chalenge here ye will not come c. So that it is our great advantage to be mourning for the unbelief we finde in us and when our unbelief is our burden Verse 41. I receive not honour from men Lest they should think that in commending himself and chalenging them he was hunting after vain-glory as false-teachers do Christ obviates that mistake and sheweth that he was seeking no such thing nor was capable of any addition of honour from the creature Whence learn 1. Christ is so omniscient that he knoweth and marketh the thoughts of every one that he dealeth with So much doth his obviating their thoughts teach 2. It is the usual fault of men that they have but low and base thoughts of Christ and that they measure and judge of him and his followers by themselves for this suspition of Christ imported that they looked on him as a meer man and as they were themselves ambitious verse 44. so did they judge of him and so are his servants judged of 3. Christ was no hunter after vain-glory nor is he capable of any addition of honour by mens acknowledging of him nor ought men to think that he seeks them because he hath any need of them or that they adde any thing to him when he makes them somewhat For albeit men are bound to manifest and declare his super excellent glory and men by sinne do what they can to dishonour him as who would cast dirt or spit against the Sun yet his infintie glory is neither capable of addition nor diminution from the creature for I receive not honour from men Verse 42. But I know you that you have not the love of God in you A second fault and a cause of the former ver 40. for which he chalengeth them is their want of the love of God and so he sheweth that he chalenged them not because they respected not him but that he might convince them of this want and take from them that great pretence of love to God and zeale to the Sabbath commanded by God upon which they pretended they opposed him and his working of that miracle Whence learn 1. It is the woful case of men to be void of the love of God Love being the fountain of desiring and fruit of enjoying communion in part with him being the true root of all sound obedience and the summe of the Commandments and that which is the evidence of being beloved of him and will make obedience to be active constant and pleasant Therfore Christ summeth up their woful case in this ye have not the love of God in you 2. True love to God doth not consist in outward pretences and shewes but must have a sure root of affection within breaking forth in deed and in truth And men may pretend zeale to Gods glory and for his Ordinances who yet have no true love to God for they pretended that all their opposition to Christ flowed from zeale for the Sabbath and Gods glory and yet saith he ye have not the love of God in you Châ—ist doth perfectly and exactly know men and what is in them let them maske themselves as they will and he will in due time decipher and detect the unsound Therefore saith he I know you that ye have not the love of God in you Verse 43. I am come in my Fathers Name and ye receive me not if another shall come in his own name him ye will receive The third fault chalenged is their not embracing him who is come in his Fathers name whereas they would receive a seducer coming in his own name wherein their great pervisitie and injustice toward him and Gods judgement on them appeared Whence learn 1. Albeit Christ be God over all equall with the Father and Lord over his own house and so acts in his own name Yet it pleased him to condescend as Mediatourâ— not only to purchase life to them that come to him but to be at paines and come into the world cloathed with a commission and authority from the Father to make offer of this purchased life that by his condescendence he might commend his love to his people and teach them humility and not to run on a calling unsent and that we might look on him as approven of the Father and that such as come to him the Father will accept them for saith he I am come in my Fathers name See Phil 2.5 6 7. c. Matth. 3.17 Heb. 5.4 5. 2. Christ thus coming is to be received his doctrine to be heard himselfe to â—e acknowledged for such in his person offices commission and benefits as he declareth himselfe to be to be rested on and embraced to be employed and submitted to as such for so is imported in that they should receive him 3. Albeit Christ be the great Ambassadour of the Father not a servant but the Sonne Matth. 21.37 And albeit he was singular in his administration of his office and all tending to the good of sinners Yet such is the perversenesse of the world as not to make him welcome for it is the peculiar priviledge of the elect to be drawn to him and others they neither see his excellency nor feele their need of him Therefore saith he I am come in my Fathers name and ye receive me not 4. Such as reject Christ and receive him not are destitute of the love of God nor have they any evidence of respect to him since Christ is the clearest image of the Father and cometh in his name and the Father will not be acknowledged but in and through him Therefore by this doth he prove that chalenge ver 42. 5. When Christ manifests himselfe to the world it is usual with Satan to hound out seducers and false teachers to study to beare him down to seduce souls and by their courses to make the way of truth odious for so is imported that another shall come pretending either to be the Christ or to hold him out to others See Matth. 24.5 24. Act. 5.36 37. 6. Albeit false-teachers pretend to come in God and Christs name Matth. 24.5 Yet they do but come in their own name as having no commission when they runne as making themselves their reputation and advantage their chiefe aime in their undertaking and as speaking the imaginations of their own heart and brain without any warrant from God for another shall come in his own name 7. Such as love not God nor embrace Christ or his sent servants may take worse in their roome and will easily receive and embrace false-teachers and seducers Mens nature is propense to evil courses and is readiest to be affected with what is wrong And seducers are more ready to serve mens humours then faithful Ministers may be and withall it is Gods just judgement on the world to give them up to such since they will not receive the love of the truth 2 Thes 2.10 11 12. Therefore saith he if another come in his own name him ye will receive
holy derision as if Christ had said Ye think ye know me well enough but ye know me not at all as ye should since ye know not the Father who sent me and that I am come from him And this indeed holds true in general That conceit is a great prop unto mistakes and errours and an hinderance unto closing with Christ That mens not closing with Christ by faith doth flow from ignorance of the Father And That conceit of knowledge is very hateful to Christ seeing he doth in an holy manner mock it 2. The words may be taken as declaring them to know Christ and yet to be ignorant of him but in diverse respects They knew him and whence he was as man though even in that they erred if they supposed him to be the Carpenters Sonne Yet they knew not the Father nor him as God proceeding from the Father and sent by him And indeed They have need to be quick sighted who know Christ as he is in truth and they who do know much will perceive when they get opened eyes that they are ignorant of far more of him These interpretations have indeed these truths in them and do aggree well with the temper of the body of the Jewes who were very ignorant But Christ zeal and indignation in this discourse testified by crying with the consideration of these he speaks unto may lead us to look yet more narrowly into the words Therefore 3 when we consider that Christ is not now dealing with the multitude but with the companions of the Rulers who knew all their plots ver 25. with these who even now had been convinced in the matter of Christs healing the man on the Sabbath and had therefore in great rage started this new quarrel and with these who would have taken him though they had no warrant from the Rulers ver 30. When I say we consider these things the words may run very well thus That Christ chargeth upon them that they knew him well enough and yet against their light would not acknowledge him but delighted to câ—vil And this is not strange for it was the great sinne of the Rulers that they sinned against their light in opposing of Christ and so might also their associats See Joh. 3.2 Matth. 22.16 The only difficulty against this interpretation is that it seems not to agree with what is afterward said that they knew not him that sent him But so is also said of the Rulers who sinned against their light that they knew not the Father nor Christ Joh. 18.2 3. because however they knew as much as to make them guiltie of sinning against light yet they knew him not savingly and their carnal conceptions concerning the Messiah made them maliciously reject all the convincing arguments that this was he since they saw no satisfaction to their desires in him Consider 2. As for these proofes of Christs knowing the Father ver 29. the last of them is clear of it selfe that Christ being sent Ambassadour from the Father behooved to know him who sent him and to have ample instructions and knowledge of his minde As for the other proofe I am from him however it may be taken generally that he came from the Father and not only so for one may come from another and yet know little of him or his minde either but came cloathed with a commission and furnished with instructions as his sending imports or it may point out that he did voluntarily come as well as the Father sent him Yet it seemeth clearer to understand it of his eternal generation and being from the Father as God and so it points out an higher proofe of his knowing the Father beside his being an Ambassadour Doctrine 1. Such is the perversitie of men in opposing Christ and the Gospel that it is hard for them who have any zeal of God to get it endured So much did Christ testifie by his vehemency in speaking to these he cried in the Temple as he taught 2. The violent malicious and effronted opposition of men should not blunt nor dash zeal but rather set an edge upon it in all these who would approve themselves to have antipathy against sinne Therefore Christ cries as he taught To be calme so long as our particular is not touched however God be dishonoured is stupidity and not meeknesse and an evidence of the want of the zeal of God 3. Among other trials and exercises that Christ and his followers do meet within the world from the ignorance of men and their infirmities this is one of the chiefe that they will have to do with men who directly against their light do oppose him and his truth for such did Christ meet with here And it may warne men to take heed how they sleight and go over their light in ordinary walking lest in processe of time they maliciously contradict their light And to beware of engaging against truth lest they be lest to themselves to run to hell before they stop 4. Mens opposing of truth and Christ against their light is not only a sad trial to the zealous but an horrid iniquity in it selfe and will be a witnesse for the friends of truth in the bosome of opposers Therefore Christ not only cries against this but beares their knowledge upon them as a witnesse for him and an aggravation of their sinne ye both know me and ye know whence I am 5. Whatever light malicious opposers of Christ have which will aggreage their own guilt yet their opposition proves that they have no saving knowledge of God nor of him Therefore saith Christ to them him that sent me ye know not Whatever light and knowledge of God men have yet they know nothing indeed and savingly but what their heart submits unto and embraces and what the Sonne reveals of him Matth. 11.27 and what tends to eternal life Job 17.3 6. Such as are approven of God ought not to be shaken by the misconstructions and malicious oppositions and cavillations of men Therefore doth Christ set forth his own grounds of comfort and assurance to testifie that he would not be moved by all their opposition nor needed a testimony from them 7. Albeit the gaining and conversion of one soul be of more worth then a whole world Yet it is one good end of a Ministry to convince malicious men and not leave them without a witnesse Therefore also doth Christ assert his calling and commission before these malicious men that they might know there was not only a Prophet but the Messiah among them See Ezek. 2.5 8. It is a sweet encouragement under trial when men know they have a calling from God to what they are opposed in and that they do not undertake it of themselves for when Christ saith I am not come of my selfe c. It not only imports that he was indeed sent by the Father but holds out his ground of encouragement from his calling And if men knew what it were to bear the burthen and
is that Christ will then come again unto them for so doth Christ here point out that day I come See 1 Thes 4.16 17. 8. It is the duty of Saints not to compare the Lords dealing with themselves and others so as to be thereby withdrawn from or discouraged in their own duty and lot for whereas Peter might think it strange if he only were called to suffering Christ takes him off looking to his dealing with John and bids him minde his own work If I will that he tarry till I come what is that to thee follow thou me Such comparisons however sometime they may sharpen us and afford matter of praise yet do oft-times breed many inconveniences For we are naturally inclined to be discontent with our own condition and to think that best which we want and so will more readily be grieved if we got a harder lot then others whereas Christ hath variety of services and may lay them on as he pleaseth And beside Such comparisons may oft-times tempt men to sit up from duty when they see the security of others 9. Such as would avoid curiosity and much needlesse and vain exercise ought closely to follow their own work and calling Therefore doth Christ withdraw him from all these enquiries by bidding him again follow thou me Ver 23. Then went this saying abroad among the brethren that that disciple should not die yet Jesus said not unto him He shall not die but If I will that he tarry till I come what is that to thee In this verse John clears a mistake that continued in the Church occasioned by their misunderstanding of Christs speech They imagined upon Christs speech that John should not die and it is like they were confirmed in their mistake by Johns living so long after the rest of the Apostles whereas Christ said no such thing but only by way of supposition asserted that suppose he should keep him never so long alive Peter had nothing to do with it Whence learn 1. The people of God are brethren and ought to entertâ—in and cherish mutual affection and live in concord as brethren Therefore had they this designation in the primitive times The brethren 2. Even Christs own speeches were mistaken by the Saints in purest times much more may others be mistaken and their words wrested contrary to their sense and meaning for here a mistake ariseth upon what he said 3. It may commend unto us the wisdome of God in leaving with us and astricting us unto the written Word when we see erroneous Traditions so soon on foot in the Church concerning Christs words which were not written and the mistake growing by going from hand to hand till the writers of Scripture refute it for here we see an unwritten and erroneous tradition going abroad among the brethren till John clear the mistake and â—â—uâ—e it when he wrote this Gospel 4. Such as would rightly understand Christs speeches must take good heed to every word and particle in his expression to the forme of speech whether it be absolute or by way of supposition and to Christs scope in it according to which we must take up his meaning for hence rise their mistake they took Christs way of speech as absolute that that Disciple should not dye whereas he spâ—ke only by way of supposition for Jesus said not he shall not die but if I will that he tarry till I come c. And they look upon his speech as tending to give a promise concerning Johns life whereas Christs scope was only to shew Peter that he had nothing to do with the matter albeit he should continue him If I will that he tarry till I come what is that to thee Verse 24. This is the Disciple which testifieth of these things and wrote these things and we know that his testimony is true 25. And there are also many other things which Jesus did the which if they should be written every one I suppose that even the world it selfe could not containe the books that should be written Amen John takes occasion of this mistake and the clearing thereof to close this Evangel And 1. He asserts that he was the pen-man thereof and sets his seal to the truth and certainty thereof v 24. 2. Lâ—st any should think that his love to Christ being the beloved Disciple should move him to forge any thing in this Narration and lest they might wonder how he got so much to write especially after the other three had written Therefore as Chap. 20.30 he subjoyned a particular conclusion to the signes done by Christ after his resurrection So here v. 25. he subjoynes a general conclusion to this Gospel professing that he gave not over for want of matter it being impossible to write all fully and particularly that Jesus did but because it pleased the Lord not to overcharge the Church with an infinite Narration which he expresseth in an hyperbolicke tearme which imports this much that the books which might be written of this subject would burthen and overcharge the world and mens judgements and memories could not overtake or retain the Narration of all particular passages This acknowledgement of John that there are many other things which Jesus did and yet are not written being extended generally to passages in his whole ministry is to be understood with the Rules and according to the caveats mentioned on Chap. 20.30 31. and as nothing derogatory to the perfection of Scriptures in the matters of faith and manners which is there asserted notwithstanding these things are omitted For albeit a great many of Christs miracles in the course of his ministry which properly are to be understood by things that Jesus did be not recorded yet neither will that argue that any point of doctrine is omitted nor yet that the doctrine is not sufficiently confirmed to us by the miracles that are recorded and by their declaring that there were yet many moe Yea suppose it be granted that many particular conferences and Sermons which Christ had in the course of his Ministry are not written yet it will not follow that the summe of these and of all his doctrine is not recorded in what is written But on the contrary the wisdome of God choosed to comprehend all that was needful in a brief summe even of the Sermons that are recorded for the ease and benefit of the Church And as for them who upon these expressions would gather that many things needful to salvation are not to be found in Scriptures but to be sought out of unwritten Traditions I would have them before they assert such a thing resolve these questions for the satisfaction of the Church in this great article so nearly concerning her 1. If the pen-men of the Spirit of God have taken pen from paper accounting that sufficient which they have written how dare they undertake that task which those have given over 2. If these things not written be alike necessary with what is written what reason can be given
to any unbyassed person why the Lord should cause write the one and yet leave the other to uncertain Tradition and the fraile and corrupt memories of men 3. If the Lord was not pleased to write them but transmit them by Tradition as they do not only assert but pretend grave and weighty reasons why the Lord did so Upon what ground do they presume at all to stuffe their writings with them and do not leave them as he left them 4. If all these be necessary to salvation and yet the world could not contain the books that should be written of them were they written how shall they instruct that they have marked them all and how will they satisfie the Church that she hath yet a perfect rule of Scripture and all the Traditions they have recorded being put together 5. With what face can they upon this pretext obtrude Traditions upon the Church which are not only beside but clearly contrary unto the written Word of God as if the Spirit of God did contradict himselfe The truth is John closeth with this because what he had written was sufficient and the rest not possible to be overtaken nor yet necessary to be recorded for the use of the Church in all ages though they were necessary for the time and it be useful for us to know there were many such things though they be not particularly recorded as is marked on chap. 20.31 32. From this purpose Learn 1. This Gospel was written by John the beloved Disciple who being employed by Christ as a meet pen-man of such sublime doctrine did out of love and duty write so sweetly of Christ and hereby gives us occasion to try what love such a message by such a pen-man doth produce for This is the Disciple which testifieth of these things 2. All this Narration is of divine truth whatever we think of it and whatever many do esteem of it and other Scriptures Yet it wants not witnesses who were eye and ear witnesses and fully perswaded to assert the truth of it for saith he we know speaking of himselfe in the plural number or of himselfe with the rest of the Apostles that his testimony is true 3. It is the duty of Ministers to assert the truth of their doctrine and to set to as it were their Messengers seal to Christs truth which they publish for their own exoneration and for the encouragement of beleevers and as a witnesse against all who receive it not Therefore doth John call all his doctrine his testimony and asserts that we know that his testimony is true 4. It is impossible to get all said which might be said of Christ and to his commendation for so doth John assert that if the things which Jesus did should be written every one even the world it selfe could not contain the books which should be written And this may not only point out his excellency and the weaknesse of our judgements and memories but whereas our curiosity is still desirous to hear and know more this breaking off may call us back rather to see how we practice what it hath pleased him to record 5. The Lord in writing Scripture hath been pleased only to give us a short summe of the doctrine preached by Christ and his servants and an account of a part only of the miracles wrought by Christ That so he might shew his respect to our infirmity and weaknesse and might take away all excuse from the lazie and negligent by comprising his minde and will in so little bulk for therefore is John directed only to record this much and to omit the rest which could not be overtaken 6. This whole Gospel is divine truth worthy to be embraced and received by faith and that we set our seal to the truth of it and feed upon it accordingly Therefore doth John close all setting his Amen to this doctrine Unto him that loved us and washed us from our sins in his blood and hath made us Kings and Priests unto God and his Father to him be glory and dominion for ever and ever Amen Rev. 1.5 6 FINIS ERRATA Courteous Reader THou wilt finde several Errata in this Piece which by reason of my distance could not be prevented at the Presse Some of them of lesse importance are remitted to thy own care As namely mistakes in printing the verses of the Text Ex. gr ch 7. v 2 3 4. with which the fifth verse should also be printed Also the not printing the words of the Text in a different letter when they are repeated for confirmation of the Doctrines Mistakes also in pointing Ex. gr ch 2. v. 18 19. Doct. 6. line 9. Word foretelling r. words foretelling Ch. 3.34 Doct. 6. line 9. them They. r. them They. Ch. 6 62. l. 12. him likewise r. him Likewise Also frequent mistakes in citations of Scriptures Ex. gr ch 5 40. Doct. 4. l. 14. 33. r. 35. ch 6.30 c. D. 3. l. 5. 19. r. 14. ch 18.18 D. 1. l. 6 7. John 18.18 r. Job 24.12 v. 39 40. p. 373. l. 27. Mat. r. Mark ch 19.38 c. p. 390. l. 1. ch 22. r. ch 3.2 Likewise lesser escapes in words or sentences through the defect redundancy transposition or change of letters or syllables and through addition or want of words Ex. gr geace for grace loaf for loose Sephas for Cephas Janna for Anna as servant for as a servant itll morrow for till to morrow Christ for Christs doth for do hath for have simple for simply discernably for discernable visible for visibly implied for implieth prosecuting for persecuting of for off lay for liâ— These and many such are passed because the sense will easily clear them I only desire thee to correct with thy pen those that follow Chap. I. v. 1. Doct. 1. l. 4 5. r. the great Promise v. 2. l. last dele ver 3. v. 12 13. D. 2. l. 2. right r. rightly v. 15. l. 4. ver 37. r. to ver 37. l. 5. 14. r. 19. Doct. 5. l. last outgeings r. outgates D. 7. l. 1. A r. As. v. 16. D. 2. l. last this r. his v. 24. c. D. 4. l. 4 5. glory and r. glory of the. v. 40 c. D. 5. l. 4. r. have found the. v. 45 46. D. 3. l. 13. point r. pointing Ch. II. v. 3 4. D. 2. l. 3. great r. greater v. 5. D. 1. l. 4. dele of v. 18 19. D. 6. l. 11. given r. even Ch. III. v. 13. D. 4. l. 9. r. others who have v. 16. D. 3. l. 9. word r. world v. 20 21. D. 10. l. 12. To live r. so to live v. 22 c. D. 8. l. 3. mainest r. maniest v. 27. p. 43. l. last this r. at his Ch. IV. v. 1 c. D. 2. l. 6. t. did bear D. 8. l. 6 c. r. or v. 19 20. D. 6. l. 6. the r. her v. 46 47. l. 1. r. the miracle wrought upon v. 48. D. 4. l. 3. might r. may v. 51
and unseparable from the Father in his essence with whom he eternally coexists and this is another evidence of his Godhead for the Word was with God where the word in the Original rendered God with the Article is taken personally for the Father as is also cleared 1 John 1.2 signifying that he is one person and the Father another with whom he was As also that notwithstanding the distinction of the Persons yet he is inseparably with the Father in the same essence and nature being in as well as with the Father and the Father in him John 14.10 11. and eternally with him so that the Father is never without him John 17 5. 5. However men may take liberty to carp at these proofs of Christs Godhead alleadging from his incarnation that he was but man or that there being but one God the simplicity of the Divine essence cannot admit of plurality of persons or that Christ in the exercise of the Mediatory office declareth that his Father is greater then he or whatsoever else unstable and deluded men may pretend Yet the Holy Ghost puts the Godhead of Christ his equality and unity in essence with the Father out of all controversie would have it out of doubt in the hearts of believers and all their reasonings in this supernatural mystery subjected to the revealed Word which saith and the Word was God Where the Greek word signifying God without the Article is taken essentially for the Divine nature signifying that as the Son is a distinct person from the Father so he is one God with him in the same indivisible nature and essence communicate unto him from the Father and with him to the holy Spirit so that their name nature properties glorie and working are one Ver. 2. The same was in the beginning with God John doth here repeat and conjoyne the two first assertions concerning the eternity and coexistence of the Son with the Father which is no idle repetition but teacheth 1. How little able we are to comprehend this great mystery which we can but take in by little and little and must put that together as children do letters syllables and words till we attaine a more full understanding thereof for our comfort and salvation Therefore doth John repeat and conjoyne these two parts of the description 2. The knowledge of Christ as God is a truth to be much and often inculcate upon believers and which they ought to study again and again and dwell upon as having more in it then will be seene at first view and when they have found most in it yet there is infinitely more to be found in that inexhaustible fountain for so much also doth this repetition teach 3. It is but a robbing of Christ of his glory to attribute unto him the name of God under any notion or acknowledge any glory to belong unto him unlesse his subsistence from all eternity and his eternal Godhead one in essence with and a distinct person from the Father be acknowledged for John repeats and conjoynes his eternity with the other The same was in the beginning with God to shew that this assertion of his eternity is to be joyned with all the rest and that from all eternity he was God with the Father one in essence and a distinct person 4. Christ who is God over all blessed for ever Amen was in himself perfectly blessed and infinitely happy and glorious from all eternity with his Father before the world was made Which he needed not to make but onely it pleased him so to do that he might let his glory shine therein and communicate of his fulnesse thereunto and especially to the children of men for so much also doth this assertion that he was in the beginning with God before he made all things ver 3. import as is also expounded Prov. 8. from v. 22. to 32. 5. The eternity of the Son of God is a subject worthy of serious meditation to believers that so they may read all that tender-heartedness these bowels of compassion that mercifulnesse and sympathy which is in him to be not a mans onely and in our kinsman but in him who is also the eternal God whose thoughts and purposes are eternal and immutable like himself so much also may this repeated assertion teach us The same was in the beginning by repeating whereof he puts us in minde to study it often that we may reap more and more of the comforts thereof 6. The Sons coexistence with the Father is also a matter seriously to be considered by beleevers wherein they may see the deep wisdome and rich love of God who hath found a way of reconciliation of lost man by the same in nature and essence who is the party offended and that the unity of the Divine essence and the distinction of persons should contribute to make the redemption and reconciliation of lost man effectual by him Wherein also believers who have fled to Christ for refuge may not onely finde him to be true God able to supply all wants and to save to the uttermost but may also finde the Father in the Mediatour as being one in essence with him 2 Cor. 5.19 and so what he willeth the Father also willeth This also the repetition of his being with God may teach us and that we should study it till we draw these or the like encouragements from it ver 3. Ver. 3. All things were made by him and without him was not any thing made that was made John having asserted the Godhead of Christ as coeternal coessential with the Father he proceeds to prove the same yet farther by effects of his Divine attributes manifested in time wherby he proves his subsistence before his incarnation from several steps of his manifestation of himself to the world from the beginning thereof The first step of this manifestation and proof of his Godhead was in the creation of all things at the beginning which is so universally ascribed unto Christ as nothing created is excepted from being his handy-work Doctrine 1. The world and all things therein are not eternal but had a beginning and were made by God for this truth which is undeniable to right reason is here made clear by revelation all things were made 2. Creation is an act of Divine power and it is a proof of Christs Godhead that he is the Creator of all things visible and invisible and that all the creatures owe their very being to Christ the Son of God for All things were made by him Col. 1.16 Heb. 1.2 They were made by him as working from the Father the Father creating by him the order of working following the order of subsistence of the Divine persons 3. Christ is clearly excluded from being of the number of creatures in that he is not an instrument but a co-worker with the Father and Spirit in the work of creation and that not of some creatures onely but of all things that have a being by creation So much doth Johns
taught in that the Word was made or became flesh that is being God from all eternity and remaining so still he became also man in respect of the unity of the person and yet the Word and flesh remain distinct still in their own natures and properties though the properties of either nature be ascribed to the whole person with relation to that nature to which they do belong and both concurre in the operations required in execution of the office of Mediator And by reason of this union he is a fit Mediator betwixt God and man his sufferings are of infinite worth being the sufferings of one who is God Act. 20.28 And is able not onely to suffer but to carry through the work to apply his own purchase and repair all our losses 6. As the ingratitude of the world did not hinder the Son of God to come into the world and to take on our nature so it pleased him in our nature to live in the world for a space That so he might prove the truth of his humanity to these who conversed with him That he might sanctifie the earth by his residence upon it as a place of his peoples pilgrimage that he might in his owne person who was greater then Moses abrogate the ceremonies of Moses and That he might perfect the work of mans redemption appointed to him of the Father Wherein his great love appeared that no provocation no contradiction of sinners did prevaile with him to leave the earth till he had perfected his work for the Word was made flesh and dwelt among us saith John in name of all the Apostles 7. The Son of God his incarnation and dwelling in our nature is the substance of the type of the ancient Tabernacle in the Church of Israel His humane nature and flesh is that true Tabernacle wherein he dwelt Heb. 8.2 and 9.11 The glory of his Godhead did fill this Tabernacle and shine forth in view of his disciples as after followeth as the glory of the Lord filled that Tabernacle Exod 40.34 35. And the Son of God thus incarnate is the trysting place wherein sinners may draw neer unto and meet with God as of old they sought him in the Tabernacle Therefore it is said in the Original He or the Word dwelt as in a tent or Tabernacle among us 8. Christ our Lord during his abode in the world was content to submit to a meane and pilgrims life That through his poverty many might become rich That he might sanctifie a poor condition of life to his followers and That he might assure us of his being a fellow-feeling High-Priest having been in his own person partaker of our miseries for so much also is imported in that he dwelt as in a tent or Tabernacle which is the habitation of pilgrims among us And to this also doth the type of the ancient Tabernacle agree which was ambulatory and fitted to their wandring condition Though Christ also be the substance of the type of the fixed Temple John 2.21 9. Christ also came into the world and dwelt in it to undertake a warfare and did undertake Devils men death and all that had any thing to say against his people and did overcome them that so his people might have to do with vanquished enemies and might go to him in need as to one who had experience of hard conflicts and exercise in his own person for so much further doth his dwelling as in a tent which is a military habitation import 10. Christ in his abasement and sufferings did not cease to be the same glorious and excellent Lord still and this his glorious excellency and Godhead did shine through the veile of his flesh and in his low condition and was seene by all them who got anointed eyes and seriously considered it for saith John in name of the Apostles and believers we saw or did contemplate and seriously view till we discerned his glory His starres appearing while he was lying in a manger the Angels proclaiming his birth to the shepheards his disputing with the Doctors when he was young the glorious appearances at his Baptisme and transfiguration yea the whole course of his doctrine miracles and sufferings ascension and pouring out of the Holy Ghost afterward did abundantly evince this And by this we are taught not to judge of him nor of his members according to outward appearance 11. Christ as God comes of the Father by way of inexpressible generation proper to himself onely as being an eternal generation by communication of the same essence and properties And a generation wherein the Father is not before the Son but both alike eternal And this his glory did shine forth in his lowest condition for his glory was the glory as of the onely begotten of the Father that is such glory as was sutable and becoming Gods onely begotten Son for as here is not a note of similitude or likenesse as when we say of a beggar he goeth as or like a King but a note of sutablenesse as when we say of a King he goeth as or as becometh a King And by this Christ is commended to his people as he who should be onely and chief in their hearts 12. Albeit Christ conversed in the world in a poor and meane condition yet his furniture for the worlds behoof was rich And particularly there was in him grace or the free favour of God as a remedy for that wrath which the Law revealeth because of sin and the gifts of grace to cure and remove sin In him did the fulnesse of the Godhead dwell bodily and on him as man was the spirit poured forth above measure and he had fulnesse of this grace to supply all his peoples wants to make up the greatnesse of their misery and to overcome even their abuse of grace for he dwelt among us full of grace as the construction in the Original conjoyneth them 13. Christ also came into the world fraught with truth and fulnesse of truth being as God truth it self and as man full of truth by vertue of the personal union having treasures of knowledge for all our ignorance and errours the truth of all the shadows of the Law and what was foretold of him by word or signes being found in him and all that is in him and said of him being true and solid and such as will not disappoint us whereas other things without him prove but shadows for he dwelt among us full of truth Ver. 15. John bare witnesse of him and cried saying This was he of whom I spake He that cometh after me is preferred before me for he was before me IN the second part of the Chapter John confirmeth this his doctrine concerning Christ from four testimonies of John the Baptist given after the Baptisme of Christ ver 37. The first from this ver to ver 14. The second from ver 19. to ver 29. The third from ver 29. to ver 35. The fourth ver 35 36. In the first testimony
acknowledge his wisdome and love who lets out such a measure to every member as he pleaseth for of his fulnesse have all we Prophets Apostles Beleevers c. received 6. Whatever beleevers get from Christ yet he remaineth still full as the sea diminisheth not by rivers coming from it and as the Sun doth not wear nor lose light by giving light to all so Christ is still the same for fulnesse notwithstanding what he communicateth for it is of his fulnesse we all receive it is still fulnesse when all receive of it 7. Whatever any receive of Christ it comes of grace and not of merit and the free favour of God and the gracious effects thereof are the chief fruits flowing from Christs fulnesse for in both these respects it is said all we receive and or even grace 8. Whosoever do receive true grace from Christ they will be receiving grace after grace And as they do not receive grace all at once but by degrees and so should not sit up on any measure received So Christs giving of grace unto them is an argument why he will give them yet more grace for we have received grace for grace that is grace upon grace grace after grace and more grace because he hath already given grace 9. Not onely what the Elect do receive at their first conversion but even what they receive after grace given comes not of merit but from the first to the last is grace still for it is grace for grace and so still grace and grace for graces sake Rom. 12.6 Ephes 3.7 10. This grace received by us for grace or answering to grace as the Original will bear may relate to grace in Christ and coming by Christ And so it may teach further 1. Christ is not onely the store-house from whose fulnesse grace floweth to beleevers but the procuring cause thereof also grace being given to them because of his redemption and righteousnesse made theirs of free grace And because his gracious acceptance with the Father as Mediator takes in all his people in and with him Thus do we receive grace for or be cause of grace in him and flowing from him See Rom. 5.15 17. Ephes 1.6 2. As every beleever is a member of Jesus Christ his mystical body so do they in their own measure as members receive grace answering to the grace poured out on him as head being made sonnes and co-heirs answering to his dignity in their measure and getting proportionable holinesse that there may be a conformity betwixt head and members for so we do receive grace for grace or answering to grace to wit in him Ver. 17. For the Law was given by Moses but grace and truth came by Jesus Christ In the third branch of this commendation which cleareth also the former of his fulnesse to communicate grace for grace and therefore is joyned with it by the particle for John preferreth Christ not only to himself but to Moses also on whom the Jewes doated so much And that both in respect of the Doctrine and benefits brought by either of them to the world Moses being the Minister of the Law which reveales wrath and pointeth out Christ in dark types and sanctification under Ceremonial washings And Christ bringing grace and truth with him to releeve such as groaned under these Legal administrations And in respect of their persons and way of conveighing these benefits Moses being but an instrument and Messenger carrying that doctrine which he delivered and Christ being the Author and procurer of these benefits which he revealed to the world Doctrine 1. The faithful servants of Christ will not onely be afraid to meddle with his glory themselves but will cry down all glory that is given to any other to Christs prejudice and will study to exalt him above the most excellent of men considered in their best things Therefore John preferreth Christ unto Moses as well as to himself and that in these things wherein Moses was most eminent as his going up to the Mount to God and his receiving of the Law from him 2. Albeit the doctrine of free grace was revealed in Moses time and by him and renewing grace and grace as a remedy against the rigour of the Law was then known Yet it was but very obscurely revealed and sparingly let forth in comparison of the times of the Gospel And in his Ministry the paedagogy of the Law was much insisted on pressing the Moral Law of duties under the pain of the curse and holding out Christ under dark shadows In this respect it is said the Law was given by Moses in opposition to grace and truth brought by Jesus Christ 3 The legal pedagogy as it is contradistinguished from the grace offered in the Gospel is a very hard and unsupportable yoke for in that respect the Moral Law requireth compleat and personal obedience under the pain of Gods curse and yet giveth no strength to performe any thing it beareth in our duty upon us with rigour and terrour discovereth our misery without shewing a remedy bringeth on a spirit of bondage without any hope of release irritates and provokes nature to sin yet more c. And the Ceremonial Law contained but a shadow of good things to come was a veile cast over Moses face and was a toilsome yoke for these causes the Law by Moses is postponed to what Christ bringeth 4. In Christ there is an case and relief to beleevers against all the burdensomnesse of the Law And particularly by the Gospel he hath published the free grace and favour of God accepting the self-condemned sinner in him and freely justifying the ungodly through his imputed righteousnesse conferring grace freely to sanctifie and cure the perversnesse of mens nature and so fitting them for glory He hath also taken off the veile of Moses face being himself the substance of all the shadows And having given the performance of all the promises for grace and truth came by Jesus Christ 5. Albeit Christ hath abolished the Ceremonial Law and hath abolished the Moral Law to beleevers in its condemning cursing and irritating power Yet none get good of grace through Christ but such as are sent by the Law as self-condemned to him for a remedy and such as continue under the Law as a rule of life being enabled to the obedience thereof by Christ for not onely doth Christ bring truth of sanctification answering to all their legal purifications under the Law but grace also which presupposeth a work of the Law discovering sin and wrath and grace enabling such as come to him to endeavour obedience thereunto And thus Christ established the Law not onely by fulfilling the same in his own person as our surety but by making his members also to walk in some measure according to it which the Law of it self could not do 6. Christ is above Moses not onely in respect of the benefits or doctrine he publisheth but inrespect of his efficiency about these benefits he is above him and all
becoming man and her kinsman that he may do the duty of a kinsman and Redeemer to her Therefore doth John point him out under the name of a man after me cometh a man c. 5. Faithful preaching and commending of Christ is a meane making way for a more full sight of him both to the Preachers and faithful receivers of what is taught for John at last gets him now present to point out whom he had so often commended unseen This is he of whom I said c. And all faith full Preachers and receivers of their testimony may expect the day when they shall see him whom they commended and beleeved in face to face Ver. 31. And I know him not but that he should be made manifest unto Israel therefore am I come baptizing with water Lest any should question how John knew this person to be the Messiah whom he had preached He declareth how he came to know him and got ground for this testimony And first he declareth that when he entred upon his calling he knew not Christ by face or at least that he had not any converse with him to know him to be the Messiah Onely he knew by revelation his offices and that he was in the world shortly to be manifested And therefore he was sent by the immediate call of God to preach his approach and being at hand and by his Doctrine and Baptisme to hold out the benefits to be had by him having assurance also that in the time of his Ministry he should have occasion to point out his person to Israel as being his forerunner Doctrine 1. It is an unjust calumnie and prejudice against the Ministers of the Gospel that what they say of Christ is done but for by-respects And particularly there was no cause to suspect these extraordinary messengers sent to point out Christ now come into the world of any collusion with him or double-dealing Therefore God so ordered it that to prevent this John though a kinsman of Christs according to the flesh should not know him either not seeing him by face or having no converse with him 2. A bodily sight of Christ or acquaintance with him outwardly is not simply needful for enabling a Minister to point him out savingly to the world Albeit all the Apostles behoved to have been such as had seen and had conversed with him in the flesh Acts 1.21 22. And therefore Paul was ravished to the third heaven to supply the want of seeing him in the flesh 2 Cor. 12.2 1 Cor. 15.8 Yet even in the dayes of his flesh called men were able to preach him upon spiritual acquaintance by faith though they had not seene nor known him in the flesh for John was sent to manifest him to Israel when yet he knew him not 3. Men called of God to the work of the Ministry must not stand back because of the conscience of much inability but ought to hazard on the call expecting that their furniture shall grow upon their hands as they need it for John is sent not onely to preach Christ but to point him out when yet he knew him not but had a promise that he should know him as afterward he did 4. The chief end of the Ministry of the Word and Sacraments is to point out and to make an unknown Christ known to the world and the Church for that he should be made manifest to Israel therefore am I come baptizing with water John had indeed a peculiar end in his Ministry to preach that the Kingdome of God was at hand that Christ was come in the flesh and to point him out in person But the general end of the Ministry in which he also joyned is to point him out to faith in his merit vertue and efficacie 5. Baptisme with water is an Ordinance of God wherein Chrst is also held forth as the pardoner and puâ—ger of his people the washer and renewer of their person and nature and this was the end of Johns Baptisme also for saith he I am come to baptize with water that he should be made manifest 6. The Lord who is Sovereign Lord of the world and may reveale Christ to whom he will was pleased to make Israel his peculiar people and to give unto them the first offer of Christ and of all the priviledges of the Gospel that he might keep his promise made to their fathers Rom. 15.8 and that he might leave a pledge of his fidelity that no affection to the rest of his sheep could make him break what he had said for John was sent that he might be made manifest to Israel Ver. 32. And John bare record saying I saw the Spirit descending from heaven like a dove and it abode upon him 33. And I knew him not but he that sent me to baptize with water the same said unto me Vpon whom thou shalt see the Spirit descending and remaining on him the same is he which baptizeth with the Holy Ghost 34. And I saw and bare record that this is the Sonne of God John declareth further that he got a signe from God whereby he might know the true Messiah and the Baptizer with the Holy Ghost which being accomplished on Christ at his Baptisme Matth. 3.16 did confirme John and encourage him to proclaime Christ to be the Sonne of God Whereas John saith ver 33. that he knew not Christ it is not to be understood as if he knew him not at all before the accomplishment of that signe for it is clear from Matth. 3.13 14 he knew him when he came to be baptized But the meaning is that when John entred to his Ministry and got the promise of this signe he knew not Christ by face though afterward about the time of his Baptisme he knew him first by revelation and was yet more confirmed by the accomplishment of the promised signe Doctrine 1. The glorious evidences of Christs excellencie and Godhead when he came into the world are not cunningly devised fables but most certaine and infallible truths for John bare record saying I saw c. He giveth a solemne testimony of it 2. Christ in his solmne entry to his offices was sealed from heaven and stated in them that so the Church may learn to embrace him with all respect Therefore doth the Spirit descend upon him in this visible glorious way and the Father beare witnesse to him as it is Matth. 3. all the persons of the Trinity manifesting themselves on Jordans bank 3. Christ is endowed with the Spirit from on high for executing of his offices and it is made manifest that the Spirit is to be found on him and sought from him for I saw the Spirit descending from heaven upon him where the Spirit who filleth heaven and earth is said to descend in respect of that visible manifestation and signe of his presence 4. The Spirits descending like a dove a meek harmlesse and affectionate creature pointed out what Christ is in his own nature to them that
6. When other means faile Christ can use violent remedies and by plagues put sinners from their courses Yea when he cometh to reforme he may see it just to smite the very creatures for sinners cause So are we here taught in that by force be drave them all out of the Temple and the sheep and the oxen 7. Our Lords face is very terrible when he is angry even in his abasement and a weak mean of Reformation in his hand and assisted with his power and terrour will serve the turn for when he had made a scourge of small cords more fit in appearance for affrighting children then for this work he drave them all out and none durst resist him 8. It is the duty of all such as are employed in a work of Reformation to testifie their zeal and integrity by not minding or seeking their own things under pretext thereof so much doth Christ practice teach who poured out the changers money and overthrew the Tables but put none of it up 9. There ought to be no tryfling nor composition in the matter of corruptions in the House of God no lesse must satisfie then putting them out at doors as here Christ doth 10. Corruptions even after they have been cast out by Christs own hand may yet creep in again into the House of God in which case Christ will deal more severely for Christ having purged the Temple in this first year of his Ministry hath it again to purge of the same evils Matth. 21.12 13. in the last yeare where in stead of an house of Merchandize he chargeth them with making it a den of thieves 11. Reformation will not be through when only force and violent remedies are applied to purge unlesse instruction be joyned with it to take out the roots of corruptions out of mens mindes and to make them willing to concurre and reforme themselves for Christ joyneth his Word here bidding some take these things hence and warning all not to abuse his house 12. As Christ is Lord and heire of his Fathers house the Church Heb. 3.6 and therefore careth for it so all who have relation to God as their Father their heart will rise in his quarrel when his honour house or service are wronged nor can they endure the presence of what desireth his house Make not saith he my Fathers house an house of merchandize 13. Albeit men would passe over faults done to Gods house and beare with them yet Christ will not but in due time will see to the redressing of them as here we see in this instance 14. Things lawful being done in a wrong time and place become sin as it is also unlawful to spend what is dedicated to God in common or prophane uses both which are reproved in this Make not my fathers house dedicated to him an house of Merchandize though Merchandize be lawful in its own time and place Verse 17. And his disciples remembred that it was written The zeal of thine house hath eaten me up Unto this is subjoyned the observation and use the disciples got of it The Spirit suggested to them that passage Psal 69.9 at that time or afterward and let them see it was then accomplished in Christ though it had its own verity in David the type Whence learn 1. It is the propertie of disciples to construct well of Christs working and get a right sight thereof how rude and tumultuous soever it seem to others for so do the disciples here 2. Christs working will be well constructed and tend to edification when his Word and working are compared together as the disciples are led to do 3. Such as are faithful disciples and conscientious hearers have the promise of a sanctified memory by the Spirits bringing Scriptures to their remembrance as they need for thus it was that his disciples remembred that it was written c. Yet we ought in this to guard against neglect of searching Scripture expecting somewhat to be suggested against leaning to the suggesting of it as the reason why we fasten faith on it rather then if we found it by search agreeing with our need which were to make it no divine Scripture to us but when it is suggested and against Satans delusions who may suggest Scriptures unto soules taken with this way under false glosses 4. Much is spoken of Christ in the Old Testament under types and it should be our care in reading it to understand these types well and see Christ the truth in them for so do the disciples see a Prophecie of Christ held forth in the profession and practice of David the type 5. Zeale providing it be according to knowledge Rom. 10.2 is a commendable grace when men are employed about right things not negligently and for the fashion but affectionately As herein Christ hath given us a patterne who excelled in all graces and particularly that of zeale 6. As Gods house and the matter of his Kingdome and Ordinances are the chief object of zeale which should be ballanced with meeknesse in our own matters so true zeal is the only right and acceptable principle of Reformation and men will go no further in the study of Reformation then there is zeal or indignation against what dishonoureth God and love to that which honoureth him for upon this principle did Christ reforme and he was affected with the zeal of Gods house 7. Albeit true zeal do trust God with caring for his own affaires and so is neither diffident nor hastie yet the nature of it is to be a spending grace and it will affect the person with pain till what is amisse in Gods house be rectified And it will encline a man having Gods call to stoop to meanest employments and to feare no hazards in carrying on Gods work for The zeal of thine house hath eaten me up and Christ evidenced how much his zeal affected both body and minde by abasing himself to this mean emploiment of scourging out beasts and men and by exposing himselfe to their fury if he had not been armed with divine terrour 8. Albeit that zealous instruments were removed and love and zeal among men should decay and they neglect and become carelesse of the matters of God yet Christ never wanteth zeal to resent and redresse the wrongs done to Gods house for of him it is still true The zeal of thine house hath eaten me up Verse 18. Then answered the Jewes and said unto him What signe shewest thou unto us seeing that thou doest these things 19. Jesus answered and said unto them Destroy this Temple and in three dayes I will raise it up Followeth in the second branch of this part of the chapters Christs conference with the contentious Jewes even these it seems who were driven out who being put to the door and he drawing back his terrour they in these verses begin to question his authority to do as he had done For seeing these that were in power did tolerate these things they reckon that it was boldnesse in
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
is a mean to draw down a blessing upon them as Christ here doth on the loaves and fishes that hereby they are sanctified to us 1 Tim. 4.4 5. and that it is a mean to sweeten common mercies to us when we acknowledge them to come down from heaven as proofs of love and do so take them out of his hand 2. That chearfulnesse and thankfulnesse to God is to be made conscience of by them who have sober and course fare as well as if they had choisest dainties for so doth Christs practice teach when he had but barley loaves and fishes 3. That God alone must have the glory of all the wonderful works he doth for his people Therefore doth Christ give thanks and blesse as Mediatour to testifie that it was by the power of God that he being one with the Father did the work Doctrine 3. This miracle it self and the distribution by the disciples to the people and the encrease of the loaves teacheth 1. As by curing the sick and diseased Christ proved himself to be a Physician for all their plagues and sores so by this he proves himself to be the true spirituall food of souls as he cleareth in the following Sermon 2. It is not abundance that is necessary for the maintenance of the life of man but Gods blessing upon what a man enjoyes be it lesse or more for so doth this miracle teach 3. It is Christ that sends every man his portion and allowance through whose hand soever it comes for though the disciples give immediately to the people yet it is Christ who by them doth distribute 4. Christ allowes much benefit upon his servants and minds it in his employing them betwixt him and his people for he employeth them to distribute unto the people not so much that they might get wherewith to refresh themselves and satisfie their hunger but especially that their faith might be confirmed by being so near witnesses of the glory of this miracle 5. Obedience to a command and making use of what we have is a mean to make it encrease and grow as there is need for in distributing that small portion at Christs command it growes 6. Christs servants may expect to have their endeavors blessed when they get their furniture out of his hand and employ themselves as his instruments in dispensing thereof for the disciples getting their provision out of Christs hand and so distributing it to feed his people it growes among their hands 7. Christs allowance is very large he can make course fare of barley-bread and fish satisfie men with his blessing he can make little of it suffice never so many and let every one have no scant for they got all as much as they would Verse 12. When they were filled he said unto his Disciples gather up the fragments that remaine that nothing be lost 13. Therefore they gathered them together and filled twelve baskets with the fragments of the five barley loaves which remained over and above unto them that had eaten Followeth some effects and consequents of this miracle And first the people being satisfied Christ commands the fragments to be gathered up whereby the truth of the miracle is confirmed not only that the people are filled but there is more left then they laid down at first Whence learn 1. Christs miracles are such as sense will beare witnesse unto and he will make his peoples sensible satisfaction bear witnesse for him how really good he is unto them for so is this miracle confirmed from the effect they were filled 2. As the Lords people should not be doubtful or anxious in wants So when he giveth greatest plenty they should be frugal and thrifty and should beware of abusing greatest abundance for though he had now fed them miraculously yet saith he gather up the fragments that remain that nothing be lost 3. Such as at Christs command lay out what he hath given them for supplying the necessities of others may expect to be no losers but rather gainers for the disciples who gave out their provision finde it returned with advantage and instead of five loaves and two fishes they filled twelve baskets with the fragments c. Verse 14. Then those men when they had seene the miracle that Jesus did said This is of a truth that Prophet that should come into the world A second effect and consequent of this miracle is that hereby they are led to acknowledge him to be that great Prophet whom the Jewes expected according to the prediction Deut. 18. which was indeed true of him however they did not take him up as became in his person offices and benefits beside that they went far wrong in the following purpose Whence learn 1. This knowledge of the Scriptures and of the Messiah which continued among these Jewes in these corrupt and declining times may witnesse sadly against the ignorance of men in the daies of the Gospel when yet light is far clearer 2. Christs working should discover unto people somewhat concerning himselfe And the use of his miracles is to discover unto us what his offices are and to confirme us in the faith thereof for These men when they had seen the miracles that Jesus did said This is that Prophet Though it be remarkable that this affects them more then many miracles as contributing to feed their belly and being generally benificial to all whereas healing of diseases was but only for the good of a few And beside they took occasion to dreame of an easie life under this Messiah 3. Christ should be taken up and expected in the word of promise that so his manifestations of himselfe may be more sweet when they come for this heightens their estimation of him that he is the Prophet that should come into the world who had been promiâ—ed unto them and whom they had so long expected See Isa 25.9 4. Points of truth especially concerning Christ would not be superficially and slightly closed with but men should be perswaded of the truth of them that so they may boldly confesse and professe them as they are called to it for say they This is of a truth that Prophet 5. Among other offices of the Messiah he is also the Prophet of his people and the great Teacher of the Church from whom all other Teachers have their commission who teacheth his people infallibly an effectually and who was to exercise this office at his incarnation and coming into the world for so much doth their designation of him according to Scripture prophecy teach This is that Prophet For that prediction of Moses Deut 18.18 did ultimately and chiefly point at him Act. 3.22 Verse 15. When Jesus therefore perceived that they would come and take him by force to make him a King he departed againe into a mountaine himselfe alone A third effect and consequent of the miracle is that the people out of blind and furious zeale would have set him up to be their King if he foreseeing it had not departed
whom they seek to kill and yet he speaketh boldly and they say nothing to him They wonder that considering his boldnesse and the Rulers resolutions he was not dispatched seeing they might easily do it when he cast himselfe among their hands But hereby they do also hold out though they considered it not that there was an admirable providence of God about him restraining them till his hour came And indeed it is no lesse then a wonder to see Gods people carried through amidst the many secret and cruel plots of men Psal 124.1 And it would be admired yet more by Saints if they were privy to all the sore hearts enemies have for their miscarried designes 4. It will never be mens honesty and courage in an evil time that will hasten trouble upon them before God see it meet to try them But their fainting doth rather provoke God to send upon them what they fear and would decline for of this Christs experience is an ample proofe He was in the midst of enraged persecutors he spake boldly and yet say they lo they say nothing to him they give him not so much as an ill word for his pains 5. Wicked Rulers and persecutors when they are worst will never want instigatours to encourage them in it yea and to carp at them that they are not violent enough for such did these of Jerusalem prove to the Pharisees 6. Free preaching is that which the world cannot endure nor hear without being enraged for that he speaketh boldly is their eye-sore 7. A visible Church may grow so corrupt that it will be accounted the greatest crime and reproach that may be to receive or professe the most necessary and fundamental truths for they account it a great indignity in Jerusalem to know indeed that this is the very Christ They have reason to acknowledge Gods mercie who live in times wherein it is their glory and not their reproach to avow this And the godly even in a visible Church should be looking that their trial may come to that height in declining times 8. Such as are in power and do not rule for God are justly contemptible and slaves in a sort to them who follow them in wickednesse for the Rulers must take a taunt from their persecuting associates and followers 9. It is undeniably grosse and abominable wickednesse for men to professe they know and acknowledge Christ and yet to persecute him and his truth for so much do these men grant that if the Rulers knew he were the Christ it was sufficient to turn them from their resolutions of killing him 10. It is commendable that men in matters of Religion do not pin their faith upon the sleeve of any how eminent soever they be and though they were never so much esteemed by themselves But that they have a reason of their hope in themselves for albeit these men erred dangerously in the particular yet their principle is good in the general that though the Rulers should beleeve him to be the Christ yet they could not go along with them so long as they thought they had reason to the contrary 11. Errour is very dangerous and ensnaring And albeit many may seeme to be led away by others into errour yet experience will readily prove that errour doth so bewitch them as the tentation that drew them on will not bring them off again for albeit they were drawn on chiefly by their leaders example to oppose Christ yet they professe that though their Rulers would come off yet they will not 12. Erroneous persons and despisers of Christ are much fostered in their way by their conceit of their own knowledge and even by a pretence that they know and respect Christ more then any beside Therefore they make great boast of their knowledge and particularly of the Messiah whom they expected and yet they are opposing him when he appeareth 13. The not comparing of Scripture with Scripture but taking any single sentence that seems to plead for what we would be at is a very great nursery and cause of errour for such is their reasoning here they catch at one thing speaking of the Messiahs Divinity and take no notice of other places with which that should have been compared 14. The right way to read the Scriptures concerning Christ is to take up both these Scriptures which speak of his humanity and voluntary humiliation and these which point out his Divinitie and glory and see them all accomplished in him Yet distinctly so as we are not to expect that to be verified of his manhood which is proper to his Godhead Nor yet that his Godhead in it selfe suffered any change by the personal union for herein also they failed in their reasoning urging that what was said of the Messiahs Godhead should be verified of him according to his humane nature 15. It any think it strange how these understanding men should so far mistake seeing nothing was more clear and frequent in Scripture then whence the Messiah is as man and that in respect of all circumstances his mother place and time of his birth parentage c. They would consider that beside what may be spoken to afterward of their sinning against light this people were so taken up with and fostered by their traditions in a dreame of Christs outward glory pompe that they could not heed nor understand any thing concerning his humiliation how clearly so ever it was revealed And of this we have a clear instance in the disciples themselves who being taken up with the same dreame could not understand Christ when he spake most clearly of his sufferings Mark 9.31 32. Luke 9.44 45. and 18.31 32 33 34. And it teacheth how dangerous a phrensie vain imaginations and delusions are which will so possesse mens mindes that clearest sun beams of truth will not be discerned by them unlesse God in mercy recover them out of the snare of the Devil Verse 28. Then cryed Jesus in the Temple as he taught saying Ye both know me and ye know whence I am and I am not come of my selfe but he that sent me is true whom ye know not 29. But I know him for I am from him and he hath sent me Christ being grieved at this impudent cavil doth reply unto it with much boldnesse and zeal And 1. He declareth that however they knew him and whence he came yet their carriage proved that they knew not the Father that sent him 2. He subjoins that he was comforted in this that what ever they thought of him yet he knew that he was sent from the Father who is true And however they knew not the Father yet he knew him as being from him and sent by him into the world For clearing this a little consider 1. The great difficulty here is how to understand these words ye both know me and whence I am being compared with what followes that they knew not the Father for they are taken up diversly As 1. By way of Irony and
they insinuate that if he were the true Messiah he could get no such people as them to go to and if he went to the dispersed among the Gentiles or Greeks as the Gentiles are oft-times called in the New Testament because the Greeks under Alexander and his successors had been lately of greatest note among the Nations and teach the Gentiles it would rub more on him as not being the true Messiah who left them then upon them And yet not onely did what they apprehended come upon them for he left them and sent his disciples to the Gentiles and these scattered Jewes to whom Peter and James wrote their Epistles but even what they say was a refutation of their presumption For the condition of their dispersed brethren was a witnesse and evidence of what they all deserved and how much pains God had taken to drive them from that carnal conceit of their singular priviledges and prerogatives Verse 37. In the last day that great day of the Feast Jesus stood and cried saying If any man thirst let him come unto me and drink From this unto the end of the chapter John recordeth Christs sweet Sermon upon the last day of the feast verse 37 38 39 with some effects of it among the people verse 40 44. and the confusions that arise in the Councel of the Pharisees about him verse 45 53. In this verse it is recorded that this being the last and great day of the feast wherein the people were again solemnly conveened to publike worship being to depart on the morrow Christ takes hold of this opportunity with fervency and boldnesse to make offer of his refreshing grace to all these who being thirsty do come to him It is not needful to determine that on this day they had a custome of drawing water out of the pool of Siloam with an eye to that Scripture Isa 12.3 But it is certain that in this Christ doth repeat that proclamation of the free mercate of his grace which we have Isa 55.1 And albeit by thirsting we are chiefly to understand a spiritual langour and desire after spiritual things Yet it doth not seclude but such as thirst even after other things should come to him who alone is able to answer their expectation as Isa 55.2 Doctrine 1. While as Christ returns no answer to their malicious carping verse 35 36. but makes this large offer to all of them or at least to such as would be convinced and come It teacheth partly that meek Christ will follow even despisers with his gracious offers and will digest all their effronted debordings if at last they will embrace him And partly That he is so earnest and so busie when there is an opportunity to offer and do good to any that he will not care to give his enemies the last word of him and will say to them as Jacob said in another case to the man 2 Sam. 18.14 I may not tarry thus with thee 2. Opportunity may seeme strangely to slip away and be lost as to getting any good done even when not onely faithful men but Christ himself is about the managing of the work of the Gospel for now it is come to the last day the great day of the feast as both the first and last were holy convocations Levit. 23.34 35 36 and the people after eight dayes attendance are ready to go away before they close with his offer 3. Opportunities should be the more carefully managed that they are shortly like to passe over Therefore doth Christ bestir himself on this last day 4. When people are ready to retire themselves from solemne exercises and Assemblies to their ordinary employments and vocations they have need to have their hearts seasoned and guarded with useful instructions Therefore doth Christ publish this needful doctrine on that day that it might beat them company home 5. Albeit Christ be alwayes rich and good unto his people yet it is his ordinary way to blesse eminent and solemne times of his peoples worship with much of him Therefore also doth he make that great day of the feast yet greater by his sweet Sermon and offer of himself upon it 6. The truth of God and riches of Christ ought to be proclaimed with such courage fervency and zeal as becomes such a message and as may invite hearers to take notice of it Therefore Jesus flood whereas the use then was to sit and teach and cried not onely that he might be seen and heard in that great croud but to testifie his courage when they sent to kill him and his fervent zeal to have this doctrine beleeved and embraced 7. Man is a barren and all-needy creature burnt up with wants and necessities and not able to supply them of himself for so much doth their thirsting import that they are burnt up and must have somewhat without them to coole and refresh them 8. There is no satisfaction for empty man in any course he takes till he come to Christ and embrace and close with him Neither will the world and things therein satisfie their expectation who lust after these things Nor will external performances satisfie them who have any true thirst for this is the onely remedy Let him come unto me See Matth. 11.28 Isa 55.2 9. As men are bound to have spiritual thirst after Christ that they may be satisfied and as Christ will satisfie and refresh such So he doth allow and invite all these who have essayed many courses but in vain to come to him and finde what they want for both are comprehended here if any man thirst let him come to me and drink For clearing and enlarging whereof Consider 1. Christ is so condescending that he will not refuse even these who have wandred far seeking contentment before they would come to him but will take up a man after he hath been refused at all other doores and him who hath spent his strength for that which is no bread and drunk many a puddle dry and yet is not satisfied Hos 2.6 7. 2. It is no matter what a man hath been before so now he be driven to Christ having essayed the vanity of all things beside If any man thirst let him come And albeit the thirst of many after other things hath been sinful and dishonourable to Christ yet he will accept of them if they come Yea albeit they want many things that are required in such as come yet he will make them welcome if they come to get these things 3. Albeit spiritual thirst and indigencie when it is discovered be a very humbling condition Yet it should be looked on as Christs forerunner and as an invitation call and warrant put in the thirsties hand that he may come for if any man thirst it saith from Christ let him come to me 4. Albeit thirst be nothing else but a discovery and a making of us sensible of our necessity Yet it is Christs way to take no other advantage of his peoples necessity then to let
darknesse of ignorance nor under the power of the wayes of darknesse or under the danger of outer darknesse And albeit sometime they may be left under a dark condition wanting comfort and feeling wrath Isa 50.10 Yet neither is that their allowance nor shall they constantly walk so or be left altogether under such a condition but in due time shall have light arising in darknesse for so is the promise he shall not walk in darknesse but shall have light 9. The light that comes from Christ will have quickening life accompanying it and doth in the issue tend to eternal life whereas the false light of the wicked ends in sorrow Isa 50.11 Therefoâ—e is it said he shall have the light of life or that light which is accompanied with the present life of holinesse which in due time will end in eternal life Verse 13. The Pharisees therefore said unto him thou bearest record of thy self thy record is not true 14 Jesus answered and said unto them Though I bear record of my self yet my record is true for I know whence I came and whither I go but ye cannot tell whence I come and whither I go In the next place we have Christs first conference and debate with the Pharisees who contradict his testimony as worthy to be suspected verse 13. To which Christ replies asserting the truth and certainty of his own testimony verse 14. chalenging them for rash judgement of him when yet he was not judging them verse 15. though if he did it his testimony were to be regarded having not onely himselfe but his Father to bear witnesse to him which were a sufficient number of witnesses by the Law verse 16 17 18. but they were ignorant of the Father as they were of him verse 19. To which is subjoyned that however he spake thus freely and they had a great minde to take him and had him among their hands yet they were restrained verse 20. In these verses We have their exception against his testimony as obnoxious to be suspected seeing he speaks so much in his own cause verse 13. And Christ albeit chap. 5.31 he did by way of preterition passe this that he might bring in the many witnesses that pleaded for him Yet here he doth assert that his testimony concerning himself is true Which he confirmes from this reason That he came from God and was to return to him again and being certain of this he might assert it whereas they being ignorant hereof did carp at him The force of this reason consists in these partly That he being God who came from the Father in respect of his manifestation in the flesh and was to return to him in regard of the manifestation of his glory in the humane nature exalted he was a witnesse above all exception partly That being the great Angel of the Covenant and Ambassadour from the Father to whom he was to return an account he might lawfully publish his own Instructions and Commission which were revealed onely to himself and ought to be credited And partly That he perfectly knowing this might boldly testifie and stand to it Doctrine 1. Christs enemies are endlesse and restlesse in their oppositions unto the successe of the Gospel for after their former interruption verse 3. He no sooner begins to preach again but they do again cavil 2. Christs rich offers will not prevail with malitious enemies to make them quit their opposition and submit for when he is not threatning but graciously inviting sinners to partake of his fulnesse they yet cavil 3. Whatever just cause there be to suspect their testimony who are but sinful and meere men when they commend themselves Yet this derogates nothing from the glory of Christs being true in his testimonies concerning himself for albeit they think they have great advantage of Christ from this common principle Thou bearest record of thy self thy record is not true yet it hath no weight at all here It is true indeed that the corrupt nature of man which is prone too seek it self and hunt after vain-glory which yet is as easily lost as obtained and cannot bear our weight in a day of distresse may render such a testimony uncertain but not necessarily prove it untrue even in men For honest men may lawfully commend themselves in some cases and yet not bear false-witnesse nor yet be guilty of self-seeking But it doth not at all hold true in Christ who is separate from sinners and not to be bound by the rules prescribed to men in such cases 4. Enemies their opposing and interterrupting of Christ will not make void his purposes but he can make their opposition occasion much benefit to his people for albeit they thought by cavils to hinder his preaching yet his very defences and replies did bring forth most precious truths of the Gospel for the edification of his hearers then and of his people to the end of the world 5 Whatever be Christs gracious condescendence for the conviction of sinners and confirmation of his own Yet he will not allow that any should deny him the glory of any of his prerogatives and particularly of his truth Therefore albeit he formerly condescended Chap 5. 31. to wave his testimony of himself that so friends and foes might see how many witnesses he had for him Yet here when they contradict it he will not passe from it Though I bear record of my self yet my record is true 6. Christ being true God that cannot lie and who onely can reveal himself and his will and coming out of the bosome of the Father as Ambassadour into the world he is an authentick witnesse above all exception in what he reveals and his naked testimony and assertion ought to be credited without seeking further proof or arguments Therefore doth he confirme the truth of his record from the consideration of whence he came 7. As Christ and his followers came into the world for awhile to do the service for which they are appointed and then to go to God so the exaltation of Christ doth put his divine original and authority and consequently the truth of his testimony out of all question Therefore doth he subjoyne whither he goeth not onely as the comfortable issue of his toile which he looked to but as a clear proof that he came from God and consequently that his record is true 8. Such as are employed in Commission from God to carry his minde and do vouch on that they have an account to make to God who sent them will finde a necessity to cleave to their Commission and to publish nothing but truth So much also may be learned from Christs argument who considering whence he came and whither he goeth doth therefore bear a true record 9. Christs knowledge of his own excellencie and authority is sufficient to warrant the truth of his doctrine whoever else be ignorant of it for he proves it true on this I know whence I came c. albeit saith he ye cannot tell c.
I go ye cannot come 4. Loftie pride in mocking at the Word and taunting the messengers thereof will not go away without exemplare punishment and such scoffers may meet with that plague in reality which they in reproach cast upon the servants of God for so befell these scoffers They tauntingly suppose Christ will kill himselfe but within few yeares in the siege of Jerusalem many of them were redacted to such despair in their extremities that they did indeed cut off themselves 5. It is a great delusion among men hindering the successe of threatnings and making them insolent and bitter when they are threatned that they entertain a great conceit of their own worth and will not be perswaded but it will be as well with them as any for this was the cause of all this peoples miscarriage They conceived Christ could go to no good place from whence they would be secluded and therefore they do so taunt him Verse 23. And he said unto them Ye are from beneath I am from above ye are of this world I am not of this world 24. I said therefore unto you that ye shall die in your sinnes For if ye beleeve not that I am he ye shall die in your sinnes Christ in his answer doth not meddle with their perverse humours but goeth on to confirme what he had said And 1. He pointeth out the reason and ground of his sad sentence to wit their original disposition which is corrupt and earthly and contrary to his ver 23. and this also is a cause of their ignorant mistake of their own danger 2. From this he inferreth that he had justly said they should die in their sinnes seeing they would not by faith embrace him who only could apply a remedy to their evils ver 24. Whence learn 1. It is not enough that wicked men be convinced of their evil deeds unlesse they also study their original condition and know that their evil practices do not flow only from a present tentation or from evil breeding and education but are the fruits of their natural corruption Therefore doth Christ point out this to these Jewes 2. Albeit man before the fall was raised up to enjoy a spiritual life and communion with God yet by the fall he is cast down and hath his original from beneath and favours only of the world and of things therein for so much doth he intimate to these Jewes Ye are from beneath ye are of this world 3. Albeit Christ did take on our nature yet he is altogether free of the sinne and corruption thereof being divine in his original and way of conception and in his condition holy and separate from sinners Therefore saith he I am from above I am not of this world Where he doth not deny the truth of his humane nature but disclaims all communion with sinne and the corruption of flesh and blood And albeit it be said of his Saints also that they are not of this world Joh. 15.19 and 17.16 Yet it is true of Christ in a singular manner for he is absolutely unspotted by nature they are so only by regeneration and in part and comparatively in respect of others 4. As the study of Christs divine original and condition is a glasse wherein men may study the vilenesse of their own condition so it is a sad evidence of separation from Christs company so long as mâ—n retain a total disconformity to him for these ends doth he point out these two in their contrariety ye are from beneath I from above See Rom. 8.29 5. Men continuing in their corrupt original without renovation from heaven cannot expect life eternal but will perish in their sinnes for he draws this from the former discourse by way of conclusion I said therefore unto you that ye shall die in your sinnes 6. Albeit death be the desert of all sinne and God do daily threaten sinners with it Yet all this admits of the exception of faith in Christ And as this only and nothing else can come betwixt the sinner and deserved wrath so even the grossest of sinners shall not perish if they turne and fly to Christ And when sinners do not this their unbeliefe renders their case desperate and incurable Therefore is this threatning propounded with this exception even to these malicious Jewes If ye beleeve not that I am he ye shall die in your sinnes 7. It is not sufficient for preventing the due desert of sinne that men do pretend to faith in the Messiah unlesse they do acknowledge and embrace him as he reveals and offers himselfe for this Christ requires as absolutely necessary that ye beleeve that I am he where he meeâ—s with their faire pretences of beleeving in the true Messiah and sheweth that unlesse they embraced him for the Messiah how contemptible soever he seemed to be all these pretences would not avail them Verse 25. Then said they unto him Who art thou And Jesus said unto them Even the same that I said unto you from the beginning The Jewes do captiously reply to his discourse enquiring who he was that had laid so absolute a necessity upon them to beleeve on him He answers that he was even the same he had declared to them since the beginning that he began to preach to wit the Sonne of God and Saviour of the world And by this he declares that their unbeliefe would be so much the more hainous as it could not slow from ignorance they being so often informed of the truth Doctrine 1. As it is the lot of Christ and his servants to have their doctrine and threatnings in the name of the Lord entertained with reproach so also will their persons be mistaken and set at naught for such was Christs lot they scofte at his doctrine ver 22. and now they do in contempt enquire who art thou their blinde eyes not discerning his glory through the vail of his humiliation And herein his people must resolve to share with him 1 Joh 3 1 2. As the truth of God is in all ages and tunes unchangably the same So it is the duty of the messengers thereof to be constant in preaching of it and not to change their note whatever contradiction and opposition they meet with Therefore doth he notwithstanding all their malice give this answer even the same that I said unto you from the beginning as not minding to change his note 3. Albeit men may hear much which they sleight and forget Yet the Lord will not forget to reckon with them according to what they have heard whatever use they have made of it Therefore he doth not expressely answer to their question but remits them to what he had said to let them see that all of it would be laid on their account to aggravate their obstinate unbeliefe Verse 26. I have many things to say and to judge of you but he that sent me is true And I spake unto the world those things which I have heard of him Christ meeting
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
purpose to punish their sinnes as to manifest his own glory And so he would draw them from their curious questions to prepare themselves to be edified by his cure Doctrine 1. Such as God hath a special purpose of love unto may yet be mistaken by his dear children and get harder measure from them then Christ will give them As here the disciples do to this man upon whom Christ had mercy 2. It is a great fault in Christs disciples being tenderly dealt with themselves when they give out hard sentences against others because of their afflictions and do judge of their guilt according to the greatnesse of their afflictions Not considering that it is not dispensations but the Word whereby mens estate and condition must be tried for herein the disciples sailed who being as yet the children of the bride-chamber little acquaint with sorrowes and griefes and being little affected with the poor mans case only desiring to hold up discourse when they see Christ so diligently observe him they would dive into his guilt and provocation whereas no such thing was intended in the stroak Thus also did Jobs friends deal with him 3. Whatever be the Lords forbearance toward sinners yet all the posterity of Adam do bring as much guilt and sinne into the world with them as deserves the saddest of afflictions for their question imports this truth that this mans sinne did deserve that he should be born blind Original sinne brings death even on Infants Rom. 5.12 14. doth deserve eternal damnation and consequently it needs not be thought strange if the Lord pursue it with temporal afflictions 4. Albeit the Lord do not punish and condemne any eternally for the sinne of any of their progenitours except Adam in whom all sinned unlesse they do actually imitate them Yet he may justly afflict children in their bodies and estates which they have from their parents for the sinnes of their parents and so punish their parents in them for this truth is also imported in their question that for his parents sinne he might be born blind 5. The sense of Christs words is not alwayes to be taken from what his speech at first view would seem to offer but a special respect is to be had to all the occasions and circumstances thereof for finding out the truth for so must we do here in finding out Christs meaning in this speech neither hath this man sinned nor his parents which being nakedly looked on in it selfe would seem to contain an untruth contrary to the tenour of the Scriptures but being compared with the disciples question and what himselfe subjoins the meaning is found to be that God by this affliction is not punishing their sinne 6. Albeit all men be sinners and albeit every sinne deserve both temporal and eternal judgements Yet the Lord doth not alwayes intend the punishing and avenging of sin even when he is correcting such as are sinners but may be intending an higher end for this is the true doctrine and sense of these words Neither hath this man sinned nor yet his parents but that the works of God c. Beside the punishing of sinne and the end after mentioned we finde in Scripture that God doth afflict that he may exercise his Sovereignty and dominion over men and that he may try the saith of his own as was seen in Jobs case And albeit in many cases it will be a great difficulty to attain to this comfort that Christ is not eyeing or pursuing our guilt when we are under sad afflictions Yet we may safely follow this order 1. In all afflictions we should remember that sin is the coal from whence these sparks do flie and so whatever be the Lords end yet we are still to be humbled under the sense of sin as our duty when we are afflicted 2. Albeit the Lord do not pursue any of his own with afflictions as enemies Yet there may be many failings and infirmities which the Lord requires they should be sensible of especially when the rod is on whatever be Gods end in it And in observing this Job came short as Elihu teacheth though he was a reconciled man wronged by his friends Job 36.8 9 10. 3. The Lord may be pointing at sin by afflictions when yet they are pardoned and may send out rods on penitent and pardoned Saints to vindicate his own glory and make them more cautious in time coming So did he deal with David 2 Sam. 12.13 with verse 10 11 14. 4. Albeit the Lord send some afflictions as punishments and corrections for sinne and some for trial of faith and other graces Yet it is not the Lords minde that his children being corrected for sin should cast away their faith but when they take with their guilt they ought to look on their affliction as a double trial of faith having not onely the affliction but guilt also to wrastle with and therefore they ought to take especial heed to faith 5. Whatever a child of God be commanded to look unto under affliction either of guilt or trial yet they ought still to lift up their eyes above that and to expect that somewhat of God is and will be manifested in their afflictions and that this is his chief end in afflicting for so much doth the Text expressely hold out it is that the works of God should be made manifest And the expectation of this should be the chief exercise of Saints Doctrine 7. Albeit the Lord hath created the world yet his alsufficiencie is such as he can receive nothing from it nor be bettered by it onely it is a Stage whereon he doth experimentally manifest and make known what he is for this is his great end in all his works and particularly in this that the works of God should be made manifest in him 8 In Gods dispensations toward men there are to be observed not one but many purposes and proofs of his attributes and workings for the works not the work of God are to be made manifest in him His Sovereignty appeared in afflicting and his mercy and power in curing him Yea by this so much appeared as proved him to be the Messiah according to the Scriptures Isa 35.5 9. Albeit the Lord do gloriously manifest himself daily in the ordinary works of his Sovereignty power and mercie Yet such is the stupidity of men that this is but little observed unlesse he manifest himselfe in some extraordinary works also Therefore must such an extraordinary disease and cure be that the works of God may be made manifest 10. The Lord will not take advantage of the distresses of his people but onely that he may give them a proof of his love And he doth involve them in infirmities and distresses of purpose that he may let out his glory in doing them good for this man was born blind that the works of God should be made manifest in him And as thus he needeth our infirmities for him to work upon so we may glory in them
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
again to stone him From this to verse 39. We have a second encounter betwixt Christ and the Jewes following upon the former Wherein they going to stone him ver 31. he upbraids them for dealing so with him who had shewed them so many good works verse 32. And they alleaging that it was not for his good works but for blasphemy ver 33. He doth vindicate himselfe of that imputation and sheweth that it was their duty to beleeve him ver 34 35 36 37 38. In this verse we have the carriage of the Jewes upon the former answer given to them They not finding that advantage they expected whereupon they might have delated him to the Romans do take hold as they clear afterward of a pretext of the law against blasphemy Lev. 24.14 16. to condemne his doctrine and thereupon do tumultuously take up stones to put him to death Whence learn 1. Whatever pretences persecutors have of a desire of plain doctrine yet they will not get their malice hid but will at last bewray that they cannot endure what they seem to desire for they who were so earnest ver 24. to hear Christ speak out are now enraged when he doth speak 2. Violence and fury are the strongest weapons of persecutors and it is that only that may be expected of them when Christ and his servants preach that which doth not please them for upon hearing of the former doctrine they are so abrupt as presently they take up stones to stone him and that without so much as telling the cause or pretence till afterward ver 33. that Christ draw it out of them In all which we may see how far the fury of men in opposing truth doth outstrip the true zeal of the godly for truth 3. As persecutors are incessant in their rage upon all new occasions so the Lord marks that it is so and how often men do let loose their fury against his Sonne and servants Therefore it is recorded that they took up stones again after they had done so before Chap. 8. 59. and at other occasions Verse 32. Jesus answered them Many good works have I shewed you from my Father for which of those works do you stone me It seems that some stones were cast at Christ and therefore he saith ye stone me But in the heat of this fury he findes matter of encouragement to himselfe in what he had done to them And therefore that he may bridle their rage he doth clear his own innocency and upbraid them for this their proceeding wherein they dealt so injustly as to reward him evil for good and most ingrately both against him who sought their good in what he wrought and against the Father by whose authority and in whose name he had wrought Whence learn 1. Times of trial and persecution will put men to make enquity and to search what may be in them drawing on such a lot for so much doth Christs practice teach who by his commending all that he had done to them doth insinuate a looking back to what it was he had done 2. Let men never so oft pick a quarrel against Christ yet as in the dayes of his flesh he suffered nothing for any fault he had done so men shall never be able to instruct any evil he hath done wherefore he should be hated or persecuted Therefore saith he for which works shewed from my Father do ye stone me Importing they could have no quarrel against him unlesse they would quarrel a good turn 3. It is Christ way with his people and visible Church to work gloriously for them to multiply these his glorious works and by his working to set out his own and his Fathers glory and give evidence of their good will toward lost sinners And all this he doth to gain upon their affections for so much is imported in what he saith of himselfe Many good works have I shewed you from my Father manifesting his glorious power and rich good will by working these in his name because of which he reckons they should rather embrace then stone him 4. Whatever be Christs and his peoples carriage in or toward the world Yet they may expect â—n ill meeting and to be dealt with not only injustly in being made to suffer for righteousnesse and well doing but ingrately in being rewaâ—ded evil for good for thus he hath paved the wâ—y who though he had done thus to them yet saith he ye stone me 5. Albeit persecutors be injust and furious and may slâ—nder and cast iniquity upon suffereâ—s Psal 55.3 Yet such as have a good conscience wiâ—l have confidence toward God and courage against enemies in the heat of trial for Christ knowing his own innocency it doth now bear him out and leads him to gall them 6 As sufferers ought to examine well what they suffer for so persecutors would consider seriously of the cause of persecution and wherefore they molest Christ and his followers Therefore doth he put them to consider for what do ye stone me 7. Such as will persecute Christ and his followers will never be able to acquit themselves of injustice and ingratitude and of their contempt of God and of his authority wheâ—eby his Sonne and servants do act for this question is a sharp challenge of their consciences how they durst deal so toward him and his Father in whose name he wrought Ver. 33. The Jewes answered him saying For a good work we stone thee not but for blasphemy and because that thou being a man makest thy selfe God By this discourse of Christ it seems their hands were bound up for a time but not their mouths And in this verse to avoid the dint of his challenge they lay aside the matter of his works which oft-times they caâ—ped at without opposition or approbation and take hold of a pâ—etence of blasphemy in that he being a man had made himselfe God for which they would have stoned him Whence learn 1. Persecutors though they be most wicked yet will be ashamed to avow the true cause of their persecuting of Christ and that they are dâ—ssatisfied with any good thing or to let their course be seen in its own colours Therefore albeit his works did clear this contraversie verse 37 38. and they did indeed hate him for them more then for his alleaged blasphemy yet they are unwilling that that should appear for a good work we stone thee not 2. It is the great policy of Satan and his instruments first to calumniate Christ and his followers and then to persecute them because of these alleaged calumnies for say they we stone the not but for blasphemy 3. Such is the perversity of men even within the visible Church that having occasion and a tentation that they may come to that height of impietie as to blaspheme God And where men do so they are guilty of death for so much doth the Law of Moses which they pretend to obey here import both that some within Israel were ready to fall in
was in substance the knowledge of the Father to whom he went and of the way to him as is after cleared Yet he knew not these things under the notions and tearmes of place and way and therefore objects his ignorance Whence learn 1. The knowledge that Saints attain unto is very little in respect of what they might have in the use of means afforded them for in respect of measure it is true which Thomas said and yet contradicts not Christs assertion we know not 2. None will ever study to know nor can they rightly know the way to heaven till first they attain to some knowledge of heaven it selfe to set them on work to enquire after the way for upon this we know not whither thou goest Thomas inferreth strongly how then can we know the way 3. Such as are convinced and humbled under the sense of their ignorance will not stand to acknowledge it that they may abase themselves before the Lord for so doth Thomas acknowledge it here 4. Such as are convinced of their own ignorance and infirmities will thereby become more sensible of the weaknesse of others also for upon this ground it is that he speaks in all their names Lord we know not 5. It is an usual weaknesse in beleevers that their conviction of short coming doth drive them to think they have no good at all for in this respect Thomas his confession comes short and contradicts Christ in saying simply we know not 6. Saints may have true good and knowledge of Christ which he knoweth and alloweth them to be encouraged in whereof yet they may be ignorant and will not take with it for Christ hath told them ye know ver 4. and yet saith he we know not Sometime Saints are under tentation and in a feaver and so cannot discerne their grace Sometime they do so conceive of grace in its highest perfection that they cannot discerne the small beginnings they have And sometime they know truths in substance yet they cannot give a name to what they know nor understand it under the notions and tearmes by which it may be expressed as Thomas knew Christ but not distinctly under the notion of the way or as he in whom the Father is to be known This may teach men condescendence in their expressions to others and to beware of making their own conceptions of grace and truth's a rule whereby to judge of all others but they must vary expressions and notions till it be seen whither they know the thing it selfe or not Ver. 6. Jesus saith unto him I am the way the truth and the life no man commeth unto the Father but by me Followeth Christs answer to this objection wherein he cleareth these grounds of consolation propounded ver 4. And first in this verse as to the way to that place he forbears to speak of the way of difficulties he and they were to go through and clears only the way whereby they might come to heaven through these difficulties to wit by himselfe who as he made a way to himselfe by his own proper power and authority so he is the way to all others by whom alone men can come to the Father as is inferred in the end of the verse Unto this is subjoyned by way of amplification that he is the truth and the life which as it holds true in many respects That he is truth in his doctrine the truth of all the types and the quickner and preserver of spiritual life in his people So it here points out partly the properties of this way that he is that true and living way and partly the order of walking in and making use of that way that first we must close with him by faith as truth and doing so shall finde him to be life in our walking which is to be perfected as our prize at the end of the journey Whence learn 1. Christ is very tender of the acknowledged ignorance of his own and will take pains to help it for here he instructeth Thomas who confessed his ignorance 2. However Saints may look upon their infirmities ignorance and doubts as very burdensome and uselesse Yet Christ can bring much good out of them to clear and confirme themselves and others the more for Christ makes use of Thomas doubt to clear up this argument of consolation more fully for the good of beleevers in all ages 3. Such as rightly know heaven and the way and means to wrastle through unto it may easily digest difficulties in the way for this cause it is that Christ insists no more on the rough path of trouble which leads toward heaven because the knowledge of heaven and of the Father there and of Christ as the way thither is enough to swallow it up and therefore he insists only on that 4. Man by nature is subject to many necessities and spiritual miseries as being subject to go astray from the womb and wanting a path wherein to walk toward happiness being subject to errour and seduction and wanting light to discerne the way of his happiness and to guide him in it and being dead in sin legally and spiritually unable to walk in the way though it were pointed out and needing no lesse then eternal life to prevent his eternal misery for all these necessities are supposed in this that he must be the way the truth and the life 5. Christ is an al sufficient remedy for all our wants He is the way for wanderers and the path wherein exiles may return toward lost happiness He is the truth to lead them surely and to point out their path unto them And he is the quickner of his people for I am the way the truth and the life saith he 6. Christ is the way to heaven and to the Father not only as it is through him we must ascend up to the knowledge of the Father or as he points out the way to happinesse as a Prophet But as having by his merit and satisfaction as Priest made a patent doore whereby sinners may enter and approach to God and being their effectual leader in that way as King In these respects he is called the way See Heb. 10.19 20. So that through him sinners may come forward 7. Christ also is the truth not only essentially in himselfe and he from whom all truth is But more especially he is the truth as a way to his people and a true way Partly in opposition to types and legal ceremonies which were but shadows of this true way Joh. 1.17 Col. 2.17 Partly in opposition to all delusions and vanities of the world whereby men think to attain happiness all which as they draw from Christ the true way so they will prove a lye and not the truth Partly in respect of the promises whereby we are encouraged in our way All which in him are Yea and Amen 2 Cor. 1.20 And partly in respect of his directing us in the way He is not only a way wherein to walk but a way
obedience must flow not only from the fear of God but from love and sense of our obligation to Christ also and disciples will look on commandments and give them obedience as very sweet for his sake Therefore also doth he presuppose love to him as a principle of obedience and recommends the commandments to be observed as his keep my commandments 7. To be much about duty and service in obedience to Christs commandments is a very present diversion and cure of heart-trouble which is but fed with idle discouragement And it is the way to a more perfect cure which cannot be expected by lazie drowpers for this direction is both a cure in it selfe and fits them for obtaining the following promise as hath been said in opening up of the words Ver. 16. And I will pray the Father and he shall give you another Comforter that he may abide with you for ever 17. Even the Spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you In these verses is contained the argument of consolation it selfe and the promise of the Spirit which is subjoyned to the former direction as a fruit following thereupon and as an encouragement against the difficulties they would meet with in doing their duty Not that formerly they were wholly destitute of the Spirit but that now they were to receive him in more ample measure The gift promised is here described 1. From the way of his coming Christ interceeds with the Father and he sends him not secluding the Sonne as God from whom he proceeds and who also sends him from the Father Chap. 15.26 and 16.7 though here he speak only of himself as Mediatour 2. From his titles taken from his office and work in beleevers He is a Comforter and Advocate as the Word also is rendred 1 Joh. 2.1 and another Comforter as being a distinct person from the Father and the Sonne and working comfort in beleevers in a distinct way of applying Christs purchase to them and sealing and bearing witnesse to it in them he is likewise called the Spirit of truth ver 17. not only in his own essence but in his operation in beleevers leading them in all truth Of which afterward ver 26. and Chap. 16.13 3. From his permanency in beleevers that he will abide with them for ever and not depart from them as Christ took away his bodily presence 4. From the singularity of the gift as being peculiar to beleevers For the world cannot receive him because of their ignorance but they having knowledge of him by his begun presence their knowledge and communion shall be continued and augmented By the word here we are not to understand only these who are eminent in it or all without the Church but all who are of the world in the state of nature and addicted to the world and under the power of sin And while it is said the world cannot receive him it holds true of reprobates whom the Lord hath determined to leave in their woful natural condition that they can never receive the Spirit of regeneration nor any comfort flowing therefrom though they be partakers of the common and even extraordinary gifts of the Spirit But if we take the world more generally for men in the state of nature whereof there may be many elect the meaning is that they cannot receive him to wit so long as they continue in that state and till he translate them Far lesse are they capable of such a gift in the increase thereof which is the thing here promised more then a dead man is capable of nourishment Though in this place he seemeth chiefly to point at the reprobate world who are of the world and continue so And albeit the promise be made particularly to the Apostles and they had the accomplishment thereof in a singular way yet the encouragement is to be extended to all beleevers who finde the Spirit a Comforter and Spirit of truth to them though not in so extraordinary a manner From ver 16. Learn 1. None can expect the consolations of Christ by his Spirit unlesse they testifie their love to him by obedience And they who do so have his Word whereupon they may expect needful comfort for upon these tearms mentioned ver 15. I saith he will pray the Father and he will give you another Comforter 2. Christs bodily presence was a great comfort to his disciples and during the time of his converse with them he was so tender of them so kinde to them and took such burthen and care of them as did much refresh and ease them for while he promiseth another Comforter in stâ—ad of himself it intimates he had been a Comforter himselfe Hence it was that he would not let them fast nor did put hard burthens on them but let them see his glory preached sweetly unto them and went betwixt them and all difficulties 3. Christ doth not remove one Comforter from his people but he will give another and make up their losse for when he is to remove another Comforter is promised 4. As disciples can have no true comfort but by the Spirit so a large measure thereof is allowed them to supply the want of Christs bodily presence for he is the Comforter during Christs absence namely in a larger measure then they had before 5. Whatever be the operations of the Spirit of Christ in beleevers Yet the scope of all his employments and his exercising of them tend in end to comfort them Therefore gets he this stile of a Comforter in relation to them 6. The Spirit of God in beleevers is not only a Comforter to plead apply and bear in the consolations of God purchased by Christ upon their hearts But is their Advocate also who pleads their cause with God by furnishing them with prayers and groans that cannot be uttered to be put up in the hands of Christ the Mediatour of intercession for the Comforter is the Advocate also as the Word imports See Rom. 8.26 27. 7. The Holy Ghost is a person in the Godhead distinct from and equal with the Father and the Sonne for he is another Comforter distinct from the Son and equal with him in that he is a Comforter also as he is And he is given by the Father and so distinct from him and his giving or sending him is no note of superiority nor being sent of inferiority for equals may send one another but it only points at the order of the persons in their substance and operation And so as the holy Spirit proceeds from the Father and the Son so he is given by both in their order of subsistence to beleevers 8. In expecting this great promise of the Comforter beleevers ought not to look to their own merits or the worth of their obedience which can promise no such thing But their eye must be fixed on the free grace of God who doth freely gift his
Spirit to his own for albeit a duty be required of them who expect this mercy ver 15. Yet saith he the Father shall give you another Comforter 9. As it is Christs work in heaven to intercede for his people and to procure their comforts notwithstanding the sinfulnesse and short coming of their prayers and the difficulty of things desired And therefore he should be acknowledged in all the comforts they receive as minding them in heaven So in particular the Spirit who is the great Comforter is conferred upon them through his Mediation which is the channel through which free grace runs out toward sinners For I will pray the Father and he shall give you another Comforter 10. Albeit many yea all the outward comforts of beleevers are moveable yet the holy Spirit is given unto them without reversion and is an abiding consolation and Comforter for all times and all cases for he is given that he may abide and abide a Comforter answerable to his name with you for ever From ver 17. Learn 1. As the Spirit of God is true yea truth it self in his essence and person so is he true in his office of Comforter to beleevers all his consolations being solid and real and free of delusion for the Comforter is the Spirit of truth 2. As the holy Ghost is the revealer of truth So he comforts by the Word of truth and by leading beleevers to relye thereupon for thus is he the Spirit of truth leading men to the Word of truth and making it effectual for their comfort So that without the Word there is no enjoying of the Spirit of Christ 3. As the gift of the Spirit in his special dispensations is very rare So it will adde to the commendation of this encouragement if we study the singularity thereof and what a difference the Lord puts therein betwixt his own and the world Therefore is he commended from this the world cannot receive him but ye know him So also are other mercies commended and to be studied Psal 147.19 20. Deut. 4.7 8. 4. The world and natural men are great strangers to the Spirit of Christ they are not capable of such a gift nor do they desire after it but beleevers live on hid Manna to them for he is the Spirit of truth whom the Word cannot receive 5. As the Spirit of Christ where he is received bringeth light and knowledge along with him So the reason why he is so little desired is because he is so little known and what sweetnesse is to be had in enjoying of him And so it rubs no indignity on him that the world desireth him not for that which is subjoyned because it seeth him not neither knoweth him is both a cause of their not receiving him as 1 Cor. 2.14 and a proofe that they have not received him since they do not know him as on the contrary in the end of the verse disciples know him because he dwells with them Their knowledge is a fruit of inhabitation As for the two words here used of seeing and knowing we need not be curious to put a difference betwixt them as if the first pointed out that as they saw him not with bodily eyes so they took as little notice of his visible operations and the second charged upon them that they did as little understand with their heart as they did see with their eyes Or that the first points out their simple ignorance and not seeing of him and the second that since they have not seen him they do not esteeme of nor desire him since knowledge must draw out affections It sufficeth to know that by these expressions is pointed out their utter ignorance of him and Christ prevents all curious criticismes by comprehending the contrary case of disciples in this one for both ye know him 6. A cause of mens ignorance and not desiring of the Spirit is that they are of the world and so transformed into a conformity with these things they lust after as they become brutish and can neither discern nor desire what is their true excellency and happinesse for they are the world and therefore cannot receive him not see or know him 7. The brutish stupidity of the world will not hinder Gods kindnesse to his own in communicating and revealing his Spirit unto them Nor should it hinder disciples to study to know and desire after him for saith he But ye know him ye both know and desire after him 8. No light will discover the Spirit but himself nor can any know him but they who enjoy him for ye know him for he dwelleth with you 9 The Spirits presence in beleevers is very intimate and familiar for he not only dwelleth with you to be assisting in what they need but shall be in you as in his Temple 1 Cor. 3.16 and 6.19 10. Where the Spirit is given he will not change his dwelling but beleevers enjoyment of him shall be blessed with constant and encreasing enjoyment for as he dwelleth with you so he shall be in you in a more large measure and constant abode Ver. 18. I will not leave you comfortlesse I will come to you Followeth to ver 27 the third particular in this argument of consolation wherein Christ propounds for their encouragement and where need is amplifieth several benefits which they shall reap by enjoying his Spirit They may be reduced to six which I shall name as I go through And some of them may be conceived as the Spirits more proper work as he is a Comforter as most of the first five and the last as more peculiar to him as the Spirit of truth Though we need not so curiously distinguish seeing in every one of them he is both a comforter and Spirit of truth The first benefit in this verse is that he will not leave them in their uncomfortable and Orphan-condition but will come again unto them not only in his bodily presence after his resurrection and at the great day but by his Spirit as an assured pledge of his presence till at last he return to compleat their Redemption Whence learn 1. Such is oft-times the weaknesse of beleevers faith and the abundance and greatnesse of their discouragements that promises must be often repeated before they can admit of them or be comforted in them Therefore after the former promise of another Comforter he must and doth over again tell them I will not leave you comfortlesse 2. Beleevers in Christs absence and without him will stand in need of great comfort being like Orphans exposed to deceits and injuries unable to do for themselves and having none to do for them but desolate and despised and exposed as a prey to every one for so is supposed here that they are comfortlesse or Orphans as the word is 3. Albeit beleevers may be such Orphans in themselves yet they have Christs Word for it that they shall not be left so but taken up and cared for by him for saith he I will not
hate you 5. As the world do keep up their love from the godly so their love will be little worth to a right discerner when he considereth that to be beloved of the world is but an ill token and evidenceth that either the person beloved is of their own stamp or at least complieth too much with their evil fashions therefore doth he illustrate this from the contrary If ye were of the world the world would love his own 6. As evidences of our Regeneration are worthy to be sought after at any rate so in particular it may sweeten the worlds hatred to Saints when they consider that the world cannot sincerely love what is good And therefore their hating of them for good is a real confirmation of their good estate for this is the encouragement that the world hateth you because I have chosen you out of the world Verse 20. Remember the word that I said unto you The servant is not greater then the Lord. If they have persecuted me they will also persecute you If they have kept my saying they will keep yours also The third Argument of consolation amplifying and enlarging the first and wherein he expounds that hatred v. 18. to comprehend both persecution of their person and contempt of their doctrine is taken from the inevitablenesse of trouble considering their relation to Christ as servants to their Master and the equity that is in this that they should be no better intreated then he was both in their person and Ministry Whence learn 1. Christs words are not spoken at randome but to good purpose and may long after they are heard serve us in much stead Therefore doth he remit them to the word that he said unto them Matth. 10.24 John 13.16 2. The Word of God rightly emproven is a special mean of patience and encouragement under sufferings Therefore doth he send them to it 3. As we ought not to sleight the Word but lay it up as we hear it so in an houre of tentation and trouble we ought to remember on what we have heard as being spoken for our use in such cases Therefore saith he Remember the word that I said unto you when they are to resolve on troubles 4. Of all that we hear nothing is so effectual to arme us with patience and encourage us under troubles as to be much acquainted with Christ his usage in the world and his deportment under it Therefore doth he in particular call to remembrance what he had said concerning his suffering who was their Master 5. Christs servants cannot in reason expect better entertainment then he found in the world for he mentions his sufferings that they may close with that truth The servant is not greater then the Lord which as before it preached humility chap. 13.16 so here patience and submission 6. Such as have a sow esteem of themselves and an high esteem of Christ who yet stooped to suffer more then they are put to will easily be brought to stoop and be patient in trouble Therefore doth he propound the comparison under the termes of servant and Lord that thoughts of the one and the other may perswade them to submit and not think it strange that if they have persecuted me they also persecute you c. 7. Hatred against Christ and his servants will resolve in cruelty against their persons as there is opportunity for so doth he explain it They persecuted me and will persecute you 8. As contemners of doctrine in the mouth of faithful messengers are upon their way to persecute their persons so also their very contempt is a most cruel persecution in Christs account and in the account of godly Ministers who cannot but be sadly afflicted with the ill successe of their Ministery for both these causes it is added to the persecuting of their persons If they have kept my saying they will keep yours also that is they will keep the one no better then they did the other 9. Whatever pretence of respect men may have to the Word yet they are but real despisers thereof so long as they do not lay it up as a treasure in their heart and observe it in their practice for this is it he requireth that they keep his saying 10. It is the great advantage of beleevers that Christ and they have the same common friends and enemies and are embarqued together in sufferings therefore doth he parallel their case with his If they have persecuted me they will also persecute you if they have kept my saying they will keep yours also Verse 21. But all these things will they do unto you for my Names sake because they know not him that sent me The fourth Argument of consolation is taken from the goodnesse of the cause of their sufferings as being for his Names sake Which is further amplified from the cause of the worlds violence on that quarrel to wit their ignorance of God who sent him and consequently of the wise contrivance of the mystery of Redemption Whence learn 1. The godly and particularly faithful Ministers ought to expect trial from the world in great multiplicity and variety Therefore saith he All these things will they do unto you pointing chiefly to that opposition both against their persons and doctrine v. 20. 2. It is the duty of beleevers and particularly of faithful Ministers to own and avow the Name of Christ his truth and glory whatever befal them for their suffering for his Names sake importeth that they stand for it 3. The great quarrel of the world against beleevers is for the Name of Christ And as when the world was heathenish this quarrel was avowed so however now some other thing be pretended yet it is the quarrel still for All these things will they do unto you for my Names sake 4. A good cause may make suffering for it easie when we consider our mercy to be honoured to be for Christ and that we have so much sin and guilt as might draw on more uncomfortable exercise for it is an encouragement here that they will do these things unto you for my Names sake See Acts 5.41 5 None do oppose the doctrine of the Gospel in the mouths of Christs servants or do persecute them for its sake but they bewray their grosse ignorance thereof and of God and Christ and what relation he hath to the Father for they will do these things because they know not him that sent me Verse 22. If I had not come and spoken unto them they had not had sin but now they have no cloke for their sin Because the former Arguments of consolation contain somewhat at which his weak followers might readily offend As namely That Christ should be unknown and hated in the world yea and so hated as they his followers should be hated for his sake Therefore Christ subjoynes other Arguments to encourage them by obviating all scandal which might be taken at the cause of their suffering and his being hated in the world The
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
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
1 Pet. 1.23 Luke 16.31 8. It is not the naked proposition of the Word that will avail to conversion unlesse the heart be opened and the Word born in with such efficacy as to reveal God in his nature and attributes of justice mercy in his Christ power holinesse c. as the fragrant smell thereof may invite sinners to draw near for I have manifested thy Name saith he in order to their conversion 9. Who ever be the instrument administring the Word yet it is Christ that must reveal the Father in and by it and make it effectual for I have manifested thy Name saith he Not only by his preaching in person but by his powerful operation and illumination which must be his work in all ages though Ministers be his instruments 10. However reprobates do live obstinate under the Word to their own perdition And however the Elect may lye long unconverted Yet the Word being administred to them as a subservient mean of executing the decree of Election will in due time prevail in Christs hand to their conversion for I have manifested thy Name unto the men which thou gavest me who were thine and they have kept thy Word 11. Such as have found the Word effectual to their conversion will be sure to lay it up in their heart as their daily food and to observe it in their practice and to do so because of the Authority of God shining in it for this is an evidence of their conversion they have kept thy Word that so they may be nourished by the same mean by which they are begotten 12. It is also a special evidence of true conversion to know Christ savingly and the mystery of Redemption to know Christs union with the Father his commission and authority from him as Mediator and to see God in Christ for this is another evidence of his successe they looked not on Christ as the malicious Jews did but now they have known that all things whatsoever thou hast given me the office of Mediator and furniture for it are of thee and not usurped by me or of my selfe nor any invention of man but all divine and heavenly Which commendation with what follows v 8. seems to be grounded on their profession Chap. 16.30 13. Whatever may be the weaknesse and ignorance of true converts for a time Yet being in Christs hand and through his blessing on the means they will at last come up to a more full measure for saith he Now they have known c. to wit in respect of degrees of knowledge and fixedness in it 14. Jesus Christ the great Advocate of his people doth cover their defects esteem of their small beginnings considering what he purposeth to make them And however he point out their faults to themselves to humble them yet he will present and commend their weak beginnings to his Father Therefore albeit he chide their presumption in their professing after his commending of them ch 16.27 30 31 32. yet here and in the following verse he doth notably commend them to the Father 15. Albeit it be our duty to embrace Christ offering himselfe and to be converted and it is our great happinesse when it is so Yet it is put on Christ that he should not only give an account of his diligence but of his successe also and that he not only offer salvation to the Elect but present them also converted to his Father As here and in the following verse he doth 16. Such as have embraced Christs offer have sweet ground of confidence to be respected of the Father and heard in prayer Considering both his eternal love and interest and the grace of God in them needing his preservation and upholding Therefore doth Christ present them as these who were the Fathers and are now converted that so he may be accepted in his prayers for them for albeit he intercede and prevail for the conversion of the elect as knowing who are given him yet they can have no comfort of it unlesse they be converted Verse 8. For I have given unto them the words which thou gavest me and they have received them and have known surely that I came out from thee and they have beleeved that thou didst send me In this verse Christ insists to enlarge and amplifie this his account of diligence and successe about them shewing that he delivered them no Word but what the Father had given him and that they had received it and certainly beleeved the truth concerning his person and office that he came out and was sent Embassadour from the Father Whence learn 1. Christ is not a sleighter of his trust nor will he content himself superficially to discharge it but will so go about it as he may abide the strictest inquest concerning his fidelity in it Therefore doth he over again by way of confirmation insist to give his account for I have given c. as not declining to be tried and better tried concerning it 2. Conversion unto God is a business of so great importance as men ought not easily to satisfie themselves about it Therefore also doth he again give an account of the way of their Conversion that we may learn to try and try again if we be converted indeed See 2 Pet. 1.10 3. In the trial of Conversion it is not enough to see what change is wrought but what the Word is that wrought it that it be not a word of errour but the sound Word of truth coming from Christ for saith he I have given unto them the words which thou gavest me and they have received them 4. Whatever word be held out for the conviction and conversion of sinners yet the divine original and authority thereof must be studied and acknowledged before it be effectual or received and obeyed for in order to their Conversion he saith I have given unto them the words which thou gavest unto me even divine truth which they acknowledged to be of God v. 7. 5. The word of divine truth concerning the conversion and salvation of lost man is delivered by the Father to Christ the great Prophet of his Church that he may communicate the same to his people and see to the preservation thereof in the world for these words are the words which thou saith he gavest me So that the doctrine of the Gospel proceeds from the Father and Christ is entrusted with the preservation thereof in this corrupt world 6. Christ is faithful in his Prophetical office and hath concealed no truth necessary to salvation but delivered all that was entrusted to him by the Father for I have given them the words which thou gavest me 7. As the Elect do all of them in due time welcome and entertain God and Christs Word and all of it whatever it say so they who do receive the Word so as to open their hearts to it as a word of truth admitting the convictions consolations and directions thereof do give true evidence of their conversion thereby for this was
to long after it till his time come nor to weary of life especially because of any trouble persecution or inconvenience we meet with in his service Therefore Christ who loves his people better then they do love themselves will not pray for this I pray not that thou shouldest take them out of the world 6. â—eleevers while they are thus left by Christ in the world are exposed to manifold hazards having not only outward troubles but Satan and sin taking advantage of their troubles to drive them wrong for they are in this world in the midst of the evil not so much of outward trouble from which he will not alwaies preserve them but Satan the wicked one as the word will read and the evil and wickednesse to which they are exposed in an evil world and by the many pressures they meet with 7. Albeit Christ will not remove his people from these hazards yet they are no way able to guard themselves against them but they must resolve to have much to do and very little or rather nothing in themselves wherewith to do it for they must be keeped or else they are undone 8. When Christ seeth it not fit to remove his own out of the world he will see to their preservation in it So as though they get now and then the foile yet his intercession is a sure pledge that they shall recover again for these two go together I pray not that thou shouldest take them out of the world but that thou shouldest keep them 9. Christ doth abundantly testifie his care and diligence about his people when albeit he doth not exempt them from troubles and these it may be very sharp yet he keeps them from the evil thereof or from spiritual hurt thereby And when albeit he doth not deliver them even from assaults and tentations from that evil yet he upholds them by sufficient grace 2 Cor. 12.7 8 9 10. for herein doth his care appear in praying that the Father should keep them from the evil 10. Albeit many when they look upon Christs promises and allowances and his intercession for his people be ready to delude themselves with vain hopes of that which Christ never allowed upon them Yet they who are content with being preserved from evil however they be tempted and exercised are no way deluded when they expect this from Christ for it is his express will when he explains himselfe that they should be keeped from the evil 11. It is frequently to be studied by beleevers that their separation from the world is an evidence of their conformity with Christ and consequently that they are like to him in enduring opposition from the world because thereof Therefore is it again held out They are not of the world even as I am not of the world 12. Beleevers disconformity with the world and conformity with Christ is a sure pledge that the Father will keep them from the evil of the world and will not lose these good things which grace hath begun in them for this is an Argument why he should keep them from the evil v. 15. They are not of the world c. Verse 17. Sanctifie them through thy truth thy Word is truth Followeth the fourth and last branch of this part of the chapter containing Christs second petition for his Apostles which is propounded in this verse and pressed by two Arguments v. 18 19. The petition is that the Father would sanctifie them which albeit it sometime signifie the consecrating of a man and setting him apart to an office as the Apostles also were v. 18. yet here it imports somewhat beside and subservient to that namely that the Lord would conferre upon them the grace of sanctification and so consecrate them unto himself as beleevers and so also fit them for that employment to which he had devoted and consecrated them Unto this is subjoyned the instrumental cause of their sanctification through thy truth whereby is not only signified that he would have them sanctified in truth or truly of which we may hear v. 19. but that the Word of truth is the mean and instrument of sanctification And to prevent all mistakes he declares that this truth is in the Word against all them who seek truth beside it Whence learn 1. Such as are Christs followers indeed and may make comfortable application of other benefits of his intercession must be men sanctified by habitual graces of holinesse infused into them which will not only break forth in some few acts of Religion and righteousnesse but must so devote and consecrate them to God as they may not withdraw themselves to another use for so much is imported in this that Christ prayes for unto his Apostles Sanctifie them intimating that where he intercedes for any he also prayeth for and in due time works this in them 2 It is not enough that men have a begun work of sanctification in them unlesse they grow up in it daily more and more for he prayeth for these who were already converted and sanctified as he maketh his account v. 6 7 8. that the Father would sanctifie them and carry them on in sanctification till it be perfected in glory Such will be invited to grow who entertain the sense of what they have received 1 Pet. 2.2 3. who are sensible of their short-coming in what they have Phil. 3.12 13. and who fear back-sliding and consider that not to grow is the way to decay and they will study to evidence this growth by persevering in their first principles not loving age in what once through grace they loathed nor building up what they once destroyed and by growing in graces especially in sense of their pollution humility love painfulnesse c. 3. Whatever principles or obligations men have to keep them from the evils of the world and from Satan in it yet all these will not avail unlesse they be not only truly sanctified but be growing therein Therefore is this petition sanctifie them subjoyned to the former v. 15. of keeping them as being the effectual mean of their preservation 4. As sanctification is the duty of beleevers laid upon them by God so it is also his work in them who principleth them for it and works it in them when they in the sense of their own inability do put it upon him for Christ by prayer seeketh it of the Father sanctifie them 5. As the truth of God is the rule of true sanctification nothing being holinesse in Gods account how specious soever it be unlesse it be according to that truth So the truth of God which is the instrument of regeneration hath also a special influence in the matter of daily sanctification 1 Pet. 2.2 The word of command being made effectual to presse the duty the word of promise to encourage it 2 Cor. 7.1 2 Pet. 1.4 and the Word and doctrine of the Crosse of Christ holding out vertue enabling to duty 1 Cor. 1.18 and exciting faith which purifieth the heart
Acts 15.9 In both these respects he prayeth Sanctifie them through or in thy truth both as the rule and touchstone of sanctification and as a mean and instrument of it 6. It is not safe for men to cry up their own or others sanctification to the countenancing of the errours which they maintain but they must prove the truth of their holinesse by the truth which hath been instrumental in it and must reckon that the holiness they have is either counterfeit or else hath been wrought not by their errours but by the power of some real truthes which they have or do still hold and that therefore by embracing errour they do exceedingly wrong their piety by depriving themselves of the mean which doth beget and cherish it for these causes doth Christ so expresly pray not only Sanctifie them by what mean soever but Sanctifie them through thy truth as the only mean of true holinesse 7. Whatever efficacie truth hath in the matter of sanctification it doth all come from God who must be employed by prayer to make the word successeful for that end for so much doth Christ example teach who prayeth to the Father Sanctifie them through thy truth See 2 Thess 3.1 8. Whatever wayes men do dream of for finding the truth of God yet it is only to be found in the Word of God and all other wayes beside will but produce delusion and lies Therefore doth he subjoine to prevent all mistakes Thy Word is truth 9. Whatever may be the hesitations of men concerning the Word of God yet it is his infallible verity and will not deceive them who betake themselves to it for direction and encouragement for Thy Word is truth See Psal 12.6 2 Pet. 1.19 Verse 18. As thou hast sent me into the world even so have I also sent them into the world The first Argument pressing this petition is taken from their emploiment and calling to be his Embassadours in the world which presseth the necessity of their sanctification This their calling and Commission is amplified from its similitude and likenesse unto the Fathers sending of him Which as all similitudes have their own dissimilitudes and are not to be strictly pressed in every thing is not to be extended to all the ends of Christs coming into the world for he alone came to die for and redeem his people but only to his Ministerial office of preaching the Gospel In which albeit there was some resemblance betwixt Châ—ist and the Apostles as to the matter of extraordinary calling and assistance immediate direction and great difficulties yet there was also as great difference both in respect of their persons and authority he being the Lord and true God but they were men and servants in respect of the manner of their furniture he being furnished inwardly by the substantial in-dwelling of the Godhead they by extrinsecal revelation and assistance and in respect of the measure of assistance he being furnished without measure and constantly and they only but in part and when it pleased the Spirit to breath Doct. 1. Christ is the great Apostle of our Profession sent to us by the Father so that we need not think shame of a Profession which is owned by such a one as he is for Thou hast sent me into the world See Heb. 3.1 2. Christ hath employed the Apostles and their successours in their own room to be his Embassadours and to supply his place as he was a Preacher of reconciliation so that as they ought to study an imitation of him 1 Cor. 11 1. so they ought to be received in their Ministry as coming in Christs stead 2 Cor. 5.20 Gal 4.14 Therefore saith he As thou hast sent me into the world so have I also sent them as is before explained 3. It doth commend the love of God that he hath employed the Ministry of his Son and servants even in this corrupt world that out of such base materials he may build up an excellent Church and habitation to himself and that he may encourage the most desperate to come to him who out of such gathereth his precious jewels 1 Cor. 6.9 10 11. Tit. 3.2 3.4 Therefore it is said that both he and they are sent into the world 4. Beside the obligations and necessitie which lie upon Ministers with all Saints to be holy Heb 12.14 their calling doth particularly call for sanctification and separation from the world as necessary by divine precept and for the well-being of the Ministry that so they may stand in their Masters counsel and be kept near him that their face may shine and they may be more successeful in their Ministry for this is a condition calling for the granting that suit that they maâ— be sanctified even that they are sent into the world It is true men may be lawful Ministers yea and successeful also in their Ministry who are not sanctified themselves for even Judas was an Apostle And Christ is here more expresly praying for his eleven Apostles who beside that they were Apostles were given to him also by the Father in opposition to the world and the son of perdition who yet was an Apostle v 9 1â— yet his reasoning in prayer doth lay before all Ministers how needful it is they be sanctified not only in order to their own salvation but even that their labour may be more successeful and this his reasoning doth plead for holinesse to all Ministers who employ him for that end in their own measure however the extraordinary emploiment of the Apostles did plead for an extraordinary measure of this sanctification that they might be kept from errour being sanctified through the truth and made fruitful in their great work 5. When God doth call his servants to any employment his calling may assure them of furniture and what they need for discharge of that calling And particularly Christ will have a special care to furnish Church-officers sent out by himself for this is the face of Christs pleading in prayer which prevails with the Father that since they are sent into the world therefore they may get sanctification Sanctifie them v. 17. for I have sent them into the world See John 20.21 22. Verse 19. And for their sakes I sanctifie my self that they also might be sanctified thorow the truth As the former reason pressing this petition is taken from their need of sanctification in respect of their calling so this second is taken from the cause and purchase of their sanctification by his sanctifying himself that they may be sanctified For clearing wherefore Consider 1. Christs sanctifying of himself is not to be understood of any personal cleansing now in doing or to be done by him for he was without spot from his first conception nor yet of that purity of his nature only but with relation to some further sanctification But as in the language of the Old Testament things are said to be sanctified when they are set apart fitted and prepared for some special service and
employment and particularly Priests are said to be sanctified to their office and sacrifices to be offered up so Châ—ists sanctification imports that as the Father did sanctifie or consecrate and send him into the world John 10.36 so he did consecrate himself unto the Lord on the Elects behalf a Priest and sacrifice without spot and did consecrate himself to the whole work of his Mediatory-office and particularly did offer himself a sacrifice for sin that they might be sanctied Consider 2. The effect of his sanctifying of himself is that they may be sanctified through the truth or in truth whereby may be understood as formerly v. 17. that the vertue of his deaâ—h accompanying the Word of truth is that which sanctifieth and further also it may import that by his sanctifying of himself they are sâ—nctified in truth or truly and that not only in opposition to counterfeit sanctification but in opposition also to legal purifications by the use of the ceremonies of the Law which were but a shadow of true holinesse whereas the vertue of Christs death being the truth of these shadows doth truly and in truâ—h sanctifie Doct. 1. Christ in going about the office of Mediatour and offering up himself a sacrifice did wholly consecrate and set himself apart for his peoples behoof that he might be theirs and seek their well and not his own for for their sakes he sanctified or consecrated and set apart himself to that work which may engage them not to be their own but wholly his 2. As the Father did consecrate and sanctifie his Son to the office of Mediatour John 10.36 so he also did consecrate himself as having inherent worth and not needing external consecrations and as being a most willing Agent in this work for I sanctifie my self saith he 3. Albeit the elect be in themselves polluted and have no worth to merit any purification from God yet there is enough in Christ and his consecrating himself a sacrifice to the Father to supply all their worthlesnesse and obtain what they need for for their sake I sanctifie my self that they may be sanctified 4. True sanctification of the elect slows from Christs sanctifying and consecrating himself to the Father for them not only doth the merit of his suffering being imputed make them appear without spot and wrinkle in him but the vertue of his death and sacrifice must be applied to sanctifie them inherently for I sanctifie my self that they may be sanctified 5. Christ did sanctifie and consecrate himself a sacrifice in the Father not for these who die in their pollution but for these only whom he in time sanctifies thereby for I sanctifie my self that they may be sanctified the one followeth upon the other not in the Apostles only but all the Elect. 6. Christ doth approve of no sanctification but that which is truly such and abhorres all counterfeits of it and such as rest on outside sanctification or shadows of true holinesse only for that is his aime that they may be sanctified in truth 7. Whatever effects good inclinations and education moral principles or example or Church-discipline and Ordinances or afflictions on men may produce yet true sanctification slows only from the application of Christs sacrifice and it is that which mâ—â—es the Word of truth effectual for sanctifying of them truly for upon his sanctifying himself it followeth that they are sanctified in truth and through the truth Verse 20. Neither pray I for these alone but for them also which beleeve on me through their word 21. That they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may beleeve that thou hast sent me Followeth the third part of the Chapter wherein Christ prayeth for the Apostles and whole Church of beleevers expresly seeking several benefits unto them In these verses 1. He describes these for whom he prayes namely not the Apostles only but all these who to the end of the world should by the Word preached by them either immediately or mediately in the mouth of other messengers be converted and drawn to beleeve on him v. 20. 2. He propounds his first suit for them the same in substance with what he had sought unto the disciples v. 11. Namely that they may be preserved in unity and be one in the Father and him as he and the Father are one and the Father in him and he in the Father This suit he amplifieth and presseth from the final cause thereof namely that by their union the world may be convinced and made to beleeve the truth of Christian Religion and that Christ is an Embassadour sent by the Father into the world v. 21. This unity prayed for doth indeed include and presuppose their unity in relation to Christ and God in him in which they are stated by beleeving and which is the root of the other unity But that which it most expresly holds out is unity in love flowing from the other and which is visible to the conviction of the world From v. 20. Learn 1. Albeit Christ when he departed out of this world left but a few followers and his weak disciples being entrusted with the word of reconciliation were to meet with persecution and opposition yet he knew certainly his Kingdome was to spread as accordingly he hath accomplished in the world for here he supposeth for certain that there will be them who shall beleeve 2. Christs love and heart are enlarged to take in all his people throughout the world and to employ himself in his Mediatory office and intercession for them Therefore after his prayer for himself and for his Apostles he doth now shew how large his affection is Neither pray I for these alone but for them also which shall beleeve 3. Christs love towards his people is a preventing love even before they have a being and before they come to him and whoever do in any age embrace him shall finde that they were in his heart and were as tenderly regarded and minded of him in his suffering and solemn intercession on earth as any of his followers then present with him for here before they are or do beleeve they are remembred and he hath left a blank that all beleevers in all ages may put in their owne name as prayed for by him when he prayeth for his Apostles Neither pray I for these alone but for them also which shall beleeve 4. The character whereby Christs followers and those whom he prayes for are discerned is their faith in him whereby they are driven out of themselves to embrace and relie upon him and to have all their subsistence by him for I pray for them which shall beleeve on me Where albeit he pray for them before they beleeve and that the meanes may be kept to them till they be brought to beleeve yet the thing here prayed for supposeth them in a state of beleeving and him interceding for what is needful to
them in that state And albeit his intercession have influence also upon their beleeving and is a mean to draw them to it yet Christ doth not mention that in the Apostles audience because none can make comfortable application of Christs intercession to themselves till first they be drawn to beleeve 5. True faith is begotten by and grounds it self upon the Word of God delivered by the Apostles without doating on signes and wonders or expecting any other revelation of the minde of God for they beleeve on me through their word Which also imports that that Word will be continued and a Ministry to preach it so long as there is a Church or any to be converted 6. Such as are taught to discerne the divine authority of the Word will not stumble at the despicablenesse or meannesse of instruments carrying the same but will close with it by saith to salvation for albeit it be their word as the instruments who were but mean and despised men in the world yet they beleeve on me through their word From v. 21. Learn 1. The whole bulk of beleevers and Catholike Church though of different Nations and conditions are but one body in Christ their Head having one Spirit one faith one baptisme c. Eph 4.4 5 6. for this is Christs aime wherein he succeeds that they which shall beleeve may be one 2. Whatever adversity there be among beleevers in administrations gifts and operations yet this doth not nor ought hinder their being one in him and all of them have alike interest in him and his love for when he mentions the Apostles who were extraordinarily gifted and all beleevers of all sorts he prayeth that they all may be one 3. As it is the great dignity and priviledge of beleevers to be one so their emproving of this priviledge and living in unity is the summe and compend of their happinesse and the mean of obtaining all other blessings Therefore doth Christ so oâ—ten pray for this and for this only in place of all that they may be one See Psal 133.1 2 3. Jam 3.16 4. Whatever be the bonds of unity among beleevers or their obligations to it yet the emprovement thereof to the uniting of them must be sought and given of God and Christs intercession made use of for that end for so much doth Christ teach us while he prayeth that they all may be one 5. The union of beleevers prayed for by Christ is not every combination or consent even of Saints nor a conjunction in any sinful course but it is an union in God and in the wayes of God for this doth Christ pray for that they may be one in us 6. The way to keep up true union among Saints is that they keep close communion with God in Christ lest otherwise if they be carnal this breeds strife 1 Cor. 3.3 for so much also is imported in this prayer that they may be one in us or by being in us and keeping communion with us 7. The true union of beleevers among themselves doth resemble that union betwixt the Father and Son partly in respect of the strictness of the union that this union cometh nearest to that inexpressible union though indeed it be infinitely short of it and doth far surpasse any other conjunction And partly that as the Father being in the Son and the Son in the Father they do mutually delight each in other as a consequent of their union Prov. 8.30 so this union of beleevers is testified and entertained by spiritual exercise of mutual edification to which also may be added that from this union betwixt the Father and the Son who is our Mediatour this union of beleevers doth flow that they are made one in them Therefore again doth Christ pray That as thou Father art in me and I in thee they may be one in us 8. The true union of beleevers will not consist in contemplative notions or outward professions but ought to expresse it self in visible fruits as here is subjoyned that the world may beleeve c. 9 In expressing the fâ—uâ—ts of union beleevers ought not only to respect the honour of God and their own edification but they ought to study such a conversation as as may either convince or convert others and bring them to the acknowledgment of Christ and his truth for this the end propounded here that the world may beleeve that thou hast sent me See 1 Pet. 3.1 2. 10. The people of God then walking in an united way is a special mean to convince the world of the excellency of Christ and of the truth of Christian Religion and so either leave them inexcusable or convert them whereas schismes and rents among them is a ready mean to beget and cherish Atheisme in the world for when they are one in us the world shall beleeve that thou hast sent me Verse 22. And the glory which thou gavest me I have given them that they may be one even as we are one In this verse Christ to presse this suit before the Father and convince his Apostles and all beleevers of the necessity of this union holds forth what excellent priviledges he had conferred and allowed upon them to advance their union even a communication of that glory given to him by the Father Which is not to be understood as if the essential glory and attributes of Christ as God or the glory of the personal union of the manhood of Christ to his Godhead or of the office of Mediatour were communicable to any other or that any glory given to him is communicate to any in the same measure with him nor yet only of the glory of the Apostleship or Ministry committed to him For that was given only to the Apostles and their successours this to all beleevers But the meaning is That as his incommunicable glory is made forth-coming for them so the glory of Sonship of his sanctification without measure of being on Gods secrets and dwelling in his bosome and of his union with the Father is communicate to them in its own kinde and measure and they are made Sons sanctified in part admitted to the knowledge of the Fathers secrets and to be one with the Father in him and all this in order to their union which also is a resemblance of that glory of his unity with the Father communicate unto them Whence learn 1. Christ is truly glorious having not only essential glory the same and equal with the Fathers glory and which was declared to be in him by his exaltation but our nature being exalted in him to the glory of the personal union and of the offices and dignities following thereupon for there is the glory which thou gavest me 2. Christ is communicative of his fulnesse to his people all his excellencies being either communicate to them to partake of or daily forth-coming for them for the glory which thou gavest me I have given them 3. All that is in Christ for beleevers or communicate to them from
troubleth them most is the decay of their own reputation among people for Therefore doth he enquire first of his disciples and then of his doctrine as being indeed not so much troubled with the matter of his doctrine had it been never so unsound as it was indeed the truth of God proceeding from truth it selfe as that thereby disciples were made and so the reputation of him and his complices lessened among the people Verse 20. Jesus answered him I spake openly to the world I ever taught in the Sinagogue and in the Temple whither the Jewes alwayes resort and in secret have I said nothing 21. Why askest thou me Ask them which heard me what I have said unto them behold they know what I said Christ in his defence and answer waveth the matter of his disciples and answereth concerning his doctrine And 1. He gives a brief account of his way and manner of preaching v. 20. That he had not as the accusation indirectly implyed gone into corners with it but had taught openly to the world and particularly in the Temple and Synagogues where the Jewes were his ordinary hearers and so had not carried himselfe as if he durst not avow his doctrine 2. From this he gathereth an inference v. 21. wherein he accuseth their illegal procedure who would have him to accuse himselfe and would not proceed legally in examining witnesses in so publike a matter to whom he appeals For clearing this purpose Consider 1. While Christ saith I spake openly and declines to have spoken any thing in secret his meaning is not to condemne mens preaching of truth secretly in a time of violent persecution Yea and that private teaching and exhortation be joyned with publike preaching Act. 20.20 But his scope is only in matter of fact to shew what his practice had been that so he may condemn the high Priests proceeding And withall by this he would shew that however men may preach in secret in some cases for the preservation of their persons yet they ought not so to do as desiring to have truth concealed as if it were not justifiable nor might be avowed in it selfe Consider 2. This profession of Christ doth nothing contradict his practice elsewhere in teaching the disciples secretly Mark 4.34 for he taught his disciples no other thing for kinde of doctrine but what he taught publikely only he expounded it to them And withall he did so not that it might be concealed but that they might proclaime it Matth. 10.27 Consider 3. Christs refusing to give an account of his doctrine is no way a denying or disavowing of his doctrine but only a legal defence For albeit a man after he is legally convicted of a crime may be dealt with to confesse it as Joshua dealt with Achan Yet there is no reason why men should expose themselves when they are under trial to the fury of these who are lying in wait to ensnare and ruine them From v. 20. Learn 1. That Christ doth not answer concerning his disciples which was the first part of the high Priests interrogatory We may conceive the reason to be Not so much because possibly he intended it after he had answered first to the matter of his doctrine but was impeded by the uncivil carriage of the high Priests servant v. 22. Nor yet only because he would not ensnare and betray them by giving an account of them But chiefly to shew that his doctrine being well considered that other question needed not be answered nor would he be found seditious in gathering disciples thereby for not only had he in his doctrine taught these whom he healed to go unto the Priests according to the law and these who conversed with him to give Caesar his due But his doctrine being the doctrine of the Messiah there could be no sedition or schisme though all Israel should embrace him and it And so it teacheth That a mans doctrine and grounds would be first considered before any effects or consequents following thereupon be judged For albeit sometime a man may have truth on his side which yet is not of that importance nor so relevant a ground as to make an open schisme and rent upon it Yet where weighty matters of truth are held out by a man in his station his cause is sufficient to ward off all imputations arising from odious-like consequents following upon the publishing thereof 2. Saints in their sufferings ought to account of truth and their cause as the precious treasure carefully to be owned and defended that it suffer nothing by them Therefore albeit Christ sometime would not answer their calumnies and accusations partly as being frivolous and partly to testifie that being considered as our surety he had nothing to say there being nothing charged on him but his people were guilty of it or their sins deserved it Yet here as at other times also he answered to testifie that however he yielded his person yet he would not yield his cause as unworthy to be owned And hereby giveth his followers an example what to do in their sufferings See Eph. 6.19 20. 3. Such as have truth on their side may speak it boldly and freely as that which may be avowed and will bear them out who own it And men ought thus to speak it as they have a calling for saith Christ I speak openly or confidently both to the world in general and particularly in the Synagogue and Temple whither the Jewes alway resort See Act. 4.29 4. Whatever care should be had that pearles be not cast before swine Yet the truth of God ought to be published by his servants indifferently to the world in their stations as being debtors to all and not knowing upon whom the Lord may make their Ministry successeful and however it succeed a testimony is to be left against the incorrigible Therefore saith Christ I spake openly to the world or to all indifferently and freely to whom he had a commission 5. It is a commendable practice of members of the visible Church to frequent the publike Ordinances and places appointed for that end And herein the diligence of men who live in a degenerate and corrupt Church may condemne the negligence of others for it is here supposed that in this time the Jews did alwayes resort in the Synagogue for their ordinary Sabbath services and in the Temple where their more solemne and ceremonial woâ—ship was performed 6. Christs preaching not only openly to the world but more especially in the Synagogue and in the Temple where there were Jewes of several tempers and many of them set to ensnare him and jangle with him May serve to teach not only That his love was great who sought them so earnestly who yet were about to crucifie him Matth. 23.37 and That the power accompanying his doctrine is such as there may be hopes of prevailing thereby even among the most corrupt societies of men As he publisheth his doctrine among his most cruel enemies where no doubt he prevailed with
and followers is ordinarily so violent in persecutors that they will renounce their credit and pack up injuries very grievous to them to get that satisfied for this speech it is not lawful for us to put any man to death is not only an ingenuous acknowledgement that they had no power to deal with Christ as they thought he deserved but points out also how they startle not at this check given them but insinuate with him as acquiescing in their want of power which yet was the thing they most affected that so they might get him on their side to condemne Christ 5. The Lord hath a supreme hand and providence in the least things which concerne Christ and his followers and especially in their sufferings for that they want power and he is left in Pilates hand there was a providence in it That the saying of Jesus might be fulfilled c. 6. In this way of Christs dying under a stranger and by crucifying omitting what hath been said on v. 28. and may be further spoken of his being crucified in its proper place These passages of providence come to be observed 1. That Christ is a faithful keeper of his word and will not faile to see that performed which he speaks therein for so appeareth in the first place all these things were that the saying of Jesus might be fulfilled and he might be found true in his predictions 2. That Christ is the true Messiah as being sent into the world when now the Scepter was departed from Judah according to the prophecy Gen. 49.10 for he foretold this death and his delivering to the Gentiles to be crucified when the Jewes wanted power as here they confesse that this might contribute to the confirmation of this great truth 3. Christ would be put to a most cursed ignominious and painful death that he might testifie his love to his own and fully satisfie for them and might lead them to inherit a blessing for all these concurred in this death A more easie way of it being long ago pronounced accursed Deut. 21.23 he would choose the most accursed kinde of it which withall was most ignominious and painfull 4. Christ also by his posture in this death being lifted up with his armes stretched out upon the crosse would invite all his people to look and come to him who stands with open armes ready to receive them and make them partakers of his purchase Verse 33. Then Pilate entred into the Judgement-hall again and called Jesus and said unto him Art thou the King of the Jewes 34. Jesus answered him Sayest thou this thing of thy selfe or did others tell it thee of me Followeth to v. 38. the third branch of this parâ— of the Chapter containing Pilates examination of Christ and his answers to his questions Concerning which we are to conceive that Pilate following his own way will have some accusation against him before he proceed And they to satisfie him do accuse Christ of affecting a Kingdome as is recorded Luk. 23.2 Upon which Pilate proceeds to the examination It may be taken up in three discourses betwixt him and Christ In the first whereof in these verses Pilate enquireth if he was the King of the Jewes and would grant that crime whereof they accused him Christ desires in the first place before he answer whence that accusation might flow whither from his own apprehension or from the Jewes Whereby he would put Pilate to it to consider either his own simplicity if he himselfe did suspect him to be a King such a one as he dreamt of when yet he saw nothing in him like such a state or his levity and credulity if he did receive such an improbable report and delation from others or his injustice if to please malicious delators and accusers he intended that process against him Whence learn 1. It is a plague upon the children of men that all of them by nature have still somewhat to make them jealous of Christ and afraid of him and his company for as the Pharisees feared the blasting of their reputation by him and others are afraid that he will not give liberty to their lusts so Pilate hath his own prejudice in that he is accused to be the King of the Jewes Happy are they who are delivered from prejudices at him 2. It is in particular the great prejudice of Rulers and great men against Christ that they apprehend that his Kingdome and power in his Church is prejudicial to their authority and power in the earth for that is the thing Pilate fears when he enquires Art thou the King of the Jewes 3. It is exceeding reproachful either lightly to take up or lightly to receive and hearken unto calumnies and reproaches cast upon men or yet to gratifie these who are known to pursue the innocent maliciously for so much doth Christs questions to Pilate point at 4. Men ought not to be born with in their dallying with conscience and justice especially in matters which concerne God and his truth but should be put to it either altogether to disclaime conscience and equity or else to walk according to the rules thereof for so much also do Christs questions drive Pilate unto that he would not dally in this processe if in his conscience he knew it but frivolous and invented by malice Ver. 35. Pilate answered Am I a Jew thine own nation and the chiefe Priests have delivered thee unto me What hast thou done 36. Jesus answered My Kingdome is not of this world if my Kingdome were of this world then would my servants fight that I should not be delivered to the Jewes but now is my Kingdome not from hence In the second discourse Pilate being a little commoved declines being the author of this accusation as being no Jew nor acquaint with their contraversies nor caring for their Religion or the King they expected And fathers this whole business on the Jewes Christs own countrey-men and their Church-Rulers withal desiring to know what he had done which might so incense them against him v. 35. Christ having reasoned with the man doth now come expressely to answer to the accusation concerning his Kingdome and speaks so much of it negatively as might satisfie Pilate that it might well enough consist with the safety of the Roman state Therefore he sheweth that his Kingdome was not a worldly Kingdome and for proofe thereof he instanceth how far he was from aspiring to a Kingdome by force of armes in that he would not so much as permit his servants to fight in his defence as they offered to do when the Jewes came to take him Whence learn 1. Pilates commotion evidenced in his reply Am I a Jew did not only flow from his respect to his credit which he could not suffer that Christ should touch upon how justly soever but also that his natural conscience was touched and that he is not willing Christ should put his conscience to it seeing he could not follow it and yet keep his
politick smooth way It teacheth That they who not only are sinfully tender of their credit but they to whom a conscience what they have of it is a vexation and a crosse to their designes will readily meet with many vexations by reason thereof and in end make shipwrack of it As it fared with Pilate who is here irritate knowing that Christ touched him in the quick and afterward giveth up himselfe to go over the belly of his conscience 2. Even moral civility in men will account it as great a reproach as may be and a matter of shame to be the author and inventer of calumnies and reproaches against others for Pilate declines this and fastens it upon the Jewes thine own nation and the chief Priests have delivered thee unto me 3. Such is the iniquitie and corruption of time that hardly shall the most injust aspersion be cast on any but it will leave some impression of guilt at least with some Therefore albeit Pilate knew the Jewes accusation to be frivolous and of envy yet it gives him occasion to suspect some quarrel which causeth to enquire What hast thou done 4. Not only hath Christ as God an universal Kingdome of power and providence even over the highest of men Dan. 2.21 1 Tim. 6.15 Prov. 8.15 16. But as Mediatour he hath a donative Kingdome in and over his Church to the preservation and propagation whereof his Kingdome of power is subservient Matth. 28.18 19. for so is here imported that even in his state of exinanition he hath a Kingdome my Kingdome 5. It is no strange thing to see truth so misrepresented as may stumble many which yet being heard and cleared will offend none for whereas this truth that he is a King was so represented as might offend Pilate Christ lets him see that this needed not at all stumble him 6. Albeit Christs Kingdome be in the world yet it is not of the world Not only in respect of the subjects who ought not to be of the world but chiefly in opposition to worldly Kingdomes The benefits thereof not being earthly Rom. 14.17 it being managed in a spiritual way and with spiritual weapons 2 Cor. 10.4 and coming without external pomp and observation like unto the Kingdomes of the world Luk. 17.20 21. for so much is imported in this assertion my Kingdome is not of this world whereby he removeth all cause of fear in Pilate 7. It is the property of Christs subjects and servants to be affectionate to their Lord and Master and to be ready to do whatsoever is lawful for the good of his Kingdome for so is imported in that his servants would fight if it had been warrantable And hereof all made offer and Peter gave a rash proofe as we heard on v. 10. 8. It is an evidence that Christs Kingdome is spiritual that it is carried on not by force of armes as worldly Kingdomes are but by spiritual means Therefore doth Christ confirme his assertion not by Scripture which Pilate knew not but by that known instance If my Kingdome were of this world then would my servants fight that I should not be delivered to the Jewes Whereas private men aspiring to a worldly Kingdome do use violence and force of armes he had prohibited his disciples to fight in his defence in the Garden This is not to be understood as if Christ disallowed that they to whom he hath given the sword should defend his Kingdome therewith for if Magistrates even as Magistrates should be nursing Parents to the Church and ought to kisse the Son as the Scriptures do record then certainly they may and should employ their power as Magistrates for removing of Idolatry and setting up the true worship of God and for defending thereof against violence But Christs purpose and scope in this may be fully taken up in these 1. Christ in his present state of humiliation came into the world not to get visible powers on his side but to abase himselfe and suffer Matth. 20.28 And to this the words in the text relate while it is said they did not fight that I should not be delivered to the Jewes But in his state of exaltation he hath given and will give more ample proofes of his power even in crushing Kings and Potentates who oppose him and his Kingdome Psal 2.9 10 12. and 110.5 6. which is sometime brought to passe by warre and in employing the Kings of the earth to hate the whore and burn her with fire Rev. 17.16 2. Christ by hindering his servants to fight who were but private men as to any civil power and officers in his Church hath taught That private men are not warranted to draw the sword were it even in defence of Religion but they ought to maintain it by suffering when called to that extremity And That the sword is not the weapon put in Church-mens hands for the defence of Religion 3. By this inhibition also as it relates to Pilates apprehensions we are taught That it is not lawful for professours of Religion to take up armes for this end that they may under pretext of Religion set up any such Kingdome as Pilate might apprehend to the prejudice of the lawful Magistrate But it is the will of Christ That they enjoy their power and dignity they allowing Christ the exercise of his spiritual Kingdome That Religion commend it selfe by loyalty to authority and by avoiding of sedition and That Religion or Saintship be no sufficient ground to warrant men to entitle themselves to any power in the State to which they have no lawful calling but rather That it teach them to keep and adorne their stations 4. Whatever case may warrant fighting in defence of Religion yet the influence thereof is but very accidental as to this great end of promoting the spiritual Kingdome of Christ for not only did the Gospel overspread much of the world by the preaching and sufferings of professours before Magistrates did befriend it but even their power when it is employed can but reach to set up the outward exercise of Religion and to the repelling of external force but can its alone do nothing to the conscience or to the keeping out of Satan which is effectuate only by Christs Spirit accompanying and blessing his own spiritual weapons Doct. 9. Mens practice is the clearest proofe of their way and inclinations whereby men ought in charity to judge of them unlesse they have strong evidences to the contrary Therefore upon this that his servants did not fight Christ clearly inferreth But now is my Kingdome not from hence Ver. 37. Pilate therefore said unto him Art thou a King then Jesus answered Thou sayest that I am a King To this end was I borne and for this cause came I into the world that I should bear witnesse unto the truth every one that is of the truth heareth my voyce In the third discourse Pilate gathering from what Christ had said of his Kingdome that he held himselfe to be a
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