet with seeing God undertakes to see to that Therefore also lest they should think the want of honour from them grieved him he saith I seek not mine own honour there is one that seeketh and judgeth 3. As Christ did honour the Father in going about the works of his calling so the Father did undertake and hath now honoured him and will avenge all the blasphemies and reproaches that wicked men belch out against him for saith he there is one that seeketh and judgeth From ver 51. Learn 1. Christ is never so angry with his foes as to forget his friends Yea he delights to conveigh his threatnings against enemies in promises to his children if so be they will consider their losse and yet take hold of his offer Therefore instead of threatning he makes a gracious promise and that not only for the confirmation of any weak ones who were then hearing but to try what such an offer might yet work upon these wicked men 2. Albeit most part of men make but little account of the matter of their salvation and these who have any thoughts about it are very averse from crediting Christs naked Word about the way to it Yet Christ would have it looked upon as a weighty businesse and would have it out of all contraversie that he will make good the Word which he speaks concerning it Therefore doth he premit his ordinary asseveration to this doctrine Verily verily I say unto you that he may teach them that it is no light or trivial matter he is speaking of and that he may remove all hesitation concerning the truth of his Word 3. Such as would receive any benefit by Christs doctrine should not only hear it but lay it up in their heart and keep it in some measure of sincerity in their life for it is required that they keep my saying 4. Albeit such as cleave to Christ and make conscience of obedience to his Word may meet with very many troubles and may oft-times have very great fears about death and their eternal happinesse Yet they shall be secured from eternal death and all their other troubles and bodily death it selfe shall be swallowed up into victory for if a man keep my saying he shall never see death to wit eternal death and consequently shall get a good account of all the steps betwixt him and eternal happinesse Ver. 52. Then said the Jewes unto him Now we know that thou hast a devil Abraham is dead and the Prophets and thou sayest If a man keep my saying he shall never taste of death 53. Art thou greater then our Father Abraham which is dead and the Prophets are dead whom makest thou thy selfe In these verses they repeat their blasphemy and think themselves confirmed in it and that they have him at a seen advantage in what he last spake For whereas he had said they should never see death who keep his sayings they think that many wayes absurd and reflecting upon himself For 1. Then certainly Abraham and the Prophets were nâ—ne of his disciples for they are all dead Nay 2. â—e behoved to be very arrogant who made himselfe greater then Abraham and the Prophets in that he ascribes a quickening vertue to his Word not only in respect of himself but his hearers also Whereas they not only kept not others alive but are dead themselves Doctrine 1. Wicked men will be as little taken with Christs promises as they are terrified with his
greatest cause of joy and particularly in enjoyment or his rejoycing points at that more satisfactory measure of joy that he apprehended would be in seeing Christ incarnate and with bodily eyes as well as by faith and his being glad points at the measure of joy he attained to in the sight he got the other being reserved till he came to his rest Ver. 57. Then said the Jewes unto him Thou art not yet fifty yeares old and hast thou seen Abraham 58. Jesus said unto them Verily verily I say unto you Before Abraham was I am This last part of Christs answer occasions a new exception against him that he who was so young a man should presume to say he had seen Abraham ver 57. In answer to which Christ asserts that however they take it yet he is before Abraham to wit in respect of his Godhead though upon that also followeth that even then he exercised the office of Mediatour according to the Covenant of Redemption in that nature and so was the matter of the godlies desire and joy even from the beginning as was said before of Abraham ver 56. While they say thou art not yet fifty yeares old though Christ was far younger it may be conceived that Christs condition and exercise being a man of sorrowes and acquainted with griefes had altered him much and made him seem older then he was as indeed exercise of minde will waste mens bodies soone Or it may be conceived to be spoken with a latitude that it was very absurd that he who had not lived so much as the haâ—â—e of an age reckoning an hundred years to an age should say he had seen Abraham who was dead so many ages before Likewise they bewray their malice in their speech obscuring what he had spoken of Abrahams seeing of his day and putting in these words hast thou seen Abraham as thinking it a disparagement that Abraham should take notice of him though he had lived since that time Doctrine 1. The truth of God must not be the worse loved that it be sublime and above the reach of humane reason or that malicious men cannot or will not see and acknowledge it but do account it absurd for here a precious truth is rejected by them as absurd 2. Such as look on Christs outside only and his state of humiliation will never see his true excellency And so many things are true of Christ as God that flesh and blood and they who look on him as meer man will think them most absurd for herein was their mistake they look on him as man only and therefore object Thou art not yet fifty years old and hast thou seen Abraham 3. Let men oppose as they will yet it is a truth beyond all contraversie that Christ had a subsistence before his incarnation and becoming man and consequently is true God for saith he Verily verily I say unto you before Abraham was I am He followeth forth his subsistence no further then before Abraham though he be eternal because this was the matter now in contraversie And they who forge glosses to obscure this text as speaking of no subsistance of Christ before his incarnation do not only wrong Christ as not answering distinctly to the Jewes Question ver 57. but are in that respect more blinde then the very Jewes who understood it so and could not endure to hear it ver 59. 4. Christs subsistence before his incarnation is immutable and unchangeable not subject to the vicissitudes of time Therefore saith he before Abraham was I am not I was to shew that this has subsistence is unchangeable still present and consequently eternal This I am is also a name of God Exod. 3.14 pointing out that he is and hath an unchangeable being of himselfe and that albeit there be that which may be known of God Rom. 1.19 yet his nature is incomprehensible and unsearchable and is most fitly expressed by this I am that I am Exod. 3.14 See Judge 13.18 Ver. 59. Then took they up stones to cast at him but Jesus hid himselfe and went out of the Temple going through the midst of them and so passed by Followeth now the issue of this long dispute and particularly of this last contest They look upon him as so absurd in what he had last spoken that they will reason no more but seek to cut him off as a blasphemer And he takes no more pains to convince them but delivers himselfe miraculously from their fury Whence learn 1. Malicious persecutors will not hearken to truth though never so clearly told them but when all arguments fail them they will betake themselves to violence for then they take up stones to cast at him wherein they were injurious in returning him the reward of a blasphemer who had told them the truth and unjust in their tumultuous procedure and not taking a legal way And this is it which may be expected of all contradictors of Christs doctrine if they get power and be not bâ—idled 2. It is lawful for Gods servants to withdraw from the fury of bloody persecutors when the persecution is personal as Christs example doth teach 3. Our blessed Lord did condescend to sanctifie all the weak means prescribed to his people in hard times in his own person for he who could have destroyed them hid himselfe and made use of fleeing he went out c. 4. Christ can disappoint persecutors and deliver his people even in greatest extreamnity for when they have him among their hands in the Temple he first hid himselfe and then went out of the Temple going through the midst of them c. Either he dazled their eyes and made himselfe invisible both when he hid himselfe and went away or having done so for a while while he hid himselfe he did binde up their hands that they could not touch him when he went openly through them out of the Temple And so he evidenced his great power even in his infirmity and so also doth he make his people prove strong while they are weak and perfects his strength in their weaknesse CHAP. IX IN this Chapter we have the history of Christs curing of a blind man with some consequents that followed thereupon It hath an immediate connexion with the doctrine contained in the former Chapter and it seems that Christ coming out of the Temple to avoid the Jewes fury Chap. 8. 58. did meet with the blind man beging on the Sabbath in the way that led to the Temple ver 8. 14. and therefore in the original ver 1 the same word of passing by is repeated from Chap. 8. 59 and Jesus is not named but only it is said as he passed by as being a continued discourse with that Chap 8. 59. where he is named Thâ— Chapter may be taken up in these parts 1. Christs miraculous healing of a blind man to ver 8. 2. The conference of the neighbours about this matter partly among themselves and partly with the man himselfe from ver 8.
purpose to punish their sinnes as to manifest his own glory And so he would draw them from their curious questions to prepare themselves to be edified by his cure Doctrine 1. Such as God hath a special purpose of love unto may yet be mistaken by his dear children and get harder measure from them then Christ will give them As here the disciples do to this man upon whom Christ had mercy 2. It is a great fault in Christs disciples being tenderly dealt with themselves when they give out hard sentences against others because of their afflictions and do judge of their guilt according to the greatnesse of their afflictions Not considering that it is not dispensations but the Word whereby mens estate and condition must be tried for herein the disciples sailed who being as yet the children of the bride-chamber little acquaint with sorrowes and griefes and being little affected with the poor mans case only desiring to hold up discourse when they see Christ so diligently observe him they would dive into his guilt and provocation whereas no such thing was intended in the stroak Thus also did Jobs friends deal with him 3. Whatever be the Lords forbearance toward sinners yet all the posterity of Adam do bring as much guilt and sinne into the world with them as deserves the saddest of afflictions for their question imports this truth that this mans sinne did deserve that he should be born blind Original sinne brings death even on Infants Rom. 5.12 14. doth deserve eternal damnation and consequently it needs not be thought strange if the Lord pursue it with temporal afflictions 4. Albeit the Lord do not punish and condemne any eternally for the sinne of any of their progenitours except Adam in whom all sinned unlesse they do actually imitate them Yet he may justly afflict children in their bodies and estates which they have from their parents for the sinnes of their parents and so punish their parents in them for this truth is also imported in their question that for his parents sinne he might be born blind 5. The sense of Christs words is not alwayes to be taken from what his speech at first view would seem to offer but a special respect is to be had to all the occasions and circumstances thereof for finding out the truth for so must we do here in finding out Christs meaning in this speech neither hath this man sinned nor his parents which being nakedly looked on in it selfe would seem to contain an untruth contrary to the tenour of the Scriptures but being compared with the disciples question and what himselfe subjoins the meaning is found to be that God by this affliction is not punishing their sinne 6. Albeit all men be sinners and albeit every sinne deserve both temporal and eternal judgements Yet the Lord doth not alwayes intend the punishing and avenging of sin even when he is correcting such as are sinners but may be intending an higher end for this is the true doctrine and sense of these words Neither hath this man sinned nor yet his parents but that the works of God c. Beside the punishing of sinne and the end after mentioned we finde in Scripture that God doth afflict that he may exercise his Sovereignty and dominion over men and that he may try the saith of his own as was seen in Jobs case And albeit in many cases it will be a great difficulty to attain to this comfort that Christ is not eyeing or pursuing our guilt when we are under sad afflictions Yet we may safely follow this order 1. In all afflictions we should remember that sin is the coal from whence these sparks do flie and so whatever be the Lords end yet we are still to be humbled under the sense of sin as our duty when we are afflicted 2. Albeit the Lord do not pursue any of his own with afflictions as enemies Yet there may be many failings and infirmities which the Lord requires they should be sensible of especially when the rod is on whatever be Gods end in it And in observing this Job came short as Elihu teacheth though he was a reconciled man wronged by his friends Job 36.8 9 10. 3. The Lord may be pointing at sin by afflictions when yet they are pardoned and may send out rods on penitent and pardoned Saints to vindicate his own glory and make them more cautious in time coming So did he deal with David 2 Sam. 12.13 with verse 10 11 14. 4. Albeit the Lord send some afflictions as punishments and corrections for sinne and some for trial of faith and other graces Yet it is not the Lords minde that his children being corrected for sin should cast away their faith but when they take with their guilt they ought to look on their affliction as a double trial of faith having not onely the affliction but guilt also to wrastle with and therefore they ought to take especial heed to faith 5. Whatever a child of God be commanded to look unto under affliction either of guilt or trial yet they ought still to lift up their eyes above that and to expect that somewhat of God is and will be manifested in their afflictions and that this is his chief end in afflicting for so much doth the Text expressely hold out it is that the works of God should be made manifest And the expectation of this should be the chief exercise of Saints Doctrine 7. Albeit the Lord hath created the world yet his alsufficiencie is such as he can receive nothing from it nor be bettered by it onely it is a Stage whereon he doth experimentally manifest and make known what he is for this is his great end in all his works and particularly in this that the works of God should be made manifest in him 8 In Gods dispensations toward men there are to be observed not one but many purposes and proofs of his attributes and workings for the works not the work of God are to be made manifest in him His Sovereignty appeared in afflicting and his mercy and power in curing him Yea by this so much appeared as proved him to be the Messiah according to the Scriptures Isa 35.5 9. Albeit the Lord do gloriously manifest himself daily in the ordinary works of his Sovereignty power and mercie Yet such is the stupidity of men that this is but little observed unlesse he manifest himselfe in some extraordinary works also Therefore must such an extraordinary disease and cure be that the works of God may be made manifest 10. The Lord will not take advantage of the distresses of his people but onely that he may give them a proof of his love And he doth involve them in infirmities and distresses of purpose that he may let out his glory in doing them good for this man was born blind that the works of God should be made manifest in him And as thus he needeth our infirmities for him to work upon so we may glory in them
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
that sinne and that such ought to be stoned Lev. 24.16 Blasphemy properly signifies the hurting of ones fame and being applyed to God imports the wounding and depriving him of his honour and glory which omitting rash and idle swearing is committed when men deny unto God what is due unto him when they attribute unto him that which doth not beseeme him when they ascribe unto man that which is due only unto God and when they curse and raile or reproach God his Word and works And for preventing hereof men should avoid unbelief and distrust pride and selfe-love and murmuring under dispensations 4. Such corruption may creep into a visible Church as even Christ may be accounted a blasphemer and his most precious truths condemned as blasphemy for so it was here we stone thee not but for blasphemy and which explains and specifies what they accounted blasphemy because that thou being a man makest thy selfe God Where they do indeed understand Christ rightly that he declared himselfe to be true God equal with the Father nor doth he contradict this but confirme it in the following answer Only they wrong him in accounting it blasphemy For albeit it be indeed blasphemy to assert that any meer man is God in proper tearmes though in some respect some men do bear that name ver 34. yet he had abundantly cleared before that as he was true man so he was true God also in the same person Verse 34. Jesus answered them Is it not written in your Law I said ye are gods 35. If he called them gods unto whom the word of God came and the Scripture cannot be broken 36. Say ye of him whom the Father hath sanctified and sent into the world Thou blasphemest because I said I am the Sonne of God Christ by two arguments vindicates himselfe from the imputation of blasphemy in asserting himselfe to be God The first in these verses is founded on that Scripture Psal 82.6 Wherein 1. He doth in general prove that it is not blasphemy to call a man god in some respects seeing Magistrates get that name Psal 82. 2. He argues upon this ground not barely that he may call himselfe God in the same sense that they get that name But from the lesse to the more thus If they be called gods who are in that office much more may I who am separate to an higher employment be called so without blasphemy But the Scripture which cannot be broken hath called them so Therefore I may be called so And this conclusion he propounds by way of question to shew the absurdity of their assertion his reason being considered and that their consciences could not decline this consequence For clearing the words and this reasoning Consider 1. The ground on which Magistrates are called gods to whom the word of God came may be understood of their calling to the office as it 's said of Prophets The word of the Lord came to them and so several Magistrates of the Jewes got their office by the Ministry of Gods servants bringing that office and call to them Not that a call ordinary or extraordinary to every office inferrs that title but only a calling to that office of power and authority It may as well be understood that the word came to them not so much in respect of their calling as that in that same Scripture cited God calls them so and so it is an exposition of that word in the Psalme I said ye are Gods that is the Word came to them and God speaking in it gave them that title Thus the Argument will run strong enough 1. Since the Word came to them and spake to them under that name it cannot be blasphemy to call men gods as the Jewes alleaged 2. If they who being on earth are spoken to and commanded and reproved by the Word get that title as is clear from that Psalme much more is it due to him who being from eternity with the Father in heaven and not in the world did stoop to come into it to perfect the work of redemption Consider 2. As for the ground whereon Christ argues that without blasphemy he may be called the Sonne of God that the Father hath sanctified him and sent him into the world We need not understand this sanctification only or so much of the sanctification and cleansing of his humane nature from sinne as of the assumption of his humane nature into the personal union and of his consecration from eternity unto the office of Mediatour upon which followeth his actual sending into the world in the fulnesse of time And albeit Christ in this first argument seems rather to refute the imputation of blasphemy then directly to prove how he is God which he doth in the following argument Yet there is much insinuate here that evinceth it As 1. He sets himselfe so far above Magistrates who get that stile as doth necessarily inferre he is God in a proper sense 2. The office of Mediatour in which he is employed is such as albeit his sanctification and sending into the world about it do not make him God Yet it doth evidence and give us to know that he is God seeing none but Jehovah could bear out in that office Nor doth the Fathers sending of him import any inequality seeing an equal may send an equal with consent yea an inferiour a superiour 3. He who is first sanctified before he be sent into the world did certainly subsist and was before his incarnation and coming into the world 4. It was no small part of his sanctification and sitting for his office that his humane nature was assumed into a personal union with his Godhead and this seems to be imported in his sanctification by the Father and that he calls himselfe not God as Magistrates were but the Sonne of God to shew not only that he is not God as secluding the Father but by eternal generation from the Father But also that this sanctification by the Father upon which he gathers this doth relate to the elevation of the humane nature into a personal union with the Sonne of God as well as to his office From these verses Learn 1. The written Word is the Judge and Rule whereby all contraversies in Religion must be decided Therefore doth Christ appeal to it is it not written 2. Whoever be against Christ or whatever skill or interest they pretend in Scriptures Yet the Scriptures will be still on his side Therefore doth he appeal to themselves if the Scriptures whereof they boasted did not clear him of blasphemy Is it not written in your Laâ— 3. The Scriptures are a great deep and full of treasures to be gathered by spiritual and sober observers Therefore doth Christ so solidly and profoundly reason from that text to his present purpose 4. Whatever be the different subjects of holy Scripture yet all of it is a Law in so far as men are obliged to rule their conversation affections faith hope and fear thereby Therefore albeit
one another See Rom. 13.8 6. Whatever Christ commands his enjoyning of it puts a new obligation upon his children and commends the thing enjoyned as excellent for his sake which therefore should not be entertained with formal and dead dispositions for it is a new commandment as hath been cleared 7. Christ hath loved his disciples and followers and so loved them as may well be a copy and pattern of all love for saith he I have loved you and so loved that he makes it their copy to love one another as I have loved you As Jonathans love surpassed the love of women 2 Sam. 1.26 So doth his love infinitely surpasse Jonathans And this is the reason why he presseth love so much even because it was so much in his own heart 8. Christs love to us is a new obligation pressing on us to love one another Whosoever believe his love cannot but love him againe and will account themselves obliged to obey what he commands and recommends by his own example And particularly to love them who have obtained like mercy with themselves and do beare his image and are begotten of him who hath loved them And they will be sensible of so much tendernesse in him toward them as will oblige them to be tender and condescending toward their brethren for this is an argument and makes it a new commandment in a special manner that ye love one another as I have loved you And that so much the rather as the one is the evidence of the other See Matth. 18.23 35. 9. Christs love is not only an argument obliging but a patterne directing Saints in their mutual love and albeit none can imitate him in the nature and kinde of some acts evidencing his love as being acts peculiar to his office of mediatour Nor yet can any come up to his measure in what is imitable yet his love to us is a copy after which we should strive to write in this matter By being willing ingenuous and free in our love as he was By loving sincerely and not for by ends By loving the Saints as such and because of their interest in him as he loved his own John 13.1 and so love them all as he did John 13.1 not as James 2.2 3 4. and specially them that are most gracious as John 13.1 with John 21.20 By loving them however they may hate us as he loved them when enemies By loving them not in word or tongue only but in deed and real truth as he gave his life for them he loved by bearing their infirmities and not pleasing our selves but them for their good to edification as he also did Rom. 15.1 2 3. And by loving them constantly as he loveth his own John 13.1 so much is imported in this A commandment I give you that as I have loved you ye also love one another Verse 35. By this shall all men know that ye are my disciples if ye have love one to another This verse contains a third argument pressing this duty of mutual love taken from the necessity thereof as the badge of their profession For as all Sâ—â—â—s and societies have their badges and observations whereby they are known distinguished from others So Christ hath appointed this mutual love to be the badge whereby his followers may be discerned Whence learn 1. As Christ hath disciples in this world so they serve a master of whom they need not be ashamed but they may and ought to avow him in well and woe and look profanity and trouble out of countenance for it is supposed here as great honour that all men know that ye are my disciples 2. Albeit true Saints should not be ostentative nor self-seekers yet as they ought to assure their own hearts of their good condition before God So they ought in their station to shine and appear such as they are for it is their duty by â—wful means and right walking to make all men know that they are Christs disciples 3. As true mutual love of the brethren is an infallible evidence oâ— regeneration 1 Joh. 3.10 14. and 4.7 So this love is the Châ—â—stians badge whereby they are known to the world and without which Christ and men may look upon them as mâ—â—â—wayes from their colours be what they wiâ—â— otherwise for By this shall all men know that ye are my disciples if ye love one another See 1 Cor. 12.31 with Chap. 13.1 2 3 c. Verse 36. Simon Peter said unto him Lord whither goest thou Jesus answered him Whither I go thou canst not follow me now but thou shalt follow me afterwards Followeth the last part of the Chapter wherein Christ reprehends and represseth Peters 〈◊〉 presumption in conceiving of his own ability to suffer with and for him by foretelling his denying of him And by this the wound is made yet wider in that they were not only to want their Master and one of them to betray him but another to deny him under tentation and all of them to forsake him as this intimation was further enlarged at another time Matth. 26.31 32 33 34 35. The purpose contains two conferences or discourses that past betwixt Christ and Peter In the first whereof in this ver Peter reflecting on what Christ had said ver 33 propounds a question to Christ whither he went which he did not so much out of ignorance as wondering that he should go any wheâ—e from them where he could not follow as the following discourse makes clear Christ gives a milde answer to this proposition assuring him that for the pâ—esent he could not follow him but should get the honour to follow afterward Whereby is not meant only that he was not yet ripe to come to glory with Christ till he had finished his course but chiefly that he was not yet strong enough to suffer with and for him and so follow him in that path to glory as he should do afterward Hence learn 1. It is an evidence of our great weaknesse that in hearing one point may put us by the hearing of many other points and the hearing of our danger impedes our hearing of our directions and encouragements under iâ— for by Peters insisting on this point only it appears he had not so well hearkned to what Christ said after that ver 34 35. but that point had so vexed him that he could not rest till he thus burst out 2. Such as have tâ—sted of the sweet of Christs society will be very loath to part with him but would follow him where ever he goeth for albeit Peter erred in limiting the comforts of Christ to his bodily presence and in trusting too much to his own strength yet it is commendable that he cannot digest Christ should go to wit where he and the rest might not follow 3. Saints are oft-times little acquainted with their own weakness and the deceitfulness of their heart especially when their affection and willing spirit is locked unto without considering that they have weak slâ—sh
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
obedience must flow not only from the fear of God but from love and sense of our obligation to Christ also and disciples will look on commandments and give them obedience as very sweet for his sake Therefore also doth he presuppose love to him as a principle of obedience and recommends the commandments to be observed as his keep my commandments 7. To be much about duty and service in obedience to Christs commandments is a very present diversion and cure of heart-trouble which is but fed with idle discouragement And it is the way to a more perfect cure which cannot be expected by lazie drowpers for this direction is both a cure in it selfe and fits them for obtaining the following promise as hath been said in opening up of the words Ver. 16. And I will pray the Father and he shall give you another Comforter that he may abide with you for ever 17. Even the Spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you In these verses is contained the argument of consolation it selfe and the promise of the Spirit which is subjoyned to the former direction as a fruit following thereupon and as an encouragement against the difficulties they would meet with in doing their duty Not that formerly they were wholly destitute of the Spirit but that now they were to receive him in more ample measure The gift promised is here described 1. From the way of his coming Christ interceeds with the Father and he sends him not secluding the Sonne as God from whom he proceeds and who also sends him from the Father Chap. 15.26 and 16.7 though here he speak only of himself as Mediatour 2. From his titles taken from his office and work in beleevers He is a Comforter and Advocate as the Word also is rendred 1 Joh. 2.1 and another Comforter as being a distinct person from the Father and the Sonne and working comfort in beleevers in a distinct way of applying Christs purchase to them and sealing and bearing witnesse to it in them he is likewise called the Spirit of truth ver 17. not only in his own essence but in his operation in beleevers leading them in all truth Of which afterward ver 26. and Chap. 16.13 3. From his permanency in beleevers that he will abide with them for ever and not depart from them as Christ took away his bodily presence 4. From the singularity of the gift as being peculiar to beleevers For the world cannot receive him because of their ignorance but they having knowledge of him by his begun presence their knowledge and communion shall be continued and augmented By the word here we are not to understand only these who are eminent in it or all without the Church but all who are of the world in the state of nature and addicted to the world and under the power of sin And while it is said the world cannot receive him it holds true of reprobates whom the Lord hath determined to leave in their woful natural condition that they can never receive the Spirit of regeneration nor any comfort flowing therefrom though they be partakers of the common and even extraordinary gifts of the Spirit But if we take the world more generally for men in the state of nature whereof there may be many elect the meaning is that they cannot receive him to wit so long as they continue in that state and till he translate them Far lesse are they capable of such a gift in the increase thereof which is the thing here promised more then a dead man is capable of nourishment Though in this place he seemeth chiefly to point at the reprobate world who are of the world and continue so And albeit the promise be made particularly to the Apostles and they had the accomplishment thereof in a singular way yet the encouragement is to be extended to all beleevers who finde the Spirit a Comforter and Spirit of truth to them though not in so extraordinary a manner From ver 16. Learn 1. None can expect the consolations of Christ by his Spirit unlesse they testifie their love to him by obedience And they who do so have his Word whereupon they may expect needful comfort for upon these tearms mentioned ver 15. I saith he will pray the Father and he will give you another Comforter 2. Christs bodily presence was a great comfort to his disciples and during the time of his converse with them he was so tender of them so kinde to them and took such burthen and care of them as did much refresh and ease them for while he promiseth another Comforter in stâ—ad of himself it intimates he had been a Comforter himselfe Hence it was that he would not let them fast nor did put hard burthens on them but let them see his glory preached sweetly unto them and went betwixt them and all difficulties 3. Christ doth not remove one Comforter from his people but he will give another and make up their losse for when he is to remove another Comforter is promised 4. As disciples can have no true comfort but by the Spirit so a large measure thereof is allowed them to supply the want of Christs bodily presence for he is the Comforter during Christs absence namely in a larger measure then they had before 5. Whatever be the operations of the Spirit of Christ in beleevers Yet the scope of all his employments and his exercising of them tend in end to comfort them Therefore gets he this stile of a Comforter in relation to them 6. The Spirit of God in beleevers is not only a Comforter to plead apply and bear in the consolations of God purchased by Christ upon their hearts But is their Advocate also who pleads their cause with God by furnishing them with prayers and groans that cannot be uttered to be put up in the hands of Christ the Mediatour of intercession for the Comforter is the Advocate also as the Word imports See Rom. 8.26 27. 7. The Holy Ghost is a person in the Godhead distinct from and equal with the Father and the Sonne for he is another Comforter distinct from the Son and equal with him in that he is a Comforter also as he is And he is given by the Father and so distinct from him and his giving or sending him is no note of superiority nor being sent of inferiority for equals may send one another but it only points at the order of the persons in their substance and operation And so as the holy Spirit proceeds from the Father and the Son so he is given by both in their order of subsistence to beleevers 8. In expecting this great promise of the Comforter beleevers ought not to look to their own merits or the worth of their obedience which can promise no such thing But their eye must be fixed on the free grace of God who doth freely gift his
Spirit to his own for albeit a duty be required of them who expect this mercy ver 15. Yet saith he the Father shall give you another Comforter 9. As it is Christs work in heaven to intercede for his people and to procure their comforts notwithstanding the sinfulnesse and short coming of their prayers and the difficulty of things desired And therefore he should be acknowledged in all the comforts they receive as minding them in heaven So in particular the Spirit who is the great Comforter is conferred upon them through his Mediation which is the channel through which free grace runs out toward sinners For I will pray the Father and he shall give you another Comforter 10. Albeit many yea all the outward comforts of beleevers are moveable yet the holy Spirit is given unto them without reversion and is an abiding consolation and Comforter for all times and all cases for he is given that he may abide and abide a Comforter answerable to his name with you for ever From ver 17. Learn 1. As the Spirit of God is true yea truth it self in his essence and person so is he true in his office of Comforter to beleevers all his consolations being solid and real and free of delusion for the Comforter is the Spirit of truth 2. As the holy Ghost is the revealer of truth So he comforts by the Word of truth and by leading beleevers to relye thereupon for thus is he the Spirit of truth leading men to the Word of truth and making it effectual for their comfort So that without the Word there is no enjoying of the Spirit of Christ 3. As the gift of the Spirit in his special dispensations is very rare So it will adde to the commendation of this encouragement if we study the singularity thereof and what a difference the Lord puts therein betwixt his own and the world Therefore is he commended from this the world cannot receive him but ye know him So also are other mercies commended and to be studied Psal 147.19 20. Deut. 4.7 8. 4. The world and natural men are great strangers to the Spirit of Christ they are not capable of such a gift nor do they desire after it but beleevers live on hid Manna to them for he is the Spirit of truth whom the Word cannot receive 5. As the Spirit of Christ where he is received bringeth light and knowledge along with him So the reason why he is so little desired is because he is so little known and what sweetnesse is to be had in enjoying of him And so it rubs no indignity on him that the world desireth him not for that which is subjoyned because it seeth him not neither knoweth him is both a cause of their not receiving him as 1 Cor. 2.14 and a proofe that they have not received him since they do not know him as on the contrary in the end of the verse disciples know him because he dwells with them Their knowledge is a fruit of inhabitation As for the two words here used of seeing and knowing we need not be curious to put a difference betwixt them as if the first pointed out that as they saw him not with bodily eyes so they took as little notice of his visible operations and the second charged upon them that they did as little understand with their heart as they did see with their eyes Or that the first points out their simple ignorance and not seeing of him and the second that since they have not seen him they do not esteeme of nor desire him since knowledge must draw out affections It sufficeth to know that by these expressions is pointed out their utter ignorance of him and Christ prevents all curious criticismes by comprehending the contrary case of disciples in this one for both ye know him 6. A cause of mens ignorance and not desiring of the Spirit is that they are of the world and so transformed into a conformity with these things they lust after as they become brutish and can neither discern nor desire what is their true excellency and happinesse for they are the world and therefore cannot receive him not see or know him 7. The brutish stupidity of the world will not hinder Gods kindnesse to his own in communicating and revealing his Spirit unto them Nor should it hinder disciples to study to know and desire after him for saith he But ye know him ye both know and desire after him 8. No light will discover the Spirit but himself nor can any know him but they who enjoy him for ye know him for he dwelleth with you 9 The Spirits presence in beleevers is very intimate and familiar for he not only dwelleth with you to be assisting in what they need but shall be in you as in his Temple 1 Cor. 3.16 and 6.19 10. Where the Spirit is given he will not change his dwelling but beleevers enjoyment of him shall be blessed with constant and encreasing enjoyment for as he dwelleth with you so he shall be in you in a more large measure and constant abode Ver. 18. I will not leave you comfortlesse I will come to you Followeth to ver 27 the third particular in this argument of consolation wherein Christ propounds for their encouragement and where need is amplifieth several benefits which they shall reap by enjoying his Spirit They may be reduced to six which I shall name as I go through And some of them may be conceived as the Spirits more proper work as he is a Comforter as most of the first five and the last as more peculiar to him as the Spirit of truth Though we need not so curiously distinguish seeing in every one of them he is both a comforter and Spirit of truth The first benefit in this verse is that he will not leave them in their uncomfortable and Orphan-condition but will come again unto them not only in his bodily presence after his resurrection and at the great day but by his Spirit as an assured pledge of his presence till at last he return to compleat their Redemption Whence learn 1. Such is oft-times the weaknesse of beleevers faith and the abundance and greatnesse of their discouragements that promises must be often repeated before they can admit of them or be comforted in them Therefore after the former promise of another Comforter he must and doth over again tell them I will not leave you comfortlesse 2. Beleevers in Christs absence and without him will stand in need of great comfort being like Orphans exposed to deceits and injuries unable to do for themselves and having none to do for them but desolate and despised and exposed as a prey to every one for so is supposed here that they are comfortlesse or Orphans as the word is 3. Albeit beleevers may be such Orphans in themselves yet they have Christs Word for it that they shall not be left so but taken up and cared for by him for saith he I will not
1. He asserts in this verse that they could not partake of that mercy but upon his removal 2. In the following purpose he propounds the benefits to be expected by the Spirits coming beyond what they enjoyed by his bodily presence that so they might be induced to submit to his departure as making way for the Comforters coming In this verse Christ asserts that however they relished the newes of his departure yet it was expedient and for their behoof that he should remove Which he cleareth by shewing the necessary connexion betwixt his departure and the Spirits coming who is so excellent a gift This he instructs both negatively that if he did not go away the Spirit would not come and positively that upon his removal he would send him unto them which is not to be understood as if they or others could not or had not received the Spirit before his Ascension But that the Spirit was not to be poured out so largely upon the members till after his exaltation and glorification who is their Head as chap. 7 39. Doct. 1. Christs dealing may be very expedient and useful when yet it is very unsatisfactory to sense for what filled their heart with sorrow is neverthelesse expedient for you saith he So that he is to be Judge of what is good for us and not we our selves 2. We are ordinarily so addicted to our corrupt sense that the usefulnesse of an afflicted and humbling condition is hardly beleeved even out of Christs own mouth Therefore must he so strongly assert it I tell you the truth it is expedient 3. As all Christs Word is of infallible verity so we are to look on it as such that it may comfort us under afflictions and uphold us against the testimony and apprehension of our sense Therefore doth he lead them to lean on this as their support under all tentations to the contrary I tell you the truth it is expedient for you that I go away 4. As Christ doth nothing for or to his people but what is useful and profitable for them so he is so tender as not to withhold what is useful because it satisfieth not their sense but is grievous to their flesh as knowing well that what is profitable will be pleasant in end however they look on it for present for it was of his mercy that since it was expedient he went away therefore he did go let them resent it for present never so sadly 5. Christs people and their welfare are so dear to him that in all that he did and that befel him and in all the changes of his condition he was still doing and minding that which was for their profit for as it was because it was expedient for them that he came to earth and stayed in it so he went away again not because he was weary of them and their company nor yet only because he was to be glorified himself but because it is expedient for you that I go away and be exalted into glory 6. The Spirit of God as he is largely communicate under the Gospel is so sweet an Advocate and Comforter that his presence may compense the saddest of losses were it even of the bodily presence of Christ for here it is insinuate that he is such a gift as it is a great favour to want Christs bodily presence to make way for his coming And that because he is that Comforter by way of excellencie above that comfort they had by his bodily presence and who can comfort beleevers in all places at once whereas his bodily presence was confined to one place Therefore saith he If I go not away the Comforter will not come but if I go I will send him 7. As Christs bodily presence is not the most powerful and refreshing way of comfort however it was needful in its time and refreshful in its measure so beleevers are not capable of the full consolations of the Spirit but by the removal of his bodily presence out of the world for not only did he by his death and going out of the world merit it and he must be glorified and enter into his Kingdome before his members participate so largely of his fulnesse but they were so dull while he was with them that they could not be capable of these comforts till they were weaned from a bodily presence and exercised with trouble Therefore saith he If I go not away the Comforter will not come So that they who doat still on a corporal presence of Christ do thereby stop the way of the comforts of a spiritual presence 8. Christ by sending of the Spirit after his Ascension doth not only prove himself true God the second Person of the blessed Trinity from whom as from the Father the Holy Ghost proceedeth and is sent But also That as Mediatour justice is satisfied by his death That he as the Head of beleevers is glorified chap. 7.39 and entred in possession of his dignity Acts 2.33 and That being thus exalted he is still mindful of his brethren So much is imported in this If I depart I will send him unto you 9. Christ being now exalted there is free access to partake of the Spirit by all these who do employ him for that effect for being departed he will send him to them who ask him Verse 8. And when he is come he will reprove the world of sinne and of righteousnesse and of judgement The benefits to be reaped by the Spirits coming which would richly compense his departure are three The first relates to the world whom the Spirit will convince of three great points sin righteousnesse and judgement which being here named only are distinctly insisted upon in the three following verses and the grounds upon which they shall be convinced of every one of them and the evidences thereof produced For clearing of this purpose a little Consider First as for the Act here ascribed to the Spirit of reproving or rather convincing I take it to import not only his offering and affording sufficient meanes which might convince men but also the successe of these means and his effectual and actual convincing of them thereby And that not only by illuminating them with knowledge which may be without conviction nor yet by bearing in challenges and reproofes only for there may be challenges and reproofes without through conviction But further by arguing them out of their principles and grounds to a contrary opinion as the word imports and bearing in of truth so as they are put to silence and cannot in reason gainsay it Secondly as for the object of this work of the Spirit by the world who shall be convinced I understand men in the world and particularly men in the state of nature and yet unconverted whether they be elect or reprobate and that not a few but many of them All which are frequentlie expressed in Scripture by the name of the world Thirdly as for the nature scope and tendencie of this work of conviction
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
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
also as hath been cleared in its proper place From v. 35. Learn 1. John is so careful to adde his testimony concerning these things and particularly his death Not only to stop the mouths of cavillers who might be ready to alledge that he was taken away before he was dead But further yet again to teach us that it is a point about which faith ought to be much employed that Christ truely died for our sins 1 Cor. 15.3 that so we may see that divine justice is truely satisfied for sin and may employ faith to get sin truely slain and subdued by the vertue of his death 2. It is also firmly to be beleeved that Christ and his followers are not in the hands of enemies to be disposed of as they please but that God over-ruleth all of them to bring about his purposes by them for this also was a part of Johns remark and testimony not only that Christ died but that the Souldiers did omit or exercise cruelty toward him in not breaking his legs and yet piercing his side according as had been purposed by God and foretold in Scripture as is after cleared 3. The doctrine of the Gospel concerning Christ is a doctrine of faith And it is to be assented to by faith whoever there be to say to the contrary for his scope in publishing of this as of other Gospel truths is that ye might beleeve 4. As faith loveth not to walk on slippery and unsure grounds So the Word affordeth sufficient ground of certainty for faith to fasten upon for John here declareth the certainty of this truth that ye might beleeve 5. It is a great confirmation of the certainty of the doctrine of the Gospel that the Penmen thereof were eye and ear witnesses of what they publish for he that saw bare record c. See 1 Joh. 1.1 2 3 4. 6. Such as are made witnesses of any thing concerning Christ it is their duty and will be their care if they be affected therewith to publish the same in their stations to the edification of others for so did John in his station And he that saw it bare record that ye might beleeve 7. Whatever exceptions unbeleevers have against the doctrine of the Gospel Yet is sufficient to condemne them and to encourage beleevers That the doctrine is true in it selfe That the publishers were assured of the truth thereof both by sight and by faith and That they were so guided by God as they would have been loath to publish any thing for a ground of faith which was not a truth All these are imported here His record is true in it selfe and he knoweth that he saith true not only in respect of his seeing what he saith but by the Spirit of faith comparing what he saw with the Scriptures as after followeth and he knoweth that he saith true and publisheth only such things as he is so perswaded of that ye might beleeve From v. 36. Learn 1. The only best way of reading and being edified by the passages of providences about Christ and his followers is to compare the same with Scripture for so doth John clear these passages for these things were done that the Scripture should be fulfilled 2. Such is our weaknesse and inadvertency that we need help to take up these Scriptures which point out Christ in the Old Testament and which serve to expound the lots he met with and to confirme our faith concerning him and his sufferings Therefore doth John help the Church in all ages by pointing at the Scripture which should be fulfilled 3. Christ is the truth and substance of that type of the Paschal Lamb and the true passeover sacrificed for us 1 Cor. 5.7 in whom and in his sufferings all that is really to be found which is pointed out and typified by that shadow Therefore what was ordained concerning the Paschal lamb is applyed here to him as the substance of that type A bone of him shall not be broken 4. Christ was not crushed by or under his sufferings but did subsist under all of it till he triumphed over it for whatever was the reason of not breaking the bones of the lamb as their great hast in going out of Egypt that they might not stay to break the bones and eat the marrow yet in the substance it pointed at this that he was not broken under his suffering but his bones were keeped whole as being shortly to rise again and triumph over it And to this also may that passage Psal 34.20 be applied which proveth true of beleevers under their trials that they are not quite crushed by them because it was true of him first 5. Christ and his followers are in the hand of God in their sufferings who carveth out the measure weight and every circumstance of their trouble and leaveth it not to the will of adversaries for so much also doth that passage Psal 34. hold out that God so keeps them as not so much as a bone is broken when he will have it otherwise And this is true of Christ first and of others through him 6. Albeit Christ endured so much from men as might put him to death Yet he would have it seen that he died voluntarily and that he was not violently compelled to die for so much further doth the truth and substance of that type point out A bone of him shall not be broken He voluntarily prevented their cruelty by yielding up the Ghost so that they needed not violent him nor hasten his death as they did with the rest From v. 37. Learn 1. Christ is pointed out not in one only but in many of the writings of the Old Testament And they need to study much in all the writings thereof who would understand what is foretold of him and compare the same with the accomplishment for their own edification Therefore doth John make use yet of more Scripture to clear these proceedings And againe another Scripture saith 2. All the Scriptures are divine and of alike infallible verity so that one of them will prove true and be accomplished no lesse then another for in these proceedings as one so another Scripture is fulfilled and gets accomplishment 3. God in his providence hath determined and appointed the least circumstance and manner of the sufferings of his people for so appears particularly in the sufferings of Christ concerning whom it was foreprophesied that he should be pierced as the Souldiers did 4. The Scripture is the true and infallible determiner who are most guilty of persecution in Gods account And according to this Rule it will be found that malicious upstirrers unto cruelty are more guilty then the ignorant executors thereof Therefore doth the Scripture ascribe this act to the Jewes they pierced him by the hand of the Souldiers as either giving a particular command for this deed or being generally guilty of all that followed upon their malicious persecuting of him and by their interposing with Pilate v. 31. occasioning this cruelty
55 56 57. This great truth is here preached unto Mary by the stone taken away from the sepulchre though as yet she saw not so much in it 9. As this great truth of the Resurrection it self so also the way and circumstances thereof are to be studied and pondered for our use Therefore here and elsewhere are these so narrowly marked And in particular we may remark here 1. That he rose without observation and witnesses for albeit several felt that earth-quake and the watch and the women saw that Angel which descended at his Resurrection Mat. 28.2 3 4 5. yet it appears not that any of the watch saw him rise and those women who came first finde the sepulchre empty nor afterward did he appear openly to all whereby he might have prevented that report which was spread abroad Mat. 28.11 12 13 14 15. but only to his disciples and brethren 1 Cor. 15.5 6 7. And did leave this truth to be beleeved from the Word holding out these evidences and apparitions 1 Cor. 15.4 hereby teaching That however Christ did undeniably witnesse the truth of his glory and exaltation yet he will rather have it the object of our faith then of our sense while we are within time 2. That he rose on the third day and that very early having lien only one whole day and night which was their Sabbath and but a part of the first day which was their preparation and now on the third being the first day of the week early when it was yet dark he riseth again Hereby not only did he fulfil the type of Jonah Mat 12.40 but did also prove both that he was really dead and yet that he felt no corruption according to the Scriptures Ps 16.10 with Act. 2.31 and 13.35 36 37. having lien so short while in the grave more particularly he hasted through his sufferings to his glory that he might make way for and give a pledge of our speedy outgates as we need them Hos 6.2 3. That he rose on the first day of the week that he might perfect the work of Redemption and the new Creation on the day when the first Creation began and might sanctifie and set apart that day to be the Christian Sabbath which therefore is called the Lords day Rev. 1.10 and was the day of some of his solemn appearings to his disciples v. 19. and 26. of this Chapter and the day observed by the Church for solemn meetings and worship 1 Cor. 16.1 2. Acts 20.7 4. That the first evidences of his Resurrection were more obscure and such as at first did increase their feares and perplexities or at most but beget astonishment for all that Mary seeth is but the stone taken away and the empty sepulchre which augments her sorrow The disciples do not beleeve the womens report Luke 24.11 and what Peter himself saw did produce only wondering at first Luke 24.12 hereby not only did he prepare their weak spirits for the full comfort of this mercy in his clear apparitions by sending more dark evidences of it befoâ—â—â—â—â—d But we may also learn from it how much perâ—â—â—â—y Saints may have about their real mercies and comforts even while they are amongst their hands so long as they are in the dark and cannot discern them Verse 2. Then she runneth and cometh to Simon Peter and to the other disciple whom Jesus loved and saith unto them They have taken away the Lord out of the sepulchre and we know not where they have laid him Followeth the evidencing of Christs Resurrection by the same proof of the empty grave unto Peter and to John who is here again described as frequently before by his Masters love to him The Narration of this manifestation may be taken up in foure particulars The first whereof in this verse is the occasion of their going to seek this proof Namely that Mary cometh unto them 〈◊〉 a report of what she had found representing the matter in such sad and disadvantageous termes â—s her unbelief and discouragement could invent For creating of this purpose Consider 1. Albeit all the disciples were present when Mary with the rest of the women made their report Luke 24.9 10. yet it is said here only that she â—an to Peter and John because they only made any use of her report For the rest accounted them but idle tales and beleeved not Luke 24.11 and albeit neither Peter nor John beleeved as yet as appeareth from v. 8 9. with Luke 24.12 yet they will go and be further informed Consider 2. The greater difficulty here is How Mary is said to report only that Christ was taken out of the grave and yet it appeareth from Matth. 28.5 6 7. and Luke 24.4 5 6 7 8. that Angels had told them he was risen and it is said expresly Luke 24.9 10. that Mary Magdalene was amongst these who told the Angels tidings This difficulty may be cleared two wayes 1 That Mary coming with the first to see the sepulchre Matth. 28.1 and finding it empty she ran away with the sad newes before the Angels told these tydings to the rest and where it is said she with the rest told these things Luke 24.10 it may be thus expounded that every one of them told their own part Mary told of the empty sepulchre and the rest of the women who came after her and before Peter and John ran to the sepulchre told that they had seen Angels and what they had heard from them 2 It may with as little violence to the text be cleared thus That indeed they told the Angels message Luke 24.22 23. but so as they did not beleeve it and they told also what is here recorded as their own sense of the matter whatever Angels said to the contrary Doct. 1. It is a commendable duty of Saints when they are in any distresse especially concerning Christ to repair unto the society of his disciples and communicate their case with them whatever be the successe for whatever was Maries weaknesse yet it is commendable that she goeth and acquainteth the disciples with her sad case 2. Affection unto Christ will make such as misse him very active in communicating their losses though oft-times such haste joyned with unbelief doth cause them promove but little for therefore is it marked that she runneth and cometh to the disciples out of her affection though her unbelief made it be to little purpose 3. Albeit all who get any tidings concerning Christ are bound to make use thereof and it will be marked as their fault when they do not so yet in some respect these only may be said to be present and spoken to who make use of any such tidings and for others what is spoken may be said to be in vain to them Jer. 8.8 For this cause it is said here only that she cometh to Simon Peter and to the other disciple whom Jesus loved because they made some use of her newes as hath been cleared It is said Luke 24.24
God the glory of the truth of the Word when they are ready to seal it with their blood and to stand to the defence thereof unto death The glory of the truth and riches of his promises and of eternal life held out therein when they hazard on the enmity and opposition of all and on death it self in the faith and hope thereof and do look on eternal life as sufficient to compense all their losses and The glory of his excellency and alsufficiency when they count all things but vanity and losse that they may please him and so they proclaim their faith to be richly made up in him therefore saith he that by his death he should glorifie God 11. The consideration that God is glorified by any lot should put a lovely face upon it were it even suffering a violent death to Saints Therefore is this propounded as the lovely sight of his suffering that hereby he should glorifie God See John 12.28 12. Saints ought to give proof of their sincere resolutions for sufferings by their close following of Christ in their present service Therefore doth Christ subjoyne And when he had spoken this he saith unto him Follow me Where it appears from v. 20. that Christ rose from the rest of the company and went away when he gave this command And this he did not so much for any present journey as by calling him to obey this present command to leave all his enjoyments and company and follow him whereever he goeth he takes proof of his sincerity and whether he is resolved indeed to follow Christ in suffering when he shall be called to it and would have him begin to practise that lesson in time that he might be the more fit for it when it came to a push and so we will finde it made use of v. 20. 13. It is the duty of such as would either serve or suffer for Christ to make him their pattern and copy in what is imitable and it is their encouragement and may sweeten their way that he hath gone before them Therefore also bids he him follow me to point out not so much his duty of present going after him as thereby to signifie his duty to imitate Christ in all his actions particularly in his care of his sheep and resolution for suffering and to hold out this encouragement and how it might be sweet to follow him Verse 20. Then Peter turning about seeth the disciple whom Jesus loved following which also leaned on his breast at supper and said Lord which is he that betrayeth thee 21. Peter seeing him saith to Jesus Lord and what shall this man do 22. Jesus saith unto him If I will that he tarry till I come what is that to thee Follow thou me In these verses we have Christs conference with Peter concerning John the beloved disciple wherein is recorded that after Christ and Peter had left the rest of the company John of his own accord did follow on which Peter turning back and observing he enquires at Christ who had foretold of his own sufferings what should become of John For which he is checked by Christ as medling with that which concerned him not and he sheweth him that although it should please him not only to exempt John from suffering death but to continue him alive till his own second coming it ought not at all to retard him in his resolutions and therefore he commands him to follow him and cleave to his duty which by this means he had neglected Whence learn 1. Much love to Christ and much of the sense of his love will make a man an earnest pursuer after Christ and to cleave to him even when Christ seemes to take no notice of him Therefore John followed when Christ had bidden only Peter follow him and when it seems the rest did not stirre and in this he is described to be the disciple whom Jesus loved one who had been very familiar with Christ and leaned on his breast at supper and very inquisitive concerning Christs safety and said Lord Lord which is he that betrayeth thee of all which see chap. 13.23 and therefore he could not stay behinde 2. The children of the Lord are subject to many distractions and interruptions in following their Christian coursse and do often look or turn aside and intermit their earnest eyeing of their mark and prize for when Peter is bidden follow Christ at this time hereby to teach him closely to follow his calling and set his heart and eye upon it and what he was to meet with as the check and repetition of that command in this verse doth teach us he turned about to look to somewhat behind him and that either meerly of his own accord or because he had heard some noise of one following See Luke 9.62 3. Albeit the intermissions of the children of God in their duty may seem very little and small yet oft-times it casts them upon snares and tentations which are ready to catch and detain them more and so draw out reproofs from Christ for Peter but turning about seeth the disciple whom Jesus loved following and this occasions his curious question and draweth out a reproof not only for his looking back but for his curiosity 4. Christ abhorreth curiosity in his people and that when they have so much needful exercise among their hands yet they should meddle more with what concerneth them not so much for when Peter propounds this question and what shall this man do or and what this man that is what shall become of him as Christs answer makes it clear he gets this answer what is that to thee follow thou me Not that Christ condemnes sollicitude for our brethren which floweth from charity but that he is ill pleased with his idle curiosity when now he had received a strict command to follow him 5. It is a sin to be anxious or too much careful about what Christ will do with his beloved people for so much also doth Christs reproofe of his enquiry concerning the beloved disciple import that it was weaknesse in Peter to be any way troubled concerning him 6. Christ hath soveraigne authority to dispose of his own and to keep them longer or shorter time in the world and give them ease or trouble as he pleaseth without giving an account of his dealing to any for saith he If I will that he tarry till I come what is that to thee Wherein there is no hint given that John should not suffer and that he should live long and till Christ should come by his judgements against the Nation of the Jewes though these proved true in the event but it is only an absolute supposition that if Christ pleased to preserve him alive even till his second coming or otherwise disposed of him at his pleasure Neither Peter nor any other had any thing to say to it 7. As Christ will come again so the sweet notion under which Saints should take up the last and dreadful day
to any unbyassed person why the Lord should cause write the one and yet leave the other to uncertain Tradition and the fraile and corrupt memories of men 3. If the Lord was not pleased to write them but transmit them by Tradition as they do not only assert but pretend grave and weighty reasons why the Lord did so Upon what ground do they presume at all to stuffe their writings with them and do not leave them as he left them 4. If all these be necessary to salvation and yet the world could not contain the books that should be written of them were they written how shall they instruct that they have marked them all and how will they satisfie the Church that she hath yet a perfect rule of Scripture and all the Traditions they have recorded being put together 5. With what face can they upon this pretext obtrude Traditions upon the Church which are not only beside but clearly contrary unto the written Word of God as if the Spirit of God did contradict himselfe The truth is John closeth with this because what he had written was sufficient and the rest not possible to be overtaken nor yet necessary to be recorded for the use of the Church in all ages though they were necessary for the time and it be useful for us to know there were many such things though they be not particularly recorded as is marked on chap. 20.31 32. From this purpose Learn 1. This Gospel was written by John the beloved Disciple who being employed by Christ as a meet pen-man of such sublime doctrine did out of love and duty write so sweetly of Christ and hereby gives us occasion to try what love such a message by such a pen-man doth produce for This is the Disciple which testifieth of these things 2. All this Narration is of divine truth whatever we think of it and whatever many do esteem of it and other Scriptures Yet it wants not witnesses who were eye and ear witnesses and fully perswaded to assert the truth of it for saith he we know speaking of himselfe in the plural number or of himselfe with the rest of the Apostles that his testimony is true 3. It is the duty of Ministers to assert the truth of their doctrine and to set to as it were their Messengers seal to Christs truth which they publish for their own exoneration and for the encouragement of beleevers and as a witnesse against all who receive it not Therefore doth John call all his doctrine his testimony and asserts that we know that his testimony is true 4. It is impossible to get all said which might be said of Christ and to his commendation for so doth John assert that if the things which Jesus did should be written every one even the world it selfe could not contain the books which should be written And this may not only point out his excellency and the weaknesse of our judgements and memories but whereas our curiosity is still desirous to hear and know more this breaking off may call us back rather to see how we practice what it hath pleased him to record 5. The Lord in writing Scripture hath been pleased only to give us a short summe of the doctrine preached by Christ and his servants and an account of a part only of the miracles wrought by Christ That so he might shew his respect to our infirmity and weaknesse and might take away all excuse from the lazie and negligent by comprising his minde and will in so little bulk for therefore is John directed only to record this much and to omit the rest which could not be overtaken 6. This whole Gospel is divine truth worthy to be embraced and received by faith and that we set our seal to the truth of it and feed upon it accordingly Therefore doth John close all setting his Amen to this doctrine Unto him that loved us and washed us from our sins in his blood and hath made us Kings and Priests unto God and his Father to him be glory and dominion for ever and ever Amen Rev. 1.5 6 FINIS ERRATA Courteous Reader THou wilt finde several Errata in this Piece which by reason of my distance could not be prevented at the Presse Some of them of lesse importance are remitted to thy own care As namely mistakes in printing the verses of the Text Ex. gr ch 7. v 2 3 4. with which the fifth verse should also be printed Also the not printing the words of the Text in a different letter when they are repeated for confirmation of the Doctrines Mistakes also in pointing Ex. gr ch 2. v. 18 19. Doct. 6. line 9. Word foretelling r. words foretelling Ch. 3.34 Doct. 6. line 9. them They. r. them They. Ch. 6 62. l. 12. him likewise r. him Likewise Also frequent mistakes in citations of Scriptures Ex. gr ch 5 40. Doct. 4. l. 14. 33. r. 35. ch 6.30 c. D. 3. l. 5. 19. r. 14. ch 18.18 D. 1. l. 6 7. John 18.18 r. Job 24.12 v. 39 40. p. 373. l. 27. Mat. r. Mark ch 19.38 c. p. 390. l. 1. ch 22. r. ch 3.2 Likewise lesser escapes in words or sentences through the defect redundancy transposition or change of letters or syllables and through addition or want of words Ex. gr geace for grace loaf for loose Sephas for Cephas Janna for Anna as servant for as a servant itll morrow for till to morrow Christ for Christs doth for do hath for have simple for simply discernably for discernable visible for visibly implied for implieth prosecuting for persecuting of for off lay for liâ— These and many such are passed because the sense will easily clear them I only desire thee to correct with thy pen those that follow Chap. I. v. 1. Doct. 1. l. 4 5. r. the great Promise v. 2. l. last dele ver 3. v. 12 13. D. 2. l. 2. right r. rightly v. 15. l. 4. ver 37. r. to ver 37. l. 5. 14. r. 19. Doct. 5. l. last outgeings r. outgates D. 7. l. 1. A r. As. v. 16. D. 2. l. last this r. his v. 24. c. D. 4. l. 4 5. glory and r. glory of the. v. 40 c. D. 5. l. 4. r. have found the. v. 45 46. D. 3. l. 13. point r. pointing Ch. II. v. 3 4. D. 2. l. 3. great r. greater v. 5. D. 1. l. 4. dele of v. 18 19. D. 6. l. 11. given r. even Ch. III. v. 13. D. 4. l. 9. r. others who have v. 16. D. 3. l. 9. word r. world v. 20 21. D. 10. l. 12. To live r. so to live v. 22 c. D. 8. l. 3. mainest r. maniest v. 27. p. 43. l. last this r. at his Ch. IV. v. 1 c. D. 2. l. 6. t. did bear D. 8. l. 6 c. r. or v. 19 20. D. 6. l. 6. the r. her v. 46 47. l. 1. r. the miracle wrought upon v. 48. D. 4. l. 3. might r. may v. 51