season They are subject as well as others to the common condition of mortality and oft times they spend themselves speedily with burning and shining to others yea and are hastened out of the world by persecution Beside the Lord by removing of them doth put an end to their toile and call them to enjoy the fruit of their labours doth chastise the ingratitude of the world and exercise his own in it and doth make way for setting forth the riches of his glory in raising up and creating new stars in their place for here it is said of John he was a burning and shining light but now is put out and gone 7. When Christs faithful servants are dead and gone yet their commendation liveth in his estimation Therefore doth he commend John when now he is gone by death or at least is in prison 8. A sound and powerful a cleare and lively Ministry may have strange effects even among unrenewed people The excellency of their doctrine when it shines among a people who have long lien under the darknesse of ignorance and superstitious traditions the countenance of Ministers from great men as John had from Herod the excellency of their gifts together with a common work of the spirit upon hearers may produce strange effects in them who have no true grace nor faith for saith he ye were willing to rejoyce in his light there was none but John in their account and they were much taken up with him 9. Mens affections may be much aloft and they may have great fits of joy and delight through the novelty and excellency of doctrine and through some apprehension of that at a distance which the Word speaks of who yet have no sound grace as never having been humbled for sinne nor laid hold on Christ on whom alone sound joy is founded Phil. 3.3 for these temporaries were willing to rejoyce or delighted to rejoyce See Matth. 13.20 21. Mark 6.20 Heb 6.4 5. 10. It is also an evidence of mens unsoundnesse when they are more taken with men and with their gifts as their own then they are affected with God as the Authour of these gifts or do finde his power accompanying the exercise of them in effects upon their hearts for they rejoyced in his light or in that light as his not seeing nor feeling God in it 11. Temporary motions wrought in men by a lively Ministry are not to be leaned to by themselves nor are Ministers to look much to the respect that comes from such for it will be but momentany Their unsoundnesse will not beare out and when Ministers meet with discountenance from great men and with the crosse and do touch their darling sinnes they will give over for they were willing to rejoyce but for a season or an hour and particularly they rejected him when Herod turned his enemy and when he did testifie concerning Christ whom they liked not 12. Mens temporary sits will be a witnesse against them after they have made apostacy and their respect to a Minister will witnesse against their not receiving his message for their former carriage is now a check to them for their Apostacy and they are declared to be perverse who when they could upon no pretence reprove John but must admire him yet they would not credit his Testimony of Christ Verse 36. But I have greater witnesse then that of John for the works which the Father hath given me to finish the same workes that I do bear witness of me that the Father hath sent me The second particular testimony produced by Christ whereby also the Father witnesseth concerning him is that of his works in doing miracles and the work of redemption which he declareth to be a greater witnesse then that of John and that they prove abundantly that he is sent of the Father as the Messiah and Saviour of the world Whence learn 1. Albeit our hearts be naturally jealous and suspitious of divine truth and of what Christ saith of himself yet he hath abundance of witnesses for curing of this disease and putting us beyond all cause of suspition for beside John he hath more and greater witnesses that in their mouths every word may be established 2 Corinth 13.1 2. Christ is willing and ready to give proof of his excellency not onely by his own or others words but by his working really to prove it to their sense and satisfaction for he hath a witnesse of his works 3. Christs workings are not dumb works but are speaking testimonies of his glorie and we never take them up rightly till we see that in them for his works do beare witnesse that the Father hath sent him as his own Sonne to be the saviour of the world and that he is not contrary to the Father in his working as they alleadged 4. Albeit the testimony of the meanest instrument concerning Christ being according to the Word is as true as any other witnesse yet if we respect degrees of convincing evidence the testimony of Christs own works is a clearer confirmation of his Godhead office and doctrine then the best of mens testimonies For not only is this testimony more intrinsccall then the commendation of another but his doing these things that were fore-prophesied of the Messiah is an undeniable proofe and therefore he remits John to it Matth. 11.3 4 5. and his doing of them in his own name proveth that he did them of himselfe from the Father Therefore saith he that his works are a greater witnesse then that of John proving that the Father hath sent him For he could not have done what he did not only by way of confirmation of the doctrine of the Scriptures which seducers by their miracles do not Deut. 13.5 but so agreeable to predictions of Scripture concerning the Messiah if he had not been God and sent of the Father and if he had called himself what he was not And albeit Prophets and Apostles wrought great miracles who were not the Messiah Yet this infringeth not the clearnesse of this Testimony for these miracles did only confirme their calling authority and doctrine and that they were what they called themselves which was not that they were the Messiah and so do Christs miracles confirme his doctrine and what he said of himselfe Next they were but instruments and that not of the miracle but of the Word and signe by which it was done and they expressely declared that it was not in their own name or power any such thing was done Act. 3.12 16 But Christ was principal agent and wrought them in his own name and in this respect he did the works which none other man did Joh. 15.24 5. All the works that Christ did were entrusted him from the Father not only to undertake but to finish and perfect them As God the Father did communicate his nature and operation with him and as Mediatour he had a commission by the common counsell of the blessed Trinity for they were the works which the Father gave
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
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
him to undertake it unlesse he had an extraordinary calling or were the Messiah and if so he were they desire a proof of his Commission by some signe Christ in answering remits them but in dark termes to his death which he foresaw and would permit them to put him to and to his Resurrection to prove that he was the true Messiah and Saviour of sinners Doct. 1. A work of Reformation of Gods house will never want opposition from corrupt men even when Christ and his terrour is eminently seen in it for Christ met with opposition thus far that we should not stumble when we meet with more 2 Obstinate wicked men and especially polluters of the House of God will hardly be reformed however they be convinced for these Jewes answer again or except against what he did now when terrour had driven them out and they had nothing to say 3. Whatever pretences men may have wherewith they think to palliate their corruptions in Gods service and make them plausible yet when Christ cometh he will make their greatest Patrons speechless in that cause for they are put to the door with silence and when they would carp most they dare say nothing in defence of the corruptions themselves only they question his authority to purge them out 4. When mens hearts are once hardened in ill courses even a shake with the terrour of God will not gaine them but so soon as the fit is over they will not fear impudently to speak against Christ for so do they when he draweth back his terrour 5. When enemies of Reformation cannot justifie their own faults they will rather quarrel the calling of Reformers then yield to the convincing truth held out by them for their question importeth their questioning of his calling to do this since he had given no signe for it 6. Enemies of Reformation and unbelievers are not content with warrants from the Word nor with such confirmations as God prescribeth unlesse they get signes of their own carving for it was not their fault simply to sâ—ek a signe seeing Christ was to confirme his authority and doctrine by signes but that beside that they had no intention to believe however they were nothing at all wrought upon by the Word fore â—â—ing this noâ— are they content and convinced by he signe Christ had given now wrought upon themselves in that one man had chased them all being overcome wiâ—h the conscience of the filthinesse of their fact and the sense of his Majesty 7. No man ought to undertake a work of Reformation but he who hath a calling thereto and can instruct it by evidences sutable to the nature of the calling he claimeth to for this Question doth import that if Christ could not prove his â—uthority he had done unwarrantably though the action were good in it self 8. Chtist did foreknow all his own sufferings and would not hinder but willingly permitted them to come on and underwent them for Destroy this Temple is not a command of Christ but a Prediction foretelling their malice and a permission to them to do their uttermost 9. The malice of superstitious and greedy enemies of Truth and Reformation will be satisfied with no lesse then the lives of Reformers and as God permitted Christ to be killed so he may permit the lives of notable Reformers to be taken by enemies that so they may be made conforme to their head and that their sufferings may be a seale and testimony to their doctrine for Destroy this Temple doth import that he knew no signes would satisfie them but to have him killed hereby also teaching all his followers what to expect in doing the like work 10. Christ foreknew that he would not succumbe in his sufferings but would overcome death and all the malice of his enemies by giving them their will and then rising again the third day by his own power as it accordingly came to passe for saith he Destroy this Temple and in three dayes I will raise it up 11. Christs Death and Resurrection from the deal is an infallible signe that he is the Messiah and true Redeemer of sinners having authority to order abuses in his own house for herein he did the works of the Redeemer of sinners and triumphed over death and proved himself to be God Rom. 1.4 therefore doth he remit them to this signe to prove his authority Verse 20. Then said the Jewes Fourty and six years was this Temple in building and wilt thou reare it up in three dayes 21. But he spake of the Temple of his body These Jewes mistaking Christs speech do again carp supposing he had meant of the material Temple But John cleareth Christs meaning whereas they as would appear were lest to their mistakes Whence learn It is Gods judgement on haters of truth that Christ speaketh in parables to them and that they are given up to mistake and carp at him and are left in their mistakes for so fared it with these Jewes to whom Christ spake of his body under the name of the Temple 2 As it is no new thing to see men wrest Christs speeches so a maine cause of mens mistakes in Religion is when they understand figurative speeches as if they were proper for the Jews erre in taking what Christ spake of his body under the name of the Temple the type thereof as if it had been spoken of the type it selfe 3. A work of Reformation is a work of great difficulty and may encounter with much opposition and many delays before it be perfected for so much doth the Jewes exception against Christs words taken in their own sense import Fourtie and six years was the Temple in building reckoning all the time betwixt Cyrus edict of their laying the foundation and the sixth yeare of Darius wherein it was finished after many delayes Ezr. 6.15 Or however their supputation hold yet it was certainly long in building 4. Men do mistake Christ take his words as they will when they measure his power by their carnal reason for take them even in their own sense it was not impossible for him to reare up the Temple in three dayes since he was God and did undertake a greater work even to raise up his own body from the dead 5. Scripture doth expound it self and what is dark in one place is cleared in another for John doth here clear Christs meaning He spake of the Temple of his body 6. Christs body is the truth of that type of the Temple for as God did declare the Temple to be his dwelling place so in him dwelleth the fulnesse of the Godhead bodily As the Temple was the trysting place whese sinners found God in the Mercy-seat and where he gave out his Oracles so in Christ incarnate God is to be found reconciled with sinners and he is to be heard revealing the Father and his minde And as the Temple was a magnificent stately Palace yet more glorious within then in outward shew so also was Christs
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
sheweth that there is no intermission in that work see Act. 17.28 Matth. 6.26 30. and 10.29 30. Exod. 21.13 2. Christ the Son of God is joyned with and undivided from the Father in working and that not in one work alone or at some time only but in all works and without intermission As the Father created all things by him so with and from the Father he preserveth and governeth all things for my Father worketh hitherto and I work even the same workes which he worketh see Heb. 1.2 3. 3. God and Christ is God is above all law which he hath prescribed to the creature He works on the Sabbath and doth not violate it he may do what he pleaseth without quarrelling and may command what he pleaseth and make it service for so doth the scope of the Apology teach that Christ being undivided from the Father in working was God and so not subject to the Law of the Sabbath and might command the man to carry his bed and warrand him in so doing Verse 18. Therefore the Jewes sought the more to kill him not only because he had broken the Sabbath but said also that God was his Father making himself equal with God The fruit of this Apology among the Jews is that their rage of persecution is encreased the more by it and they thirst the more for his life And that because he not only had broken the Sabbath as they alledged but had asserted that God was his Father in so peculiar a way as made him equal with God Whence learn 1. Clear declaration of truth will not satisfie wicked and malicious men but the more Christ and the light is held out to such it is hated the more for after his Apology therefore the Jews sought the more to kill him 2. No vindication nor defence of lawfull practices will wipe off the misconstructions of prejudged men but they will stick by their prejudices and maliciously fasten them upon the innocent for let him say what he will yet he had broken the Sabbath not indeed but as they alledged 3. Albeit God have many Sonnes by creation and adoption yet Christ is his Sonne in a peculiar and proper way by eternal generation and communication of the same essence for so doth the Jews understand him he said God was his Father or his Father in a proper and peculiar way otherwise they could not have quarrelled with him and Christ doth not refute this 4. Christs conjunction with his Father in working doth prove his equality with the Father and that he is of the same essence and doth partake of the same omnipotency for so much do they soundly gather from his Apology ver 17. that he made himselfe equal with God neither doth Christ call them calumniators nor clear any mistake in it as in other cases he doth Joh. 21.23 but cleares and confirmes what they challenged though they gathered a vitious consequence that he should be killed as a blasphemer and what they collect is asserted by the Apostle Phil. 2.6 5. Such may be the corruption of a visible Church as very truth may be accounted blasphemy and a ground of putting men to death for albeit it be horrid blasphemy for any creature to equall it selfe with God yet they were far wrong when they would slay Christ for asserting the comfortable and supernatural truth of his Godhead Verse 19. Then answered Jesus and said unto them Verily verily I say unto you The Sonne can do nothing of himselfe but what he seeth the Father do For what things soever he doeth these also doeth the Sonne likewise Christ insisteth in his Apology to the end of the Chapter and cleareth and confirmeth that which offended them in his discourse of his equality and conjunction with the Father which doth inferre the justifying of his work on the Sabbath For this end he produceth many instances and arguments of his equality to ver 31. and then produceth many witnesses testifying concerning him whereof he maketh use in the rest of the Chapter What Christ here speaks of himselfe is to be understood of his Godhead for divine nature though he mention his commission to come into the world ver 23. and bis becoming man ver 27. to shew that as he is man and Mediatour that the Majesty of his Godhead might not deterre sinners from coming to him so his condescendence did take away none of his glory nor his equality with the Father as God In proving this equality 1. He insists in general to prove his conjunction in operation with the Father which he had asserted ver 17. promising further and greater manifestations of it ver 19 20. 2. He produceth particular instances of this conjunction and equality to ver 31. And namely That he is equal with the Father in quickening the dead ver 21. in the matter of judgement and authority ver 22. in being the object of divine honour ver 23. in giving eternal life to beleevers on his word ver 24. in quickening dead souls by his word ver 25. in having a fountaine of life ver 26. which may be cleared by his authority as Mediatour also ver 27. and in his power to be shewed in the resurrection and general judgement ver 28 29. all which is summed up by way of conclusion ver 30. In this verse after a grave asseveration we have two assertions in the first which is negative is declared that what the Sonne doth he doth it from the Father and doth nothing separate or divided from him and so sheweth that he doth only what the Father doth though there be a distinction and order of his working from the Father In the second which is positive and a confirmation of the former is declared that the Sonne doth all that the Father doth and the Father doth nothing without him and withall that there is an unity and equality of the working of the Father and Sonne both in matter and manner Whence learn 1. As truth is not to be quit and forsaken because of opposition so truth will lose nothing by opposition but Christ will take occasion thereby to clear it more and make it shine the brighter for notwithstanding their rage he insists to inculcate and clear this truth the more 2. The mysteries of Religion especially concerning God and Christ as God and plurality of persons in the unity of essence ought to be spoken of heard and thought upon with much gravity reverence and sobriety Therefore doth he begin this doctrine with a grave esseveration verilie verilie 3. Christs equality and unity with the Father is a truth hardly received or believed by the hearts of men as being a mystery above the reach of natural reason and yet it is worthy to be received for setting forth of his greatnesse and the dignity of his person for grounding our faith in him and for assuring us of the certaine successe of his undertakings Therefore also it is inculcate with a verelie verelie 4. In takeing up divine
honour in going about them Nor do they make conscience of spiritual preparation that they may profit by them but all their care is how to attaine their own carnal ends particularly of vain-glory in and by them for when this feast was at hand verse 2. all the preparation of these men for it was to get Christ with them that they might come to credit by him at it 2. Christs carnal friends and followers do follow him onely for their own ends and in expectation of carnal respect and glory by him for such was their scope in this desire 3. It is high presumption in creatures to presume to prescribe to Christ what to do or when to do it And particularly to employ him so to order his matters as may most advance their carnal ends and bring them in esteeme for it was not simply a fault to wish him in Judea for he went afterward verse 10. nor yet to desire he should be known to the world seeing it was his end in coming to shine as the light of the world But it was their fault to carve out and prescribe to him when to depart and to be so impudent as to desire that his manifestations might be made subservient to their vain-glorious and carnal designes 4. Men when they are prosecuting their carnal and ambitious ends will not want spiritual and plausible pretexts wherewith to mask them for so much appears in their first reason go into Judea that thy disciples also may see the works that thou doest wherein they seeme to be so taken up with thoughts of the publike good of his followers as they dare indirectly chalenge him for sleighting them so long It is indeed a truth that Christ will have a care of such as give up their names to him where ever they are that they faint not for want of necessary encouragement But they failed in propounding this in That they made it but a mask to their carnal ends as indeed God looks not onely to desires but to the end and scope of the desirerers That they could think to learn him how to respect his people or guide them better then he did That they tied his encouraging of his followers to his bodily presence and miracles whereas he was God to support them in his bodily absence and That they think it a fault he should withdraw his visible presence even from his disciples when he is called of God to shun imminent dangers 5. Carnal and unrenewed men do make it their onely aime to become great by any gifts and endowments they have received And they are so ignorant of another way that they measure even the most godly by their own dispositions and do count them but silly who do not thirst after glory and respect Therefore say they for no man doth any thing in secret and he himself seeketh to be known openly Whereby they do not meane so much that he rubbed upon himself by lurking in corners as a deceiver and not coming to view as an honest man should do But their carnal disposition thought it impossible that a man could be gifted as he was and not thirst after reputation in the world and therefore supposing that this was Christs aime also they wonder he was so silly and did not prosecute his ends more vigorously 6. Men of eminent gifts are exposed to very great danger if they want sincerity having beside their own hearts that can tell them too well what they are many carnal friends who may be Satans instruments to suggest unto them tentations to be puffed up with conceit and to carnal courses and aimes for here Christ was tried with it though the Prince of the world found nothing in him 7. Such as are carnal and ambitious hunters after vain-glory do care nothing what they are or do in secret but all their thought is about what is open and publike and how to frequent publike conventions and make shews that they may be taken notice of for so much appears in their counsel If thou do or since thou doest these things shew thy selfe to the world From verse 5. Learn 1. The grace of God doth not go by blood or natural acquaintance but by free gift for they are his brethren and yet that proves not their grace neither did his brethren beleeve in him more then the Capernaites and therefore they are in as little account with him And herein Christs example is ground of comfort to them who have and are oft-times put to trials by gracelesse friends Though afterward we finde a change Acts 1.14 2. The truth of the grace of God in men will appear especially in their taking up Christ by faith as he hath revealed himself and in their closing with and embracing of him out of the sense of their great need for this is the evidence of their want of grace they did not beleeve in him that is they did not take up what he was nor close with him 3. When men are ambitious and hunt after vain-glory and when they dare presume to teach Christ his duty it is an evidence of a graceless condition at least in so far Therefore it is given as a reason of their former presumption and ambition for neither did his brethren beleeve in him Verse 6. Then Jesus said unto them My time is not yet come but your time is alway ready 7. The world cannot hate you but me it hateth because I testifie of it that the works thereof are evil 8. Go ye up unto this feast I go not up yet unto this feast for my time is not yet full come 9. When he had said these words unto them he abode still in Galilee In these verses we have Christs answer and refusal returned to their desire both by word and practice Wherein 1. Christ sheweth that there was a great difference betwixt him and them verse 6. His time was not yet come whereas theirs was alway ready Which however it be true in general that natural men though by right they have not allowance to do what they list at any time yet in effect and practice they walk as they list and take any time they please Whereas he behoved to choose times and walk according to his Fathers direction yet it seemes here rather to shew what difference there was betwixt him and them in this going up He who was maligned and hated behoved to wait for a sit time and season lest he should cast himself on a snare and tempt God but they could come no time wrong being in no such peril This difference 2. he confirmes from a reason verse 7. They might go up at any time seeing the world could not hate them who were but yet children of this world but he behoved to choose his sit time being hated of the world because of his plain and free doctrine 3. From this he inferreth verse 8. that they might go when they list but he would not go till his full time came 4. His practice
before they came away It saith much to the incurablenesse of mens spiritual condition when they are afflicted and make some fashion of coming to Christ with it yea and are delivered and yet continue unrenewed Doctrine 9. His pleading this as a work of charity and necessity teacheth That mercy and compassion in Christ will omit no occasion of shewing it self comfortable to the miserable and them that are in necessity for he will not intermit to help them when he seeth them even albeit it be the Sabbath And this will yet further appear if we consider that one might object that there was no such necessity but the man who had endured that infirmity thirty eight years might endure it yet one day whereas Circumcision in respect of the command could not be omitted But the answer is easie that not only the duty of charity requireth that the miserable be presently helped but however the man might have endured it yet Christs love and pity laid on the necessity and could not forbear And albeit the man might be hardened in his trouble by reason of long continuance yet Christs pitie is as tender towards him as if it had been the first day yea so much the more as he had endured it so long albeit in deep wisdome he reserved the cure for his own hand This may help to correct the jealous thoughts of Gods people who complain that they are forgotten under their long continued trials 10. In declaring that Moses gave them Circumcision Christ adds a correction not because it is of Moses but of the Fathers as indeed it was given to Abraham long before Gen. 17.10 Whereby 1. He would put them in minde that there was a covenant and promise made and seals annexed to it long before the giving of the law by Moses that so they might gather that the law which came after could not make the promise void as it is argued Gal. 3.17 2. Because they doated so much upon Moses yeâ— and eyed him more then God in the ordinances they receiveed by his Ministry Therefore Christ puts him in his own roome and sheweth that precious Ordinances were given to others as well as to him It teacheth That when eminent instruments are too much doated on and idolized by men it provokes the Lord to debase them and to let it be seen that they are but his instruments As here he doth with Moses Verse 24. Judge not according to the appearance but judge righteous judgement Unto this argument Christ subjoines an inference or conclusion that it was their duty to judge righteously of his work and not to be led by appearances such as looking on the one part to Moses his authority and on the other to his basenesse and so to condemne him but should compare the one fact with the other and see how they aggreed and rather see a divine power shining in his works setting forth his glory and justifying them then stumble at his works by judging him according to outward appearance to be a meere man Doctrine 1. Christ and the friends of truth desire nothing but righteous judgement and will not be affraid to go to the bar with their enemies if they can get justice and equity for he desires that they judge righteous judgement He had already examined his own way and found it to be right and therefore feared no trial and so should his people sit upon their own assize 2. Men are oft-times so blinded with visible appearances and maskes with passions interests and prejudices that they see not through causes as they are in truth but do judge of them according as they are represented in a false mirrour either judging of a cause as it is masked with pretences or loaden with prejudices or according as they esteeme of the person that owns it Therefore it is requisite they be warned that they judge not according to the appearance or according to external appearance or the outward view they take of persons 3. Whosoever do condemne what is right because of their prejudice against persons or out of respect to persons do justifie what is wrong and who so do rashlie judge of things without considering all circumstances do deal unrighteously before God for so much is here condemned by Christ judge not according to the appearance but judge righteous judgement See Deut. 1.16 17. Verse 25. Then said some of them of Hierusalem is not this he whom they seek to kill 26. But loe he speaketh boldly and they say nothing unto him Do the Rulers know indeed that this is the very Christ 27. Howbeit we know this man whence he is but when Christ cometh no man knoweth whence he is Christ having thus debated with the Jewes and multitude about his doctrine and practice he in the second place is assaulted by the inhabitants of Jerusalem who knew the Rulers plots better then others And 1. They crie out upon their Rulers wondering what is become of their zeal and forwardnesse who were seeking him to kill him and yet now when he preaches so boldly they meddle not with him 2. They alledge in derision that the Rulers were so moderate possibly because they beleeved him to be the Messiah But as for them they think they have strong reasons wherefore they could not joine with them in that opinion For they know whence this man is whereas no man will know whence the Messiah is when he cometh As for the first part of their reason it cometh more fitly to be considered in Christs answer But in the second part they assert a manifest untruth for albeit Christ in respect of his Godhead was prefigured by Melchizedek who in that state is brought in Scripture without father and mother without descent having neither beginning of dayes nor end of life Heb. 7.3 and it is said of Christ in that respect who shall declare his generation Isa 53.8 Yet it is as clear that in respect of his humanity the Scripture clearly points out what tribe he should come of his descent family and linage and the place of his birth Doctrine 1. When wicked men are put to silence in debates yet will they not be gained but this will irritate their corruptions to start new questions about truth and new prejudices against the maintainers thereof for their not replying to his reasonings makes it clear they were convinced and yet this availeth not but they are irritate and imbittered that the Pharisees are not more violent and they run to new debates 2. Ordinarily they who enjoy most advantages in a visible Church do in a declining time prove worst of any for they of Jerusalem the chiefe City and the place of solemne publike worship for all the Nation are more upon the persecutors plots and more enraged then any 3. God can preserve his own in the faithful discharge of their duty in ill times in an admirable way so that even their enemies themselves may wonder at it for say they Is not this he
judging of men as in all other works and the Father is still with him as being of the same essence and as with his Ambassadour and servant acting according to his instructions Therefore saith he I am not alone but I and the Father that sent me where he proves the Fathers conjunction with him from his being his Father by eternal generation and from his sending of him 4 Christs union with the Father in judging is an infallible proofe that he cannot erre in that work It being impossible that he who is God one with the Father and who in all things walks according to his Fathers instructions should erre in any of his testimonies or records Therefore is it given as a reason why his judgement is true for I am not alone but I and the Father that sent me From verse 17 18. Learn 1. The Laws given by God do not serve for rules to direct or binde him who is supreme and above all Law but to be a rule and direction to these to whom they are given Therefore it is called your law not that they were the penmen or prescribers of it nor yet only because they gloried of it albeit they did little regard it in practice but because it was given for their use and direction 2. It is the will of God that as men should not be rash in private judging so in publike contraversies they should not proceed to judgement upon every report or single testimony but at least the matter must be proven by two witnesses for saith he It is written in your Law that the testimony of two men is true Not that necessarily every thing that is deponed by two witnesses is true for false witnesses may conspire to assert an untruth 1 Kings 21.13 Matth. 26.60 Acts 6.11 13. But the meaning of the Law is that at least there shall be no fewer testimonies to prove any thing And as great care should be had in examining witnesses to finde out if there be any falshood wherein even in persecuting of Christ the Pharisees were exact Marke 14.55 56. and for more security the Jewes put the witnesses to confirme their testimony by being first in executing the sentence Deut. 17.6 7. So where two witnesses concurre in one testimony the matter is to be accounted legally true and proven albeit the witnesses should lie 3. Albeit Christ as God be above Law yet his wayes are so just that the Law can have no just exception against him Therefore doth he confirme his assertion from their own Law For if the testimony of two men who are fallible and may deceive doth suffice to prove a matter to be true how much more is he to be credited who is witnessed unto by the Father and by himselfe as God witnessing of himselfe as man and Mediatour seeing these witnesses are truth it selfe who cannot lie nor be byassed 4. The truth of Christs offers unto lost sinners is so abundantly confirmed by unquestionable witnesses that none can call them in question without egregious wrong done to God So much also may be gathered from this double witnesse of himselfe and the Father that sent him 5. The Father and the Sonne albeit one and undivided in essence and operation yet are distinct persons and did distinctly bear witnesse in this testimonie concerning the man Christ and his offers as Mediatour for saith he I am one that bear witnesse of my selfe and the Father that sent me beareth witnesse of me Verse 19. Then said they unto him Where is thy Father Jesus answered Yee neither know me nor my Father if ye had known me ye should have known my Father also As before they carped at his testimony concerning himselfe so now little regarding what he said they carp at his other witnesse desiring to know who his Father was For they alleaging he had none but Joseph would look upon him to be as unfit a witnesse as they conceived himselfe to be or if he should call God his Father that would waken the old quarrel Chap. 5. 18 But Christ doth not stand to answer their question but declares they were both ignorant of the Father and him and ignorant of the Father because they knew not him Whence learn 1. Let truth be never so clearly held forth yet without the power of grace enemies will not be gained thereby but they will still jangle and set their wit and parts on work to finde out new cavils for so do they here all the fruit of Christs doctrine on them is a new taunting question where is thy Father 2. Where there is greatest conceit of parts and abilities there is ordinarily greatest real ignorance especially of saving truths in a saving manner for these great Rabbi's who think themselves able enough to hold up the debate with Christ yet this sentence from him ye neither know me nor my Father 3. Albeit the Father and the Sonne be two distinct persons Yet they are undivided in essence so that the one cannot be known without the other And particularly albeit devils may beleeve there is a deitie and tremble Jam. 2.19 and albeit Jewes and others may have some notions of him as Creatour of the world Yet there is no saving knowledge of God but in Christ Joh. 17.3 Therefore saith he ye neither know me nor my Father and particularly he asserts their ignorance of the Father because they knew not him 4. The divine nature did so evidently shine in the Sonne that whosoever knew what a deitie was might have seen it in him and whosoever took up his deitie were thereby forthwith led to know the deitie of the Father for saith he if ye had known me ye should have known the Father also And herein Gods gracious condescendence is to be seen who since his divine nature could not be comprehended nor taken up by us was pleased to reveal and manifest himselfe in his own Sonne the expresse image of his person cloathed with our flesh and to hold out this mirrour unto us in that word which is neare unto us and which doth prevent our anxious thoughts about ascending up to heaven or descending down unto the deep Romans 10.6 7 8. Ver. 20. These words spake Jesus in the treasury as he taught in the Temple and no man laid hands on him for his hour was not yet come In this verse we have a conclusion subjoyned to this first conference wherein it is declared that however he spake thus boldly and that in a place of the Temple where they had him as in a net and how ever their rage was great against him Yet none of them meddled with him God so ordering the matter because his time of suffering was not yet come As for this place the Treasury the Jewes had a chest in Joash his time wherein they received the peoples collections as they entred into the Temple 2 Chron. 24.8 c. and it seems they continued this practice afterward Mark 12.41 Luk. 21.1 But this was a room or chamber
to let them see and feel what a woful course they have been upon for so much also is imported here that when ye have lift up the Sonne of man then shall ye know that I am he c. 9. Christ in his works and doctrine as he was taught them from the Father as man so they are altogether agreeable to the Fathers will for this is a truth whereof he will have very enemies convinced I do nothing of my selfe but as the Father hath taught me I speak these things So that sinners are to come to and seek the Father in him and ought to look on all he doth and saith as agreeable to the Fathers will 10. As the Father is unseparable from his Sonne Christ in respect of the unity of the divine essence so he is alwayes with him as Mediatour being in him as his Ambassadour reconciling the world to himselfe 2 Cor. 5.19 and with him to support and uphold him as his servant doing his work according to the Covenant of redemption Isa 42.1 Therefore saith he He that sent me is with me the Father hath not left me alone though all the world should forsake me Wherein we may see how well-pleased the Father is with the redemption of lost sinners that he was still upholding the Sonne in it and how richly they are made up who have him with them be against them who will as Christ here reckons 11. Whosoever would have the comfort of Gods presence and company in all conditions they ought to set themselves to please God and observe his will in all things for so did Christ finde it for I do alwayes those things that please him 12. As Christ the Sonne did learn obedience and submit himselfe to the will of the Father So his obedience was full and compleat and in all things he did the Father was well pleased for saith he I do alwayes those things that please him Ver. 30. As he spake those words many beleeved on him 31. Then said Jesus to those Jewes which beleeved on him if ye continue in my word then are ye my disciples indeed 32. And ye shall know the Truth and the truth shall make you free In these verses John records that this his doctrine had successe among many And albeit it was but weak beginnings they had as appears by Christs doctrine to them yet he exhorts them to perseverance and encourages them in that study by promising 1. That so they shall prove themselves to be among the number of his real disciples 2. That they shall encrease in knowledge of the truth and in feeling the power and efficacy thereof 3. That they shall be made partakers of true Christian liberty Whence learn 1. Opposition made to Christ will not hinder the successe of his Gospel but even the contentions and debates occasioned by malicious men may do much good to many for as he spake these words many beleeved on him Even from amongst the crew of opposers he gathers followers 2. As it is preaching which God hath appointed to be the mean of conversion so in particular when men consider either the danger of Christs forsaking and giving up with them or his own true excellency as they are revealed in the word it may be a mean to excite them to lay hold on him for this successe followed upon his speaking these things which may relate either generally to the whole preceding doctrine wherein he leaves them to give an account to God of their despising of him or particularly to the last words wherein he points out his conjunction with and his being approven of the Father 3. Christ is a tender cherisher of weak beginners and will rather take paiâ—s to encourage them then weaken their hands for albeit they were weak yet he calls it beleeving and encourageth them to hold on 4. Such as embrace Christ do stand in great need of confirmation and should be seriously affected with that great undertaking wherein they engage Therefore doth Châ—ist so much excite them and labour to set their joints aright Albeit conversion be a very great work yet confirmation of the converted is no small work and a notable fruit of the Ministry Eph. 4.8 9 12 13. 5. It is not enough that men do embrace Christ for a sit only but if they would reap the benefit of piety they ought to persevere And albeit such as do persevere may be kept a while without sensible feeling of the advantage of their course yet in due time they shall finde it Therefore doth he propound this condition to them if ye continue and upon performance of that makes the promise 6. They who would persevere indeed ought to cleave closly to the doctrine of Christ not only renouncing false doctrine and giving obedience to his truth but as faith is begotten by the Word so it must be cherished and fed by it and they must embrace and cleâ—ve to Christ as he reveals himselfe in the Word though otherwise they do not sensibly finde his presence yea aâ—d their sense and fear and guilt may represent him otherwise then the Word saith of him Therefore saith he unto them Continue in my word 7. It is the great priviledge of lost sinners to be made disciples to Christ taught of him and admitted to follow him and be in his company as a pledge of their being with him for ever Therefore it is held out as their encouragement and reward ye are my disciples 8. As Christ hath some disciples who are so in reality and others who are such but in shew only So whatever external priviledges may follow on mens outward profession and shew Yet there is no true ground of solid comfort but in being real disciples Therefore doth he encourage them with this which only could yeeld true comfort ye are my disciples indeed or truly and in truth 9. Albeit real converts be disciples unto Christ from the first moment of their conversion Yet that is oft times hid from them till they give proofe of their sincerity by perseverance and then their faire advantages are intimaâ—e unto them Therefore saith he If ye continue in my word thou are ye my disciples indeed He saith not then ye shall be my disciples as if the reality of their state depended upon their perseverance but then are ye my disciples that is ye prove and make the truth of it manifest by your perseverance and ye shall since the comfort of it your selves 10. As all natural men and counterfeit disciples are but ignorant of the truth of God especially of the power and life that is in it and accompanieth it So even sound beginners may be for a time weak in these things for so is here supposed that however they had some beginnings yet they were yet to know the truth 11. It is a very great advantage to get found and saving knowledge of the truths of the Gospel that so faith may close with them and men may be established in them and kept
any visible communion and intercourse betwixt Satan and every unrenewed man but that they do according as he prompts and acts them 2 Tim. 2.26 Eph 2.2 and so do commit these evils wherein he fell before them as is instanced ver 44. 6. It is a sad and humbling sight of natural mens condition to see them acted and led by Satan as effectually and really as ever their bodies were who were corporally possessed by him Therefore doth Christ by this point out the odiousnesse of their case unto them And if this were well considered it might not only discover how little wonder it is there be a great opposition be twixt them and the children of Christ who are led by his Spirit But it might humble them to think that they are under the conduct of such a guide when they think they are only following some pleasant or profitable course And it might let them who dreame of a change of their manners when they please see that it is not so easie a matter but as hard as it was to dispossesse the man that had the Legion of devils in him Verse 39. They answered and said unto him Abraham is our father Jesus saith unto them If ye were Abrahams children ye would do the workes of Abraham 40. But now ye seek to kill me a man that hath told you the truth which I have heard of God this did not Abraham 41. Ye do the deeds of your father The Jewes do except nothing against the first branch of Christs doctrine concerning spiritual bondage but finding that in his answer to their objection he had insinuate that they had some father of whom he had little good to say and being either really ignorant or wilfully seeming not to know that Christ spake of their spiritual parentage and pedigree they again lay claim to Abraham as their father of whom Christ durst say no ill and so would render him odious as calumniating holy Abraham Christ in his reply doth more clearly hold out that he is not speaking of their carnal descent according to the flesh but of their original and parentage according to the Spirit And 1. He sheweth in general that if they were Abrahams children according to the Spirit they would imitate him in his works 2. He sheweth in particular wherein their way was contrary to Abrahams in that they persecuted him for telling the truth of God And therefore 3. They behoved to father themselves on another in that respect then Abraham Doctrine 1. Conceit of priviledges is a disease not easily cured nor will men be easily taught or convinced of the evill of it for after Christ hath sufficiently refuted this exception before yet they will not be put from it but repeat it again Abraham is our Father 2. It is an old trick of degenerate Churches and Church-men to cry up the names of pious Ancestours to oppose them against the light of truth for so do they hold up Abraham as their Father that any thing Christ would say of their parentage might be repelled by that and so do many like them cry up these from whom they have farre degenerate But if these Saints departed knew how they were abused by these their degenerate sinnes they would cry let them perish from under these heavens 3. Whatever external priviledges men may enjoy by being born of religious Parents and members of the Church Yet true grace is not an hereditary gift nor doth carnal and outward succession make men partakers of spiritual priviledges Therefore albeit he had granted they were Abrahams seed ver 37. by carnal generation and succession yet he makes a doubt of their being his spiritual seed till they prove it better If ye were Abrahams children c. 4. There is no just ground for any to boast of their religious progenitours unlesse they follow their footsteps for saith he If ye were the children of Abraham and would have that a priviledge unto you indeed ye would do the works of Abraham Such as do boast of religiouâ— Parents and yet will not imitate them are but in effect reading a Narrative to a sad sentence against themselves 5. Albeit Abrahams carnal seed did enjoy many temporal yea and external Church-priviledges by vertue of the Covenant made with him Yet none are his successours as to participation of peculiar spiritual blessings and priviledges but only these who are followers of his faith and fruitfulnesse in piety And they who do so may lay hold on all the spiritual promises made to him and his seed Therefore doth Christ require of these men who were his carnal seed that if they would partake of the promises made to him concerning spiritual freedom they should prove their interest in him by another title doing the works of Abraham and then their claim would be good And this is a fair advanâ—age and encouragement to Gentiles See Rom. 4.11 12 6. As walking in any wicked course so in particular the persecution of Christ and his followers is unbeseeming Saints and proves that the persecutors have no claime to the priviledges of Saints Therefore doth he instance this in particular ye seek to kill me who have told you the truth to shew how unlike they were to Abraham who did not this and therefore could not claim to the priviledges of his spiritual seed 7. Albeit the Lord in great mercy will passe over the many violent fits of corruption in his people which through grace and by fleeing to Christ they get smothered before they break forth Yet the Lord will judge of wicked men by their wicked endeavours and attempts though they succeed not seeing they are only withheld by some obstacle from without Theâ—efore doth he charge it on them as sufficient to prove what they were ye seek to kill me though it had not taken affect See Psal 21.11 and 28.4 8. Christ is a Teacher who will not dissemble nor deceive or slâ—tâ—er his heareâ—s but will faithfully deliver the truth which he receives for saith he I have told you the truth which I have heard of God 9. As a faithful declaration of the truth of God is the best service can be done to men so it is horrid wickednesse and ingratitude in men when they will not only persecute the innocent but even these who are beneficial unto them and do them best offices for so doth Christ aggravate their cruelty ye seek to kill me a man that hath told you the truth See Psal 109.4 2 Cor. 12.15 10. Such is the perversity of the world and their hatred to the truth of God pointing them out in their right colours that the servants of Christ need expect no case so long as they are faithful in their trust for such was Christs lot before them ye seek to kill me a man that hath told you the truth 11. Wicked men can never attempt any violence against the servants of God because of their fidelity but God will look upon the injury as reflecting on himselfe who
From verse 14. Learn 1. Works of necessity and charity to these in distresse are very consistent with the due sanctification of the Sabbath Therefore doth Christ so often work these works upon the Sabbath to confirme this truth 2. As no offence taken by men at the doing of necessary and moral duties whereby Christ is honoured should be regarded so as to drive us from dutie So in particular the offence of wicked persecutors is not to be regarded in doing of these things that may set out the glory of God Therefore albeit it was the old contest that he had cured a man upon the Sabbath yet he will do it over again seeing the work is necessary and the doing of it then was an occasion to manifest the glory of his work by their opposition whereof they had no occasion if he had done it another time It is true we should give offence to none either Jew or Gentile 1 Cor. 10.32 but in doing necessary duties no offence is given it is taken only And albeit it should be matter of sorrow when men do take offence injustly especially if they be godly Yet Christ will have no respect to the unjust stambling of malicious persecutors Matth 15.12 13 14. 3. Christ allowes no composition with avoâ—ed and malicious enemies in matters of truth or dutie The 〈◊〉 also Christ wâ—ll work these miracles on the Sabbath day that he might not seem to comply in the least with their superstitious opinions concerning the Sabbath See Gal. 2.3 4 5. From verse 15. Learn 1. It is but in vain for men to think that their terrour will drive a man from avowing what he hath found in Christ or received from him unlesse he be under the strong power of a tentation so much appeareth in this man Albeit they were informed by the neighbours for the man needs not name Christ in his answer of whom they had made mention yet again they also asked him as thinking their authority and terrour might cause him deny what he had said before his neighbours that so there might be no more of the miracle But all in vain for he avowes it clearly And indeed it is a wonder how he is born up in all this debate seeing as yet he neither knew where Christ was nor fully what he was But as sense of this favour obliged him to Christ so it may be thought admirable how much strength courage and ability men may be furnished with in defending Christs cause 2. They who would undertake to speak of Christs working will but spill it in the telling in comparison of these who have sensibly found it in themselves Therefore doth he in this answer adde to their report and lay it out fully which it seemes they had but thought worthy to be mentioned only in the general 3. Such as are sensible of Christs goodnesse in his working will look upon every circumstance in it as remarkable Therefore doth he so punctually relate the manner of the cure He put clay on mine eyes and I washed c. not only that he might satisfie their question how he had received his sight but to testifie how much it affected him to dwell on every passage thereof 4. Christs favours are solid and permanent and ought to be remarked that they are so Therefore doth he not only acknowledge that he saw but yet still I do see as observing the continuance of the favour 5. It is also required in men who receive favours from Christ that the continuance thereof do not render them tastelesse but that the sense of their former ill condition and of Christs mercy be entertained that so the favours may be still fresh Therefore also doth he say I do see to testifie the continuance of his affection and estimation of that mercy Verse 16. Therefore said some of the Pharisees This man is not of God because he keepeth not the Sabbath day Others said How can a man that is a sinner do such miracles and there was a division among them Followeth the several proceedings of the Pharisees upon this matter And first They put the man aside a little and enter into a debate among themselves about Christ some do condemne Christ as not sent nor approven of God because he did these things on the Sabbath day Others plead that if he were such a one he could not work such miracles And the debate grows to that height that it tended to a division or schisme Whence learn 1. Whatever boldnesse and resolution persecutors may seem to have in prosecuting their bloody courses Yet they have more vexations then every one knows either among or within themselves Therefore albeit the Pharisees appear very resolute in their dealing with others yet here the Spirit drawes the curtain and lets us see what differences and debates there are among themselves 2. Persecutors will be so malicious and impudent in their calumnies that no convincing arguments or apologies will satisfie them for albeit Christ had fully refuted this calumnie Chap. 5. yet they maliciously urge it again This man is not of God because he keeps not the Sabbath day 3. The malice of persecutors is nothing the more approven that it is masked with a pretence of zeal but is rather the more hateful that so corrupt dispositions should be covered with such a pretence for this doth not excuse but adde to the fault that they should let out all their malice under this cover he keeps not the Sabbath day 4. Christs enemies are so far from giving unto Christ his due glory that they esteeme him the worst of any for they are so far from acknowledging him to be true God that they will not so much as acknowledge him to be of God that is to be either a Prophet or Messenger sent of God or a good man approven of him which is all one as to account him a vile sinner and an Impostor as it followeth in the exception given in by others 5. Some may be found even in the Cabin-councils of persecutors who think not so harshly of Christ and his followers as others do and who would do more for him if they had an opportunity for heâ—e even in their Conclave there are some to plead a word for him either a Nicodemus or some who had convictions but went no further 6. Christs miracles were such as even enemies were convinced they could not be wrought by notorious sinners and deceivers for say they How can a man that is a sinner do such miracles Where by a sinner we are not to understand him that only hath sinne in him but such a notorious sinner so eminent in a trade of it as he may be better known by it then by his name And particularly a notable impostâ—r and deceiver in the matter of his calling and doctrine And as we are not to conceive that all these who plead for him do believe him to be the spotlesse Lamb of God So we need not dip into the strength of
their Argument nor clear how it is consistent with what is elsewhere recorded in Scripture that Satan can work wonders and that Antichrist shall come with signes and wonders which though they be lying signes in so far as they tend to the confirmation of a lie yet some of them may be real in themselves though not passing the reach of natural causes and so not real miracles But we need not stand to justifie all their sayings and apologies whereof God makes use to marre the present designes of enemies and it sufficeth us to know that Christs miracles were so far above the reach of nature and so evidently free of jugglery that his very enemies and they who had power to dignosce upon delusions could not but be convinced See Joh. 3.2 7. Albeit truth be the only best second to a man and that which may make him stout Yet nature is impudent and bold in maintaining errour but if it be convinced of truth it doth assert it but timoutously so much may be gathered from their proceeding here They who are against truth are bold and speak first But the other party come in last and propound the matter only by way of question 8. Christ when he pleaseth can divide the very Conclaves and Councils of his enemies and raise a schisme among them that so he may put a stop to their violent proceedings for and there was a division or Schisme among them while none of the parties would cede to another Verse 17. They say unto the blind man again What sayest thou of him that he hath opened thine eyes He said He is a Prophet The second particular in their proceedings is their re-examination of the man concerning his thoughts of Christ Seeing they could not agree among themselves they whether the one or other party or all of them is not much matter call the man again to know what his thoughts of Christ were who had done this for him And he according to the weak measure of light received freely declares him to be a Prophet Whence learn 1. No rubs or stops and disappointments will break the malice of persecutors but they will still to it again for when their former examination had not produced unanimity among themselves they try the man again to see if they can draw any thing out of him to carry their point And it may be conceived that they would gladly have had somewhat out of the man whereupon they might condemne Christ for however persecutors have so much malice as to oppose Christ yet they have so much terrour as to wish others might have a prime hand in it 2. Christs friends must not expect to have done with their trials at one essay but that enemies by multiplyed assaults and many sifting questions will labour to dash and confound them for so do they with this man after the former examination they put him again to it with a new question They say unto the blinde man who had been blinde again what sayest thou of him c. 3. When Christ hath done a good turne to any it concerns them to consider what they think of him who hath done so for them for this their question is in it selfe seasonable whatever was their aime in it what sayest thou of him that he hath opened thine eyes 4. When God draws forth weak professours to trial he can bear them up though their knowledge be but little and can make them endure many as well as one assault for he is as bold in this as in the former examination 5. There may be and is more true knowledge of Christ in a poore man that hath tasted of his favour then in a whole conclave of persecuting doctours for he saith more to his commendation and more expressely then even they who pleaded for him in the council 6. When weak professours have said much of Christ and more then persecutors can endure Yet they come far short in setting out his true worth for he saith only he is a Prophet which though it was much considering his small acquaintance with Christ yet it is far short of what Christ is For he doth not so much as acknowledge him to be that great Prophet Deut. 18.18 far lesse doth he see him to be the Sonne of God till afterward it be revealed to him ver 35 36 37. Verse 18. But the Jewes did not beleeve concerning him that he had been blinde and received his sight untill they called the parents of him that had received his sight 19. And they asked them saying Is this your sonne who ye say was borne blinde how then doth he now see The third particular in their proceedings is their examination of the mans parents When they can gain no ground of himselfe they will not beleeve that he had been born blinde and therefore try his parents if they own him for their sonne and if he was borne blinde and how he now recovered his sight if so be they might possibly bring out somewhat to obscure the glory of this miracle Whence learn 1. It is the practice of corrupt Church-men to appropriate to themselves the priviledges and titles of the people of God as if none were worthy of these but themselves Therefore it seems the Pharisees and council are called the Jewes because they called themselves so though it was a name common to all the nation Because not only were they of that nation but they usurped it as only due to them while as they have a low esteem of the people Chap. 7. 49. 2. Persecutors are incessant in their malice and endeavours to smother the glory of Christs clearest working for so do they labour to get it denyed that ever such a miracle was wrought and do expect that possibly his parents through fear may deny that he was borne blinde 3. When men are led by malice against Christ and his truth they will be so impudent as not to give credit even to what they see for they did not beleeve concerning him that he had been blinde and received his sight though they were already convinced of it and had condemned Christ for curing of him verse 16. 4. In a time of tryal not only they who are most eminently concerned and engaged but even others may be brought upon the stage for not only the man but his parents are here brought out to give a confession they did not beleeve untill they called the Parents c. 5. Persecutors are very subtile and politick and know how to make use of all advantages and tempers and interests of men to bear down Christ and his truth for so doth appear here They purpose to obscure and bear down the glory of this miracle and finding the man so affected as they could not draw him to comply with them they essay his parents if possibly they being lesse concerned and affected then the man might be moved and tempted to deny somewhat of the truth 6. It is the palme of persecutors to confound simple men
judge him to be a sinner who had done so notable a miracle and he who had received a benefit could not but think well of him Wence learn 1. It is a great injustice to calumniate Christ and his followers when yet their practice and works do refute these calumnies Therefore doth he think their charge against Christ to be a sinner not worth the answering when this miracle did clearly refute it 2. Such as have received kindnesses from Christ will not have an ill thought of him nor will the prejudices or opinions of any sway them in that matter Therefore doth he reject all their thoughts of Christ upon the consideration of what he had done for him 3. Such as have participate of Christs goodnesse will not conceal his glory by denying the same whatever hazard there be or whoâ—ver shift to confesse it Therefore albeit his parents had declined to give a confession of this truth and there was manifest hazard in confessing it yet he will not deny it one thing I know that whereas I was blinde now I see 4. No man can set such a price upon mercies or on Christ the Author of them as they who have tasted of the bitternesse of wanting of them Therefore albeit the favour of eye-sight be common generally to men yet few are so affected with it as he and that because it was given him after he had wanted it long whereas I was blinde now I see Verse 26. Then said they to him again What did he to thee How opened he thine eyes 27. He answered them I have told you already and ye did not beleeve wherefore would you hear it again Will ye also be his disciples Seeing he will neither deny the miracle not yet have evil thoughts of Christ they give him a second assault and pose him concerning the manner and way of his cure if so be they might â—ut-weary him or make him contradict and so invalidate his own testimony verse 26. But he being encouraged by the Spirit and perceiving their dâ—ift doth answer them roundly chalenging them that he had told them before to little purpose and in derision enquires for what end they were so careful to hear it if they had a minde to become converts which imports that he knew they would not give up their names to Christ let him repeat it never so often Whence learn 1. Persecutors are importunate and incessant in their endeavours to pervert such as confesse Christ and to get advantage against them for this repeated question doth import not onely that this poor man put them to great puzzles driving them to question him so passionately but that they would not give over their endeavours to make him faint or entrap him 2. The obstinate continuance of persecutors in their incessant trying of weak Professors is a sifting exercise which iâ— apt to prevaile with them who might endure one assault well enough for they look on this course of holding him at it as a mean to prevaile at last and that however they prevailed not at first yet when he saw they were not wearied nor minded to give it over he might be broken 3. The manner and way of working any good work is a special way to try whether the doer of it be approven or not Therefore do they so much insist on that What did he to thee how opened he thine eyes If possible they might gather some ground of chalenging Christ as working the miracle in an unlawful way 4. Albeit persecutors be politick and confessors of truth oft-times weak and simple Yet the Lord cannot onely give them courage but wisdome also to discern the drift of persecutors for so doth this man insinuate that he knew it was for little good they were so inquisitive 5. It becomes the people of God well when they perceive men dallying with truth and Christs working to put on an holy indignation and zeal for so doth he here with these Pharisees who are so inquisitive to know the way of the miracle when they minde to make no right use of it 6. It is the duty of friends to truth not to foster up enemies with answering their needlesse questions propounded onely out of malice for saith he I have told you already and ye did not hear or beleeve or liked not of it wherefore would you hear it again Since it is just the same it was 7. They who were in esteeme above others do by their malicious opposing of Christ become justly contemptible to the basest and may lawfully be touched in the sore by the avowers of truth for here they are so absurd that he who had been a blinde beggar doth taunt them to their faces and lets them know how he saw into their malicious disposition 8. Albeit sinners be invited to hear what God saith or what is reported of his doings Yet he will not be sleighted by any And such as out of malice will not give credit to what they hear it is just they be denied further information and that pearles be not cast before such swine for so is imported here I have told you already and ye did not hear wherefore would ye hear it again 9. The right fruit of all we hear of Christ is to gain our consent to be disciples and followers unto him and they who will not yeeld to that it is just they get no more of his minde revealed unto them for so is imported in this reasoning wherefore would ye hear it again will ye also among the rest be his disciples For it implieth that since they had no purpose to become scholars unto Christ there was no reason that his glorious works should be so much revealed to them Verse 28. Then they reviled him and said Thou art his disciple but we are Moses disciples 29. We know that God spake unto Moses as for this fellow we know not from whence he is Being angry at this boldnesse of the man they give him a third assault Wherein 1. They declare that however he and such as he were so silly as to become disciples to him which was little matter Yet they would cleave to Moses from whom Christ and his followers made apostacie verse 28. 2. They give a reason of their resolution which they think may render Christ suspected to him They think they may lean to Moses with whom they knew God spake but as for Christ they knew not whence he had his office and authority as they alledge ver 29. Whence learn 1. Corrupt men cannot endure to have their idols rubbed upon and particularly corrupt Church-men take it ill when they are not in such estimation as they would Therefore do they raile on him because he did not give them reverence enough 2. It is persecutors policy to cast disgrace upon the course they persecute that so they may shame professours from it Therefore do they upbraid him with being Christs disciple as a very odious course which they would be very loth to joyn in
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
the Disciples of this hazard Matth. 26.2 he doth upon that occasion resume things that had been done before to clear how he was betrayed Namely that the Priests consulting upon some expedients how they might catch Christ Matth. â—6 3 4 5. Judas who had been disappointed of gain by that ointment pouered on Christ went and offered his service to them ver 6. 14 15. Doctrine 1. Albeit men are bound by all lawful means to preserve themselves from the unjust violence of persecutors Yet when Gods time and calling cometh and when men see it is the will of God they should suffer they ought to set their faces to it chearfully for whereas before Christ withdrew Chap. 11.54 Now when the Passeover the time of his suffering draweth nigh he comes to view again and draws toward Jerusalem See Mark 10.32 33. Luk 9 51. 2. He came so long before the time to Bethany where Lazarus and others were Not only that he might stay there and give an occasion to Judas to go his way to the Rulers or to attend till he people hearing he was there might meet him in a solemne manner and he might be conveighed in state to the place of his sufferings of which afterward But his end more especially in this was to refresh and confirme his friends there with his company before he should be taken from them and to refresh himselfe also before he went to his trials And so it teacheth 1. Where Christ hath love and an interest he will not stay long away for here after his retirement he returns to Bethany 2. When stormes are arising Christ will not forget his own to give them a visite sooner or later to fortifie them against them for six dayes before the Passeover at which he was to suffer he comes to Bethany to refresh and confirme his friends by his company and by warning them of his suffering as it is ver 7 3. It is a very refreshful cordial under sufferings to have the company and society of godly friends with whom we may converse at any time for Christ also subjected himselfe to make use of this And as he seeks it in the Garden Matth. 26.38 40. so here he seeks it in Bethany See how Paul esteemes of a visite in his bonds 2 Tim 1.16 17 18. Doctrine 1. Where Christ converseth with his people he will make a place famous by eminent proofes of his power and love for them for now the former description of Bethany Chap. 11.1 is laid aside and it is most famous that Lazarus was there which had been dead whom he raised from the dead Ver. 2. There they made him a supper and Martha served but Lazarus was one of them that sate at the table with him 3. Then took Mary a pound of oyntment of Spikenard very costly and anointed the feet of Jesus and wiped his feet with her haire and the house was filled with the odour of the oyntment In these verses we have Christs entertainment at Bethany A supper is made for him at which Martha served and Lazarus sate with him but Mary anoints Christ with precious ointments This supper was made for him in the house of one Simon a leper who it seems had been cured by Christ as may be gathered from Matth. 26.6 7. where Maries deed is recorded but her name suppressed and it seems Lazarus and his sisters have been invited also As for this practice of Mary I shall leave what was extraordinary in it till it 's own place ver 7. Only it being the custome in these countries to anoint their guests and wash their feet at feasts Luk. 7.44 46. she out of her great love will do it with great charge and expence And whereas here it is said she anointed his feet and the rest say it was his head Matth 26.7 we are to understand that she did anoint both though she only wiped his feet and breaking the boxe and powring it on his head Mark 14.3 it seems the copiousnesse thereof made it run from his head to his feet Doctrine 1. As temporal things are due unto Christ and his Ministers who sow spiritual things 2 Cor. 9.11 So they who have participate of his bounty will make him very welcome for there they made him a supper 2. Albeit it be the great sin of men to pamper their own bodies and make provision for the flesh Yet it is not unlawful at some times to enjoy the liberal use of the creatures in a sober manner for Christ doth not decline this supper Sometimes he went into the feasts of Pharisees Luk. 7.36 sometime with Publicans Matth 9.10 c. and 11.19 not for their sare but that he might gain them as love is a very gaining way And here he feasts with his friends that they may be refreshed together 3. As for Martha's serving albeit she was reproved for this at another time Luk. 10.38 39 40 41 42. not simply for her serving Christ that way but comparatively and when it crossed better duties Yet now when it interrupts no better duty her care was commendable that she would serve though the house was not her own And it teacheth That when Christ is dear to any they will not disdain to stoop to do meanest service to him or his for his sake as Martha served here 4. As Christs miracles are true and real and not lying wonders So the memory of his wonderful works are not to be forgotten nor ought to wear out with length of time for both these ends it is marked that Lazarus was one of them that sate at table with him both to confirme the truth of his resurrection as Mark. 5.43 Luke 24.41 42 43. Acts 10.41 and to keep us in minde of that wonderful work that he who was once in his grave should now be eating 5. According as men abound in love to Christ they will bring forth evidences thereof in serving of him As here Mary outstrips them all 6. Love to Christ is ingenious to finde out a way to evidence it selfe and when all are busie it will finde some work that is undone to be done to him and for him for when some are preparing the supper Martha is serving and Lazarus entertaining him at Table Mary findes out this to anoint his feet 7. Love is very prodigal so to say and will spare no expences on Christ for she took a pound of very costly Spikenard to do this of the worth whereof see ver 5. 8. True love is still accompanied with humility and reverence to Christ and when it doth most to Christ it keeps a man still humble for when she had done all this she wiped his feet with her haire either to make them clean before the ointment came upon them or to wipe off the ointment after it had suppled his feet 9. As the fruits of love will not hide so they have a fragrant smell for so much may be gathered by allusion from this that the house was filled with the odour
things spake Jesus and departed and did hide himselfe from them In these verses we have Christs answer unto and carriage upon this objection so closing this whole purpose And first He will not answer any more directly to their cavilling objection nor will he insist to clear how his suffering and abiding for ever are consistent having already abundantly cleared all doubts by his former doctrine and miracles Only he indirectly points at what his former doctrine and miracles had proven To wit that he is the Messiah and light of the world of which we heard chap 8.12 And that by his doctrine and Ministry they had the true means of grace to direct them to heaven And presseth upon them to walk in that light rather then to bark against it which afterward ver 36. he expounds to be their beleeving in him and answerable walking Secondly He subjoines reasons to enforce this exhortation As 1. They were to have but a little while of this light his person first and then the Gospel holding him out being to be removed from them And therefore they had need to emprove the opportunity better then to carp and dispute themselves from their happinesse 2. Upon the removal of this light darknesse of ignorance and misery would follow and then they should wander like men in the dark 3. If they beleeve and walk in the light they shall be the children of light and his true followers And by these subjoined to the exhortation he clears also that however it be a truth that he is to abide for ever yet not as they understood it For he was not to abide for ever wiâ—h the Jewes in person fâ—r less was it his errand among them to set up a worldly Kingdome But he came for a while to purchase eternal redemption that sinners might beleeve in him and so become children of the light and heirs of an heavenly Kingdome Thirdly Christ having said this leaves off his preaching and gets away from them This he did partly to avoid danger because he saw them begin to heat against him and knew that his enemies were waiting for his life And partly to begin the verification of that threatning of the lights departing from them And however Christ preached and debated much in publike at this his last entry to Jerusalem which is noted by the other Evangelists yet not much after this And however it was yet John mentions no more of his publike preaching after this save only a little in the close of this Chapter All the rest which followeth being only spoken unto and with the disciples From verse 35. Learn 1. Albeit Christ be very tender of weak ones who wander and hath commanded that they be instructed in meeknesse who oppose 2 Tim. 2.25 Yet when he hath clearly confirmed his truth he looks upon the continued carpings of men as a testimony of their malicious disposition which is neither to be dallied nor debated with Therefore will he not insist to answer to their cavil and objection but puts them to their duty upon their peril 2. As cavillations and disputes against the truth are an evidence that mens hearts are dead and that they are idle in point of practice So the best way of dealing with such after the truth is cleared is to presse the practice of godlinesse upon them and to let them see the danger of opposing that truth upon which they should be feeding Therefore doth he instead of answering presse them to walk while they have the light and points out the hazard of their ill emproving of their time 3. As Christ is the true light of the world however he be despised by unbeleevers Somers sleighting of him doth not diminish his estimation of his own worth nor should beleevers think the lesse of him for whatever their cavillations were he proposeth himselfe to be esteemed of as the light 4. So long as men enjoy Christ and the means of grace they enjoy light and a sweet estate if it be well emproven be their outward condition never so sad for it may still be said in such a case the light is with you 5. It is a short while for most part that men enjoy the occasion of the means of grace Either they are taken away from the means or the means are taken from them by persecution or because of their abuse thereof for saith he yet a little while is the light with you 6. Albeit Christ will not at first give up with despisers Yet when men who enjoy the means in stead of emproving thereof do fall a wearying of and carping at truth it is a token they will enjoy them but short while unlesse they repent for unto these câ—rpers it is said yet a little while is the light with you intimating his mercy that it was not yet away and the danger of a sad and speedy change if they persisted And however the Lord continue them with such for a time yet they may be so hardened as not to profit thereby 7. It may stir up men to emprove the opportunity of the means of grace when they consider how short while they may enjoy them and that their neglecting of the opportunity may shorten it for it clearly followeth yet a little while is the light with you therefore walk while ye have the light 8. Such as do rightly emprove an offer of Christ and the means of grace will be so far from carping thereat that they will not rest satisfied with any notional estimation thereof unlesse they reduce their knowledge into practice and in the use of means be advanced in their way to heaven for it is required they walk while they have the light as men make use of the day-light to do their businesse or travel in 9. Such as neglect opportunity and abuse the means of grace are justly deprived of that light and punished with darknesse of ignorance and wandring in sinful courses and of affliction and judgements for that is the certification lost darknesse come upon you when the light is removed And that is sadâ—er then if they had never enjoyed the light 10. When Christ is provoked to desert profane despisers of him Yet he will not want sâ—me to shine upon in the world for the threatning is particular darknesse upon you For when he removed his bodily presence from them and the Gospel also yet he took not this light from the world 11. As it is the great mercy of those who enjoy and emprove the Gospel that they know what they are doing and what to do in every condition for they are as men in day light who see their way So it is a sad judgement on despisers who provoke God to take away the means that they wander in darknesse stumbling on sinful courses and walking by guesse in very step and that in affliction they know not whither to turn them for so much is imported in this reason for he that walketh in darknesse knoweth not whither he goeth From verse
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
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
of God and his decree and providence about hard lots is a mean to make them more easie and lesse stumbled at for hereby we are encouraged to beleeve that there is more in them then we can see and that nothing cometh to passe without him Therefore doth he guard against their stumbling at his lot by pointing out a decree and providence in it intimate long age 2. The comfortable sight of Gods purpose and providences about his people is only to be found in Scripture and when it is found agreeable to a Scripture way Therefore doth he remit them to see this in what was written in their law 3. It is a sad case when mens greatest dignities contribute to aggravate their iniquity as it will be with the abusers thereof Therefore doth he call the Scripture their law of which title see further on ch 8 17. 10.34 to point out their great sinne whose priviledge it was to enjoy the Word Rom. 9.4 and yet were persecutors rather accomplishing what was foretold of persecutors then obeying the directions thereof 4. The Scriptures are of infallible verity and may be leaned to in what they declare promise or foretel for This cometh to passe that the word might be fulfilled that was written in their law He will see nothing of it unaccomplished 5. Christ hath been a very sweet subject to the Church of the Old Testament to think speak and sing of him for by many citations applyed to him it is apparent he hath been much in their minde 6. Christs sufferings are a very sweet meditation to Saints in their troubles as assuring them of a sympathizer and that the sting is taken out of their sufferings Therefore David in the Psalmes speaking of his own sufferings doth so often look out of the sufferings of Christ as this and other citations make manifest 7. It evidenceth the worlds malice against Christ and his followers that their innocency cannot shelter them from their cruelty And it is Christ and his peoples encouragement that their malice and cruelty is causelesse for so much is imported in the Scripture cited as it relates to David and Christ both They hated me without a cause See Psalm 109.4 Verse 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father he shall testifie of me 27. And ye also shall bear witnesse because ye have been with me from the beginning The third and last argument of consolation obviating this scandal is That however he had suffered injustly lien under many aspersions cast upon him by the world and much hatred of his person and doctrine from them Yet all these should be wiped off by the coming of the Spirit who should testifie of him and make his person and doctrine to be acknowledged in the world And they themselves should be enabled to bear witness concerning him having been with him from the beginning As for the conjunction of the Spirits witnessing and theirs it is thus to be understood That the Spirit being poured out on them should enable them to bear witnesse of him and should be assisting to them therein partly by his extraordinary work upon themselves and the miraculous works accompanying their doctrine and partly by accompanying their testimony with conviction upon many and with his inward seal upon the hearts of beleevers From v. 26. omitting what hath beâ—n said of this Comforter and Spirit of truth on Chap. 14 16 17. Learn 1. As the Father and Son are two distinct persons in the Godhead so the Holy Ghost is the third person who proceedeth from the Father and the Son for he is sent and cometh and testifieth which are things proper to a person and he proceedeth from the Father and the Son sendeth him from the Father which necessarily supposeth his proceeding from him because this order of operation and sending by the Son from the Father followeth upon the order of his subsistence 2. The great doctrine of the Gospel is to hold out Christ what he is that men do not mistake or calumniate him but may embrace and beleeve in him for in this all these witnesses must concurre to testifie of me 3. The doctrine of the Gospel concerning Christ is so great a mystery that it is very hardly beleeved and received in the world for so much is imported in that there must be so many witnesse So 1 Tim 3.16 it is a mystery that he is beleeved on in the world 4. Neither the hearing of Christ himself preach nor the sight of his glorious miracles will work on a people without the concurrence of the Spirit poured out Therefore albeit Christ had these witnesses v. 22 24. yet it is needed further that the Spirit testifie of him 5. The Spirit of the Lord did sufficiently vindicate Christs glory and confirme the truth of the Gospel by his miraculous operations in the primitive times for by this mean was Christ testified of and to this doth Christ remit his disciples for their encouragement 6. Not only did the Spirit afford sufficient matter of confirmation and conviction in these his extraordinary operations but where he pleaseth to carry these in on hearts he will either make men savingly acknowledge the excellency of a despised Christ or at least convince them thereof for this prediction He shall testifie of me imports not only that he shall afford sufficient matter of testimony but that eventually also it should be one way or other effectual on many From v. 27. Learn 1. The Spirit beaâ—eth no testimony unto Christ but with and according to the testimony given by the Apostles in their doctrine and writings for they are conjoyned here he shall testifie and ye also shall bear witnesse See Act. 5.32 2. It is the great work and high honour of Apostles and Ministers to commend Christ and to bear witness of his excellency against all calumnies prejudices and misconstructions of one or other for it is their work to bear witnesse 3. Such as would be faithful witness-bearers of Christ have need of much of the Spirit to enable assist and accompany them Therefore the one must go before and with the other he shall testifie and ye shall bear witnesse 4. It may confirme our faith in embracing the Apostles testimony of Christ that what they delivered concerning him they were eye and ear witnesses thereof and they intended not to deceive us as may appear from the nature of their doctrine so crosse to our humours by their not seeking their own ease or interest in preaching it by not going into corners with their testimony but avowing openly what was openly done none daring refute them and by their harmony among themselves for they are sit witnesses because ye have been with me from the beginning See 1 Joh. 1.1 Hence it was that only such a one was chosen to supply Juda's roome Act. 1.21 22. 5. As God admits any of us to know any
what it shall produce or tend to there is some difficultie in determining thereof for some however they speak of this conviction of the world in general as a common work yet in explication of the particulars whereof they are to be convinced they restrict it to the world of the Elect whom the Spirit convinceth of these things in order unto and in working of their Conversion as shall be after cleared Others again do restrict all of it to the reprobates who get no more but conviction or at least do understand it of a work of conviction of these particulars common to both Elect and reprobates whereby the Spirit beareth witnesse unto Christ and the truth of Christian Religion among men whether the Lord carry them on a farther length or let the work sist only there I do conceive it most suitable to understand it as comprehending both of these both what is common to elect and reprobates and what the Spirit further works upon the elect in the work of their Conversion And for clearing hereof and the scope of the whole purpose I shall speak a little to a few things 1. It would be considered that however the purpose here mentioned do relate to what the Spirit will work upon the world yet Christs scope in speaking of it is to encourage his disciples as appears from v. 7. It is expedient for you that I go away for I will send the Comforter to you and be shall convince the world They were much sadned with the apprehension of his removal and that in his absence they were to be engaged in a difficult service of the Ministry and of standing for him wherein they might probably expect much hazard and difficulty and little successe they being but weak men their Master for whom they stood but despised as a seducer and mock King even among the Jewes their message very unpleasant as being so contrary to flesh and blood and the principles universally received and carnal interests of men and consequently the opposition to be made unto them very strong violent and universal Now to guard against all these Christ giveth this encouragement among others that they should receive the Spirit by whom this raging world should be convinced and so their opposition taken off or blunted and made easie 2. This being Christs scope in this encouragement it is most safe to extend this promised conviction to all the effects of their Ministry and of the Spirits work accompanying the same both on the Elect and Reprobates And that we so take in his common work upon them who are reprobates and continue still in the state of nature notwithstanding that work as we seclude not his saving work in gathering and drawing in the Elect for as it was to be a comfort to them to see the Spirit so owning them as even the world should be convinced so it would be much more comfortable to them when the Spirit should make that conviction saving on any and so not only take off or blunt their opposition but make them real friends 3. It would be considered for clearing the purpose what were the means of working this conviction or the operations of the Spirit in bringing about the same for the encouragement of the disciples These were many without and extrinsecal unto the persons convinced if taken one by one as namely the extraordinary endowments conferred in large measure upon the Apostles whereby they who were known to be unlearned mean men were enabled to speak with many tongues and to preach learnedly powerfully and boldly Their daily preachings being thus endowed of the sweet doctrine of the Gospel and the Law in subordination thereunto and that notwithstanding all their sufferings and ill usage which they went through with invincible courage and fortitude The many miracles and cures wrought by their hands The casting out of devils The gifts of the Spirit conferred by the laying on of their hands The silencing of Satans oracles through the world by the sound of their Ministry and The glorious effects of their doctrine where it was received by destroying the kingdom and power of Satan and bringing in of light holinesse and consolation Unto these and divers others without them several operations are to be added which were wrought in or upon the persons convinced As namely extraordinary cures wrought upon some of themselves both Elect and reprobate Common and clear illumination and temporary gifts conferred upon both of them and some of them in an extraordinary measure Strong impressions to take notice of these operations of the Spirit without them Together with saving operations accompanying all these upon the hearts of the Elect. 5. The effects of these means and operations or the conviction it selfe wrought thereby to the encouragement of the Apostles come next to be considered And as these means were extraordinary so the effects were to be answerable For if we look upon the History of the Acts which containeth a signal accomplishment of this prediction we will finde strange effects following upon the pouring out of the Spirit even in these who were not converted at least not as yet Some were pricked at the heart who had not yet attained to evangelical repentance Acts 2.37 with 38. Some in the gall of bitterness did desire to share with the Apostles in their great priviledges Acts 8.18 19. Some upon their thrones were almost perswaded to be Christians by a prisoner in a chain Acts 26.28 some had strange changes illuminations and flâ—shes for a time who yet were not converted as is to be supposed of many who were drawn in by the Apostles preaching and of others who afterward did and daily do embrace the Gospel Some were forced to magnifie them who did not joyne with them Acts 5.13 Some would have worshipped them who were yet Pagans Acts 14.10 11. Some were astonished with what was done by the Apostles Acts 8.14 and with their fortitude and abilities Acts 4 13. and were non plussed in their resolutions what to do with them when they were in their power Acts 4.16 17. yea and so bridled that they were affraid to meddle with them Acts 5 34 35. unto all which and many more wounderful effects of these operations may be added That the Elect did not only share in these common operations but were in due time by these means and particularly by the Word savingly convinced and brought to Christ and fixed upon him All which conviction though it be attributed to the world and was indeed very general in processe of time Yet it is to be understood with this necessary limitation that some yea many remained still in their stupidity and were not effectually convinced for all this Yea some who were convinced were yet not bridled but given up to contradict and blaspheme against the holy Ghost for the trial and exercise of the Apostles and other professours and that the Spirit might magnifie his power in them and convince the world by their invincible courage and patience
received are without excuse if they continue ignorant of or averse and opposite unto the true Religion and Christ offered in the Gospel for by these means the Spirit hath convinced the world of sinne and of righteousness and of judgement as the great points in contraversie concerning Christ and the Christian Religion as hath been cleared So that however all in all ages be not actually convinced yet beside that generally it is so in some measure where the Gospel cometh it is a standing testimony leaving all these without excuse who hear the Gospel and yet continue in Atheisme Infidelity Scepticisme and Irriligion And the effectual conviction of others leaves them yet more without excuse 10. As there are many steps and degrees of operation in converting souls to Christ So the Spirit of the Lord where he undertaketh this work in his own will effectually carry them through them all in their due order for so much also doth this work of convincing of sinne righteousness c as it is proper to the Elect import That he will not only give them a light touch and in effectual impression of these things which reprobates may have but will effectually carry them from step to step till they be convinced of the truth of these things and of their need of the two last and made to close therewith to their comfort And herein the order of the Spirit is to be observed so that if we misse the comfortable conviction of righteousness we would see if we do not stop it by want of conviction of sinne and if we want comfortable conviction of freedome from slavery and abâ—olution through Christ we may finde it obstructed by our not closing with righteousness when we are convinced of sin Ver. 9. Of sinne because they beleeve not on me The particulars generally named in the former verse are now more particularly insisted on and cleared from the grounds upon which the world shall be convinced of them And first for sin they shall be convinced thereof because they beleeve not in him Which being taken more generally in reference to the conviction of the world both Elect and reprobate holds out That the operations of the Spirit communicate by and from Christ now ascended shall prove him to be the Son of God the great Prophet and true Messiah and so shall convince them of their great sin in rejecting and not beleeving him and his testimony Being taken more particularly in reference to the Elect it holds out That the Spirit shall begin at convincing them of sin and shall withal convince that the wretchednesse and desperatenesse of their condition lieth not so much in their other sins as in their unbelief and not closing with Christ Whereof the world also may get a tast in being convinced of their miserable condition by reason of sin since they do not embrace him the remedy though they do never amend it whereas the Eâ—â—â—t are convinced till they make use of the remedy Whence learn 1. The world without Christ is lying in a miserable condition and state of sin for so is here imported 2. The world is so blinde and stubborne in their course of sinning that neither natural light nor judgements and afflictions yea nor the doctrine of the Word without the assistance of the Spirit will discover sin nor let them see the sinfulnesse thereof And that because men are blind by nature that they see not their own case and they have so many subter-fuges of fathering their sins on others as Adam Evah and Aaron did Gen. 3.12 13. Exod. 32.22 23 24. of pretence of custome of giving fair names to foul sins c. that they see not the sinfulnesse of what they acknowledge Therefore it must be the Spirit who convinceth of sinne So that when men have the Word it must be made searching by the Spirit of God before it discover them to themselves Rom. 7.9 13 14. Yea and loving kindnesse must be applyed and beleeved before sin be abominable as it ought Ezra 9.13 14. 3. The Spirit is able to convince men who otherwise will not be convinced of sin and doth so to many whom he will never convert for he shall convince the world of sinne 4. Conviction of sin is the first work that the Spirit works upon a soul which he is to draw in to himselfe for this conviction in reference to the Elect beginneth here 5 Unbelief is the great sin whereof men are to be convinced and do need the Spirit for that end This holds true in diverse respects 1. If we look on this sin in it selfe it is the great sin against the Gospel and their great guilt who opposed and rejected him A sin greater then any against the Law and very injurious to Christ and a sin that however men by natures light may see other sins we will never see the ill of it but by the Spirit 2. If we look on it in reference to other sins it is the sin that defiles all our actions how morally good soever they be the sin that binds all our other sins upon us seeing it is only by faith in Christ we draw vertue for subduing thereof and the sin which renders all our other sins incurable and unpardonable as being a sin against the remedy and holding us back from it Therefore is this conviction of sin thus instructed because they beleeve not on me Not only as it is a prime and great sin in it selfe but as it hath influence on other sins and serveth to convince men of the woful ill of their sinâ—ul condition so long as they continue to reject the remedy Doct. 6. It is not enough men see a gâ—neral view of their sinful state unlesse they take it up distinctly and the root and cause thereof without which â—hey will never know how to set about the cure of it Therefore in convincing of sin he convinceth of unbelief as the root from whence the misery or at least the desperatenesse of that condition sloweth 7. All conviction of sin is ineffectual unlesse men also see their unbelief and the sinfulnesse thereof to be convinced of it and humbled for it for so much doth this working of the Spirit import he convinceth of sin because they beleeve not on me 8. Faith in Jesus Christ is a duty so spiritual and above the reach of nature and a duty which souls convinced of sin are so averse from that the neglect hereof and the sin of unbelief will not be seen without the working of the Spirit for this is a conviction of sin requiring the operation of the Spirit that men see themselves guilty of sin because they beleeve not on him 9. When selfe-condemned sinners are led to finde faith and the necessity thereof pressed upon them and are made to see the ill of unbelief and to endeavour to be rid of it and to essay faith They ought not to look on this as a tentation or presumption in them but as the very work of
work and Kingdome of Satan is destroyed Doct. 1. Satan is a Prince who by his tyrannical usurpation and by a voluntary consent of deluded souls doth get and exercise a tyrannical government over the children of men so long as they are without Christ for he is the Prince of this world 2. Christ by his death did condemne and overcome Satan and hath made his conquest evident to the conviction of men by the effects and operations of his Spirit in doctrine condemning Satan and his work in men casting him out miraculously and destroying his work in beleevers for he supposeth it as a clear and undeniably truth that the Prince of this world is judged 3. By this judging of Satan the Spirit hath made it undeniably evident that Christ hath all authority and power to preserve his Church triumph over his enemies and order all the confusions that Satan and sin have occasioned in the world for whatever were their thoughts of Christ yet when it shall be evident that Christ took Satan the great disturber to task and foiled him it cannot in reason be denied but he is Soveraigne Judge and Lord having all power in his hand and all his adversaries under his feet He shall convince the world of judgement because the Prince of this world is judged 4. By the poweâ— of Christ evidenced in condemning and triumphing over Satan it is made apparent to all the wicked that their condemnation is already passed in the judgement and condemnation of Satan their head and Prince and to all the godly who flee to Christ that they are absoâ—ved and freed from the tyranny and Kingdome of Satan in Christ the conquerour for thus this juâ—gement may be brancheâ— out on both hands as proviâ—g the condemnation of the wicked and absolution of the beâ—eever because the Prince of this world is judged 5 Such as are savingly convinced of Christs righteousnesse ought also to be convinced of their absolution and deliverance from Satan thereby and to feele the effects of Christs dominion in his daily subduing of Satan within them and it will be their comfort to fiâ—de this For so much is imported in reference â—o the Elect as this is subjoyned to the former particulars That not only having fled to Christ for righteousnesse who hath given visible evidences of his dominion over Satan they may be comforted in their deliverance from such a Tyrant But that having found righteousnesse in Christ to cover their guilt v. 10. the next woâ—k of the Spirit will be to convince them of Christs authority to rule and that not so much by any outward or common effects without them as by his destroying of Sâ—tan and his Kingdome within them For upon the justification of beleevers the Spirit evidenceth Christs getting a throne in their heart to vindicate them from the slavery of corruption by casting down Satan from his dominion and power over them and convinceth them of judgement and freedome from slavery thereby because the Pâ—ince of this world is judged And where conviction in this particular is not it brings conviction of righteousnesse in question Verse 12. I have yet many things to say unto you but ye cannot beare them now 13. Howbeit when he the Spirit of truth is come he will guide you into all truth For he shall not speak of himself but whatsoever he shall hear that shall he speak and he will shew you things to come Hitherto Christ hath insisted upon the first benefit to be expected by the coming of the Spirit for their encouragement The second followeth in these verses relating more immediately to the Apostles themselves wherein is promised That however for present they were not capable of the many things he had to say unto them v. 12. yet the Spirit should by his coming supply that defect And 1. Should guide them into all truth as being the Spirit of truth and speaking what is common to him with the Father and Sonne 2 Should shew them things to come by being a Spirit of prophecie to them as extraordinarily gifted men and by revealing the great things abiding them and others as beelevers v. 13. how this purpose v. 12. compared with v. 13. ought to be understood is already cleared on chap. 14. 25 26. compare also chap. 15. 15. In summe it imports That whereas Christ had spoken many things summarily which he was ready to enlarge but that their incapacity hindered him he here undertaketh that the Spirit should make up this by enlightening their understanding to take up what he had said and by explaining and enlarging the same more distinctly They who to savour unwritten traditions do assert from this that the Spirit did teach somewhat which Christ had not taught them do nothing at all promove their own cause for whatever was taught them by Christ himself or by the Spirit afterward was by them faithfully communicated to the Church and committed to writing And for these things which men urge as unwritten traditions beside the Sripture they are such toyes as Christ needed not say ye cannot bear them seeing they might easily be born by them who have lesse then the Apostles then had and are more common and trivial then many things he had taught them From v. 12. Learn 1. Many are the precious truths of the Gospel to be learned by beleevers and which are needful and comfortable for them to know for there are many things to say 2. Christs heart is so large and so tender toward his followers that he hath never said enough when he hath said most for their instruction and encouragement for after all the former sweet doctrine I have yet many things to say unto you saith he 3. Our hearing and learning much of divine truth ought to tend mainly to let us know that there is more to be learned that so we may be humbled in what we know and our desires may be kindled after the knowledge of more Therefore also doth he break off the former sweet instructions with this I have yet many things to say unto you 4. As men by nature are uncapable of divine truths till they be taught them by the Spirit so even they who have received the Spirit in some measure may yet remain very incapable so long as they want a further measure of the Spirit and do continue under weaknesse and errours of minde prepossessing them or do give up themselves to excessive sorrow for so it was even with the disciples notwithstanding the measure of the Spirit they had received They continued still so carnal and weak were so prepossessed with errours concerning Christs Kingdom and so taken up with sorrow v. 6. that he must say ye cannot bear these many things now 5. Men are never sufficiently capable of divine truths unlesse their understandings do comprehend them and their hearts and affections do digest them as not to be stumbled or quarrelled at that so they may reap the fruit of them for so much doth the expression
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
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