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 It is the duty of Saints not to compare the Lords dealing with themselves and others so as to be thereby withdrawn from or discouraged in their own duty and lot for whereas Peter might think it strange if he only were called to suffering Christ takes him off looking to his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
himself to be the Messiah They do object that the Scripture Psal 110.4 and elsewhere speaks of the perpetual endureance of the Messiah and therefore do disdainfully enquire who this Son of man is seeing by his own concessions he could not be the Messiah since he was to be lift up and die The errour and mistake in all this objection is their not considering and distinguishing of two natures in Christs person of both which the Scripture speaks Isa â—3 7 8. Seeing he might be lift up in the one and yet abide for ever in respect of the other Likewise their confounding his state of humiliation unto the death with his state of exaltation after his sufferings in which respect he abideth for ever Doctrine 1. Christs sweetest doctrine will not gain on wicked unbeleevers but they will carp and stumble Yea they will rather voluntarily seek occasion of quarrelling then embrace and beleeve it for notwithstanding Christ hath even now been owned from heaven and his doctrine hath been most sweet yet the people answered him and objected against his doctrine 2. It s a necessary and commendable duty in the members of the visible Church to be well acquaint with Scriptures and to emprove all means for that end for albeit they be the people or multitude as the word signifies yet they can give an account what they have heard out of the Law Where albeit the Scripture pointed at be found in other places in the Old Testament rather then in the books of Moses yet they call it the law for reasons mentioned on Chap. 10.34 And they mention only what they have heard out of it either because being unlearned they had no means of instruction but their hearing the Word read in their Synagogues and yet they understand so much Or because whatever other means of instruction they had by their own reading meditation or conference Yet they neglected not that special mean of edification by the publike Ordinances 3. It is from the Scriptures only that contraverses in Religion ought to be determined for they object nothing to determine this contraversie but what they heard out of the Law 4. Mens knowledge and good parts will not lead them to beleeve in Christ unlesse they be sanctified But will rather furnish them with weapons wherewith to oppose him and his truth For these are men who understand Christs language of lifting up which John thinks needful to explain ver 32.33 And who are well versed in the Scriptures and yet all the use they make hereof is to carp and quarrel 5. It is the great comfort of beleevers that the Messiah endureth for ever to apply his own purchase and interceed for them and to make them eternally happy with himselfe who is the eternal and alsufficient God Therefore was this sweet doctrine registrate in the Law that Christ abideth for ever See Heb. 7.25 6. Christs lifting up by death and his abiding for ever do very well consist together if rightly understood for both these are true of him when the Law saith that Christ abideth for ever and when himselfe who is truth it selfe saith the Sonne of man must be lift up And indeed concerning Christ there are many seeming contradictions in Scripture as Isa 53.7 with 8. Isa 53.2 with Psal 45.2 Isa 9.6 with Joh. 12. â—7 See also Matth. 22.42 43. and elsewhere Which as they may be easily reconciled By considering that he is true God and true man in one person By distinguishing betwixt his state of humiliation and of glory and betwixt the carnal look that wicked men take of him and the spiritual look of right discerners So they are very comfortable to study For hereby is held out how low he stooped to reach sinners and yet how high he is that he may exalt them Thus also do the Scriptures speak of his Church and her conditions in different and seeming contrary tearms as Cant. 1.5 2 Cor. 6.9 10. and elsewhere which also are easily reconciled by distinguishing betwixt the worlds thoughts and sometime her own also of her and Gods thoughts of her Betwixt what she is in her selfe and what she is in her head and betwixt what her conditions are and do portend in themselves and what Christ brings out of them 7. As all erroneous persons do seek patrociny for their errours in Scripture as here they do So a special mean of deluding souls and breeding errour is when they look on one parcel of Scripture without searching into it Joh. 5.39 or comparing it with other Scriptures which might illustrate and clear it 1 Cor. 2.13 for so do they run upon errour by fixing only on such Scriptures as spake of the Messiah's abiding for ever never looking to these which spake as clearly of his sufferings as Isa 53. throughout Dan. 9.26 Psal 22.16 17 18. and frequently 8. Such members of the visible Church as are not acquaint with soul-misery and are prepossessed with carnal delusions and fancies concerning Christ and his Kingdome will easily fall in errours concerning him were the contrary truths never so clear in Scripture for this was another occasion of their errour Albeit other Scriptures might have cleared this objection and these people generally knew the Scriptures exactly Yet because not only they were not exercised under the sense of misery needing a suffering Saviour which is an usual companion of delusion but their heads were filled with a dream of the carnal glory of his Kingdome Therefore this blinded their eyes that they saw not or considered not these other Scriptures This also for a time blinded the disciples eyes that they little pondered the doctrine of Christs sufferings Matth. 20.18 19 with ver 20. Yea and understood it not Luk. 18.31 32 33 34. 9. It is an evidence of an impenitent unhumbled and wicked disposition in men when they think basely of a suffering Christ and of his humiliation and death for such is their temper here in enquiring so disdainfully who is this Sonne of man and that because he must be lift up 10. Ignorance errour and delusion are ordinarily accompanied with much pride and conceit for so was it with these here They think they have reasoned so strongly out of the Law against his doctrine of the Sonne of mans suffering that they insultingly conclude who is this Sonne of man As if they said We have undeniably argued that though the Sonne of man cannot be the Messiah be what thou wilt For by thy own confession thou must dye and by the Law Christ abides for ever Thus 1 Tim. 6.3 4 pride is joined with errour and knowing nothing and with doting about idle questions which is an usual mark of delusion Ver. 35. Then Jesus said unto them Yet a little while is the light with you walk while ye have the light lâ—st darkness come upon you for he that walketh in darknesse knoweth not whether he goeth 36. While ye have light beleeve in the light that ye may be the children of light These
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
AN EXPOSITION Of the GOSPEL OF Jesus Christ ACCORDING TO JOHN BY GEO. HUTCHESON MINISTER of the GOSPEL at EDENBURGH LONDON Printed for Ralph Smith at the Bible in Cornhil near the Royal Exchange 1657. CHRISTIAN READER THe love and care of God for his Church and people is very much seen not only in raising up variety of Ministers from time to time for their benefit but also in the variety of gifts which he giveth to those whom he raiseth up To one is given by the Spirit the word of wisdom 1 Cor. 12.8 9 10. to another the word of knowledge by the same Spirit to another faith by the same Spirit to another the gifts of healing by the same Spirit to another the works of Miracles to another Prophesie to another discerning of spirits to another divers kindes of tongues To another Interpretation of tongues c. And all these diversities of gifts are given by the Spirit to every man 1 Cor. 12.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to profit withal The Greek word is as some think a Metaphor taken from Bees Mr. Trapp who bring all the honey they can get to the common Hive We are neither borne nor borne again for our selves If we be not fit to serve the body as the same Authour saith neither are we fit to be of the body He is not a Saint that seeketh not communion of Saints Pudeat illos qui ita in studiis se abdiderunt ut ad vitam communem nullum fructum ferre possint Paulúm sepultae distatinertiae caelata virtus Hor. saith Cicero They may wel be ashamed that employ not their Talents for a publick good To our Reverend Brother the Authour of the ensuing book God hath given an excellent and a peculiar gift whereby he is enabled in a very short and yet substantial way to give the sence and meaning of a Text and to gather suitable proper and profitable Observations out of it for the help of weak Christians This gift he hath already manifested in his Exposition of the Lesser Prophets which hath been received and entertained by the Church of God with much approbation and spiritual edification This hath encouraged him to make a new attempt in the same kind and to publish a brief Exposition of the whole Gospel of Saint John This Apostle and Evangelist was one whom Christ loved eximiè singulariter He was the delights of Iesus Christ his Benjamin his Iedidiah therefore he is called The disciple whom Christ loved And as Christ loved him above others so he loved Christ more then others did Joh. 19.26 for he stood by the Crosse when all the other disciples left him and fled away for fear This blessed Divine as he is called wrote the Gospel after the other three Evangelists Rev. 1. in the Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Christiani nominis solatium post se reliquit tanquam pretiosissimum thesaurum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnibus mundi gazis non aestimandum and left it to the Church as a most precious treasure to be preferred as Luther saith above thousands of gold and silver Upon this Gospel you have the accurate elaborate and profitable paines of this religious and learned Author The Lord blesse them and grant they may finde acceptance with his people and may cause many thanksgivings to God for the benefit reap't by reading of them So prayeth Thy Servant in the work of the Ministry EDM. CALAMY To the Right Honourable and Noble Ladies The Lady Margaret Lesly late Countesse of Buccleuch now Countesse of Weems Lady Elcho c. AND The Lady Mary Scot Countesse of Buccleuch Lady Scot of Whitchester c. her hopeful Daughter Grace mercy and peace through Jesus Christ be multiplied Right Honourable IT hath been of old fore-prophesied that in the perillous latter times there should be many murmurers and complainers Jude v. 16. who are seldome if at all satisfied with their lot and with the dispensations of God toward them And that because as is there added they walk after their own lusts and so cannot but quarrel what doth crosse them in that woful course and complaine of their best and most useful enjoyments if they finde not that satisfaction which they lust after in them And we in our times have but too many sad experiences of distempers of this kinde evidencing the corrupt frame of our hearts and our great distance from God occasioning these distempers But right discerners will judge otherwise of the Lords dealing They will submit unto and acknowledge mercy in what is profitable though it be not pleasant but grievous They will read and acknowledge mercy in what they feele and suffer when they consider how much more they deserve and They will admire the mercies which are remembred and continued with them in the midst of wrath Humility as it is a safe grace and layeth a man low beneath the violent blasts which shake the lofty Cedars So it is free of that unthankfulnesse wherewith pride is attended and plagued 2 Tim. 3.2 And in particular True grace and humility will teach men to covet earnestly after the best things and to prize them and blesse themselves in the enjoyment thereof though otherwise their condition be sad and grievous And indeed if men under affliction ought to enquire after and esteeme of God because he hath endowed them with reasonable souls and teacheth them more then the beasts of the earth and maketh them wiser then the fowles of heaven Job 35.9 10 11. How much more ought they to prize the more special mercies of God continued with them And especially that in the holy Scriptures he afords unto them the means of knowing themselves and an offer of Christ with all the consolations flowing from him and an interest in him and directions how to apply and improve the same in all cases Though this be the great and choice mercy aforded to the world Psal 147.19 20. and to be esteemed of above thousands of gold and silver Psal 119.72 as being able to make us wise unto salvation and containing matter of songs in the house of our pilgrimage Yet it is not the simple enjoyment of this mercy nor any pretence of an estimation thereof that can prove a people blessed unlesse in practice they labour to emprove the mercy and do make use thereof as a glasse wherein to behold and know themselves what they are and be invited thereby to embrace and close with Christ revealed therein upon his own termes and do study dayly to testifie their subjection to God speaking in his Word by setting it before them as the rule of their conversation and to rejoyce in the consolations thereof over all their sorrows blessing the Lord daily for the continuance thereof with them though he strip them of other things And here there is but too just cause of regrate that though our day be short our journey long and our way clear Yet the generality of
and should be joyned with the doctrine of the Gospel His preaching of the doctrine of sanctification and holinesse should be joyned with the doctrine of faith in Christ from whom vertue floweth for that end And faithful Ministers should not be content that their excellent gifts lead men to esteeme of themselves but it should be their endeavour to lead men unto Christ for albeit John did threaten sharply and call them a generation of Vipers and did presse repentance and renovation hard yet the same came for a witnesse that men through him or by his Ministry and his leading them not to rest or doat upon himself might beleeve 7. No man is secluded from being allowed to beleeve in Christ who hath the ofter but every one of whatsoever condition or quality who heareth the Gospel is bound to make this use of it following the due order appointed for sinners to come to Christ And particularly under the Gospel Christ is to be held forth as the common refuge of all his people of whatsoever kindred or Nation for John came for a witnesse that all men might beleeve not that all even of Judaea heard John but that all who heard were thus obliged and all indifferently of any nation were now allowed to come to Christ Ver. 8. He was not that Light but was sent to bear witnesse of that light 9. That was the true light which lightneth every man that cometh into the world The particular testimonies of this witnesse are intermitted till ver 15. c. And before John comes to speak of Christs further shining and manifesting himself by taking on our nature he takes occasion from what hath been said of John the Baptist to speak some more of Christs excellencie his manifestations and offices first with relation to John the Baptist v 8 9. Next in reference to his ill entertainment in the world and visible Church v. 10 11. Thirdly in relation to those who did receive and embrace him v. 12 13. In these verses because many doated on John the Baptist and some were suspitious that he might be the Messiah Luke 3.15 Therefore John holds forth Christs excelleny as far above John the Baptist in his manifestations of himself he being that true Original light who enlightens all mankinde with the light of reason and understanding and who is the author of gracious illumination in every one who obtain that mercy and John being but a witnesse to point out that light Doct. 1. It is a weaknesse incident to men to doat and to have over-weaning thoughts of excellent instruments and to give them more then is their due which would be prevented and corrected for there is need to clear that John was not that light or the Messiah the fountain of light though he was a burning and shining light being enlightned by him John 5.35 2 The highest honour of a Minister is to be appointed a proclaimer of Christs excellency and an instrument to hold forth Christs light and administer the outward Ordinance leaving the blessing to be conferred by Christ And this honour is no more to be denied to them then what is Christs due is to be ascribed to them for John was sent to bear witnesse of that light 3. Christ is light by nature and of himself not by participation onely as creatures are And whatsoever is said of him as a light is truly and really in him and whatsoever is borrowed from the creatures to set out his excellency is in him really and truly and they are but shadows compared with him for that was the true light saith he not that John was a false light but he was light by nature John a star and candle borrowing light and lighted from him What is said of the light of truth in him against error of comfort against trouble of remission of reconciliation c. is really and truly to be found in him and in him onely and all the excellency we finde in light for the good of creatures is far more eminently and truly to be found in him for the good of souls 4. The efficacie and vertue of Christ the light of his people is such as he cannot onely shine on them and make them discernable as the Sun doth on inferiour creatures but he can shine through them and make them to be enlightned themselves This Sun shining can give an eye to what he shineth on for the true light lighteth c. 5. All the light that men have is borrowed from Christ All the light of reason and nature that every one hath and all the light of Aâ—ts Sciences and inventions are from him And any light of saving grace â—ound knowledge or true comfort that any have it is from him onely for in all these respects he lighteth every man that cometh into the world He giveth to all the faculty of reason and understanding and though every man be not enlightned with grace nor yet with special gifts and sciences that others have yet it holds still good that no man is so enlighned but he who hath it from him As when it is said Psal 145.14 The Lord upholdeth all that fall and raiseth up all that be bowed down the meaning is not that none who fall and are bowed down are let lie so but all raised up but that none of these are raised up or upholden but by him only Ver. 10. He was in the world and the world was made by him and the world knew him not 11. He came unto his own and his own received him not The manifestations and shining of this true light are here spoken of to aggravate the sin of the world and visible Church giving him ill entertainment as a clearer Commentary of what was said v. 5. As for the world albeit Christ had made the world and was still present in it by his power and providence yet the men of the world did not know him nor take him up As for the visible Church of Israel albeit beside his common manifestations in the world he came yet nearer to them yet the body of them did not receive nor embrace him This challenge holds true of the world and of the visible Church in all ages to whom he draweth neer by his Word and Ordinances though here it be spoken especially with relation to the time before his incarnation if not also to his coming in person to the Church of Israel Luke 20.13 14 15. Doct. 1. Christ from the creation to his incarnation was ever in the world as God as he also still is in his essence filling heaven and earth and in his providence preserving and upholding all things and manifesting himself in variety of dispensations so universal iâ— the providence of the beleevers head for he was in the world 2. As Christs creating of the world is a manifestation of his glory to be seriously studied and therefore is here again repeated so his creating of it is sufficient to prove his constant presence in it it being
impossible for the creatures made by him to subsist without him Therefore it is subjoyned to the former he was in the world and the world was made by him as a proof that he behooved to be in it because he made it 3. It is the sin of the world not to know or take notice of Christ in his manifestations And particularly it is the sin of men without the Church that they do not acknowledge nor glorifie God when he manifests his glory to them in the works of creation and providence for the world knew him not 4. God may justly make use of very common favours and means as sufficient to aggravate the sinne of such as do not acknowledge him for saith he he was in the world and the world was made by him and the world knew him not which imports that his making of the world and his presence in it was such a manifestation as might have led them to know acknowledge and glorifie him as God and that they were without excuse who having these means did it not Rom. 1.20 And that the common favour of mens being and Gods providence about them doth heighten their sin who do not acknowledge their Maker Isa 1 3. 5. Besides Christs common interest in all mankind as their Creator and his special interest in his own elect and converted people he hath also an interest in a visible Church and they in him which no other people have and that by vertue of a visible Covenant and election to the external priviledges of the Church for in this respect the body of Israel are his own or his peculiar people This interest may give self-condemned sinners a liberty to go to him as born in his own house when other priviledges are obscured from them 6. Christ even before his incarnation was present in the Church of Israel and beside his common and general presence he drew neerer unto them in his Word and Ordinances and types pointing him out as Mediator till at last he came to them in Person for even then he came to his own See Acts 7.38 1 Cor. 10.9 7. All the favour and kindnesse that is betwixt Christ and his people begins at him and he is at the pains to seek and come to them first though he stand in no need of them for he came to his own 8. Common relations betwixt Christ and a visible Church are so farre from proving a peoples good condition as to the particular state of their soul that such may and oftentimes do refuse to make Christ and his offer welcome for his own received him not 9. The neerer the relation be betwixt Christ and his people and the greater his offer be the sin of not making use of it is the greater in it self and he will take the refusall the worse at their hand as being a despising of his love for whereas the world knew him not v. 10. their sin was greater that they received him not when they knew him and so sinned of contempt And Christ takes this iâ—l and accounts it a great aggravation of this sin that they did it who were his own and they to whom he came 10. As the great sin without the Church is ignorance and not acknowledging and glorifying of God so the great sin within the Church is contempt of Christ and not embracing of him nor his offer for the world knew him not but his own received him not Ver. 12. But as many as received him to them gave he power to become the sonnes of God even to them that beleeve on his Name 13. Which were borne not of blood nor of the will of the flesh nor of the will of man but of God Christs excellency and manifestation of himself are here spoken of with relation to these who at any time do embrace his offer made in the Church His excellency herein appeareth 1. In prevailing with some to make him and his offer welcome though many reject it 2. In advancing them to the dignity of Adoption and son-ship who thus embrace him And he farther clears how it is that men do receive Christ to wit by faith and whence it is that any come to beleeve and so attain to the dignity of sons even from a principle of regeneration which is wrought by no power of the creature but by God only Doct. 1. Howsoever many within the visible Church do reject Christ yet there will still be some to make him welcome As he never lighteth a candle but where he hath some lost groat to seek So he hath excellency even when many despise him to allure hearts and vertue not to take a refusal but to draw his own till they be made willing for there are who receive him 2. Such as make the offer of grace right welcome do first welcome and receive Christ himself not contenting themselves with his common gifts nor yet seeking first after his saving graces but after himself that he may work these in them for they receive him 3. Christ is received and made welcome by faith and all they who hearing of the offer made to the Church on Christs part do out of the sence of their need embrace and consent and roll themselves upon Christ thus offered these have made up an union with him and are beleevers though as yet they have not attained to particular assurance which is the fruit of the Spirit of Adoption Ephes 1.13 14. for they who receive him are even they that beleeve 4. Such as rightly beleeve in Christ ought not to take him up as in their presumption security fear or discouragement they may imagine but they ought to cleave close to the Word revealing him and bring all their thoughts of him to the touch-stone thereof correcting them thereby and submitting thereunto for they beleeve on his Name or as he hath revealed himself 5. As all spiritual priviledges are in Christs hand and disposing So albeit we be by nature children of wrath yet he offers reconciliation to such and whosoever they be that by faith receive him he conferreth upon them the priviledge to become heirs and co-heirs with himself and children unto God with allowance to call him father And instead of a slavish and worldly spirit and a spirit of fear and bondage he giveth them the spirit of enlargement and of sons and a disposition sutable to their dignity and high calling in every condition for as many of whatsoever rank or condition as received him to them he gave power or right priviledge and dignity to become the sonnes of God 6. As it is by faith that we come to the priviledge of Adoption by closing with Christ the onely begotten Son so when we have beleeved adoption is still his gift it being still of grace that he exalts us to that dignity and when we have done all the comfort of that dignity must be his work by sending the spirit of sonnes into our hearts to loase our bands and elevate our hearts for he
place Yet Christ can draw it out when he needs it for Nicodemus who came to Jesus by night Chap. 3. 1 2. dare now say some-what in Council for him and albeit yet he do not openly avow him but only pleads for that which is due to the greatest malefactour yet it is taken by them as a testimony to Christ and afterward we will finde him appear better Christ will not want witnesses so long as there is a timorous Nicodemus a politick Gamaliel yea or an Ethnick Pilate to employ 4. Albeit the hazard of ill company be but too discernably in many who converse with them and albeit where the Lord gives a calling the overcoming of that one difficulty of departing from respect and accommodations would prevent many tentations that follow on staying Yet it is not the will of God that men abandon a lawful station because of the corruptnesse of these who are employed with them in it Nor yet that they should quit their station in a Church judicaâ—â—ry so long as that Church hath not received a bill of divorce and the judicatory is in it selfe Gods ordinance and the members such officers as are warranted by the word to be there and not of mens devising however they be corrupt Therefore it is marked of Nicodemus without any blemish that he was one of them and now in Council with them For this Council was Gods ancient Ordinance and the Church of the Jewes was yet a true Church and the Rulers how corrupt soever were men in lawful Ecclesiastical office And elsewhere it is not beleeving Rulers fault that they were Rulers but that they wronged Christ by their silence in their station See Joh. 12.42 5. It is the lot of Christ and his followers to meet with much partiality and foule play in the world so that they will not be allowed the faire justice that is not denyed even to malefactours for so doth Nicodemus his Apology import that they would judge him before they hear him and know what he doth which is not only contrary to the Word but to all equity in any procedure which requireth that Judges should hear parties and be clearly satisfied in matter of fact before they proceed to sentence See Exod. 23.1 Lev. 19.15 Deut. 17.4 6. Men may very readily fall in that fault which they will soon discerne in others And they who taxe others of ignorance may give proofe of much ignorance themselves especially when they are blinded with passion for whereas they condemned the people as ignorant ver 49. Nicodemus findeth their practice lesse aggreeable to the law doth our law given to us the Jewes and of the knowledge whereof we the Rulers do glory judge a man before it hear him c Verse 52. They answered and said unto him Art thou also of Galilee Search and look for out of Galilee ariseth no Prophet 53. And every man went unto his own house Followeth their reply to Nicodemus with the conclusion of their whole consultation Albeit Nicodemus spake but very little and that which might have been said for any delinquent yet he meeteth with as hard a rub as if he had said more They do upbraid him with Galilee and do assert that they are so sure that Christ who came as they supposed out of Galilee is not so much as a Prophet that if he were also of Galilee they would respect him the lesse And therefore they bid search and look not so much if Nicodemus were a Galilean as if he could produce any record testifying that ever a Prophet had risen out of Galilee Yet it is remarkable that however they were thus more and more enraged yet they scatter without any conclusion against Christ Whence learn 1. Persecutors are so furious that if a man speak but mildly and equitably in Christs cause and do not oppose him as furiously as themselves they will be sure to account him an enemy for so do they deal with Nicodemus who spake nothing but what justice requireth even though the party pleaded for deserved to be condemned 2. It is a token of fury in men and of their rage against Christ that when any plead for him they are not answered in reason but their persons are reflected on for so do they answer Nicodemus his rational exception Art thou also of Galilee 3. It is also the way of persecutors to bear down truth by making false and untrue grounds passe for currant for such are their reasonings here Search and look for out of Galilee ariseth no Prophet Where they lay down two false principles one was that Christ came out of Galilee whereas indeed he was born in Bethlehem and the other was that suppose it had been true that no Prophet had hitherto arisen out of Galilee yet it would not follow that none should ever arise out of it 4. It is very great injustice to rub reproaches upon whole provinces of people within the visible Church and particularly to account of them as secluded from the participation of the gifts of Gods grace which are freely bestowed according to his pleasure for herein they saile not only that they reproach the whole province of Galilee a practice like to which did once breed great trouble Judg. 12.4 but that they would seclude all of them from being ever capable of that gift of prophecy 5. There is no council nor understanding against Christ but when he pleaseth he can dissipate all of it for here every man went to his own house without doing any thing And albeit he take not alwayes this mean of making their councils dissolve without conclusion yet we may be certain that if they get permission to conclude yet they shall never get their conclusions put in execution or if they do execute them yet they shall be far from the end which they propose to themselves to attain thereby which is the subversion of Christ his Kingdome and truth 6. When God hath the conspiracies of men against Christ to dissipate he needs not many probable means to effectuate it but can cause the speaking of one word serve the turne to break the snare for upon Nicodemus word this followeth every man went to his own house CHAP. VIII IN this Chapter John continueth the Narration of Christs proceedings and doctrine at Jerusalem after the feast of Tabernacles And in it we have 1. The history concerning the woman taken in adultery Christs proceeding with those that brought her to him and with her selfe to ver 12. 2 Christs preaching and offer to the Jewes ver 12. with his justifying of his own testimony against them who contradicted it ver 13. 20. His threatning of them with his departure and that they shall be forced to see his glory ver 21. 29. His preaching to them who beleeved on him ver 30 31 32. His refuting of the Jewes who boasted of their freedome and parentage ver 33. 47. and railed at his person opposing what he said of himselfe ver 48. 58. And his
despised was the doctrine committed to him from the Father which Abraham would never have entertained as they did 2. That their carriage proves that they have another Original and father whom they follow then Abraham and that this their father is contrary to him and his Father whom Abraham worshipped and obeyed ver 38. And by this he indirectly points out that they were acted by Satan whom he expressely names afterward seeing they would not understand him when he spake thus From ver 37. Learn 1. Christ even in his dealing with wicked men is most tender and meek and rather willing to gain then deterre them so long as there is any hope So much appeareth in his way of reasoning here for whereas in their other ground of exception wherein they alleadge they were never in bondage ver 33. he had them at a seen advantage of an impudent lie at least of a vain imagination yet after he hath cleared their mistake about spiritual bondage he doth not meddle at all with that exception but only cleares that wherein they seemed to have some advantage of truth on their side And by this also he would teach all the maintainers of truth to make it their great study to clear and justifie it in their debates rather then to insult over adversaries to imbitter and estrange them yet more from the love of the truth 2. Christs knowledge of truth is infinite and he doth propound it so infallibly and irrefragably that he knoweth before hand all that can be said against it for whereas they thought to surprize him with his objection he tells them I know that ye are Abrahams seed A finite weak man might see his own shallownesse by meeting with an objection he dreamt not of but Christs doctrine cannot be shaken by such means 3. Albeit external priviledges may be a snare to delude hypocrites and make them conceit of freedome And albeit Christ may make use of mens conceit of these priviledges to convince them and agreeage their miscarriage Yet no priviledge that men can boast of will make void Christs truth concerning the spiritual bondage of men by nature nor bring them into real liberty for saith he I know that ye are Abrahams seed that ye conceit of it and expect much by it but yet my doctrine stands true and ye have the sadder account to make who enjoying that priviledge do not emprove it better 4. A little of mens practice is a surer rule to try them by then all their faire language or boasted of priviledges Therefore saith he I know that ye are Abrahams seed but that will not avail to prove your point since ye seek to kill me See Matth. 7.16 5. Mens cruel malice against Christ and his children proveth them to be yet in nature and under the bondage of sinne whatever else they have to boast of for by this he proves them servants of sinne though they were Abrahams seed ye seek to kill me 6. Whatever natural men and hypocrites pretend to or seem to have of estimation and respect to the doctrine of the Gospel Yet really it hath no place with them Either they have no roome for Christ or his directions or comforts as the word here imports as being sufficiently provided as they think without him or they think his doctrine but cold comfort to wait upon and follow in a time of straite or they cannot digest his spiritual instructions as being so contrary to the dictates of flesh and blood and laying a necessity on them to have so mean a conceit of themselves or they affect it not because of his authority who speaks it but because of novelty finenesse of expression or the like external motives or the affections they have do not make it sink down in their hearts to take root there and bring forth fruit but it only fleets for a while in their imagination or if they be never so clearly convinced yet out of pure malice they will reject and oppose it Therefore saith he my word hath no place in you See Jer. 22.21 Exod. 6.9 1 Cor. 2.14 Acts 17.19 20 21. Matth. 13.15 20 21. 7. Where the Word is barred out and gets not roome in mens hearts there men are ful of mischiefe and prone to all evil and particularly where the Word preached is not received men will readily turne persecutors Therefore saith he ye seek to kill me because my word hath not place in you For not only is this a just judgement of God upon such despisers but the frequent inculcating of the Word will irritate their corruption and it will grow worse and worse There is no member of the Church how civil or discreet soever but if he receive not Christs Word into his heart he is ready to turne a persecutor From ver 38. Learn 1. Christ as he is inseparable from the Father so is he upon all his counsels and knoweth his secrets for saith he I speak what I have seen with my Father to wit his eternal counsels concerning lost sinners whereof I am made participant 2. Christ also is the faithful interpreter and revealer of his Fathers counsel for his peoples good and his doctrine is in all things agreeable to the counsel and will of God for I speak that which I have seen with my Father And this as it sheweth the great priviledge of the Church to whom these secrets are concredited Rom. 3.1 2. so it doth highly aggravate their contempt who reject this messenger and his message Heb. 2.2 3. and 12.25 3. It is not enough that wicked men be shewed their evil way in it selfe but they should be led up to see from what principle it flowes and what the dangerous consequents of it are Therefore doth Christ lead them up here to see what their malitious opposition unto him was and whence it flowed 4. It is one sad mark upon wicked men and adversaries to Christ that as they are opposite unto him so their opposition proveth that he and they are not children of one Father Therefore doth he point out himselfe and them as having different and contrary Fathers I speak what I have seen with my Father and ye do that which ye have seen with your Father Whereas with his own children it is otherwise Job 20.17 5. Let wicked men boast never so much of their parentage and priviledges Yet their works and carriage do prove that Satan is their Father by whom they are acted and guided and whose wayes they do imitate for saith he ye do that which ye have seen with your Father where Satan is called their Father not in respect of the substance of their nature which is neither created nor begotten by him but in respect of the corruption of thâ—ir nature and manners into which he was a chiefe instrument to draw man in Paradise and doth yet foster and hold it on foot in his posterity Likewise while he saith ye do what ye have seen with him it is not be understood of
entrusts them for this cause doth Christ shew that the truth for which they did persecute him he heard it of God and so their quarrel was in effect against God the Author of that truth And as this may deterre men from such violent courses so it may sweeten the bitter cup when it is held to the head of any of Gods servants 12. Let wicked men cavil never so much against Christ or strive to clear themselves yet he will not alter his verdict of them till they change their manners Therefore over again doth he conclude ye do the deeds of your father that is deeds like unto his and deeds whereunto he driveth you 13. Christ is so milde even to his violent enemies that when he reproves them he rather desires that they should severely judge themselves then that he should deale too harshly with them And when he reproves any it is their duty to set conscience on work to apply and enlarge the challenge against themselves for these causes it is that he now the second time saith only ye do the deeds of your father not naming who that father is but leaving that to their own consciences to gather when they should think seriously on the challenge Verse 41. Then said they to him we be not born of fornication we have one Father even God The Jewes are not yet silenced but do bring forth a new objection in this verse about their parentage and original Where by fornication I do not understand bodily filthinesse but idolatry which is frequently in the Prophets called fornication or adultery And the scope of the verse is this They perceiving now that Christ is not speaking of their carnal descent and pedigree but of their spiritual original and descent do assert that in this also they had enough to say for themselves and that as Abraham was their father in respect of carnal generation so being considered in their spiritual state and being they were the children of that one only true God And this without regarding his former reasons to the contrary they labour to pâ—ove by this Argument That they were not borne in an idolatrous state but in the true Church nor were idolaters themselves but worshipped God according to his Word and therefore were his children And though it may be objected that their progenitouâ—s were idolaters as may be â—â—en in Abraham Josh 24.2 and frequently in their progenitonâ—s throughout the history of the Bible Yet that doth not render their ground untrue though it do not prove the conclusion as will be seen afterward for even a Church infected with idolatry may bring forth children to God in respect of outward Church-state so long as she hath not got a bill of divorce Ezek. 16.20 Doctrine 1. Idolatry is indeed spiritual fornication and a breach of that marriage Covenant that is betwixt God and his Church and whatever be Gods indulgence for a time yet it doth deserve that the Church should be rejected as not his wife and that her children should be no more accounted his then bastards are allowed to succeed to an inheritance for so much do they acknowledge that it is fornication and that to be born of fornication and to have one Father even God are not consistent See Hos 1.9 and 2.2 2. Desperate and malicious hypocrites may not only presume to glory that they are the successours of religious Saints but may be so impudent also as to boast of their adoption and communion with Gâ—d for so do they after their glorying of Abraham they adde we have one Father even God See Matth. 7.22 Hos 8.2 3. Albeit it be a great mercy to be borne members of a true Church and to worship God according to his own ordinances yet that is not enough to prove any to be a true child of God for albeit their argument be true we be not borne of fornication yet it doth not hence follow that God is their Father as Christs reply doth teach us Verse 42. Jesus said unto them If God were your Father ye would love me for I proceeded forth and came from God neither came I of my self but he sent me Unto the end of verse 47. we have Christs reply to this exception containing several particulars And first He evinceth that they are not Gods children which he proveth from this reason that if they were so certainly they would love him seeing he is from the Father by eternal generation and cometh into the world by his Incarnation not of his own head but being sent of the Father Whence learn 1. Christ is a lovely object and ought to be beloved of his Church for so is here required that they should lâ—ve him And who so do not love the Lord Jesus Christ they are excommunicate in the highest degree 1 Cor. 16.22 2. None can justly pretend any interest in God as his children but they that love Christ who in his divine nature is the expresse image of his Father and in his office is employed by him for so much doth Christs assertion and argument hold forth If God were your Father ye would love me for I proceeded forth or came out pointing at his eternal generation and come in the present time as it is in the Original to performe this office of Mediatour from God 3. It is a point beyond all contraversie that Christ was sent of the Father to be the Mediatour and Messenger of the Covenant to his Church and consequently that all his doctrine and works were according to his Commission from the Father Therefore is it added for confirmation neither came I of my self but he sent me 4. These reasons given by Christ wherefore Gods children should love him taken from his eternal generation by the Father and his being sent by him in Commission may further teach us in general 1. True lovers of God will give a roome in their affections to others according to the measure of their communion with and interest in God for if the Fathers children do love Christ who is begotten of God and is the expresse image of his person then they will also love others who are begotten of him and bear his image in part 1 John 5.1 2. True lovers of God will love to have intercourse with him and will love every Messenger sent by him and the Messenger for the message sake for that other ground I come from God and he sent me holds out this general That they could not be Gods children unlesse they liked to hear from him and liked these who bring the tidings See Gal. 4.14 15. Verse 43. Why do ye not understand my speech even because ye cannot heare my word This chalenge may be understood generally and so it contains a second proof that God was not their Father taken from their not understanding of what he preacheth which evidenceth that they were not onely under a natural impotencie to hear but were so transported with malice that they could not hear with patience and
an interest in God that men do acknowledge God as he reveals himselfe unlesse also obedience to his will be joyned therewith so much doth Christ teach by his own evidences that he is of God contrary to theirs I know him and keep his saying 9. Such as are of God and know him should confidently avow their right and interest and it is as great a wrong in a child of God to deny his right as it is in a prophane man to claime an interest Therefore saith Christ in opposition to them But I know him and if I should say I know him not I shall be a liar like unto you who boast of an interest without ground 10. Christ doth perfectly know the Father and his will so that none can be deluded in resisting on what he reveals of him And he was perfectly obedient to the will of the Father in all things so that nothing can be objected against them who flee to lay hold on his righteousnesse for I know him and keep his saying Verse 56. Your father Abraham rejoyced to see my day and he saw it and was glad Secondly Christ answers in particular to the ground of their exception and comparing himselfe with Abraham who was greatest in their account of any of the Prophets they mentioned with him and indeed was the father of the faithful he proves that he was greater then he For Abraham knowing of him the true Messiah to come of his seed did earnestly desire to see that day and did get a sight thereof by faith to his joy and contentment And by this he proves that Abrahams joy and comfort depended on him and that he lived by faith in his words and the promises concerning him according to that ver 51. And on the other hand he proves by this that they were not Abrahams true children who rejoyced not in him and in the day of the Gospel Doctrine 1. Christ will make use of wicked mens boasted of priviledges to aggreage their faults therefore doth he designe him your Father Abraham to wit according to the flesh that they might see how far they were degenerate from him in manners 2. The time of the Gospel is not only a day in respect of the dark ignorance in which the world lies without it But it is Christs day by way of excellency For albeit the Gospel and Christ were known and embraced before yet that treasure was but couched for most part under dark types and seen at a great distance and sinne and the law and the curse did bear much sway But now free-grace doth eminently reigne and shine and Christ in his own person did appear on earth in our nature to publish these glad-tydings more clearly Therefore doth he call it my day 3. Men were not saved before Christs incarnation by any thing beside Christ but as Christ and the Covenant of grace were known then so men were made participant of him and his benefits by faith for so is clear in the matter of Abraham to whom it is supposed Christ was known not only as God but as Mediatour to be incarnate otherwise he could not have desired a sight of him and it is expressely asserted that he saw his day and was glad 4. Such as indeed have heard tell of Christ their knowledge will produce earnest desires after him and such as prize Christ and salvation by him will look upon the time of the Gospel and his incarnation as a very sweet sight for Abraham hearing tell of it he rejoyced to see my day to wit of my coming in the flesh as Luke 10.24 and this rejoycing presupposeth and includes an earnest desire 5. Even the best of men stand in need of Christ and according as they grow in real goodnesse their desires after him will grow for so even Abraham that eminent Saint rejoyced to see my day 6. The spiritual desires of Gods people may be and when they are well managed are full of joy begotten partly by the estimation of what they desire seasoned with hope that they shall come speed in some measure and partly by what they do really enjoy who are sincerely desiring and pursuing their very hunger proves a blessednesse and that they do possesse in part Therefore it is said that Abraham rejoyced or skipped for joy to see my day His heart was warmed with the thoughts of it even in desiring it 7. The sincere desires of Gods people will not be frustrate nor will a sincere and cheerful puâ—sâ—er be disappointed in Gods way and measure for he rejoyced to see and he saw not with bodily eyes Luk. 10.24 but by faith Heb. 11.13 8. The Lord for wise reasons may suspend the satisfying the desires of his people all their dayes in their way and yet in effect be granting them in a way that is as good for them for albeit Abraham saw not this day with bodily eyes in its full accomplishment yet for all that he saw it The Lord indeed suspended the exhibition of Christ in the flesh till long after Abraham because it would have crossed his purpose of reserving that to the fulnesse of time to have done otherwise and Saints must stoop to quit their will when it doth not consist with Gods great purposes concerning his Chruch Yet Abraham got that which was far better then a simple bodily sight For albeit believers and the Disciples in that time had a double advantage of getting both a bodily and spiritual sight yet a spiritual sight of him either in the word of promise before he came or in the word of performance since his exhibition is far beyond a bodily sight of him which avails not without this as was seen in the most part of them who saw and heard him 9. The desires of the godly which slow from faith are well satisfied when they get more ground and encouragement yet to believe and depend and wait on for Abraham behoved to believe before he could desire and now his desires are satisfied with seeing more by faith 10. Faith will see far off and through many impediments and will draw comfort from what is not only invisible at present but not to come for a long time for at that great distance and through all these types he saw my day and was glad 11. A sight of Christ by faith though at never so great a distance and under many vails will bring true peace and joy and will satisfie a believer however he desire often much more for he saw it and was glad He was content of that though his desire was after more and it did indeed bring true joy unto him and made him with the rest of the Patriarchs confesse they were strangers and pilgrims on the earth Heb. 11.13 I need not here curiously enquire why it is said that in desiâ—ing he rejoyced or skipped for joy and in getting that sight he was only glad It may be conceived thus that joy might be more solide and make lesse noise when men have
on in it and as standing in the way of a pardon from Christ for but now you say we see therefore your sinne remaineth that is I do not pardon it and ye go on to encrease it daily 7. There needs no more to make sinners miserable but to let them go on and lie over in their sinne and not be helped by Christ for this is the sad sentence against them therefore your sinne remaineth CHAP. X. THe doctrine contained in the first part of this Chapter hath an immediate connexion with what was spoken in the close of the former concerning Christs authority to administrate the affairs of his Church and people as their true shepherd and the Pharisees being but blinde guides And in this part of the Chapter Christ propounds the parable concerning the true and false shepherd ver 1 2 3 4 5. which the Pharisees not understanding ver 6. he doth himselfe explain it ver 7. 18. Upon which a schisme ariseth among the people concerning him ver 19 20 21. In the second part of the Chapter we have a sharp contest betwixt Christ and some of his enemies Wherein 1. They challenging him of want of freedome in his doctrine and desiring him to declare freely what he was He declares that both his doctrine and works had already cleared that case ver 22. 25. and that their unbeliefe was an evidence of their reprobation ver 26. seeing they had not the properties of his sheep ver 27. and needed not expect these favours which he and his Father with whom he was one would conferre upon his own ver 28 29 30. 2. They being about to stone him pretending that they did it not for any good work but for alledged blaspemy ver 31 32 33. Christ doth prove both by Scripture and by his works that it was no blasphemy to assert that he was the Sonne of God and one with the Father but it was their duty to beleeve it ver 34. 38. 3. They being offended at this do seek to apprehend him but he with draweth and leaving the City goeth to the place where John at first baptized where his ministrie is successeful ver 39. 42. Ver. 1. VErily verily I say unto you He that entreth not by the doore into the sheepfold but climeth up some other way the same is a thiefe and a robber 2. But he that entreth in by the doore is the shepherd of the sheepe 3. To him the porter openeth and the sheepe heare his voice and he calleth his own sheepe by name and leadeth them out 4. And when he putteth forth his own sheep he goeth before them and the sheep follow him for they know his voyce 5. And a stranger will they not follow but will flee from him for they know not the voyce of strangers This first part of the Chapter containeth foure particulars Whereof the first in these verses is the proposition of the parable as it is called ver 6. concerning the true and false shepherd who are described from their contrary marks and properties the false shepherd chiefly ver 1. and the true ver 2 3 4 5. In it several things occurre to be cleared and observed And First The occasion and scope of the parable is breefly to be cleared And for this end it is to be considered that the Scribes and Pharisees took it in ill part that they were not looked on as the only Teachers of the Church and they did disclaime that Christ had any authority to teach the people Chap. 9. 29. And in particular they were grieved that Christ had not only asserted his own authority but had insinuate that they were blinde guides Chap 9. 39 40 41. Therefore Christ continuing his discourse to the same auditory that were present doth by this parable point out himself as the true shepherd of his sheep and consequently that he was the true Messiah who had been promised under that name Ezek. 34.23 And he doth on the contrary point out who were not the true shepherds under which description are comprehended all these who either assumed to themselves the office of the Messiah or who in their entry to an ordinanâ—y calling were intruders and not of Gods appointing or were in their doctrine erroneous or these who albeit they had an external call and preached sound doctrine yet were but hirelings as to their fidelity in discharge of their trust And as for the application of this to the present Teachers of the Church of the Jewes which Christ doth in the first place intend here we are not to conceive that Christ doth contradict his own doctrine Matth. 23.2 3. where he asserts their lawful calling and mens obligation to heare what they taught according to the Word For albeit all that be true yet they come in among false shepherds partly in so far as they were an order of Pharisees not institute by God partly as they taught unsound doctrine and particularly did corrupt the doctrine concerning the Messiah and righteousnesse to be had by him and partly as they were but mercinary and unfaithful either in the exercing of any lawful calling they had or in dispensing the true doctrine which they acknowledged Secondly Christs grave asseveration Verily verily I say unto you used both in the proposition of the parable verse 1. and the exposition of it verse 7. may teach 1 There is great need of frequent excitation and up stirring to heare doctrine and lay it to heart Therefore doth he in whose mouth no guile was ever sound 1 Pet 2.22 finde it needfull to stirre them up by this grave introduction 2. It is a matter of no small importance to people that they discerne who are their true shepherds and who are but intruders to deceive them Therefore doth Christ propund it thus as a weighty point 3. Christ by his doctrine hath not only grosse or open vices generally condemned by all to reprove but even these principles and courses that ordinarily passe currant among all Therefore also is this asseveration premitted to shew that it was a very weighty point and hard to be received as being contrary to the general received opinion that the Pharisees were the only true shepherds 4. Such as are imployed to carry truth should publish it in a reverent and grave manner and so as their behaviour give no occasion to despise or reject it Therefore also doth Christ by his own grave way of preaching commend this doctrine to the hearers Thirdly Christs practice both here and elsewhere in making use of a parable in propounding spiritual truths would be considered And this way of speaking truth in borrowed tearmes though taken from things known among men did serve for these ends 1. To make spiritual things plain and clear being spoken of in tearmes borrowed from things wherewith we are best acquainted So Joh. 3.12 And as this doth commend plainnesse in the way of preaching and sheweth Christs great skill and happinesse in expressing his minde to mens capacity which was
ye cannot bear them import It may allude to burden-bearers who do shrink under too heavy burdens as their weak understandings and preoccupied affections were ready to do under these high and spiritual truths or to weak stomacks which cast up the strong meat they cannot digest 6. The most choice of outward means and advantages will not profit men nor cause them to make progresse unlesse the Spirit concurre therewith for they had even Christ to teach them and yet they cannot bear his words to profit thereby 7. Our own infirmity dulnesse and incapacity do obstruct our mercies and hinder the revelation of many precious truths unto us for Christ saith not these many things because they cannot bear them 8. As Christ takes particular notice of the state of his disciples so he tenderly deals with them according to their strength and condescends to their weaknesse and incapacity for he spares at this time to let out these things unto them because they cannot bear them now See Mark 4.33 From v. 13. Learn 1. There are no infirmities of Saints wherein they do not approve themselves for which Christ hath not a remedy nor do they lose any opportunity which he cannot make up Therefore whereas they lost many advantages they might have reaped in his company by their own greatness he subjoyns this as a comfort that it should be made up by the Spirits coming 2. It is by the Spirit only that men who do not profit under outward means will be enabled to profit who when he cometh doth reveal truths clearly and bear them in with life and power upon the heart and doth renew mens spirits to embrace and submit unto them for it is by this means that the disciples losses are made up Howbeit when the Spirit is come he will guide you 3. As it is the duty of beleevers to know all revealed truths necessary for them in order to salvation or in their places and stations so they will need the Spirits teaching and guiding for taking up all and every divine truth even the least and smallest point of it for it is needful he guide into all truth 4. The doctrine revealed by the Spirit unto the Apostle containeth all necessary truths and so is a most perfect rule of faith and manners for it is promised unto them that he will guide you into all truth 5. It doth set forth both the truth and divine authority of the doctrine of the Apostles that it is taught by the Spirit who is a Spirit of truth and that the doctrine is not his only but communicate by him from the Father and Son also Therefore is he here called the Spirit of truth And it is given as a reason why he will guide into all truth for he shall not speak of himself only but whatsoever he shall hear with and from the Father and the Son that shall he speak 6. It contributes to the encouragement of beleevers that the Spirit of God who taketh charge of them knoweth things to come and so can reveal them that they may be encouraged or warned and hath a soveraign providence over and about them for this his knowledge is imported in that he will shew things to come 7. The Spirit of Christ did communicate unto the Apostles and by them unto the Church such infallible predictions of things to come as were needful to be known and are useful to the Church in all ages for he will shew you things to come saith he 8. The Spirit of Christ by the doctrine of the Apostles did bring life and immortality and the future glory of believers to light 2 Tim. 1.10 And where he cometh doth so clearly and fully perswade believers thereof as may bear them out under all present pressures and discouragements Thus also doth shew things to come by their doctrine and to them and all succeeding believers Verse 14. He shall glorifie me for he shall receive of mine and shall shew it unto you The third benefit to be expected by the Spirits coming and an enlargement of the former is that he shall glorifie Christ by communicating and shewing unto them what he receives of him Which is to be understood not only of that truth that he communicates from Christ unto them of which v. 13. but also of all these extraordinary gifts and that power to work miracles of that efficacy accompanying and bearing in the doctrine of Christ of his bringing all that to a glorious effect which Christ had done for his people in his state of humiliation which otherwise seemed very ignominious and of his communicating the influences of the fulnesse of Christ in heaven to beleevers on earth By all which communicate from Christ he shall make it evident that Christ is glorious and to be acknowledged as such by his people Whence learn 1. It is not only the particular satisfaction of beleevers but Christs honour also that they should look to in their spiritual enjoyments so that it is not enough they be refreshed and satisfied unless he also appear glorious and become great in their hearts thereby for this tends to their encouragement that by what they shall receive from the Spirit he shall glorifie me saith Christ 2. Albeit Christs person doctrine actions and sufferings in the state of his humiliation were clouded under obscurity and ignominie yet as he is still glorious in himself so the Spirit after his Ascension did and in all ages doth proclaim his glory and excellency in his person doctrine and operations to the conviction and satisfaction of beleevers for he shall glorifie me 3. It is the work of the Spirit where he is communicate not to extol or teach men to cry up themselves who do receive him nor yet to glorifie and exalt any other thing in the Church but Christ alone exalting his person making his Word singularly effectual pointing out his ignominious sufferings as the only mean of life and himself as the storehouse of his people for the true Spirit shall glorifie me saith Christ 4. As all the fulnesse communicate by the Spirit to the Church in the primitive times and after-ages is communicate from Christ for it is mine saith he he shall shew unto you so the way to have Christ high in our hearts is to have the Spirit keeping intercourse betwixt him and us and conveighing daily of his fulnesse and the warme thoughts of his heart and good-will to us for this is the Spirits employment and by this he glorifieth Christ for he shall receive of mine and shew it unto you Verse 15. All things that the Father hath are mine therefore said I That he shall take of mine and shall shew it unto you Lest by the former expression of the Spirits receiving and communicating of what is Christs the Father should seem to be secluded from this great work Therefore he subjoyns for explication that by reason of the unity of essence all things are so the Fathers as they are his also and therefore
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
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
for so much doth Christs practice teach us who speaking of the glory given him doth fall out in a commendation of that love whence it flowed for thou lovedst me 13. Christ the Mediator is beloved of the Father with an everlasting love evidenced in his exalting of him in glory that so sinners may expect to be accepted in him for saith he Thou lovedst me before the foundation of the world Ver. 25. O righteous Father the world hath not known thee but I have known thee and these have known that thou hast sent me 26. And I have declared unto them thy Name and will declare it that the love wherewith thou hast loved me may be in them and I in them In the close of this solemne prayer Christ having prayed that his people may be glorified with him doth in the mean time till they come to that blessed state recommend them to the participation of that love wherewith himselfe was loved and to his own inhabitation Which desire he grounds upon their condition opposite to the world and that they were separate from the worlds fashions For whereas the world doth not know God nor acknowledge him as they ought Yet it was not so with them However as is imported they knew not the Father fully yet he knew him and they knew Christ to be the Fathers Ambassadour And he had revealed the Father to them in some measure and would reveal him yet more that so they might partake of these mercies desired This desire is not so much propounded prayer-wise as by way of confident assurance that he should obtain from his righteous Father what he desired to them considering what they were and what he would make them Hereby yet further assuring us of his successe with the Father in the work of intercession It is also to be marked that however this sute have place for all beleevers when they are brought to that condition here mentioned Yet considering that here Christ speaks expressely of these to whom he had already revealed the Father v. 26. we are to conceive that in the first place he points at his Apostles already converted and that he would close his prayer with a word yet again more expressely in their behalfe for their encouragement Doct. 1. Christ hath so large an heart and so distinct an eye upon his people that at once without any distraction he can be taken up with his whole Church and yet not forget any particular member or society of his people And he hath such a care of every one as if he had no moe to care for but that one for here in praying for all beleevers he brings out a word more expressely for the Apostles to let them see how one thought and care doth not justle out another with him 2. In our prayers we ought to ground our selves well upon the knowledge of God in his attributes That as we may be ashamed to seek such things as beseem not such a God to give so we may be encouraged in what we are allowed to seek Therefore doth Christ give this title to God righteous Father it being a righteous and approven petition and God who is righteous engaged to Christ and to beleevers in him by his promise to grant it 3. Christ is a supplicant who according to the tenour of the paction betwixt the Father and him can face the bâ—r of righteousnesse and justice on our behalfe and be sure to come speed Therefore also doth he designe him righteous Father expecting that in righteousness he could not be refused 4. Albeit the compleat happiness of beleevers be laid up in heaven yet Christ allowes enough for their through-bearing till they come there As here we see in this large allowance till that sute v. 24. be granted 5. The love of God in Christ and the enjoyment of an interest and communion with him is sufficient for beleevers encouragement till they arrive at full fruition in heaven for that in particular is their allowance here 6. As Christ the Mediator is dearly beloved of the Father so he is a storehouse thereof and a conduit to conveigh that love to his people for so is his desire here that the love wherewith thou hast loved me may be in them See v. 23. 7. It is Christs allowance and desire that not only his people be beloved of the Father but that they have the faith and lively feeling thereof to refresh their hearts and drive away clouds and jealousies for it is his desire that his love may be in them and they possesse it and feele it and dwell in it and feed upon it 8. It is by being and abiding in Christ that beleevers come to partake and possesse the love of the Father and when they wander away from him it is no wonder if a cloud come over their good condition Therefore are these conjoyned That the love c. may be in them and I in them 9. Christ is so tender and liberal toward his people that he communicateth himselfe with all he giveth them His love so to say being given over again with his love and his heart communicated with all he bestoweth For this cause also are they conjoyned The love in them and I in them to shew that he giveth himself with that love which is laid up in him to be derived through him to them 10. As Christ knoweth to whom he prayeth so he knoweth well who and what they are for whom he prayeth and on whose behalfe the Father will hear him And he would have all his people who expect the benefit of his intercession to make sure their acquaintance with God and their separation from the evil manners of the world Therefore as he takes up a righteous Father in this sute so he recommends these he prayeth for as not like the world who have not known the Father to teach us That however he intercede for the Elect who know him not that they may know him Yet none but such as this change is wrought upon can make comfortable application of the benefit of his intercession 11. It is the great sin of the world and men unconverted that they do not know God whatever they pretend What they seem to know is but by hear-say they have no solid impression of it They do not know God in Christ practically and savingly and therefore all they know beside is nothing They do not affect and love God and true knowledge in Scripture language imports also affection and They do not practice what they know and so are but really ignorant For these causes and in these respects it is said The world hath not known thee 12. As Gods soveraignty doth shine in with-holding the knowledge of himselfe from whom he pleaseth Matth. 11.25 26. So also his righteousness is conspicuous in it For the world doth not love to know God and therefore justly are they filled with their own waies Psal 81.11 12. They will not be at pains to know him Psal 10.4
concerning the person of the Messiah and the way of obtaining salvation through him 3. John doth omit the writing of these signes and tells of it not to give occasion of slandering the Scriptures as imperfect nor to curious men to enquire after them and obtrude them upon the Church For what he omits is not points of doctrine but only particular signes of the same nature and kinde with these recorded and what he records is sufficient to salvation in so far as miracles are props to faith as he cleareth v. 31. Beside How shall any know infallibly that the miracles they alledge to be Christs are truly such seeing the Word doth not point them out particularly And if any think Scripture is imperfect because it hath not all these signes how can they assert they have indeed marked all seeing they are many and innumerable chap 21.25 and so by their own principles the Church shall be at a losse still 4. Albeit these recorded by John be sufficient for the ends recorded by him yet we are not to think that Christs doing of these he omitted was uselesse though it was not needful he should write them for not only was it necessary for the time that they should be multiplied to confirme the doubting disciples in the faith of his Resurrection but it is needful for us to know he did so many though we know not in particular what they were Doct. 1. It speaks out Christs great praise and glory that beside the many glorious acts recorded to be done by him particularly after his Resurrection we may be perswaded that he did many more and that he is one whose glorious acts it were an endlesse task to publish for this end and that we may have high thoughts of Christ doth John record that many other signes truly did Jesus in presence of his disciples which are not written in this book And this speaks his praise more then if John had recorded many more particulars 2. The Lord would have his people not doating too much on signes and miracles which are only extraordinary and remote props of faith but would have them acquiescing in what he works or records of these Therefore doth John omit the Narration of many particulars which the disciples saw to the Church in after-ages that they might learn not to rest much on these but to fasten upon the Word which is sufficiently confirmed by what is recorded 3. The Scriptures are not intended mainly for recording multitudes of signes and miracles for the satisfaction of curiosity or which might induce idle men to reade them for recreation or putting oft time But the great scope of the Scriptures is to direct men how to know Christ and save their own soul Therefore John doth omit these signes enough being recorded in subserviency to the great end of the Scriptures that ye might beleeve c. And this should be the trial how we reade Scriptures and how we profit thereby 4. No imperfection can be fastened upon Scripture in matters of faith or necessary to salvation nay nor in affording sufficient signes for confirming the doctrine held out therein even albeit it be clear that particular things done by Christ are not recorded therein for John grants this and yet asserts the perfection of the Scriptures But these are written that ye might beleeve c. See 2 Tim 3.16 17. 5. The great scope of the Scripture is in the first place to direct us to know and take up Christ rightly who is the kernel and marrow of all the Scriptures to whom the law and all the Prophets bear witnesse and who is the great subject of the Gospel for so is here held out These things are written that ye might beleeve that Jesus is the Christ c. 6. Christ is only savingly known and taken up by faith there is no coming to the treasures of the Scriptures nor to study him in them but by faith and no respective beside will be transparent for These things are written that ye might beleeve c. 7. The great point concerning Christ to be known and beleeved from the Scriptures is That Jesus the Son of Mary is the only promised Messiah and anointed of the Father He in whom all the law types and shaddows are accomplished and in whom the promises are Yea and Amen And That the same Jesus is also in unity of person the Son of God by eternal generation one in essence and equal in power and glory with the Father for this is the great point to b beeleeved that Jesus is the Christ the Sonne of God which is a large and needful study 8. The Scriptures are also written to point out that there is an eternal life only worthy of the name of life and which otherwise is hid from the world 2 Tim. 1.10 And to point out how this life may be attained for so is held out in the next place as his end of writing that ye might have life 9. The Scriptures do point out no way of attaining salvation but only through faith in Christ and that in his name or as he hath revealed himselfe And it doth hold out the way and due order wherein sinners ought to flee to him and how they ought to abide in him and doth promise eternal life to all who do so for the subject and doctrine of the Scriptures is that beleeving ye might have life through his name See Acts 4.12 10. As it is a part of our way to heaven to be found in the faith and knowledge of Christ So a right knowledge of him as he is revealed in the Scriptures and hath confirmed and evidenced the same by his miracles is a special mean to excite men to seek after him and salvation through him and to encourage them to rely on him for attaining of salvation Therefore is the one subjoyned as following on the other that beleeving Jesus to be Christ the Son of God as the Word holdeth out and he hath made good by these signes they will seek life with him and through him and will be encouraged to beleeve that they shall have life through his name CHAP. XXI THis Chapter contains beside the conclusion of the whole Book a Narration of a new appearing and manifestation of Christ unto seven Disciples with what followed thereupon Which being summarily propounded ver 1. is prosecute at large in the rest of the Chapter And namely That they going a fishing but without successe v. 2 3. Christ appears to them in the morning and conferreth with them unknown v. 4 5. That he afterward makes himselfe known by a miraculous draught of fishes afforded them v. 6 7. Upon which they come to land to him v 7 8. where they see his preparation for their dinner v. 9. are led to take notice of the greatnesse of the miracle wrought for them v. 10 11. and dine with him exceedingly reverencing him v. 12 13. and this is marked to be the third time he had appeared to them
the flesh though indeed they be subject to errour Nor yet that their calling and authority to preach it is from the earth or men for in both these respects Johns Baptisme and Ministry was from heaven But 1. In respect of mens natural condition they favour and can speak onely of things of the earth and what they can do beside that is by gift 2. Those who are enabled and endowed with authority to speak the things of God Yea suppose they be regenerate also yet their renovation and gifts are so imperfect that their way of preaching favoureth of their original and putteth them farre beneath Christ and therefore the best have need of touched lips dayly Isa 6.5 6 7. 3. Their authority in preaching is from Christ and as farre inferiour to his as the earth or the footstool from off which as the word signifieth they speak is to heaven or the throne from which he speaketh and thus the comparison seemeth to be instituted Heb. 12.25 Doctrine 10. It is our part to dwell much on the thoughts of the excellencie and sovereignty of Christ and to see it shining in every step of his dispensations toward us Therefore it is repeated he that cometh from heaven is above all partly to inculcate this point and partly to point him out as excellent in doctrine above man who speaketh of the earth which is further insisted on in the next verse For albeit he stooped to our weaknesse in speaking heavenly things under earthly similitudes verse 12. yet his way and authority even in that was altogether heavenly John 7.46 Verse 32. And what he hath seene and heard that he testifieth and no man receiveth his testimony A fifth difference betwixt Christ and all men is taken from his knowledge and the manner of it All men of themselves do but speak and favour of the earth verse 31. and what they have above this is of free gift but Christ in this also is above all having the knowledge of that doctrine which he delivereth by seeing and hearing that is by a clear full certain and immediate comprehension of it as being in the bosome of the Father and upon all his counsel whereof mens being eye and eare witnesses of what they speak is but a shadow And yet for all this John regrateth that so few embrace his doctrine of which see verse 11. Whence learn 1. It is Christs prerogative to have the knowledge of divine truths of himself from the Father and to have all others who know any thing beholden to his bounty and illumination for his doctrine is what he hath seene and heard in a way peculiar to him 2. It sets out the bounty of Christ that he doth not keep up this knowledge but discovereth it that so sinners may have a sure guide and teacher and the solemne testimony of an eye and eare witnesse on which they may lean for what he hath seene and heard that he testifieth It is called a testifying both in respect of the certainty of the matter and in respect of Christs earnest perswading of men to embrace it as testifying seemeth to import Acts 18.5 3. Christs gracious condescendence in revealing the counsel of God concerning mans salvation gets but ill entertainment in the world the most part of men either not hearkning to him or not embracing his offer with respect affection or faith for no man that is very few or none in comparison of them who do otherwise though some there are verse 33. receiveth his testimony Let them hear it as they will yet they do not receive nor embrace it as becometh and therefore also it is called a testimony as witnessing against them that they receive not so certain a truth 4. It ought and will be matter of regrate to all the friends and servants of Christ that his doctrine is so ill received in the world for whereas Johns disciples complained verse 26. that all men came to Christ he seeth rather cause to complaine that no man receiveth his testimony Ver. 33. He that hath received his testimony hath set to his seale that God is true The receiving of the doctrine of the Gospel being the great businesse as to promoving of the salvation of sinners therefore John insisteth on it and aggreageth the sinne of unbeleevers from the great dignity which is put upon beleevers in that they are honoured by their faith solemnly to ratifie and beare witnesse unto the truth of God Whence learn 1. How many soever do reject Christ and his doctrine yet he will still prevaile with some for it is here imported that there are who receive his testimony 2. Whosoever do receive Christ and his doctrine will finde that they have to do with a true God who cannot lie nor will disappoint them for so is imported that God is true and will prove so to such 3. Faith embracing the doctrine of Christ doth also glorifie God by subscribing to the truth of his Word and doth so far as beleevers can ratifie the truth of the Word that others may embrace it and so the beleever is also honoured of God in that his testimony is taken in so great a matter for he that hath received his testimony hath set to his seale that God is true See Rom 4.20 Whereas on the contrary unbeleevers beside their own prejudice thereby do speak blasphemy against God 1 John 5.10 Verse 34. For he whom God hath sent speaketh the words of God for God giveth not the Spirit by measure unto him That receivers of Christs doctrine do seale the veracity of God is confirmed from this reason that he is the sent Angel of the Covenant and therefore speaketh the minde and truth of God This is again confirmed from another ground that Christ hath the Spirit without measure as for other ends of which in the next verse so also to reveale the Father and his minde infallibly and this also sets forth his excellencie above all others Whence learn 1. It is beleevers duty to study much and be perswaded that what is revealed in the Word is the minde of God and that it is his truth which is sealed by beleeving for so much doth this confirmation of the former assertion teach that they seale that God is true because what Christ propoundeth to be beleeved is his Word 2. As they who are sent of God ought to speak onely what they have in Commission so sending by God and speaking of Gods minde for inviting sinners to beleeve must go together for they are conjoyned even in Christ See Heb. 5.4 5. 3. Christ is a messenger sent of the Father in a way peculiar to himself not onely in his coming to the earth but in the exercise of a publick calling thereupon being the great Angel and Mediator of the Covenant and the chief Prophet of his Church for it is he whom God hath sent in a singular way 4. As Christs sending so also his speaking of the minde of God is in a way peculiar
so himself Not onely is the matter which he speaketh infallibly the words of God so that it is all one to have his minde and to be upon the Fathers counsel 1 Cor. 2.16 but though others may speak Gods word for matter and be infallibly guided in doctrine also yet he hath this priviledge of himself and his authority in speaking is singular not onely from God but being God who speaketh and the man Christ having a more divine way of uttering the minde of God then any meere man so much is imported in that he speaketh the words of God 5. Christ as Mediator is endued with the Spirit for discharge of his office and particularly for revealing the minde of God whereby he teacheth all who are sent on such an employment to have much need and make much use of such furniture so much doth this reason of speaking the words of God import for God giveth the Spirit unto him 6. Albeit Christ as man have not an infinite measure of the Spirit though indeed in that person the fulnesse of the Godhead dwels as being God also for that were to be no more man but God yet the gifts and graces of the Spirit are poured out upon the man Christ in a measure farre above all creatures for though every beleever be compleat in him Coloss 2.10 yet as for what is inherent in them They have but diversity of gifts of the Spirit 1 Corin. 12.4 c. Ephes 4.7 but he hath all sorts of gifts Isa 11. 2. They as members of the body have but gifts for some and fewer uses Rom. 12.3 4. He for all uses Isa 61.1 2 3. They have a measure of gifts which are capable of increase he above measure so much as the humane nature is capable of which though it be finite in it self yet it cannot be measured nor comprehended by us So much is imported in that God giveth not the Spirit by measure to him being understood of his manhood so Psal 45.7 Though as was said if we speak of his person he hath the Spirit infinitely and without measure Col. 1.19 and 2.9 This fulnesse became Christ as man that he might be a fit Temple of the Godstead and as Mediator that he might be the universal head of his Church and store-house of his people Verse 35. The Father loveth the Sonne and hath given all things into his hand A sixth difference is that Christ as the beloved Son is the Mediatour of his people who hath them and all things for their use and good and a Sovereignty over all things concredited to him as Mediatour Whence learn 1. The excellencie of Christ above all other Ambassadours is that he is the Son and they are but servants so are we here taught 2. Christ is the object of the Fathers love in a peculiar way as a Son and not a servant in respect of his person and as Mediatour he is pointed out as the beloved Son in whom God will be found well pleased Matth. 3.17 As he who is beloved and hath purchased love to others because of his death John 10.17 so willing was the Father to be reconciled as he whose being beloved answereth our being unworthy of love and is a pledge of the Fathers love to us John 17.13 so much is imported in that the Father loveth the Son 3. In carrying on the Redemption of sinners as the matter is accorded betwixt the Father and the Son so the redeemed are not left to themselves but are put on Christs hand to purchase and be forth-coming for them and all things are concredited to him that may tend to their good for the Father loveth the Son in the quality of Mediatour and hath given all things into his hand under which all things we are to comprehend the elect themselves who are in stead of all things to him together with all the gifts and graces of the Spirit of which v. 34 needful for their Conversion and Salvation which are not entrusted to our selves but to him who can keep us and them and let them out as we need and a dominion over all things that may contribute to help or hinder his peoples happinesse that he may order them so as may be for their good And this power he hath as God with the Father and as Man and Mediatour by donation and gift from the Father Matth. 11.27 and 28.18 and thus the believers happinesse is firme being transacted betwixt such parties the Father being satisfied in the Mediatour and they entrusted to him whose dear purchase they are and therefore he will not lose them who hath capacity to receive their furniture far above what they could hold power to maintain wisdome to guide and dispence their allowance dominion to curb all enemies and opposition and a Commission and Charge to be answerable for them All which may invite us to be content that we be nothing and that we and all our furniture be in his hand Verse 36. He that beleeveth on the Sonne hath everlasting life and he that beleeveth not the Sonne shall not see life but the wrath of God abideth on him The last difference and the use to be made of all the excellency of Christ formerly mentioned is that he is to be believed in for attaining of eternal life and that without this we perish Whence learn 1. It is the prerogative of Christ above all others even the choicest messengers of God that he is the object of saving Faith as being the Son of God equal with the Father for so are we taught here and by this John would quench all carnal emulation in his followers 2. The excellencie of Christ is â—ever rightly studied nor acknowledged till it draw men out of themselves and discover fulnesse and worth in him to be closed with by faith Therefore doth John summe up all this doctrine concerning Christ in this Use That the Son should be believed on 3. Such as close with Christ by faith are not only sure of eternal life at the close of their dayes but they have it here partly in the word of Promise partly in Christ who is the fountain of it and in whose hands it is given and partly in the bud of begun cummunion with Christ which is an heaven on earth for he that believeth on the Son hath everlasting life where faith only is held out as the hand to receive this benefit 4. How excellent soever Christ be yet there are still many who will not close with him nor see any worth in him wherefore they should renounce themselves and flee to him for it is imported there are who believe not the Son 5. Unbelievers do lie under the dreadful hazard of the losse of salvation which only deserveth the name of a life other living being but a death without it While they do not beleeve they have no right to it nor bâ—d of it and continuing therein they are eternally secluded from it without so much as a sight thereof save so