gave power to become the sons of God 7. Every one who is adopted to be a son of God must have a new birth and spiritual being in Christ by a change of disposition and qualities of the soul going along with that priviledge to prove the truth of it for these sons of God are borne to wit again By this change they will be led to esteeme highly of this dignity 1 John 3.1 to study conformity with Christ their elder brother Rom. 8.29 and to performe obedience whatever they can attain to with childrens dispositions out of fear to offend their Father 1 Pet. 1.14 which are the kindly evidences of adoption 8. Faith and receiving of Christ is so much the gift of God as first by regeneration Christ must make an inward offer and joyne himself to us and give us this hand to grip before we can by faith actively receive him or set about the work of sanctification by faith for all who beleeve on his Name were born again 9. The change of man out of nature into grace is a kind of new birth of the man in producing whereof there will be some travelling in pain by it there is brought forth a proportionable new man of grace spreading it self though weakly as in the natural man through the whole man also a new life and likenesse to the Father an appetite after food sutable to that life and a being sensible of hurt from what is contrary to this life for so is imported in that they are borne 10. Regeneration cometh not by natural generation or by the dignity of mens race and descent from pious progenitors for they were borne not of blood or of bloods that is by descent from their ancestors of many generations of which the Jewes boasted 11. Mens freewill or natural power is quite dead in the matter of regeneration its utmost endeavours can contribute nothing to this work for they were borne not of the will or the strongest inclinations of the flesh 12. Whatever singular endowments of learning wisdome or valour men have yet none of these do prove regeneration nor can they contribute any thing to such a work for they were borne not of the will of man or of famous and vertuous men as the word in the Original often signifieth 13. Regeneration is Gods own work who employeth his Word as the seed 1 Pet. 1.23 sendeth his Ministers as instruments to sowe this seed Gal. 4.19 and who quickeneth this seed by the Spirit who is the immediate worker of regeneration in order of operation John 3.6 8. And so whatever excellency regenerate men may have they are still bound to acknowledge that grace prevented them and made them to differ from others for they were born not of any thing but of God Ver. 14. And the Word was made flesh and dwelt amongst us and we beheld his glory as the glory of the onely begotten of the Father full of grace and truth John cometh here to speak of Christs humanity his incarnation and manifestation in the flesh whereby he became God and man in one person And declareth further how he abode in our nature on eâ—â—th for a season how the glory of his divinity shined forth even in that abasement in the view of his disciples and followers and what the benefits were he was filled with for sinners good to whom he came and among whom he abode even grace and truth in opposition chiefly to the curse and shadows of the Law as appeareth from ver 17. Doctrine 1. The sinfulnesse and ingratitude of the world and visible Church will not make void Christs love to his own nor will hinder him to draw so neer unto them and to others for their sake as is needful for their redemption and salvation and may yet further convince others of their ingratitude for notwithstanding that ingratitude ver 10 11. he drew neerer yet and was made flesh 2. So great was the difficulty of restoring the image of God in lost man and of restoring him to Gods favour and the dignity of Son-ship that no lesse could do it then the natural Son of God his becoming the Son of man to suffer in our nature And so great was Gods and Christs love as to lay a foundation of reconciliation betwixt God and man in the personal Union of the divine and humane nature in Christ so much is imported in that the Word was made flesh 3. The person of the Godhead that was incarnate was neither the Father nor the Holy Ghost but the Son the second person for the Word was made flesh There being a real distinction of the persons that one of them is not anâ—ther and each of them having their proper manner of subsistence the one of them might be incarnate and not the other and it is the Godhead not simply considered but the person of the Son subsisting in that Godhead that was incarnate And it was very convenient that the second or middle person in order of subsistence of the blessed Trinity should be the reconciler of God and man and that he by whom all things were made should be the restorer and maker of the new world and that he who was the expresse image of the Father should be the repairer of the image of God in us 4. The Son of God became true man and did take on our nature with all the essential properties thereof and all the common infirmities thereof yet without sin for so much is imported in that he was made flesh by which name is not signified that he assumed onely a body his divinity supplying the place of a soul for as the soul is sometime taken for the whole man Acts 27.47 so also is flesh Psal 145.21 And the Scripture speaks expressely of Christs soul Matth. 6.38 of his will Matth. 26.39 And knowledge or wisdome as man Luke 2.52 Nor doth it signifie that he took on our nature as it is corrupted with sin by the fall as flesh is sometimes taken for he was separate from sinners Heb. 7.26 But the designation serveth to point out the reality of his humane nature that he was true man having a real body with all the properties thereof And it points out his abâ—sing of himself that he united not onely our soul to himself but even our flesh and body wherein we agree with beasts And that he took on the sinlesse infirmities and frailties of man as flesh oftentimes signifieth Isaih 40.6 Psal 78.39 that so he might simpathize with us as a merciful and faithful High-Priest 5. Albeit Christ did assume both a soul and a body yet these did not make up another person in Christ distinct from the person of the Son of God but the personal subsistence of his humanity was prevented in his conception by its being assumed into a personal union with his Godhead and that without any change on the Godheads part and without mixture or confusion of the natures and properties flowing from the same for so are we
sufficient we desire after knowledge of spiritual things unlesse our desires be chiefly carried after the best things and particularly to know God himselfe Lord shew us the Father saith he 6. The sight and knowledge of God is full of satisfaction and refreshment and beleevers will rest content therewith whatever be their case beside shew us saith he the Father and it sufficeth us See Psal 16.11 7. Saints even in their best and spiritual desires are subject to infirmities and ready to be unsatisfied with Christs way and manner of satisfying them for Philip not being satisfied with what Christ said of knowing the Father in him would know him in a way of his own and have a nearer cut of it as he thought Lord shew us the Father 8. The way of seeing and knowing God by faith as he is revealed in his Son is a way not satisfactory to a carnal heart and beleevers themselves have a jealousie of it in so far as they are carnal for this is the sight of God which Philip declineth and would have another before it suffice him 9. When we are unsatisfied with Christs way and would have a way of our own we will finde upon trial that the way we would be at is either impossible or unsit or cometh far short of what we enjoy for whereas he desireth Christ to shew them the Father if he desire an immediate sight of him that is impossible and would consume mortal men and if he mean only such a sight as Moses and others got it cometh far short of what they had already Verse 9. Jesus saith unto him Have I been so long time with you and yet hast thou not known me Philip he that hath seen me hath seen the Father and how sayest thou then Shew us the Father Followeth Christs answer to this proposition clearing the encouragement and his uâ—ity with the Father It may be taken up in three branches whereof the first in this verse is a reprehension of Philips ignorance and a complaint that notwithstanding his long converse with them yet he knew him so ill as not to see the Father in seeing of him but taking no notice of that did still call for a sight of the Father Whence learn 1. Even Christs disciples may for a long time be but ill scholars and slow of conception As here Christ findes them 2. Ignorance in disciples is rebuke worthy and Christ will not spare it in them As here he reproves Philip. 3. Christ takes notice of the means of knowledge his people enjoy and the continuance thereof with them that he may aggravate their continued in ignorance for Have I been so long time with you and yet hast thou not known me 4. Christ may be very long with his people and they be studying to know him and yet not know him fully for hast thou not known me Philip Not that he was simply ignorant of Christ but that he knew him not so as to know the Father in him 5. Christ doth reprove the ignorance of followers with much tendernesse and so as may witnesse his affection to them and their welfare Therefore doth he propound the challenge by way of regrate Hast thou not known me 6. As the Father can only be savingly known in Christ So none do know Christ rightly and as they ought unlesse they know the Father in him who is the expresse image of his person and he in whom the fulnesse of the undivided essence of the Godhead dwells bodily for Philip hath not known Christ aright since he saith shew us the Father and that because he that hath seen me hath seen the Father So that if he had known him as he ought he had not been ignorant of the Father 7. The knowledge of God which is to be had in Christ is a most clear and distinct knowledge for it is a sight he that hath seen me hath seen the Father 8. The excellency and preciousnesse of things desired by Saints will not bear weight before God if they be not put up in a right way and if the desire be joyned with inadvertency and not emproving of means received for albeit shew us the Father be a commendable desire Yet in so far as he propounds it in these tearmes to know him without the Son and as if they had not seen him already in the Son Christ rejects it He that hath seen me hath seen the Father and how sayest thou then shew us the Father Ver. 10. Beleevest thou not that I am in the Father and the Father in me The words that I speak unto you I speak not of my selfe but the Father that dwelleth in me he doth the works The second branch of Christs answer contains an information of the ground of this assertion that they who know him know the Father Namely that he is one in essence with the Father This he presseth upon Philips conscience if he would not assent to it by faith and confirmeth it from his Word which is the Fathers with him and from his works which were wrought not only by him but by the Father with and in him these being external works which are common to the whole Trinity by reason of the unity of essence though they be distinct persons Whence learn 1. Christ when he reproves his people doth minde their good and is willing to informe them and direct them how to amend Therefore doth he subjoyne an information to his reproofe clearing the ground of their knowing the Father in him And by this he teacheth all Ministers to joyne doctrine with reproofe 2 Tim. 4.2 2. The true ground of our knowing the Father in the Son is his unity in essence with the Father so that though their personal properties be distinct yet the essence is the same in both and the one is in the other for by this he cleareth his former doctrine I am in the Father and the Father in me 3. It is faith only and not our sense or corrupt reason that must be employed to take up the mysteries of Religion and particularly that Christ is God coessential with the Father for it is faith that is put to it in this matter beleevest thou not that I am in the Father c. 4. It is our duty to put our hearts to it to see what they beleeve in the mysteries of God that so we may not take the naked assent of the minde for faith and may be ashamed to harbour that secret unbelief in our hearts which we dare not avow nor own Therefore doth Christ so put him to it Beleevest thou not that I am in the Father and the Father in me to shame him from thinking otherwise 5. The Word preached by Christ and transmitted to us in Scripture is the very Word of God the Father and the Son for the words that I speak unto you I speak not of my selfe not only not of his own head as he was an Ambassadour but not of himselfe without the Father as is
histories record he went to Asia the lesser where he did propagate the Kingdome of Christ not onely by preaching unto them but by writing at the direction of the Holy Ghost to the edification of the whole Church as appeareth by his Epistles the Revelation and this Gospel whereof he declareth he was the Penman John 21.20 24. His scope in this Narration of the History of Christ is to prove that Christ-man is also the very Son of God and to clear up the way of salvation through faith in his Name as he declareth Chap. 20. 31. And more particularly the time and occasion of his writing of it as is recorded in Ecclesiastical history was That during the time of his exile in Pathmos where he wrote the Revelation the Churches in Asia were infested with many seducers publishing their pernicious errors as may be gathered also from his Epistles to the seven Churches there Rev. 2. and 3. and namely with Ebion and Cerinthus who denied the divinity of Christ Therefore after his return and so long after all the rest of the Apostles were dead he is set on work by Christ to write this Gospel and adde this witnesse to the other three to make up a most perfect narration for the use of the Church in all ages Wherin he doth in a very sublime way describe and assert the person natures and offices of Jesus Christ against all the errors of that time or which might afterward trouble the Church and as the beloved Disciple that had lien in his Masters bosome he soareth very high in speaking of the great mystery of godlinesse In his narration he doth not insist to repeat what had been sufficiently recorded by the other Evangelists but pitcheth chiefly upon some noted and special actions of Christ adding thereto divers of his excellent Sermons upon the chief points of Christian Religion together with his solemn Prayer before his passion which in the Lords holy and wise providence had been reserved for such a time and such a Penman and wherein the deepest mysteries of saith and the rich treasures of the godlies comfort are clearly and satisfactorily pointed out The parts of this History are 1. A descrition of Christ to ver 37. of Chap. 1. 2. A narration of the execution of his offices in his doctrine and actions during the time of his life and ministry to Chap. 18. 3. The history of his death and sufferings Chap 18. and 19. 4. The history of his resurrection with some passages confirming the same Chap. 20. 21. CHAP. I. IN this Chapter first John describeth Christ the subject of the Gospel pointing out his divinity and his manifestation of himself to the world before and by his incarnation to v. 15. Next he confirmeth this doctrine from sundry testimonies of John the Baptist concerning Christ to v 37. Lastly He relateth the calling of five disciples to the end of the Chapter Verse 1. IN the beginning was the Word and the Word was with God and the Word was God In the first part of the Chapter John asserteth the divinity of christ v. 1 2. and confirmeth his assertion and proveth his subsistence and manifestation of himself to the world before his incarnation v. 3 4 5. Then to make way for the doctrine of his manifestation in the flesh he begins with the sending of John the Baptist his forerunner v. 6.7 By occasion of whom he describeth yet more of Christ his excellency and dignity in his manifestations and offices to v. 14. And in the last place he describeth his incarnation and proveth that he became God and man in one person ver 14. In this verse the Godhead of Christ is asserted and confirmed from his eternity from his coexistence and society with the Father and by expreâ—s assertion declaring him to be true God one in essence with the Father and the holy Ghost Doctr. 1. Christ is called the Word both here and ver 14. and 1 John 1.1 and 5.7 Rev. 19.13 and elsewhere not only because he is the chief subject of the written Word or Scripture being the promise made and often repeated in the Old Testament He in whom all the promises are Yea and Amen the substance and truth of all the Law-types and shadowes the end of the Law and kernel of the Gospel But further because as a word is a mean of revealing a mans mind to others so Christ hath revealed the Father in his own person being the brightnsse of his glory and the expresse image of his person Heb. 1.3 so that God is to be taken up and is savingly known onely as he hath revealed himself in Christ And in his office as he is the wisdome of the Father Prov. 8.12 22 23. and knoweth all the Fathers secrets so he is the Word of the Father as declaring him his minde and will to the Church in all ages Matth. 11.27 John 1 18. 2. As Christ in his person natures and offices is the great Theame of the Gospel and ought to be the matter of our studie so particularly it is needful that beleevers do know and take him up as God Not onely that they may avoid errours concerning his person but That they may see how little need he had of the son of men whom yet he came to seek and save for their own good not to receive from them but to give unto them That their faith may be led through the vaile of his flesh to this rock of his God head where it will get sure sooting in his essence and attributes against all assaults That the ignominy of his Crosse may not obscure his glory but they may have high and honourable thoughts of their humbled Lord in his lowest estate That they may see the infinite worth that is in his sufferings to satisfie justice and to expiate sin considering the dignity of his person And That this may teach them rightly to receive his doctrine and not to be ashamed of his truth and the profession of his Name or to suffer for him who is so excellent a Lord for these among other reasons doth John begin this Gospel with so sublime a description of the Godhead of Christ 3 The Godhead of Christ doth appear in his being eternal and that he had his proper and perfect subsistence not onely before his incarnation but before the first point of time wherein God began to create all things for In the beginning was the Word He doth not say as Moses Gen. 1.1 whom he imitates in this beginning of his Gospel In the beginning God created the Word but in the beginning when all things created got a begining the Word was and did actually subsist He thus describeth his eternity that he was in the begining because there is nothing before the first period of times beginning but eternity and because our shallow conceptions can follow eternity no farther but onely over the border of time 4. Christ as God is a person distinct from the Father yet undivided
eternal life and the beginning of it while it is known by faith here and eternal life hereafter shall consist in the full sight fruition thereof For further clearing of this purpose Consider 1. Christs scope in inserting this explication in his prayer is not to informe the Father but partly to informe the disciples for whose edification he thus prayed in their audience partly to presse the argument strongly for the glorifying of Christ to give eternal life should glorifie the Father by his being known and acknowledged by beleevers and it was needful Christ should be supported in his agony and afterward exalted to give eternal life seeing eternal life consisted only in knowing God in his Christ Consider 2. While Christ propounds the Father to be the only true God the meaning is not to seclude himself and the holy Spirit from being the true God also one in essence and equal in power and glory with the Father For that is a truth fully asserted throughout the Scripture Joh. 20.28 Act. 20.28 and elsewhere and in the same prayer v. 5. Christ is said to have had glory with the Father before the world was Now before the world was there was nothing subsisting to have glory or any other thing but only the true God and so Christ with the Holy Ghost must be true God also But for clearing of the words we would consider that this exclusive only is not joyned with the word Father as if it ran thus Only the Father is the true God but it runs with the words that follow the only true God And so when it is said the Father is the only true God the meaning is that God or the deity which subsists in the person of the Father is the only true God or godhead in opposition to all idols and supposed deities not secluding the other persons in whom that true Godhead subsists also seeing the essence is one in all the three and every one of them are that only true God Withal for confirmation of this it would be considered that in Scripture there are such words of restriction made use of in things ascribed to one or other person of the Godhead which yet are not to be taken absolutely as secluding the rest of the persons but only in relation to the creatures as Matth. 11.27 it is said None as it is in the Original knoweth the Sonne but the Father or the Father but the Son c. in both which assertions it is not to be supposed that the Son or Father are secluded from knowing themselves though the knowledge of the one be ascribed only to the other but it is to be understood that no creatures know the one or the other untill the Son reveal them Nor is the Spirit either secluded from knowing the Father and Son by these expressions seeing he searcheth even the deep things of God 1 Cor. 2.10 but only the creatures So here take this restriction as we will and it secludes not the Son and Spirit from being that true God but only sheweth that idols are not that true deity Doct. 1. The happinesse of beleevers would be much studied by them wherein it consists and what is the way to it And for this end there is need of Christs own teaching Therefore doth he take occasion for their edification to insert this description of life eternal 2. It may sweeten beleevers condition unto them when they consider how much the Father and Son do interesse themselves in their happinesse Therefore doth he propound their eternal happinesse as a thing wherein both of them are so much concerned as hath been explained 3. The estate unto which beleevers are and will be advanced by Christ is a state of life and only worthy of that name any other estate beside being but a state of death Therefore doth he call it life and life eternal even as it is begun here See Act. 5.20 where it is called this life by way of excellency And for our assurance of an interest in this state we should be sensible of our being dead without it and sensible of what annoyeth this life when we have received it we would seek after food suteable for entertaining of our life and be active in such motions and duties as do slow from the principle of such a life 4. Whatever other life men live yet it is but fading their best dayes vanity and few and evil But it is the happinesse of beleevers that their begun-life is everlasting and will be perfected in glory for it is life eternal 5. Eternal life as it is begun here and the way to attain to the full enjoyment thereof in heaven consists in the knowledge of God as it includes faith in him and sutable affections and practice for This is life eternal that they might know thee as knowledge consists not in a bare act of the understanding but takes the will and affections alongst with it 6. It is necessary to the saving knowledge of God that he be taken up as God in his nature and attributes as he hath revealed himselfe and that he be known to be really and truly that which he reveals himselfe to be for they must know him God and the true God 7. Albeit there be many things cried up as god in the world and in mens estimation Yet they are but vanities and lies and only Jehovah is the true God And they who know him savingly will acknowledge him as such renouncing and crying down all idols all delights and confidences beside for he is the only true God and they must know and acknowledge him as such 8 Whatever knowledge of God men attain unto as the true God in opposition unto idols Yet that will not be sufficient unto salvation unlesse Christ the Mediatour be known also and God in him and in his dispensation of grace in sending him into the world Therefore are these conjoyned here to know thee the only true God and Jesus Christ whom thou hast sent 9. To know Christ savingly or to salvation is to know him as in his person and natures so in his offices and the trust committâ—d to him and to know that he is sent and approven of the Father in going about his work and what are the tearmes upon which he engaged and did come into the world to performe this work what the Father promised unto him and he again unto the Father for so is the knowledge of Christ in order to salvation qualified to know Jesus Christ whom thou hast sent Ver. 4. I have glorified thee on the earth I have finished the work which thou gavest me to do A fourth argument pressing the petition is taken from his fidelity in discharging the trust committed to him in that he had glorified the Father by accomplishing the work which was laid upon him to do Upon which in the next verse he repeats his sute He saith I have finished the work for albeit in heaven he be still working for us and working that
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
and unseparable from the Father in his essence with whom he eternally coexists and this is another evidence of his Godhead for the Word was with God where the word in the Original rendered God with the Article is taken personally for the Father as is also cleared 1 John 1.2 signifying that he is one person and the Father another with whom he was As also that notwithstanding the distinction of the Persons yet he is inseparably with the Father in the same essence and nature being in as well as with the Father and the Father in him John 14.10 11. and eternally with him so that the Father is never without him John 17 5. 5. However men may take liberty to carp at these proofs of Christs Godhead alleadging from his incarnation that he was but man or that there being but one God the simplicity of the Divine essence cannot admit of plurality of persons or that Christ in the exercise of the Mediatory office declareth that his Father is greater then he or whatsoever else unstable and deluded men may pretend Yet the Holy Ghost puts the Godhead of Christ his equality and unity in essence with the Father out of all controversie would have it out of doubt in the hearts of believers and all their reasonings in this supernatural mystery subjected to the revealed Word which saith and the Word was God Where the Greek word signifying God without the Article is taken essentially for the Divine nature signifying that as the Son is a distinct person from the Father so he is one God with him in the same indivisible nature and essence communicate unto him from the Father and with him to the holy Spirit so that their name nature properties glorie and working are one Ver. 2. The same was in the beginning with God John doth here repeat and conjoyne the two first assertions concerning the eternity and coexistence of the Son with the Father which is no idle repetition but teacheth 1. How little able we are to comprehend this great mystery which we can but take in by little and little and must put that together as children do letters syllables and words till we attaine a more full understanding thereof for our comfort and salvation Therefore doth John repeat and conjoyne these two parts of the description 2. The knowledge of Christ as God is a truth to be much and often inculcate upon believers and which they ought to study again and again and dwell upon as having more in it then will be seene at first view and when they have found most in it yet there is infinitely more to be found in that inexhaustible fountain for so much also doth this repetition teach 3. It is but a robbing of Christ of his glory to attribute unto him the name of God under any notion or acknowledge any glory to belong unto him unlesse his subsistence from all eternity and his eternal Godhead one in essence with and a distinct person from the Father be acknowledged for John repeats and conjoynes his eternity with the other The same was in the beginning with God to shew that this assertion of his eternity is to be joyned with all the rest and that from all eternity he was God with the Father one in essence and a distinct person 4. Christ who is God over all blessed for ever Amen was in himself perfectly blessed and infinitely happy and glorious from all eternity with his Father before the world was made Which he needed not to make but onely it pleased him so to do that he might let his glory shine therein and communicate of his fulnesse thereunto and especially to the children of men for so much also doth this assertion that he was in the beginning with God before he made all things ver 3. import as is also expounded Prov. 8. from v. 22. to 32. 5. The eternity of the Son of God is a subject worthy of serious meditation to believers that so they may read all that tender-heartedness these bowels of compassion that mercifulnesse and sympathy which is in him to be not a mans onely and in our kinsman but in him who is also the eternal God whose thoughts and purposes are eternal and immutable like himself so much also may this repeated assertion teach us The same was in the beginning by repeating whereof he puts us in minde to study it often that we may reap more and more of the comforts thereof 6. The Sons coexistence with the Father is also a matter seriously to be considered by beleevers wherein they may see the deep wisdome and rich love of God who hath found a way of reconciliation of lost man by the same in nature and essence who is the party offended and that the unity of the Divine essence and the distinction of persons should contribute to make the redemption and reconciliation of lost man effectual by him Wherein also believers who have fled to Christ for refuge may not onely finde him to be true God able to supply all wants and to save to the uttermost but may also finde the Father in the Mediatour as being one in essence with him 2 Cor. 5.19 and so what he willeth the Father also willeth This also the repetition of his being with God may teach us and that we should study it till we draw these or the like encouragements from it ver 3. Ver. 3. All things were made by him and without him was not any thing made that was made John having asserted the Godhead of Christ as coeternal coessential with the Father he proceeds to prove the same yet farther by effects of his Divine attributes manifested in time wherby he proves his subsistence before his incarnation from several steps of his manifestation of himself to the world from the beginning thereof The first step of this manifestation and proof of his Godhead was in the creation of all things at the beginning which is so universally ascribed unto Christ as nothing created is excepted from being his handy-work Doctrine 1. The world and all things therein are not eternal but had a beginning and were made by God for this truth which is undeniable to right reason is here made clear by revelation all things were made 2. Creation is an act of Divine power and it is a proof of Christs Godhead that he is the Creator of all things visible and invisible and that all the creatures owe their very being to Christ the Son of God for All things were made by him Col. 1.16 Heb. 1.2 They were made by him as working from the Father the Father creating by him the order of working following the order of subsistence of the Divine persons 3. Christ is clearly excluded from being of the number of creatures in that he is not an instrument but a co-worker with the Father and Spirit in the work of creation and that not of some creatures onely but of all things that have a being by creation So much doth Johns
taught in that the Word was made or became flesh that is being God from all eternity and remaining so still he became also man in respect of the unity of the person and yet the Word and flesh remain distinct still in their own natures and properties though the properties of either nature be ascribed to the whole person with relation to that nature to which they do belong and both concurre in the operations required in execution of the office of Mediator And by reason of this union he is a fit Mediator betwixt God and man his sufferings are of infinite worth being the sufferings of one who is God Act. 20.28 And is able not onely to suffer but to carry through the work to apply his own purchase and repair all our losses 6. As the ingratitude of the world did not hinder the Son of God to come into the world and to take on our nature so it pleased him in our nature to live in the world for a space That so he might prove the truth of his humanity to these who conversed with him That he might sanctifie the earth by his residence upon it as a place of his peoples pilgrimage that he might in his owne person who was greater then Moses abrogate the ceremonies of Moses and That he might perfect the work of mans redemption appointed to him of the Father Wherein his great love appeared that no provocation no contradiction of sinners did prevaile with him to leave the earth till he had perfected his work for the Word was made flesh and dwelt among us saith John in name of all the Apostles 7. The Son of God his incarnation and dwelling in our nature is the substance of the type of the ancient Tabernacle in the Church of Israel His humane nature and flesh is that true Tabernacle wherein he dwelt Heb. 8.2 and 9.11 The glory of his Godhead did fill this Tabernacle and shine forth in view of his disciples as after followeth as the glory of the Lord filled that Tabernacle Exod 40.34 35. And the Son of God thus incarnate is the trysting place wherein sinners may draw neer unto and meet with God as of old they sought him in the Tabernacle Therefore it is said in the Original He or the Word dwelt as in a tent or Tabernacle among us 8. Christ our Lord during his abode in the world was content to submit to a meane and pilgrims life That through his poverty many might become rich That he might sanctifie a poor condition of life to his followers and That he might assure us of his being a fellow-feeling High-Priest having been in his own person partaker of our miseries for so much also is imported in that he dwelt as in a tent or Tabernacle which is the habitation of pilgrims among us And to this also doth the type of the ancient Tabernacle agree which was ambulatory and fitted to their wandring condition Though Christ also be the substance of the type of the fixed Temple John 2.21 9. Christ also came into the world and dwelt in it to undertake a warfare and did undertake Devils men death and all that had any thing to say against his people and did overcome them that so his people might have to do with vanquished enemies and might go to him in need as to one who had experience of hard conflicts and exercise in his own person for so much further doth his dwelling as in a tent which is a military habitation import 10. Christ in his abasement and sufferings did not cease to be the same glorious and excellent Lord still and this his glorious excellency and Godhead did shine through the veile of his flesh and in his low condition and was seene by all them who got anointed eyes and seriously considered it for saith John in name of the Apostles and believers we saw or did contemplate and seriously view till we discerned his glory His starres appearing while he was lying in a manger the Angels proclaiming his birth to the shepheards his disputing with the Doctors when he was young the glorious appearances at his Baptisme and transfiguration yea the whole course of his doctrine miracles and sufferings ascension and pouring out of the Holy Ghost afterward did abundantly evince this And by this we are taught not to judge of him nor of his members according to outward appearance 11. Christ as God comes of the Father by way of inexpressible generation proper to himself onely as being an eternal generation by communication of the same essence and properties And a generation wherein the Father is not before the Son but both alike eternal And this his glory did shine forth in his lowest condition for his glory was the glory as of the onely begotten of the Father that is such glory as was sutable and becoming Gods onely begotten Son for as here is not a note of similitude or likenesse as when we say of a beggar he goeth as or like a King but a note of sutablenesse as when we say of a King he goeth as or as becometh a King And by this Christ is commended to his people as he who should be onely and chief in their hearts 12. Albeit Christ conversed in the world in a poor and meane condition yet his furniture for the worlds behoof was rich And particularly there was in him grace or the free favour of God as a remedy for that wrath which the Law revealeth because of sin and the gifts of grace to cure and remove sin In him did the fulnesse of the Godhead dwell bodily and on him as man was the spirit poured forth above measure and he had fulnesse of this grace to supply all his peoples wants to make up the greatnesse of their misery and to overcome even their abuse of grace for he dwelt among us full of grace as the construction in the Original conjoyneth them 13. Christ also came into the world fraught with truth and fulnesse of truth being as God truth it self and as man full of truth by vertue of the personal union having treasures of knowledge for all our ignorance and errours the truth of all the shadows of the Law and what was foretold of him by word or signes being found in him and all that is in him and said of him being true and solid and such as will not disappoint us whereas other things without him prove but shadows for he dwelt among us full of truth Ver. 15. John bare witnesse of him and cried saying This was he of whom I spake He that cometh after me is preferred before me for he was before me IN the second part of the Chapter John confirmeth this his doctrine concerning Christ from four testimonies of John the Baptist given after the Baptisme of Christ ver 37. The first from this ver to ver 14. The second from ver 19. to ver 29. The third from ver 29. to ver 35. The fourth ver 35 36. In the first testimony
the certainty of his doctrine it being perfectly known as by eye-sight This way of certainty by seeing is attributed to Christ v. 32. as proper to him who was in the bosome of the Father and taking it thus strictly while Christ saith we have seen it may be understood of the whole Trinity bearing witnesse with him John 8.16 29. 1 John 5 7. But taking this seeing more largely the expression seemeth rather to take in John the Baptist who was the present publick witnesse with Christ at that time and who as others Prophets and Apostles had the certainty of what he preached in his own measure from Christs illumination and did indeed preach what was most certain and what Christ revealed out of the bosome of the Father though few did believe and embrace either Christs testimony or his Doct. 1. Where Christ hath men to reprove for ignorance there will be also unbelief found that is blame-worthy for not only cannot ignorant men believe but in many things men are bound to embrace truth by faith though they cannot comprehend them by natural reason and so unbelief is the cause of not closing with these high mysteries therefore doth Christ challenge Nicodemus for not receiving the witnesse or not embracing this truth by faith resting on the Authority of God the Revealer 2. Ill Scholars that come to Christ may be led back to see more of their misery common to them with others that so they may not rest on any thing they think peculiar in themselves but be stirred up effectually to studie to profit therefore doth Christ shew Nicodemus that he was lying yet in the common sin of others Ye receive not c. 3. Whatever mistakes men have about spiritual truthes yet they are infallibly certain in themselves and infallibly known to Christ who revealed them out of the bosome of the Father as the sure ground of our faith and that he cannot mislead such as he teacheth therefore doth Christ so gravely assert and inculcate this principle Verily verily I say unto thee we speak that we know and testifie that we have seen The latter word explains the former that he is as certain of it as of a thing seen though not with bodily eyes 4. Such is Christs condescendence as to take in sinful men with him in the same yoke of bearing witnesse to the truth and of partaking in their measure in the same honour with him the chief Shepherd and of holding out the same infallible truth with him from the Word though their perswasion and certainty of it be from his gift and inferiour to his therefore saith he we speak c. John being a conjunct witnesse speaking the same sure truth and knowing it certainly in his measure though Christ knew it in an higher way both as God of himself and as man by vertue of the personal union 5. As it is no strange thing to see men however they may hear yet not liking embracing nor believing most certain and saving truths even when spoken by Christ himself so the certainty of divine doctrine will aggâ—eage the sin of unbelief for saith he we speak that we do know c. and ye receive not our witnesse His doctrine is called a testifying and witnesse as being both certain in it self such as solemn depositions of faithful men are and a standing testimony against them who beleeve it not Verse 12. If I have told you earthly things and ye beleeve not how shall ye beleeve if I tell you of heavenly things The second ground upon which Christ reproveth and aggreageth his unbelief is the plainnesse of his doctrine Christ had spoken of heavenly things in a plain way under a similitude taken from earthly things as v 8. and if he did not comprehend and believe them so what would he do if they had been spoken of as heavenly things in a stile suitable to their own nature Doct. 1. It is the will of Christ that teachers of souls do not affect high and lofty stiles and quaintness of expression but that in doctrine they descend as low as may be and accommodate themselves to the capacity of people for herein Christ commends his own love in drawing the copie I have told you earthly things 2. Even spiritual things when they are spoken of under earthly similitudes are but earthly things in comparison of what they would be being spoken of in their own language and termes therefore he calleth them being so expressed earthly things in comparison of heavenly things expressed in a suitable stile There is an eminencie in these things above what any similitude can expresse and when we come to know as we are known we will finde it so 3. When all is done that can be to bring down spiritual things to a peoples capacity yet there is no power in men of themselves to understand or close with them for Christ found it so I have told you earthly things and ye believe not and Ministers need not think it strange if their doctrine be no better entertained then Christs was 4. The plainnesse of doctrine doth aggreage the sin of ignorance and unbelief and make it more inexcusable for it is a challenge I have told you earthly things and ye beleeve not c. 5. Such as are rightly convinced of their dulness in taking up spiritual things when plainly expressed will much more see their inability to take up these things in their own nature and however this will stand as a witnesse how far men are from knowledge or closing with spiritual things for so doth Christ hold out If I have told you earthly things and ye beleeve not how shall ye believe if I tell you of heavenly things Verse 13. And no man hath ascended up to heaven but he that came down from heaven even the Sonne of man which is in heaven If we understand these words properly of ascending to heaven and enjoying eternal felicity it doth indeed hold good that onely Christ entereth there by his own vertue and all others onely through and by him and so the scope of this verse will be the same with verse 14 15. of which in its owne place But the dependance on the former purpose and the expression of this in the by-past time whereas Christ was not yet ascended in his humane nature leads us rather to understand this ascending to heaven figuratively of comprehending heavenly mysteries and entering on Gods Councel concerning the way of salvation as it seemeth to be understood Rom. 10.6 8. with Deut. 30.11 12 14. And so the meaning is that no man of himselfe can know or take up these things that being Christs prerogative who manifested himselfe from the bosome of the Father in our nature and yet as God is still in heaven and thus Christ having reproved Nicodemus for his ignorance doth yet shew the remedy thereof in himselfe Whence Learn 1. Christs sharp Word is not his last Word to his own but when he hath chalenged most sharply
a look so it is beleeving in him and laying hold on him by faith that onely bringeth cure of the guilt of sin of the pain of conscience through sin and of the dominion of sin 3. As it was ground enough for any bitten Israelite to look to this Serpent that he had need and thirsted for cure by this appointed mean so a â—elâ— sense of sin is a warrant sufficient for sinners to lay hold on Christ the ostered remedy 4. As a simple look though at great distance and in some with weaker eyes brought cure to them who were bitten what ever they were so a weak act of true faith and at a great distance will cure the bitten sinner without exception Whosoever beleeveth and though his faith were never so weak if it be faith 5. As this look healed the bitten Israelite and kept him from death so though all men are in a state of perishing and secluded from heaven without Christ yet by faith in him sinners are freed from death and made heirs of life they shall not perish but have eternal life and this includeth remission reconciliation perseverance and all the means leading to these ends and is a benefit far beyond what an Israelite got by looking to the Serpent Ver. 16. For God so loved the world that he gave his onely begotten Sonne that whosever beleeveth in him should not perish but have everlasting life Christ insisteth to point out himself to Nicodemus as the Author of eternal life and to confirm and illustrate the former doctrine as the particle for importeth And here the benefit of giving him unto the world is commended from the free love of God contriving such a way of the salvation of lost sinners and the certainty of sinners salvation through faith in him is confirmed from this that it is Gods very end in sending him that beleevers should not perish Whence learn 1. The world of it self is liable to pardition and under sinfulnesse and misery from which there is no deliverance but by Christ the Sonne of God onely for so it is here implyed 2. This way of mans deliverance is not to be ascribed to any thing in man procuring the same for God might justly have damned all but to the free love of God onely for so are we here taught 3 Love to lost man is not to be looked upon as shining in Christ onely who willingly gave himself to redeeme him but in the Father also who loving lost man sent his Sonne to suffer and do the office of a Mediator that through his mediation he might not begin to love them but communicate the effects of his love in a way agreeable to his justice for God loved the word and that antecedently to his giving Christ and as a cause of it 4. This love being rightly studied will be found matchlesse and inexpressible and so will all think of it who are sensible of an interest in it and of the fruits of it God so loved the world See 1 John 3.1 5. The matchlesnesse of this love may appear if we consider 1. The person who loveth even God who was provoked by man and who standeth in no need of man or of any thing to adde to his infinite happinesse God loved 2. The object loved which is the world whereby we are not to understand all and every man for that were to make God be disappointed of his will and of what he intends toward man out of his love seeing all get not good of Christ and to have him giving Christ for them for whom he will not sanctifie himself nor intercede John 17.9.19 but onely his owne in the world among lost mankinde who are not onely gathered from among all Nations and conditions of men in the world and not of the Jewes onely as the world is taken 1 John 2.2 See John 11.51 52. Rom. 3.29 and who as there is a community or world of the reprobates as distinguished from the elect John 17.9 so they make up a world or community of themselves 2 Cor. 5.19 John 6.33 But they are by nature the same that others of the world are of the same race of cursed mankinde and not onely living in the world but after the fashions of the world And herein shineth the matchlesse love of God that he would not so far abandon lost mankinde but he would have a new and holy community to himself from among them and would love these who had nothing love-worthy in themselves more then they who were left in their miserable estate 3. This matchlesse love appeareth in the effects or gift bestowed by it even the Fathers onely Son by eternal generation and communication of the same essence to be a ransome and Mediator for sinners God so loved the world that he gave his onely begotten Sonne This gift and an interest in it speaketh more love then any other benefit a man can receive 1 John 4.9 and assureth of all other things in so farre as they tend to the mans good Rom. 8.32 Doctrine 6. The way whereby benefit is reaped and gotten from this gifted Saviour is onely by faith whereby a man being put out of himself and seeing himself in the same condition with the lost world doth flee to Christ the onely remedy and roll himself upon him as a sufficient Saviour for it is he that beleeveth in him that shall not perish Albeit a self-condemned sinner have not a particular assurance of an interest in Christ yet he beleeveth when he casteth himself upon him on all hazards And albeit he misse many other qualifications yet he is not to stand back but to come to Christ to get what he wanteth 7. Albeit Christ be given onely to the elect yet unto the visible Church the offer is held out generally upon condition of faith whereby reprobates are left inexcusable through their voluntary rejecting this mercie and the elect through Gods blessing on these offers and exhortations are brought in in a way agreeable to their nature as â—aâ—ional creatures Therefore is this gift and offer spoken of indefinitely that whosoever beleeveth should not perish Otherwise to say that this indefinite offer is the summe of Gods purpose and will revealed in Scripture concerning sinners salvation is not onely repugnant to Scripture speaking of particular election and of the giving of some to Christ of working faith in them but is injurious to Gods perfection in ascribing such confused and indistinct thoughts to him as a general decree which may consist with the saving of all or of none 8. Such as come to Christ the Lord maketh no exception of what they have been nor of the degrees of their faith if it be true for whosoever beleeveth shall not perish 9. Every beleever in Christ is not onely delivered from perishing by Christs underlying wrath for him but is stated in a right unto eternall felicity which he shall certainly attain for he shall not perish but have everlasting life to wit here in the
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
therefore among other causes the disciples were gone away unto the City that they might not be witnesses to Christs ripping up of her shameful fault in this conference nor to her miscarriages in her discourses with him 5. It is a commendable practice in men to be constant in their habit and fashions and not affect novelty in these for herein Christ hath cast a copie being known at first to be a Jew by his habit and language 6. It needs not seem strange if Christ or his people not only want and get no supply but be mocked and insulted over in their necessities by those who may help them for Christ being thirsty gets a taunt instead of a drink See John 19.28 29. with Psal 69.21 7. Contentions about Religion are ordinarily very hot and draw not only to alienation of affections but even to the breaking the bâ—â—ds of civil society and converse for so was it here the Jewes had no dealings with the Samaritanes 8. It is an evidence of a malicious heart to insult over the miseries of any and to take advantage of the misery of those they hate to do them all the spite they can for so much doth her taunt impoâ—t How is it that thou being a Jew askest drink of me which am a woman of Samaria for the Jewes have no dealings with the Samaritanes As if she had said ye regard us not at other times but now when ye need ye seek to us and therefore I will not answer you 9. Self-love is so deeply rooted in every one that even the basest cannot endure to be despised for the ground of her quarrel is that they were contemned by the Jewes the Jewes have no dealings with the Samaritanes 10. Christ is a Lord who will not stand on any impediment but will come over them all to reconcile sinners to himselfe for he keeps no such distance with Samaritanes nor with a lewd woman among them and counts it his glory to take so wilde a creature Verse 10. Jesus answered and said unto her If thou knewest the gift of God and who it is that saith to thee Give me to drink thou wouldest have asked of him and he would have given thee living water In Christs second speech to her he lets her see how much she mistook her own mercy for if she had known him she would not only not have refused his request but would have turned a Supplicant to him and he would have given her better and living water whereby we are to understand the Spirit of God and the graces of the Spirit acted by him as chap. 7.38 39. Doct. 1. Christs meeknesse passeth over much frowardnesse which he findeth in his own in the time of their Conversion and by his goodnesse he overcometh their ill for so much doth this reply to the woman teach 2. Ignorance of Christ and what he hath and is ready to give is a great ground of sinners miscarriage towards him for Christ findeth this want here If thou knewest c. 3. Christ is then known rightly and savingly when he and all that he hath are looked on as free gifted to the world by the Father as well as by himselfe and made theirs by offer to be embraced in the due order for therefore is he named the gift of God as is expounded in the following words 4. Christ being rightly known it will adde to his commendation in a sensible heart that he is at the pains to come unto them and prevent them with offers of himselfe and especially that he stooped so low as to take on their infirmities therefore also it is added as a ravishing consideration If thou knewest who it is that saith unto thee Give me to drink or that the Messiah compassed with infirmities should be at her hand 5. When Christ is rightly known as offered to the world for the salvation of lost man it will beget a thirst after him and put souls to seek the supply thereof by prayer and that they cannot stay away from him and they will see him seeking sinners rather to give to them then to receive of them for if thou knewest thou wouldest have asked of him rather then have refused him a drink of water 6. Christ hath better things to give sinners then any thing he can ask of them or they can offer him and particularly the well of life is in Christs hand to dispense it as he will for in stead of her water he hath living water to give her 7. Christ who makes offer of grace before we seek it will not refuse it to them who ask it nor will former sinnes hinder their acceptance who come to seek grace for even to this wicked woman he saith Thou wouldest have asked and he would have given thee living water 8 The grace of Christ communicated by the Spirit is compared to water not only that he might allude to her water but to point out its cleansing and fructifying vertue and that it will quench the thirst of a burnt up soul and it is compared to living water c. springing as Gen. 26.19 because it hath an enlivening quickening vertue and because of its constant endurance unto eternal life as it is ver 14. Verse 11. The woman saith unto him Sir thou hast nothing to draw with and the well is deep from whence then hast thou that living water 12. Art thou greater then our father Jacob which gave us the well and drank thereof himself and his children and his cattell The woman in her replie reasons against Christs offer alledging that this water was either to be given out of that well and that could not be seeing the well was deep and he had nothing to draw with or out of a better well and that was to preferre himselfe to Jacob who himself and all his family was content with the water of this well and left it to them Whence learn 1. It is the property of natural men to take up spiritual things in a carnal way and they are not able to discerne grace till they have it for so doth this woman understand Christ as if he were speaking of elementary water Sir saith she in civil courtesie whence hast thou that water 2. We are also naturally enemies to our own good and prone to dispute agâ—inst our own happinesse that we may deceive our selves so far are we from preparations in our selves to Conversion for she reasons against this living water as in her judgement impossible to be had or given 3. We are also naturally so addicted to our own carnal sense that we will beleeve nothing revealed by Christ further then we can see a reason or outward appearance for it for she judged it impossible he could have living water seeing he could not draw it out of that well nor could shew a better 4. A chief deceiving principle making men enemies unto and carelesse of truth and grace is their pretence of antiquity and succession unto it and their descent from religious
sheweth that there is no intermission in that work see Act. 17.28 Matth. 6.26 30. and 10.29 30. Exod. 21.13 2. Christ the Son of God is joyned with and undivided from the Father in working and that not in one work alone or at some time only but in all works and without intermission As the Father created all things by him so with and from the Father he preserveth and governeth all things for my Father worketh hitherto and I work even the same workes which he worketh see Heb. 1.2 3. 3. God and Christ is God is above all law which he hath prescribed to the creature He works on the Sabbath and doth not violate it he may do what he pleaseth without quarrelling and may command what he pleaseth and make it service for so doth the scope of the Apology teach that Christ being undivided from the Father in working was God and so not subject to the Law of the Sabbath and might command the man to carry his bed and warrand him in so doing Verse 18. Therefore the Jewes sought the more to kill him not only because he had broken the Sabbath but said also that God was his Father making himself equal with God The fruit of this Apology among the Jews is that their rage of persecution is encreased the more by it and they thirst the more for his life And that because he not only had broken the Sabbath as they alledged but had asserted that God was his Father in so peculiar a way as made him equal with God Whence learn 1. Clear declaration of truth will not satisfie wicked and malicious men but the more Christ and the light is held out to such it is hated the more for after his Apology therefore the Jews sought the more to kill him 2. No vindication nor defence of lawfull practices will wipe off the misconstructions of prejudged men but they will stick by their prejudices and maliciously fasten them upon the innocent for let him say what he will yet he had broken the Sabbath not indeed but as they alledged 3. Albeit God have many Sonnes by creation and adoption yet Christ is his Sonne in a peculiar and proper way by eternal generation and communication of the same essence for so doth the Jews understand him he said God was his Father or his Father in a proper and peculiar way otherwise they could not have quarrelled with him and Christ doth not refute this 4. Christs conjunction with his Father in working doth prove his equality with the Father and that he is of the same essence and doth partake of the same omnipotency for so much do they soundly gather from his Apology ver 17. that he made himselfe equal with God neither doth Christ call them calumniators nor clear any mistake in it as in other cases he doth Joh. 21.23 but cleares and confirmes what they challenged though they gathered a vitious consequence that he should be killed as a blasphemer and what they collect is asserted by the Apostle Phil. 2.6 5. Such may be the corruption of a visible Church as very truth may be accounted blasphemy and a ground of putting men to death for albeit it be horrid blasphemy for any creature to equall it selfe with God yet they were far wrong when they would slay Christ for asserting the comfortable and supernatural truth of his Godhead Verse 19. Then answered Jesus and said unto them Verily verily I say unto you The Sonne can do nothing of himselfe but what he seeth the Father do For what things soever he doeth these also doeth the Sonne likewise Christ insisteth in his Apology to the end of the Chapter and cleareth and confirmeth that which offended them in his discourse of his equality and conjunction with the Father which doth inferre the justifying of his work on the Sabbath For this end he produceth many instances and arguments of his equality to ver 31. and then produceth many witnesses testifying concerning him whereof he maketh use in the rest of the Chapter What Christ here speaks of himselfe is to be understood of his Godhead for divine nature though he mention his commission to come into the world ver 23. and bis becoming man ver 27. to shew that as he is man and Mediatour that the Majesty of his Godhead might not deterre sinners from coming to him so his condescendence did take away none of his glory nor his equality with the Father as God In proving this equality 1. He insists in general to prove his conjunction in operation with the Father which he had asserted ver 17. promising further and greater manifestations of it ver 19 20. 2. He produceth particular instances of this conjunction and equality to ver 31. And namely That he is equal with the Father in quickening the dead ver 21. in the matter of judgement and authority ver 22. in being the object of divine honour ver 23. in giving eternal life to beleevers on his word ver 24. in quickening dead souls by his word ver 25. in having a fountaine of life ver 26. which may be cleared by his authority as Mediatour also ver 27. and in his power to be shewed in the resurrection and general judgement ver 28 29. all which is summed up by way of conclusion ver 30. In this verse after a grave asseveration we have two assertions in the first which is negative is declared that what the Sonne doth he doth it from the Father and doth nothing separate or divided from him and so sheweth that he doth only what the Father doth though there be a distinction and order of his working from the Father In the second which is positive and a confirmation of the former is declared that the Sonne doth all that the Father doth and the Father doth nothing without him and withall that there is an unity and equality of the working of the Father and Sonne both in matter and manner Whence learn 1. As truth is not to be quit and forsaken because of opposition so truth will lose nothing by opposition but Christ will take occasion thereby to clear it more and make it shine the brighter for notwithstanding their rage he insists to inculcate and clear this truth the more 2. The mysteries of Religion especially concerning God and Christ as God and plurality of persons in the unity of essence ought to be spoken of heard and thought upon with much gravity reverence and sobriety Therefore doth he begin this doctrine with a grave esseveration verilie verilie 3. Christs equality and unity with the Father is a truth hardly received or believed by the hearts of men as being a mystery above the reach of natural reason and yet it is worthy to be received for setting forth of his greatnesse and the dignity of his person for grounding our faith in him and for assuring us of the certaine successe of his undertakings Therefore also it is inculcate with a verelie verelie 4. In takeing up divine
hath all judgement from the Father 3. Christ as God hath the government of the world communicated to him from the Father he hath power of life and death of absolution and condemnation and the administration of all things in his hand So that we are to look on nothing in the world as done by the Father alone or separate from the Sonne but that all is done by him who is also the Churches Head for so much are we taught in that the Father judgeth no man but hath committed or given all judgement to the Sonne as is before explained Which giving on the Fathers part and receiving by Christ is not out of his indigencie or to supply his defects which is an imperfection Acts 20 35. but it is given and received by communication and participation of the same essence Verse 23. That all men should honour the Sonne even as they honour the Father He that honoureth not the Sonne honoureth not the Father which hath sent him The end of this communication with the Sonne and a third proof of his equality with the Father is Châ—ists participation in divine honour with the Father which whosoever deny to him they deny it also to the Father Whence learn 1. There is an honour due to God onely and not to be given to any other consisting in the admiring and publishing of his infinite excellencie and perfection in subjecting our selves to him with absolute submission and in offering up religious worship and homage to him Therefore doth Christ prove his equality with the Father by partaking of the same honour with him 2. Gods glory and the manifesting thereof is his supreme end in all his works in the world which we should set before us in all our wayes and submit in every dispensation whereby he is glorified for he judgeth and committeth judgement to the Sonne That all men should honour the Sonne c. See Prov. 16.4 John 12.28 3. The glory of the excellencie of wisdome sovereignty alsufficiencie power and every other attribute is due to God from men in his administration of the world And men ought rather to study matter of his praise then of complaining and quarrelling therein for it is the very end of his administration of all by his Sonne that all men should honour the Sonne c. 4. Christ is equal with the Father in participating of divine honour As he hath the same throne and power of administration with him so no lesse glory is due to him then is due to the Father for all men should honour the Sonne even as they honour the Father See John 17.5 He is to have the same glory of beleeving in him John 14.1 of love fear invocation bowing of the knee c. with the Father 5. As no man hath or enjoyeth or acknowledgeth the Father but he who acknowledgeth the Sonne and the Father in and through him 1 John 2.23 So however men do pretend to acknowledge one true God yet they cannot withdraw honour from the Sonne but they deny it to the Father who will not be honoured but in and through the honouring of the Sonne for he that honoureth not the Sonne honoureth not the Father 6. Christ as he is true God equal with the Father so he sustaines the relation also of being the Fathers Ambassadour sent into the world for the redemption of lost man by the exercise of his Mediatory office for so is imported here that the Father hath sent him And this he takes delight to speak of in the midst of his divine glory that the Jewes might not stumble at that condescendence wherein he delighted so much 7. Christs condescendence to come into the world as Mediator of sinners diminesheth nothing of his divine glory but in the same person he remains true God to be equally honoured with the Father for though he be sent yet he is to be honoured even as the Father He is an Ambassadour whose honour ceaseth by the presence of the King but remaineth equal with the Father though in respect of that voluntary dispensation as God-man he is inferiour 8. As the Father is honoured in and through the honour given to the Sonne as God equal with him So also is he honoured in his authority by mens acknowledging of Christ as sent of him into the world And whoever despise Christ they offer injury unto God in both these respects so much also may we gather in that he that honoureth not the Sonne honoureth not the Father which hath sent him Verse 24. Verily verily I say unto you He that heareth my word and beleeveth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life The fourth instance of Christs Godhead and equality with the Father is held out in several particulars relating to mans salvation Namely that the Doctrine of the Gospel is his Word that it requireth absolute faith and closing with God through him and that he gives perseverance and eternal life to such as beleeve in the Father through him according to the Word Whence learn 1. It is the great and undeniable evidence of mens giving due honour unto Jesus Christ the Sonne of God when his Word is acknowledged and received as becometh and when by making use thereof we do promove our own eternal happinesse So much may be gathered from the dependance from this verse on the former he is then honoured when his Word is heard For in this work the glory of his God-head shineth brightly and his love to his people is such as to account himself especially honoured in that which promoveth their happinesse 2. Christ would have men very serious in the matter of esteeming his Word and of their own salvation and would have them taking him up as very serious about it and very real in what he saith concerning their well-being Therefore doth he begin with an asseveration Verily verily I say unto you to shew that the way of sinners salvation was no small matter in his minde and that he was worthy to be credited concerning it and to invite them to seriousnesse 3. The Doctrine of the Scripture is Christs voice who as God equal with the Father is the prescriber of mens duty and of the way of their salvation an authorizer of a rule of faith and manners to binde the conscience and who is Mediatour is the purchaser of the good newes of the Gospel for lost sinners for saith he it is my word not as a Messenger carrying it onely as Paul saith of himself that the Gospel was his Rom. 2.16 Nor yet onely as the Purchaser of good tydings though both these be true but as principal Author with the Father of that Doctrine and particularly of the Gospel whether published by himself or by his Ambassadours Luke 10.16 4. Christs Doctrine is to be reverently attended and hearkened unto and absolute obedience is due to what he saith without exception And for this end he is to be heard
in every message who is God over all and who speaketh from heaven and who in his voice of the Gospel hath not that dreadful sound which accompanied the Law Heb. 12.19 c. attending it for it is their duty that they hear my word saith he hearing importing obedience thereunto and attention as previous to that and all this because it is his word See Deut. 18.15 5. The Doctrine of Christ and especially of the Gospel is then rightly heard when we bring faith and not our reason and corrupt sense to judge of it and when it puts a sinner out of himself to flee by faith to a refuge for so is added he that heareth my word and beleeveth Christs doctrine may be a stumbling block and foolishnesse if we bring not faith 1 Cor. 1.18 23. and whatever change the Gospel work on men yet it works not savingly till it drive men out of themselves to live by faith 6. Faith whereby the Doctrine of Christ is embraced to salvation is not our own but Gods gift and wrought by means of hearing the Word for so much is imported in the order he that heareth and beleeveth see Rom. 10.17 7. Saving faith begotten by the Word doth lay hold on God through Christ the Mediatour and resteth on God as the proper object for he beleeveth on him that sent me where Christ doth not seclude himselfe from being the object of faith as God which elsewhere he so clearly asserteth John 1.12 and 3.16 and 14.1 more then he denieth the Father to be the Author of his Doctrine when he calleth it my word But he speaks thus partly with reference to the Jewes conception who thought that he and his Doctrine had nothing to do with God therefore he sheweth that as he was one with the Father so his Doctrine tended to and was a means of begetting faith in him and partly to shew the order of saving faith that as it dare not fixe on God immediately but in and by the Mediatour so it cannot rest till ultimately it rest on God in Christ his Son equal and the same essentially with him See Acts 20.21 2 Cor. 3.4 1 Pet. 1.21 8. Albeit all men by nature be lying dead in sinnes and trespasses and be liable to bodily death and mortality even albeit they come to Christ Yet such as by hearing the Word are drawn to beleeve on God through him get spiritual life and not onely shall they have but they already have eternal life by Covenant-right in the bud and earnest of it Ephes 1 13 14. 1 John 5.11 and in their Head Christ Ephes 2.5.6 for of such Christ saith he hath everlasting life as John 3.16 and he is passed from death unto life or translated from under the state and sentence of death by a sentence of life passed in his favours in justification and put in a living condition by sanctification And this is the reason why the beleever hath everlasting life See the like forme of speech 1 John 3.14 9. The beleever in Christ hath eternal life on so sure termes that he is out of perill of perishing and is gifted with perseverance till full fruition come for he hath everlasting life and shall not come into condemnation but is passed from death unto life 10 The sentence passed in the beleevers conscience according to the Word shall stand firme and be ratified by God in his judging of men for he that hath everlasting life by beleeving shall not come into condemnation c. importeth this also See 1 John 3.21 11. Albeit Christ being God over all blessed for ever doth not stand in need of man nor any of his creatures Yet such is his alsufficiencie and bounty as he delights to give proofs of his Godhead in saving his people and making them happy Therefore doth he bring this proof to confirme his assertion from his being able and willing to save them who beleeve in God through him Verse 25. Verily verily I say unto you The hour is coming and now is when the dead shall hear the voice of the â—onne of God and they that hear shall live The fifth instance of his Godhead and equality with the Father doth amplifie the former in ver 24. for whereas there he proved his Godhead by being the Author of eternal life to beleevers here he promiseth to give faith to his own by causing them to hear his voice who are of themselves dead and making them by hearing and beleeving to live a life of grace here till it be perfected in glory Doctrine 1. However Christ may propound the Doctrine of eternal life conditionally to the visible Church yet the promises are absolute in his intention toward the Elect and he is the undertaker for performing all the conditions which he requireth of them when they are humble and flee to him So much is held out in that Christ undertakes to give faith and cause the dead to hear which was required as a condition in the former verse 2. We have much need to be oft stirred up to be grave and serious in studying Christs glory and about the matters of our salvation and to be stirred up to give credit to what he saith and undertaketh for lost sinners Therefore doth Christ again inculcate this Doctrine with Verily verily I say unto you 3. The great manifestation of the power of Christs Word and Spirit was reserved for the dayes of the Gospel for Christ saith the houre or acceptable season to be well improven and therefore measured by an hour is coming after my resurrection and pouring out of the Spirit and now is in some measure by my Ministry and Johns when the dead shall hear c. Not that he gave not proof of this before his incarnation but it was now to be in greater measure and with greater efficacy 4. Whatever remainders of the image of God and what ever excellencie natural men may have yet they are spiritually dead till Christ come unto them being destitute of spiritual life and of the favour and peace of God being dead by a sentence of the Law past against them and being under this insensible and unable to help themselves for here they are called the dead 5. Such is the power of the Gospel as being the voice of the Son of God that not onely will it speak to them who have eares but it will raise dead souls to life by conversion and give them an eare to hear and make them to beleeve for the dead shall hear the voice of the Sonne of God 6. Such as are regenerate and raised from the dead by the Word of the Gospel and who do close with it and Christ in it by faith their begotten life shall be cherished and entertained carried on by enjoyment of begun conformity communion with Christ till it be perfected with glory for they that heare or being regenerate are made so to hear as to beleeve shall live Verse 26. For as the Father hath life
season They are subject as well as others to the common condition of mortality and oft times they spend themselves speedily with burning and shining to others yea and are hastened out of the world by persecution Beside the Lord by removing of them doth put an end to their toile and call them to enjoy the fruit of their labours doth chastise the ingratitude of the world and exercise his own in it and doth make way for setting forth the riches of his glory in raising up and creating new stars in their place for here it is said of John he was a burning and shining light but now is put out and gone 7. When Christs faithful servants are dead and gone yet their commendation liveth in his estimation Therefore doth he commend John when now he is gone by death or at least is in prison 8. A sound and powerful a cleare and lively Ministry may have strange effects even among unrenewed people The excellency of their doctrine when it shines among a people who have long lien under the darknesse of ignorance and superstitious traditions the countenance of Ministers from great men as John had from Herod the excellency of their gifts together with a common work of the spirit upon hearers may produce strange effects in them who have no true grace nor faith for saith he ye were willing to rejoyce in his light there was none but John in their account and they were much taken up with him 9. Mens affections may be much aloft and they may have great fits of joy and delight through the novelty and excellency of doctrine and through some apprehension of that at a distance which the Word speaks of who yet have no sound grace as never having been humbled for sinne nor laid hold on Christ on whom alone sound joy is founded Phil. 3.3 for these temporaries were willing to rejoyce or delighted to rejoyce See Matth. 13.20 21. Mark 6.20 Heb 6.4 5. 10. It is also an evidence of mens unsoundnesse when they are more taken with men and with their gifts as their own then they are affected with God as the Authour of these gifts or do finde his power accompanying the exercise of them in effects upon their hearts for they rejoyced in his light or in that light as his not seeing nor feeling God in it 11. Temporary motions wrought in men by a lively Ministry are not to be leaned to by themselves nor are Ministers to look much to the respect that comes from such for it will be but momentany Their unsoundnesse will not beare out and when Ministers meet with discountenance from great men and with the crosse and do touch their darling sinnes they will give over for they were willing to rejoyce but for a season or an hour and particularly they rejected him when Herod turned his enemy and when he did testifie concerning Christ whom they liked not 12. Mens temporary sits will be a witnesse against them after they have made apostacy and their respect to a Minister will witnesse against their not receiving his message for their former carriage is now a check to them for their Apostacy and they are declared to be perverse who when they could upon no pretence reprove John but must admire him yet they would not credit his Testimony of Christ Verse 36. But I have greater witnesse then that of John for the works which the Father hath given me to finish the same workes that I do bear witness of me that the Father hath sent me The second particular testimony produced by Christ whereby also the Father witnesseth concerning him is that of his works in doing miracles and the work of redemption which he declareth to be a greater witnesse then that of John and that they prove abundantly that he is sent of the Father as the Messiah and Saviour of the world Whence learn 1. Albeit our hearts be naturally jealous and suspitious of divine truth and of what Christ saith of himself yet he hath abundance of witnesses for curing of this disease and putting us beyond all cause of suspition for beside John he hath more and greater witnesses that in their mouths every word may be established 2 Corinth 13.1 2. Christ is willing and ready to give proof of his excellency not onely by his own or others words but by his working really to prove it to their sense and satisfaction for he hath a witnesse of his works 3. Christs workings are not dumb works but are speaking testimonies of his glorie and we never take them up rightly till we see that in them for his works do beare witnesse that the Father hath sent him as his own Sonne to be the saviour of the world and that he is not contrary to the Father in his working as they alleadged 4. Albeit the testimony of the meanest instrument concerning Christ being according to the Word is as true as any other witnesse yet if we respect degrees of convincing evidence the testimony of Christs own works is a clearer confirmation of his Godhead office and doctrine then the best of mens testimonies For not only is this testimony more intrinsccall then the commendation of another but his doing these things that were fore-prophesied of the Messiah is an undeniable proofe and therefore he remits John to it Matth. 11.3 4 5. and his doing of them in his own name proveth that he did them of himselfe from the Father Therefore saith he that his works are a greater witnesse then that of John proving that the Father hath sent him For he could not have done what he did not only by way of confirmation of the doctrine of the Scriptures which seducers by their miracles do not Deut. 13.5 but so agreeable to predictions of Scripture concerning the Messiah if he had not been God and sent of the Father and if he had called himself what he was not And albeit Prophets and Apostles wrought great miracles who were not the Messiah Yet this infringeth not the clearnesse of this Testimony for these miracles did only confirme their calling authority and doctrine and that they were what they called themselves which was not that they were the Messiah and so do Christs miracles confirme his doctrine and what he said of himselfe Next they were but instruments and that not of the miracle but of the Word and signe by which it was done and they expressely declared that it was not in their own name or power any such thing was done Act. 3.12 16 But Christ was principal agent and wrought them in his own name and in this respect he did the works which none other man did Joh. 15.24 5. All the works that Christ did were entrusted him from the Father not only to undertake but to finish and perfect them As God the Father did communicate his nature and operation with him and as Mediatour he had a commission by the common counsell of the blessed Trinity for they were the works which the Father gave
him to finish 6. Christ is faithful in his trust and what is committed to him he doth for saith he the works which the Father hath given me to finish are the same works that I do 7. As Christs works do prove his excellency in himselfe so also do they commend him to his people as being sent out of the Fathers love for their good an alsufficient and omnipotent Mediatour able to effectuate all his purposes and worthy to be rested on by them for saith he they beare witnesse of me that the Father hath sent me Verse 37. And the Father himselfe which hath sent me hath borne witnesse of me Ye have neither heard his voice at any time nor seen his shape 38. And ye have not his word abiding in you for whom he hath sent him ye beleeve not The third particular testimony is that of the Father which is neither to be understood of that in the Scriptures of which verse 39. nor yet of any internal revelation of Christ as Matth. 16.17 But of his immediate testimony to Christ that as he had described him of old to be such a one as he was found Isa 42.1 2 c. and chap. 53. Zech. 9.9 c. and elsewhere so he had given him an immediate testimony at his Baptisme Matth. 3.17 as afterward in his transfiguration Matth. 17.5 of which 2 Pet. 1.17 That which is subjoyned in the end of verse 37. may be looked on as pointing at the unusualnesse of such a manifestation of God they never having heard a voice from heaven in their time nor seene any visible signe not to represent Gods essence but to assure them of his presence but when God owned Christ by a voice from heaven and when the likenesse of a Dâ—ve was the signe of the spirits coming on him and therefore this testimony was the more to be regarded But the following verse and Christs way of subjoyning reproofs to his testimonies leads us rather to understand it as a reproof of their ignorance of the Father of whom they glorified so much For whereas they were much puffed up and might readily oppose this unto that immediate testimony given unto Christ that they were the people whose fathers had heard the voice of God Exod. 20.18 19 22. Deut. 4.12 and with whose Prophet Moses God had spoken familiarly and given him a very neare manifestation of himself Num. 12.8 not in a bodily way Deut. 4.12 but spiritual and intellectual of his back-parts Exod. 34.6 Christ sheweth them that all this was nothing to them they neither had nor looked like any such manifestations but were deaf and blinde to them verse 37. And whereas they might object that though such manifestations were gone yet they had the Word which was delivered by the Ministry of Moses to their fathers and in them to their successors and children Christ answers that it had not its due place with them since they beleeved not in him verse 38. Doctrine 1. God is so faithful to them whom he employes in his work that they shall not want his testimony and approbation to beare them out against all opposition and contradiction of men Of this his carriage toward his Sonne is a special instance and a pledge to his own of what they may expect in their own measure the Father which hath sent me hath borne witnesse of me 2. The Fathers immediate testimony of Christ is especially to be taken notice of as being a witnesse above all doubt 1 John 5.9 10. and shewing that Christ is famous and excellent in heaven whatever esteeme men have of him on earth Therefore that the Father himself hath borne witnesse of him is superadded as greater then the testimony of his works which yet was a greater witnesse then that of John verse 36. And indeed the presence of the glorious Trinity made that witnesse most solemne and the opening of heaven shewed that through him heaven was propitious to sinners on earth 3. Men may be ready to delude themselves because of great things of God manifested to the Church and Nation whereof they are and to their progenitors who yet themselves come farre short and are nothing like these things for so did the Jewes upon what Moses and their fathers had found when yet saith he ye have neither heard his voice at any time not seen his shape that is not onely had they none of these extraordinary manifestations which are not usual in declining times but they had not knowledge of God like to that which may be attained which is a clear solid and satisfactory knowledge of God as of one whom we know by seeing and hearing This they wanted and so proved that they were not Moses disciples nor looked like that people whose progenitors had seene so much of God 4. The Word of God is sufficiently able to compense and make up the want of any extraordinary manifestation for so is implyed here in that which Christ meets with that they had the Word from their progenitors to make up the want of those manifestations Which Christ doth not refute seeing the Word is the ordinary and sure way for attaining the knowledge of God See 2 Pet. 1.17 18 19. 5. It is not enough to prove men to be in a good estate that they have the Word unlesse by faith it get accesse into the heart and it be fastened and kept there as a treasure and as seed to bring forth fruit And this may be wanting in them who pretend to much estimation of the Word for so saith Christ unto the Jewes ye have not his Word abiding in you it must be an engraffed Word where it doth any good James 1.21 6. Where Christ is not beleeved in and received as sent of the Father there the Word is not rooted nor is there any saving knowledge of it And particularly the Jewes who did not or yet do not receive Christ now exhibited under the New Testament nor are led by the Old Testament to him they have not one word savingly of it for this is the reason of the former chalenge for whom he hath sent him ye believe not Verse 39. Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me The fourth particular witnesse is that of the Scriptures which by occasion of the former chalenge he exhorts them to search into as being high in their estimation and that deservedly and as bearing witnesse unto him Whence learn 1. The Lord in deep wisdome and love hath prevented all occasion of delusion and hath made his peoples way clear and sure by setting down his minde in holy Writ which is his infallible Word and the rule for finding out truth and deciding all controversies in Religion Therefore doth Christ remit them to the Scriptures or written word as to Gods rule in this controversie 2. The way of salvation and all things needful for attaining there of are fully revealed in Scripture and was held forth
his general right in all creatures Psal 24.1 but by particular Election and that being the Fathers they are given to Christ both from eternity to be redeemed by him and as the reward of his sufferings And in time to be drawn to him and therefore both the Father giveth them in the present time and hath given them of before verse 39. See John 17.6 Isa 53.10 Psal 22.30 5. As these who are thus given unto Christ are many how many soever reject him So they are high in his esteeme and as much as if all were given unto him Therefore are they called All that the Father giveth not onely to shew their number but the word in the Original is more emphatick and importeth as much as all things to shew that indeed they are his all and that he accounts of them as much as and above all things beside And thus the expression is more clearly Eph. 1.10 6. The Elect and such as are given to Christ may for a time be and really by nature are as farre away and estranged from him as any other for they are given and yet are to come to him This may make them thankful humble and charitable when they are converted 7. Such as are elected and given to Christ will certainly in due time come to him Their being given from eternity produceth their being given and coming in time for God is faithful who will not frustrate Christ of what he hath purchased and the power that draweth them is invincible and irresistible Therefore saith he all that the Father giveth me shall come to me 8. Conversion and coming unto Christ is not a cause nor is the foresight thereof antecedent to Election but it is onely a fruit following thereupon for such is the order here they are given by the Father and upon that their coming necessarily followeth See Acts 13 48. 9. It is not mens moral changes nor their following external ordinances that proves them given to Christ but their coming to him and closing with and embracing of himself as Mediatour for so are we taught here They who are given come to me saith he 10. Such as really come to Christ and embrace him have not onely the present comfort of communion with him but are warranted from this to gather their eternal election and that they have been given over to Christ and committed to his charge and care Therefore is their coming put as an effect and evidence of their being given 11. Such as are come to Christ have warrant to expect welcome and warme entertainment whatever they have been before for so much doth the promise subjoyned teach which is made to all without exception See Jer. 3.1 And particular notice and care is taken of every one as if there were no moe And therefore albeit the former speech was generall all that the Father giveth yet the promise is more particular him that cometh c. 12. Such as come to Christ are put into a state of much familiarity and comfort and may expect more from him then can be well conceived or expressed for albeit this promise be expressed onely in a negative I will not cast him out yet it imports much more of his warme entertainment and namely that they are taken into his family are brought neare him by reconciliation and friendship have all their conditions respected by him enjoy much of his presence have him to be accountable for them and to make all their lots by his gracious providence tend to their good All things shall be theirs and not they slaves to their idols and Christ to the advantage Nothing shall discommend their person to him Their condition shall plead rather for pity then wrath Wants shall not render them unacceptable but rather a conceit of fulnesse Under afflictions and in performing duties he shall be undertaker to work all their works in them and for them And all of them shall finde the doore kept open till they be entered in glory without the reach of all their enemies where they shall feede on the light of his countenance shall follow and enjoy him and be made like unto him All this and much more is imported in this promise 13. It is the great comfort of such as come unto Christ that as their allowances are rich so their state is safe and secure And whatever their fears mistaks or quarrellings may be yet they shall never be again deprived of that happy condition for so much is expressed in this promise I will not cast him out that is they are taken into that sweet estate not to be cast out or rejected again Saints do indeed oft-times complaine of casting off but they are the words of sense and not of faith They may seeme to be cast off when really it is not so They may lose degrees of fellowship for a time but cannot be deprived of it totally and for ever They cannot be secluded from his favour and love and an interest in him though sometime they may be deprived of some effects and manifestations and fruits thereof They may be deprived for a time of what contributes to their welbeing but not of what is necessary for their being in grace Yea he will not permit them to cast out themselves Jer. 32 40.14 Christs promises to these who come to him are very sure and such as whatever doubts or jelousies they may have yet he would have them on no tearmes to question especially in what concerns his purpose not to reject them finally or totally Therefore doth he so vehemently assert this I will in no wise cast him out where the doubled negatives in the Original serve to make the assertion strong and to carry their faith over all their doubts and feares Verse 38. For I came down from heaven not to do mine own will but the will of him that sent me 39. And this is the Fathers will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day 40. And this is the will of him that sent me that every one which seeth the Son and beleeveth on him may have everlasting life and I will raise him up at the last day Christ confirmes this promise of entertaining them who come to him by shewing the end of his Incarnation and coming into the world and by rehearsing a part of his Commission unto them He declareth in general verse 38. that his errand into the world is to do his Fathers will who sent him and not his own Which is not to be understood that as God he hath a different and contrary will to the Fathers though as man he hath a distinct and subordinate will to his but the meaning is he came not to do his own will onely as the Jewes alleadged of him but the Fathers also and that in this work he was the Fathers Commissioner sent to do what he had entrusted to him and not as the Jewes gave out
whom they seek to kill and yet he speaketh boldly and they say nothing to him They wonder that considering his boldnesse and the Rulers resolutions he was not dispatched seeing they might easily do it when he cast himselfe among their hands But hereby they do also hold out though they considered it not that there was an admirable providence of God about him restraining them till his hour came And indeed it is no lesse then a wonder to see Gods people carried through amidst the many secret and cruel plots of men Psal 124.1 And it would be admired yet more by Saints if they were privy to all the sore hearts enemies have for their miscarried designes 4. It will never be mens honesty and courage in an evil time that will hasten trouble upon them before God see it meet to try them But their fainting doth rather provoke God to send upon them what they fear and would decline for of this Christs experience is an ample proofe He was in the midst of enraged persecutors he spake boldly and yet say they lo they say nothing to him they give him not so much as an ill word for his pains 5. Wicked Rulers and persecutors when they are worst will never want instigatours to encourage them in it yea and to carp at them that they are not violent enough for such did these of Jerusalem prove to the Pharisees 6. Free preaching is that which the world cannot endure nor hear without being enraged for that he speaketh boldly is their eye-sore 7. A visible Church may grow so corrupt that it will be accounted the greatest crime and reproach that may be to receive or professe the most necessary and fundamental truths for they account it a great indignity in Jerusalem to know indeed that this is the very Christ They have reason to acknowledge Gods mercie who live in times wherein it is their glory and not their reproach to avow this And the godly even in a visible Church should be looking that their trial may come to that height in declining times 8. Such as are in power and do not rule for God are justly contemptible and slaves in a sort to them who follow them in wickednesse for the Rulers must take a taunt from their persecuting associates and followers 9. It is undeniably grosse and abominable wickednesse for men to professe they know and acknowledge Christ and yet to persecute him and his truth for so much do these men grant that if the Rulers knew he were the Christ it was sufficient to turn them from their resolutions of killing him 10. It is commendable that men in matters of Religion do not pin their faith upon the sleeve of any how eminent soever they be and though they were never so much esteemed by themselves But that they have a reason of their hope in themselves for albeit these men erred dangerously in the particular yet their principle is good in the general that though the Rulers should beleeve him to be the Christ yet they could not go along with them so long as they thought they had reason to the contrary 11. Errour is very dangerous and ensnaring And albeit many may seeme to be led away by others into errour yet experience will readily prove that errour doth so bewitch them as the tentation that drew them on will not bring them off again for albeit they were drawn on chiefly by their leaders example to oppose Christ yet they professe that though their Rulers would come off yet they will not 12. Erroneous persons and despisers of Christ are much fostered in their way by their conceit of their own knowledge and even by a pretence that they know and respect Christ more then any beside Therefore they make great boast of their knowledge and particularly of the Messiah whom they expected and yet they are opposing him when he appeareth 13. The not comparing of Scripture with Scripture but taking any single sentence that seems to plead for what we would be at is a very great nursery and cause of errour for such is their reasoning here they catch at one thing speaking of the Messiahs Divinity and take no notice of other places with which that should have been compared 14. The right way to read the Scriptures concerning Christ is to take up both these Scriptures which speak of his humanity and voluntary humiliation and these which point out his Divinitie and glory and see them all accomplished in him Yet distinctly so as we are not to expect that to be verified of his manhood which is proper to his Godhead Nor yet that his Godhead in it selfe suffered any change by the personal union for herein also they failed in their reasoning urging that what was said of the Messiahs Godhead should be verified of him according to his humane nature 15. It any think it strange how these understanding men should so far mistake seeing nothing was more clear and frequent in Scripture then whence the Messiah is as man and that in respect of all circumstances his mother place and time of his birth parentage c. They would consider that beside what may be spoken to afterward of their sinning against light this people were so taken up with and fostered by their traditions in a dreame of Christs outward glory pompe that they could not heed nor understand any thing concerning his humiliation how clearly so ever it was revealed And of this we have a clear instance in the disciples themselves who being taken up with the same dreame could not understand Christ when he spake most clearly of his sufferings Mark 9.31 32. Luke 9.44 45. and 18.31 32 33 34. And it teacheth how dangerous a phrensie vain imaginations and delusions are which will so possesse mens mindes that clearest sun beams of truth will not be discerned by them unlesse God in mercy recover them out of the snare of the Devil Verse 28. Then cryed Jesus in the Temple as he taught saying Ye both know me and ye know whence I am and I am not come of my selfe but he that sent me is true whom ye know not 29. But I know him for I am from him and he hath sent me Christ being grieved at this impudent cavil doth reply unto it with much boldnesse and zeal And 1. He declareth that however they knew him and whence he came yet their carriage proved that they knew not the Father that sent him 2. He subjoins that he was comforted in this that what ever they thought of him yet he knew that he was sent from the Father who is true And however they knew not the Father yet he knew him as being from him and sent by him into the world For clearing this a little consider 1. The great difficulty here is how to understand these words ye both know me and whence I am being compared with what followes that they knew not the Father for they are taken up diversly As 1. By way of Irony and
holy derision as if Christ had said Ye think ye know me well enough but ye know me not at all as ye should since ye know not the Father who sent me and that I am come from him And this indeed holds true in general That conceit is a great prop unto mistakes and errours and an hinderance unto closing with Christ That mens not closing with Christ by faith doth flow from ignorance of the Father And That conceit of knowledge is very hateful to Christ seeing he doth in an holy manner mock it 2. The words may be taken as declaring them to know Christ and yet to be ignorant of him but in diverse respects They knew him and whence he was as man though even in that they erred if they supposed him to be the Carpenters Sonne Yet they knew not the Father nor him as God proceeding from the Father and sent by him And indeed They have need to be quick sighted who know Christ as he is in truth and they who do know much will perceive when they get opened eyes that they are ignorant of far more of him These interpretations have indeed these truths in them and do aggree well with the temper of the body of the Jewes who were very ignorant But Christ zeal and indignation in this discourse testified by crying with the consideration of these he speaks unto may lead us to look yet more narrowly into the words Therefore 3 when we consider that Christ is not now dealing with the multitude but with the companions of the Rulers who knew all their plots ver 25. with these who even now had been convinced in the matter of Christs healing the man on the Sabbath and had therefore in great rage started this new quarrel and with these who would have taken him though they had no warrant from the Rulers ver 30. When I say we consider these things the words may run very well thus That Christ chargeth upon them that they knew him well enough and yet against their light would not acknowledge him but delighted to câ—vil And this is not strange for it was the great sinne of the Rulers that they sinned against their light in opposing of Christ and so might also their associats See Joh. 3.2 Matth. 22.16 The only difficulty against this interpretation is that it seems not to agree with what is afterward said that they knew not him that sent him But so is also said of the Rulers who sinned against their light that they knew not the Father nor Christ Joh. 18.2 3. because however they knew as much as to make them guiltie of sinning against light yet they knew him not savingly and their carnal conceptions concerning the Messiah made them maliciously reject all the convincing arguments that this was he since they saw no satisfaction to their desires in him Consider 2. As for these proofes of Christs knowing the Father ver 29. the last of them is clear of it selfe that Christ being sent Ambassadour from the Father behooved to know him who sent him and to have ample instructions and knowledge of his minde As for the other proofe I am from him however it may be taken generally that he came from the Father and not only so for one may come from another and yet know little of him or his minde either but came cloathed with a commission and furnished with instructions as his sending imports or it may point out that he did voluntarily come as well as the Father sent him Yet it seemeth clearer to understand it of his eternal generation and being from the Father as God and so it points out an higher proofe of his knowing the Father beside his being an Ambassadour Doctrine 1. Such is the perversitie of men in opposing Christ and the Gospel that it is hard for them who have any zeal of God to get it endured So much did Christ testifie by his vehemency in speaking to these he cried in the Temple as he taught 2. The violent malicious and effronted opposition of men should not blunt nor dash zeal but rather set an edge upon it in all these who would approve themselves to have antipathy against sinne Therefore Christ cries as he taught To be calme so long as our particular is not touched however God be dishonoured is stupidity and not meeknesse and an evidence of the want of the zeal of God 3. Among other trials and exercises that Christ and his followers do meet within the world from the ignorance of men and their infirmities this is one of the chiefe that they will have to do with men who directly against their light do oppose him and his truth for such did Christ meet with here And it may warne men to take heed how they sleight and go over their light in ordinary walking lest in processe of time they maliciously contradict their light And to beware of engaging against truth lest they be lest to themselves to run to hell before they stop 4. Mens opposing of truth and Christ against their light is not only a sad trial to the zealous but an horrid iniquity in it selfe and will be a witnesse for the friends of truth in the bosome of opposers Therefore Christ not only cries against this but beares their knowledge upon them as a witnesse for him and an aggravation of their sinne ye both know me and ye know whence I am 5. Whatever light malicious opposers of Christ have which will aggreage their own guilt yet their opposition proves that they have no saving knowledge of God nor of him Therefore saith Christ to them him that sent me ye know not Whatever light and knowledge of God men have yet they know nothing indeed and savingly but what their heart submits unto and embraces and what the Sonne reveals of him Matth. 11.27 and what tends to eternal life Job 17.3 6. Such as are approven of God ought not to be shaken by the misconstructions and malicious oppositions and cavillations of men Therefore doth Christ set forth his own grounds of comfort and assurance to testifie that he would not be moved by all their opposition nor needed a testimony from them 7. Albeit the gaining and conversion of one soul be of more worth then a whole world Yet it is one good end of a Ministry to convince malicious men and not leave them without a witnesse Therefore also doth Christ assert his calling and commission before these malicious men that they might know there was not only a Prophet but the Messiah among them See Ezek. 2.5 8. It is a sweet encouragement under trial when men know they have a calling from God to what they are opposed in and that they do not undertake it of themselves for when Christ saith I am not come of my selfe c. It not only imports that he was indeed sent by the Father but holds out his ground of encouragement from his calling And if men knew what it were to bear the burthen and
with so much obstinacy in thâ—se Jewes doth in the rest of this discourse give up with them And declareth that however he could not only discover but convince them of much sinne and maliciousnesse yet since they were so corrupt he would rest satisfied in his Fathers approbation and would leave them upon God who is true in his Word and particularly in his promises made to him and who would certainly reckon with them for their despising of his doctrine when he taught nothing but what he received from him Whence learn 1. As Christ hath still much more to say to the wâ—cked then he will say to them in this world So it is his sad judgement in particular on some that when he hath saddest quarrels against them yet he gives over dealing with them Therefore saith he I have many things to say and judge of you when yet he gives them over though they drâ—w him to debate again See Ezek 3.26 2. When men do reject Christ and his doctrine albeit they may be letten alone for long enough Yet they have Gods Tribunal before which to answer for their contempt Therefore doth Christ leave them on God who is true and will avenge their contempt of him 3. Though all the world should oppose Christs doctrine yet God will own and make it good and will prove himselfe true in performing all the promises made to Christ and his servants for taking order with such as oppose them and their message Therefore doth he acquiâ—sce in this He that sent me is true to wit generally in the doctrine which he delivered in his name and particularly in the promises made to his Sonne that he would own and support him in the work of Redemption and in the promises also made to his servants 4. They. who would be born out against all the opposition of men with the comfort of Gods approbation should make sure that they have his calling to what they undertake and that they cleave faithfully to their commission for hereby is Christ supported He sent me and I speak those things which I have heard of him 5. Such as are sure of Gods calling and commission and of the truth of what they receive will be encouraged to preach it boldly though all the world should not beleeve but oppose them for saith Christ I speak and that even to the world or openly those things which I have heard of him He was upon the Fathers counsel and knew the certainty of this doctrine and therefore stands to it and so others also 2 Cor. 4.13 6. Christs doctrine may safely be leaned to as containing nothing else but what he hath heard and received from the Father for so doth Christ call it those things which I have heard of him Ver. 27. They understood not that he spake to them of the Father 28. Then said Jesus unto them When ye have lift up the Son of man then shall ye know that I am he and that I do nothing of my selfe but as my Father hath taught me I speak these things 29. And he that sent me is with me the Father hath not left me alone for I do alwaies those things that please him This sad doctrine taking no effect by reason of their ignorance who understood not that he spake of the Father when he mentioned him that sent him Christ doth further certifie them that though now they were ignorant yet after they had with wicked hands crucified him then they should be made to know that he is the Messiah that he doth all things according to the Fathers will and that the Father is alwayes with him as being his obedient Sonne Whence learn 1. Were doctrine never so clear yet Satan will keep men from understanding it either by their ignorance or malice for though he had oft-times before spoken of him that sent him yet they understood not that he spake to them of the Father Wherein there was not so much simple ignorance as malice and prejudice which transported them 2. The ignorance of wicked and malicious men will be removed in due time little to their advantage Therefore Christ threatens that they who understood not shall know 3 Such as do wickedly oppose Christ and his truth will readily run the length of bloody persecution before they cease for so doth Christ forewarne them that they will lift up the Sonne of man by putting him to suffer on the crosse He calls himselfe here the Sonne of man to shew that he suffered only in that nature and to point out his condescendence that he became man that he might suffer 4. Christ did so love his people that he willingly gave himselfe to redeeme them and would do nothing that might hinder his being put to that cursed death which might redeem them from the curse Therefore albeit he warne them of it yet he will not hinder it to take effect nor so much as speak a word to stop it 5. Wicked men are never further from their purpose then when they think they are nearest to it and as this is true in their own prosperity Psal 92.6 7. So also in their violent persecution of Christ and his followers Therefore doth Christ signifie that by getting this advantage of him to put him to death they should gain nothing but lose much See Mich. 4 11 12 13. 6. The suffering of Christ and his followers whatever enemies may account of it or whatever it seeme to be to flesh and blood Yet it is their real honour and exaltation Therefore doth he call their crucifying of him a lifting up of the Sonne of man not only because he was indeed lifted up upon the crosse but because it was an exaltation of him See Chap. 12. 32. It is an honour in Saints to be employed to suffer Act. 5.41 it is accompanied with much of the Spirit of glory 1 Pet. 4.14 and is a step and the way to glory Luke 24.26 and therefore gets this name 7. It is one peculiar advantage of suffering that Christ and his followers true dignity and acceptance with God is never more clearly and convincingly seen then in the time of it and after it Therefore it is subjoyned as a particular proofe that it should be an exalting of him that then shalle ye know that I am he or the true Messiah obedient unto and approven of God as after followeth And so we finde accomplished in that in his sufferings Pilate and his wife give him a testimony the Centurion seeth his glory Matth 27.54 The darkning of the Sunne the renting of the rocks and the vail of the Temple the opening of graves c. did bear witnesse who he was And afterward the sad plagues that came on them for rejecting of him declared that he was the Sonne of God 8. It is a sad judgement upon malicious wicked men that they are permitted to run the utmost length of their violence and then and not till then their consciences and Gods judgements are let loose upon them
to let them see and feel what a woful course they have been upon for so much also is imported here that when ye have lift up the Sonne of man then shall ye know that I am he c. 9. Christ in his works and doctrine as he was taught them from the Father as man so they are altogether agreeable to the Fathers will for this is a truth whereof he will have very enemies convinced I do nothing of my selfe but as the Father hath taught me I speak these things So that sinners are to come to and seek the Father in him and ought to look on all he doth and saith as agreeable to the Fathers will 10. As the Father is unseparable from his Sonne Christ in respect of the unity of the divine essence so he is alwayes with him as Mediatour being in him as his Ambassadour reconciling the world to himselfe 2 Cor. 5.19 and with him to support and uphold him as his servant doing his work according to the Covenant of redemption Isa 42.1 Therefore saith he He that sent me is with me the Father hath not left me alone though all the world should forsake me Wherein we may see how well-pleased the Father is with the redemption of lost sinners that he was still upholding the Sonne in it and how richly they are made up who have him with them be against them who will as Christ here reckons 11. Whosoever would have the comfort of Gods presence and company in all conditions they ought to set themselves to please God and observe his will in all things for so did Christ finde it for I do alwayes those things that please him 12. As Christ the Sonne did learn obedience and submit himselfe to the will of the Father So his obedience was full and compleat and in all things he did the Father was well pleased for saith he I do alwayes those things that please him Ver. 30. As he spake those words many beleeved on him 31. Then said Jesus to those Jewes which beleeved on him if ye continue in my word then are ye my disciples indeed 32. And ye shall know the Truth and the truth shall make you free In these verses John records that this his doctrine had successe among many And albeit it was but weak beginnings they had as appears by Christs doctrine to them yet he exhorts them to perseverance and encourages them in that study by promising 1. That so they shall prove themselves to be among the number of his real disciples 2. That they shall encrease in knowledge of the truth and in feeling the power and efficacy thereof 3. That they shall be made partakers of true Christian liberty Whence learn 1. Opposition made to Christ will not hinder the successe of his Gospel but even the contentions and debates occasioned by malicious men may do much good to many for as he spake these words many beleeved on him Even from amongst the crew of opposers he gathers followers 2. As it is preaching which God hath appointed to be the mean of conversion so in particular when men consider either the danger of Christs forsaking and giving up with them or his own true excellency as they are revealed in the word it may be a mean to excite them to lay hold on him for this successe followed upon his speaking these things which may relate either generally to the whole preceding doctrine wherein he leaves them to give an account to God of their despising of him or particularly to the last words wherein he points out his conjunction with and his being approven of the Father 3. Christ is a tender cherisher of weak beginners and will rather take paiâ—s to encourage them then weaken their hands for albeit they were weak yet he calls it beleeving and encourageth them to hold on 4. Such as embrace Christ do stand in great need of confirmation and should be seriously affected with that great undertaking wherein they engage Therefore doth Châ—ist so much excite them and labour to set their joints aright Albeit conversion be a very great work yet confirmation of the converted is no small work and a notable fruit of the Ministry Eph. 4.8 9 12 13. 5. It is not enough that men do embrace Christ for a sit only but if they would reap the benefit of piety they ought to persevere And albeit such as do persevere may be kept a while without sensible feeling of the advantage of their course yet in due time they shall finde it Therefore doth he propound this condition to them if ye continue and upon performance of that makes the promise 6. They who would persevere indeed ought to cleave closly to the doctrine of Christ not only renouncing false doctrine and giving obedience to his truth but as faith is begotten by the Word so it must be cherished and fed by it and they must embrace and cleâ—ve to Christ as he reveals himselfe in the Word though otherwise they do not sensibly finde his presence yea aâ—d their sense and fear and guilt may represent him otherwise then the Word saith of him Therefore saith he unto them Continue in my word 7. It is the great priviledge of lost sinners to be made disciples to Christ taught of him and admitted to follow him and be in his company as a pledge of their being with him for ever Therefore it is held out as their encouragement and reward ye are my disciples 8. As Christ hath some disciples who are so in reality and others who are such but in shew only So whatever external priviledges may follow on mens outward profession and shew Yet there is no true ground of solid comfort but in being real disciples Therefore doth he encourage them with this which only could yeeld true comfort ye are my disciples indeed or truly and in truth 9. Albeit real converts be disciples unto Christ from the first moment of their conversion Yet that is oft times hid from them till they give proofe of their sincerity by perseverance and then their faire advantages are intimaâ—e unto them Therefore saith he If ye continue in my word thou are ye my disciples indeed He saith not then ye shall be my disciples as if the reality of their state depended upon their perseverance but then are ye my disciples that is ye prove and make the truth of it manifest by your perseverance and ye shall since the comfort of it your selves 10. As all natural men and counterfeit disciples are but ignorant of the truth of God especially of the power and life that is in it and accompanieth it So even sound beginners may be for a time weak in these things for so is here supposed that however they had some beginnings yet they were yet to know the truth 11. It is a very great advantage to get found and saving knowledge of the truths of the Gospel that so faith may close with them and men may be established in them and kept
may look for a sad account and challenge who will not do so for saith he If I say the truth why do ye not beleeve me And it holds out also this general that no prejudice should hinder men from embracing that which is held out to be truth Ver. 47. He that is of God heareth Gods words ye therefore heare them not because ye are not of God In the last place Christ concludes the discourse with a sad note upon them And doth himselfe answer that question he had propounded verse 46. shewing that the true cause why they did not beleeve nor hear his word was because they were not of God which he illustrates from the contrary and so leaves them again to consider of whom they were This assertion as it must necessarily be understood of grown up persons for infants are still to be excepted in these ordinary rules So albeit to be of God be frequently understood of mens being elected from eternity Yet here it is chiefly to be understood of regeneration because even the elect of God so long as they are unregenerate may be guilty of the same sinnes with the reprobate and particularly in sleighting the Word Only if we conjoyne these two to resist known truth and to do so maliciously which was the sinne of many of these Jewes it cannot befall any elect For though Peter sinned wittingly yet not maliciously and though Paul sinned maliciously yet he did it ignorantly and in unbeliefe 1 Tim. 1.13 Doctrine 1. Mens respect to the Word of God is a true touchstone whereby they may try their own condition and state for so doth Christ here teach us 2. Men have nothing in them by nature that can entertain or receive the Word of God with any due respect but what they attain to of that kinde is of God and not of themselves for he must be of God by election and regeneration who will hear Gods words 3. An elect child of God being renewed as he is begotten by the seed of Gods Word so in his progresse he will not resist the known light thereof but will receive and feed upon it And whatever may be his fits of tentation yet he will never reject it maliciously for he that is of God heareth Gods words He heareth it with faith submission and fruitfulnesse for so it is opposed to not beleeving ver 46. See 1 Pet. 1.23 and 2.1 2 3. 4. Whoever they be that do not regard the Word of the Lord but do maliciously reject it after conviction they prove themselves to be unregenerate if not also reprobates for ye heare them not because ye are not of God 5. Consequences soundly and solidly deduced from Scripture are Scripture and as valid a ground of faith as the ground from whence they are deduced for so doth Christ here teach us by his own practice deducing from that ground He that is of God heareth Gods words this necessary and infallible consequence ye therefore here them not because ye are not of God And this pen-man is full of such deductions warranting this way of arguing 6. Whatever affront men think to put upon Christ by rejecting his doctrine Yet the real ignominy redounds to themselves Therefore however they laid all the indignitie of this opposition on Christ himselfe and on his doctrine Yet he tells them it flowed really from this ye are not of God but lying in a reprobate unregenerate condition Verse 48. Then answered the Jewes and said unto him Say we not well that thou art a Samaritane and hast a devil From this to the end of the Chapter these adversaries do change their way of proceeding with Christ So long as they had any seeming ground or shew of reason they debate the matter but now being put from all that they fall a railing at his person and Christ defends and replies till they come to violence It may be taken up in this order 1. They rail at him ver 48. and he vindicates himselfe as an honourer of his Father and therefore they were in the wrong who reproached him ver 49. and behoved to make account to God for it ver 50. And he sheweth their losse who despise his Word which preserveth men from death ver 51. 2. They take occasion from what he saith of his Word to carpâ—â—â—in objecting that Abrâ—ham and the Prophets were dead ver 52. And that he should make himselfe greater then they ver 53. And he clears himselfe of ambition in this matter charging it on them ver 54 55. and shâ—weth that Abrahams joy depended on him ver 56. before whom he had a subsistence as God though as man he was not old ver 57 58. Upon which assertion they betake themselves to violence and he avoideth it ver 59. In this verse we have their first attempt wherein taking advantage of his sharp censure of them they charge him with being a Samaritan and possessed with an evil Spirit They do particularly charge him to be a Samaritan not only because they accounted the Samaritans the most impious of men because of their Apostacy from the Church of Judah and the true Religion there whereof they account him also guilty by his doctrine but specially because as the Samaritans were most bitter enemies unto and traducers of the Jewes as may be seen in part Joh. 4.9 so did they account of him who durst be so bold as to deny them to be children of God and to say they were of the devil As for the other charge thou hast a devil it is true that elsewhere they do maliciously assert against their light that he was guided and assisted by Satan in his doctrine and miracles Matth. 12.24 But here it seemes they only intend to retort his challenge and do say he had a devil which prompted him to say they were of the devil And so the challenge is all one with the former of a Samaritan whom they looked on as on all wicked men as guided by an evil spirit and accordingly Christ answers both in answering one of them Doctrine 1. Albeit wicked enemies to truth may for a time enter the lists of dispute as if they minded to seek out and follow truth Yet conviction in debate will not gain ground upon them As appeares in these Jewes who when they are put to the worse in dispute yet they come nothing the nearer to truth 2. Unbeliefe and contempt of the truth will end in blasphemy And impious men being convinced will turne ratlers and betake themselves to personal reflexions against the persons of men who maintain the truth when they can do no better for so do they deal with Christ 3. Wicked men can vent no reproaches calumnie or blasphemies against Christs servants and people which Christ hath not sanctified in his own person being called to his face the worst of men a reproacher and enemy to the people of God and one possessed with an evil spirit As here we see 4. There are none more ready to reproach
Christ and his followers as if they were possessed with an evil spirit then these who are his real slaves themselves for they who are of the devil ver 44. say of Christ thou hast a devil 5. Such is the power of ignorance prejudice or malice when men are possessed therewith that they will draw bad conclusions and put hard constructions upon best actions for upon Christs useful and true doctrine they think they do well to draw these bad conclusions Say we not well intimating they had a custome of it before that thou art a Samaritan c. since thou speakest so Ver. 49. Jesus answered I have not a devil but I honour my Father and ye do dishonour me 50. And I seek not mine own glory there is one that seeketh and judgeth 51. Verily verily I say unto you if a man keep my saying he shall never see death In these verses we have Christs answer to this blasphemous calumnie And 1. He declareth that he had no devil but was honouring his Father in what he did and said and therefore it was their great sinne thus to reproach him ver 49. 2 Lost they should think he took to is ill as an indignity done to him he declareth that he was no selfe-seeker nor hunter after vain-glory nor needed he avenge himselfe on them since the Father will honour him and take course with them who rub upon his glory ver 50. 3. To shew what his true glory is and what their losse is who despise his Word he sheweth what blessed effects shall follow upon observing of his doctrine ver 51. From ver 49 Learn Bitterest calumnies should be answered meekly by Christs servants And however men fâ—ile in duty to them yet they should still cleave to duty Therefore doth Christ meekly deny the calumny I have not a devil and refutes it with reason 2. As it is the duty of all Gods people to seek the honour of God as their chiefe end so Christ did eminently honour his Father both in his doctrine and obedience for so saith he I honour my Father See Joh. 17.4 3. They who sincerely seek Gods honour do prove that they are not guided and acted by Satan whatever the world think or say of them for so doth Christ prove his point I have not a devil but I honour my Father 4. Mens innocent lives and carriage is the best mean to refute unjust calumnies and reproaches for so doth Christ refute their blasphemy by his honouring of God in his carriage 5. It is a commendable zeal for God honour when his faithfull servants will not suffer wicked men who carry the devils stamp and image to father themselves on God as his beloved and dear people for in this particularly did he honour his Father here in telling them plainly what they were 6. As mens honouring of God will not stop the mouths of malicious slanderers So their sinne is very great who reproach them who do honour God And particularly this holds true of Christ who cannot be dishonoured but it rubs upon the Father also Therefore saith he by way of sad chalenge I honour my Father and ye do dishonour me See Joh. 5.22 23. From ver 50. Learn 1. Such as unfeignedly seek Gods honour will not hunt after vain-glory nor seek their own glory save in so far as Gods honour is stricken at by the reproaches cast on them Therefore doth Christ subjoyn I seek not mine own glory 2. Such as unfeignedly seek Gods glory need not be anxious about the reproaches they meet with seeing God undertakes to see to that Therefore also lest they should think the want of honour from them grieved him he saith I seek not mine own honour there is one that seeketh and judgeth 3. As Christ did honour the Father in going about the works of his calling so the Father did undertake and hath now honoured him and will avenge all the blasphemies and reproaches that wicked men belch out against him for saith he there is one that seeketh and judgeth From ver 51. Learn 1. Christ is never so angry with his foes as to forget his friends Yea he delights to conveigh his threatnings against enemies in promises to his children if so be they will consider their losse and yet take hold of his offer Therefore instead of threatning he makes a gracious promise and that not only for the confirmation of any weak ones who were then hearing but to try what such an offer might yet work upon these wicked men 2. Albeit most part of men make but little account of the matter of their salvation and these who have any thoughts about it are very averse from crediting Christs naked Word about the way to it Yet Christ would have it looked upon as a weighty businesse and would have it out of all contraversie that he will make good the Word which he speaks concerning it Therefore doth he premit his ordinary asseveration to this doctrine Verily verily I say unto you that he may teach them that it is no light or trivial matter he is speaking of and that he may remove all hesitation concerning the truth of his Word 3. Such as would receive any benefit by Christs doctrine should not only hear it but lay it up in their heart and keep it in some measure of sincerity in their life for it is required that they keep my saying 4. Albeit such as cleave to Christ and make conscience of obedience to his Word may meet with very many troubles and may oft-times have very great fears about death and their eternal happinesse Yet they shall be secured from eternal death and all their other troubles and bodily death it selfe shall be swallowed up into victory for if a man keep my saying he shall never see death to wit eternal death and consequently shall get a good account of all the steps betwixt him and eternal happinesse Ver. 52. Then said the Jewes unto him Now we know that thou hast a devil Abraham is dead and the Prophets and thou sayest If a man keep my saying he shall never taste of death 53. Art thou greater then our Father Abraham which is dead and the Prophets are dead whom makest thou thy selfe In these verses they repeat their blasphemy and think themselves confirmed in it and that they have him at a seen advantage in what he last spake For whereas he had said they should never see death who keep his sayings they think that many wayes absurd and reflecting upon himself For 1. Then certainly Abraham and the Prophets were nâ—ne of his disciples for they are all dead Nay 2. â—e behoved to be very arrogant who made himselfe greater then Abraham and the Prophets in that he ascribes a quickening vertue to his Word not only in respect of himself but his hearers also Whereas they not only kept not others alive but are dead themselves Doctrine 1. Wicked men will be as little taken with Christs promises as they are terrified with his
comming and knoweth he is a wolfe and yee he fleeth as hoping to attain no more of his base ends in that way 7. When Satan and his instruments are let loose upon a Church and pastours do prove unfaithful there may be great havoke and desolation made in it for in this case the wolfe catcheth and scattereth all the sheep Some he catcheth by errour he makes a prey of some by persecution and whoso escape that trial may yet suffer scattering by divisions or deprivation of mutual fellowship and solemne assemblies And albeit all this be the wolfes fault yet it is also put upon the hirelings account who by his example in shifting trouble and by his withholding the encouragement of doctrine and his want of courage in maintaining truth doth open a gap to the wolfe doth expose the sheep as a prey and doth weaken their hands 3. Whoever they be that preferre their own commodity and ease to the weal of the flock and do desert their duty when the flock is in danger they do prove themselves to be but mercenary men and hirelings Therefore is it again repeated The hireling fleeth because he is an hireling and careth not for the sheep Verse 14. I am the good Shepherd and know my sheep and am known of mine 15. As the Father knoweth me even so know I the Father and I lay down my life for the sheep Christ proceedeth yet to clear that he is the good Shepherd by other properties of a good shepherd which also with the former do point out the differences betwixt him and false teachers and hirelings In these verses He declareth himselfe to be the good Shepherd and proves it from that familiarity which is betwixt him and his people He knowing and taking special notice of them and they knowing and acknowledging him verse 14. This familiarity and relation is amplified 1. From a similitude or comparison that it resembles in part that mutual knowledge and familiarity that is betwixt the Father and him 2. From an effect on his part that his respect and affection is such to his sheep that he will give his life for them verse 15. Doctrine 1. The tender relations in Christ toward his people are worthy to be often studied and meditated upon and how he makes good these relations Therefore saith he over again I am the shepherd and the good shepherd 2. Christ hath particular and exact knowledge of all his elect and who they are that shall be saved wherein he will not be disappointed for I know my sheep doth import in the first place that he hath a knowledge of the individual persons as 2 Tim. 2.19 Joh. 13.18 3. As Christ knoweth all his own so he hath a special affection to them and taketh special notice and care of them So that he will not only have them converted but being converted his knowledge and affection will supply the defect of their prayers and doth prove that his cures to their particular conditions cannot be misapplied So much also doth this import I know my sheep that is I affect and take special notice of them 4. Whoever are beloved of Christ as his sheep he giveth unto them grace to know and acknowledge and love him for it must be mutual though it begin at him I know my sheep and am known of mine 5. There is a mutual knowledge acquiescence and affection betwixt the Father and the Sonne Christ which tends much to the comfort of beleevers in him for the Father knoweth me and I know the Father See Prov. 8.24 30. 6. Albeit the acquiescence and affection betwixt the Father and the Sonne be matchlesse and incomprehensible Yet the relation and affection betwixt Christ and his sheep cometh nearest to resemble it of any other thing for to this purpose is this brought in here that As the Father knoweth me and I as the words in the Original will read know the Father So I know my sheep and am known of mine And albeit it hold good chiefly on Christs part yet their part is not to be wholly secluded who though they come far short to make up the comparison yet this is the pattern according to which he will carry them on so far as they are capable See Joh. 17.21 7. Christs affection is so reall and great that he will give proofe of it by the greatest effects his people can need if it were to die that they may live Therefore doth he subjoyne I know my sheep as the Father knoweth me c. and I lay down my life 8. Christ came into the world and laid down his life only for his own elect whom he knew and whom he brings in to himselfe by actual conversion for I lay down my life for the sheep and not the goats Verse 16. And other sheep I have which are not of this fold them also I must bring and they shall hear my voyce and there shall be one fold and one shepherd Christ proves himselfe to be the true Shepherd from another property Which is His care to enlarge his Church by bringing in his own among the Gentiles Who albeit they did not belong to the Church of the Jewes yet he would in due time convert and bring them in And as he is that one Shepherd so he will make up one Church of Jew and Gentile the partition wall being removed Whence learn 1. Whatever be the malice or opposition of wicked pastours against Christ Yet he will have his own elect and Church in the midst of them for here it is supposed that he had sheep in Judea notwithstanding the malice of the Rulers and Pharisees with whom he will gather other sheep from among the Gentiles 2. Christ is a Shepherd who not only hath a care of those that are brought in but he mindeth also the enlargement of his Kingdome As here we see And herein honest Pastours should imitate him 3. Albeit Christ in the dayes of his flesh was Minister of the circumcision only Rom. 15.8 and would neither go himselfe not suffer his Disciples to go into the way of the Gentiles Yet the conversion of the Gentiles as it was fore-prophesied in the Old Testament so it was approven by him and he purposed to have it brought about in due time So much doth this prediction teach us 4. Christs own though as yet unconverted are his sheep in respect of his eternal purpose to bring them in and his heart is upon them for that end for he calls them other sheep which I have though they be not yet called and he speaks of his purpose of love concerning them when they little knew him or it 5. Christs elect sheep may not only be living in nature for a time within the Church but they may be living without the pale of the Church to whom he will have the Gospel sent to convert them and bring them in for those other sheep are not of this fold or no Jewes nor of that Church which was the only
10 6 7 12. It pleased Christ to suffer death not only voluntarily but in a way of subjection to his Fathers command that so the merite thereof might every way be full and acceptable to the Father for this commandment have I received He was content to be a servant by paction that so his suffering might be accepted for his people 13. A command from God makes service how ignominious like soever become honourable and it is our duty in suffering times to fixe our eye on the command and will of God and on his scope and purpose in them and not on the cruelty or malice of instruments for this is an argument to remove the scandal of his crosse that he did it in obedience to a command This commandment have I received of my Father Verse 19. There was a division therefore againe among the Jewes for these sayings 20. And many of them said He hath a devill and is mad why heare ye him 21. Others said these are not the words of him that hath a devil Can a devil open the eyes of the blind The fourth and last particular in this part of the Chapter is the effects or consequents of this Sermon among the people who are again divided in opinion about him verse 19. Many of them do calumniate him as one possessed and mad and therefore not to be heard verse 20. and others do maintain that his doctrine and the late miracle do sufficiently refute such a calumny verse 21. Whence learn 1. Christs doctrine will not want its own effect or operation among hearers be what they will for here all of them are put to some exercise about these sayings 2. It is not to be expected that Christs doctrine will have alike effects in all but as it gains ground on some so others will harden themselves the more that they are dealt with As here we see in these different opinions about him and his doctrine 3. Christs doctrine meeting with diversity of dispositions is ordinarily an occasion of division or schisme by reason of the perverse obstinacy of some in opposing the truth which others must maintaine for There was a division or schisme therefore among the Jewes for these sayings This is neither to be imputed to the doctrine nor yet to the maintainers of truth For it is but mens corruptions which oppose true doctrine and the friends of truth ought to reckon that division is better than agreement in evill 4. As Christs Doctrine ordinarily findes wicked men as they were if not worse So he marks how often they relapse in the same opposition to him and his truth For these causes it is marked that there was a division again after the former debates of this kinde Chap. 7. 43. and 9. 16. to shew that they were still the same and that he marked that it was so 5. When divisions and schismes fall forth about Christ and his doctrine it is no strange thing to see the most part joyne on the wrong side of the contraversie for there are many of them who calumniate him and but others or few only who take his part 6. Opposers of Christ and his truth are ordinarily so possessed with prejudice and malice that they will not so much as hear him nor can they endure that others should hear him patiently for say they Why hear ye him 7. The strongest arguments that prejudicate malice hath against Christ and his truth are calumnies against him and it and the carriers thereof for this is their argument He hath a devil and which explains the former is mad and therefore ought not to be heard 8. Malice is so prejudicate and blinded that no reason may be expected from those who are possessed with it But they will most unjustly and obstinately calumniate if it were even Christ himselfe for albeit he came to destroy the works of Satan and is the Wisdome of the Father yet say they He hath a devill and is mad And albeit they had often reproached him with this Chap 7. 20. and 8. 48. and Christ had â—efined it yet they still cast it up again 9 Let malice be never so prejudged and violent yet Christ will still get some to justifie him and his doctrine for there are others who contradict this 10. Christs doctrine and works are sufficient to plead for him and to refute adversaries even to their face for they put it home against those malicious men These are not the words of him that hath a divel Can a divel open the eyes of the blind 11. Such as would own Christ especially in a time of opposition ought to study his doctrine and works so as the esteem of his Word in the first place Therefore do they begin at that These are not the words of him that hath a deâ—il and then the commendation of his work followeth can a devil open the eyes of the blind Verse 22. And it was at Hierusalem the feast of the Dedication and it was winter 23. And Jesus walked in the Temple in Solomons porch 24. Then came the Jewes round about him and said unto him How long doest thou make us to doubt If thou be the Christ tell us plainly Followeth the second part of the Chapter wherein is recorded a sharp contest betwixt Christ and some of the Jewes his enemies It seemeth to have followed not long after the former Sermon and that Christ had stayed in and about Jerusalem since he came up to the feast of Tabernacles Chap. 7. till this time in winter And therefore verse 26 27. he repeats the doctrine concerning his sheep as a thing they had lately heard The first encounter betwixt them is contained verse 22. 30. Wherein they put him to it to speak out freely if he was the Christ and he giveth them such an answer as was convenient In these verses we have recorded 1. The time of this debate verse 22. It was at a feast of dedication â—or consecrating to God what they had built or repaired for his service This feast was not kept in remembrance of the dedication of the Tabernacle when it was set up in the wildernesse of which Num. 7.1 c For beside that the Tabernacle was now laid by that dedication was in the first moneth Exod. 40.2 17. which answereth in part to March and in part to April likewise the dedication of the Temple when it was built by Solomon was in the seventh moneth 1 Kings 8.2 which answereth in part to September And the dedication of the Temple after the captivity was in the moneth Adar Ezr 6.15 16 17. which answereth in part to February and March for they kept the passeover shortly after Ezr. 6.19 So that this dedication was that performed by the Jewes in the time of the Maccabees who after they had repaired and cleansed the Temple and built an Altar did appoint a feast in memorial thereof 1 Macc. 4.59 and that in winter or the moneth Chisleu which answereth in part to December And they did it
that sinne and that such ought to be stoned Lev. 24.16 Blasphemy properly signifies the hurting of ones fame and being applyed to God imports the wounding and depriving him of his honour and glory which omitting rash and idle swearing is committed when men deny unto God what is due unto him when they attribute unto him that which doth not beseeme him when they ascribe unto man that which is due only unto God and when they curse and raile or reproach God his Word and works And for preventing hereof men should avoid unbelief and distrust pride and selfe-love and murmuring under dispensations 4. Such corruption may creep into a visible Church as even Christ may be accounted a blasphemer and his most precious truths condemned as blasphemy for so it was here we stone thee not but for blasphemy and which explains and specifies what they accounted blasphemy because that thou being a man makest thy selfe God Where they do indeed understand Christ rightly that he declared himselfe to be true God equal with the Father nor doth he contradict this but confirme it in the following answer Only they wrong him in accounting it blasphemy For albeit it be indeed blasphemy to assert that any meer man is God in proper tearmes though in some respect some men do bear that name ver 34. yet he had abundantly cleared before that as he was true man so he was true God also in the same person Verse 34. Jesus answered them Is it not written in your Law I said ye are gods 35. If he called them gods unto whom the word of God came and the Scripture cannot be broken 36. Say ye of him whom the Father hath sanctified and sent into the world Thou blasphemest because I said I am the Sonne of God Christ by two arguments vindicates himselfe from the imputation of blasphemy in asserting himselfe to be God The first in these verses is founded on that Scripture Psal 82.6 Wherein 1. He doth in general prove that it is not blasphemy to call a man god in some respects seeing Magistrates get that name Psal 82. 2. He argues upon this ground not barely that he may call himselfe God in the same sense that they get that name But from the lesse to the more thus If they be called gods who are in that office much more may I who am separate to an higher employment be called so without blasphemy But the Scripture which cannot be broken hath called them so Therefore I may be called so And this conclusion he propounds by way of question to shew the absurdity of their assertion his reason being considered and that their consciences could not decline this consequence For clearing the words and this reasoning Consider 1. The ground on which Magistrates are called gods to whom the word of God came may be understood of their calling to the office as it 's said of Prophets The word of the Lord came to them and so several Magistrates of the Jewes got their office by the Ministry of Gods servants bringing that office and call to them Not that a call ordinary or extraordinary to every office inferrs that title but only a calling to that office of power and authority It may as well be understood that the word came to them not so much in respect of their calling as that in that same Scripture cited God calls them so and so it is an exposition of that word in the Psalme I said ye are Gods that is the Word came to them and God speaking in it gave them that title Thus the Argument will run strong enough 1. Since the Word came to them and spake to them under that name it cannot be blasphemy to call men gods as the Jewes alleaged 2. If they who being on earth are spoken to and commanded and reproved by the Word get that title as is clear from that Psalme much more is it due to him who being from eternity with the Father in heaven and not in the world did stoop to come into it to perfect the work of redemption Consider 2. As for the ground whereon Christ argues that without blasphemy he may be called the Sonne of God that the Father hath sanctified him and sent him into the world We need not understand this sanctification only or so much of the sanctification and cleansing of his humane nature from sinne as of the assumption of his humane nature into the personal union and of his consecration from eternity unto the office of Mediatour upon which followeth his actual sending into the world in the fulnesse of time And albeit Christ in this first argument seems rather to refute the imputation of blasphemy then directly to prove how he is God which he doth in the following argument Yet there is much insinuate here that evinceth it As 1. He sets himselfe so far above Magistrates who get that stile as doth necessarily inferre he is God in a proper sense 2. The office of Mediatour in which he is employed is such as albeit his sanctification and sending into the world about it do not make him God Yet it doth evidence and give us to know that he is God seeing none but Jehovah could bear out in that office Nor doth the Fathers sending of him import any inequality seeing an equal may send an equal with consent yea an inferiour a superiour 3. He who is first sanctified before he be sent into the world did certainly subsist and was before his incarnation and coming into the world 4. It was no small part of his sanctification and sitting for his office that his humane nature was assumed into a personal union with his Godhead and this seems to be imported in his sanctification by the Father and that he calls himselfe not God as Magistrates were but the Sonne of God to shew not only that he is not God as secluding the Father but by eternal generation from the Father But also that this sanctification by the Father upon which he gathers this doth relate to the elevation of the humane nature into a personal union with the Sonne of God as well as to his office From these verses Learn 1. The written Word is the Judge and Rule whereby all contraversies in Religion must be decided Therefore doth Christ appeal to it is it not written 2. Whoever be against Christ or whatever skill or interest they pretend in Scriptures Yet the Scriptures will be still on his side Therefore doth he appeal to themselves if the Scriptures whereof they boasted did not clear him of blasphemy Is it not written in your Laâ— 3. The Scriptures are a great deep and full of treasures to be gathered by spiritual and sober observers Therefore doth Christ so solidly and profoundly reason from that text to his present purpose 4. Whatever be the different subjects of holy Scripture yet all of it is a Law in so far as men are obliged to rule their conversation affections faith hope and fear thereby Therefore albeit
God had newly delivered from death and testified he would have him live 4. It is the great preferment and most special mercy that can be conferred on any when they are made means and instruments of advancing Christs honour and Kingdome for this was Lazarus dignity that because many of the Jewes went away and beleeved on Jesus 'T is not needful to assert that the faith of the most of them was sound but the least degree of it in the worst of them was enough to irritate the Rulers 5. Such as have received special mercies from Christ or are made instruments of his glory may expect that they shall meet with a rub and be made the But of the malice of enemies for there is a resolution against Lazarus life who was thus highly honoured 6. How mad soever enemies be or their projects cruel yet they would be farre enough from their point if Christ pleased though they got their will for suppose they had put Lazarus to death could not Christ raise him up againe as he had done even lately to their knowledge and so make his glory shine yet more brightly Verse 12. On the next day much people that were come to the Feast when they heard that Jesus was coming to Hierusalem 13. Took branches of palme trees and went forth to meet him and cried Hosanna blessed is the King of Israel that cometh in the Name of the Lord. Followeth to v. 20. the second part of the Chapter wherein is recorded Christs triumphant entry into Jerusalem according as was fore prophesied Wherein being now about to die he will first be publickly honoured after the manner of receiving Kings into Cities and proclaimed King of Israel and Davids successour in such a manner as became his spiritual Kingdome and that in despite of all his enemies This triumph as it is recorded by this Evangelist may be taken up in these 1. The multitudes part in it verse 12 13. 2. Christs own part and action in it verse 14 15. 3. The Disciples not understanding of all this at present verse 16.4 The seen cause moving the multitude to act thus verse 17 18. 5. The Pharisees part in all this solemnity verse 19. As for what is further and more amply recorded of this by the other Evangelists I remit to its proper place In these verses is recorded the carriage of the multitude who are come to the Feast who the next day after that many had been with Christ at Bethany hearing that he was coming to the City do solemnly meet him carrying branches of Palm-trees and with loud acclamations do proclaime him King of Israel who is blessed and cometh in the Name of the Lord. As for their action of carrying branches of Palm trees with some whereof they shewed the way Matth. 21.8 and others it would seem they carried in their hands we finde indeed use made thereof at the feast of Tabernacles Lev. 23.40 Neh. 8.15 Now they carry them before him at this feast of the Passeover to testifie that he is the substance of all the feasts And by this act beside what was signified by the feast of Tabernacles is pointed out that he is a triumphant and victorious King which is elsewhere signified by carrying of palms Rev. 7 9. As for their acclamations they do thereby acknowledge that they see him to be the blessed Messiah and King of Israel authorized and sent by the father to performe this glorious work And as for their Hosanna borrowed from Psalme 118.25 as appeâ—reth from the following words Blessed is he who cometh in the Name of the Lord taken from v. 26. of that Psalm it signifieth save now we beseech theâ— as it is rendred in that Psalme And albeit it we take it as directed to Christ by way of prayer that he would save them it doth import that it is a special way of honouring Christ in his Kingdome when we seek and expect salvation from him and in him only yet that seemes not to be their scope here for Matth 21.9 it is Hosanna the Son of David or make safe now or bring safety now to the sonne of David And so it imports their hearty wish that his Kingdom may prosper Doct. 1. If Christ saw it meet he could get himself glory not only among spiritual observers but even in the view of the world for by this solemn triumph he discovers how easily he could open the eyes of men to discern what he is and incline their hearts to flock unto him and proclaime his glory So that it is not for want of power that Christ doth so often obscure his glory under a vaile 2. As Christ can let out his glory when he pleaseth so in particular he delights to appear most glorious in and about his sufferings for here he who oftentimes entred Jerusalem privately will now at this last time when he is going to the crosse enter in state He will go triumphing to it as well as he triumphs on it Col. 2 15. and after it Psalme 68.18 3. When Christs enemies are raging at him and his successe he can vex them yet more by spreading his glory more and and more for when they are vexed with heaâ—ing of the confluence at Bethany verse 20 11. even the next day they see him more glorified coming to Jerusalem 4. When men of great eminency in the Church do slight Christ he can raise up others even the meanest to honour him and set out his praise for it is not the Rulers nay nor inhabitants of Jerusalem who do this but much people that were come to the feast See Mat. 21.15 16. 1 Cor. 1.27 5. As it is the duty of the Lords people to attend all the Ordinances appointed by him So their chief care should be to meet with Christ and to be most taken up with him in them for albeit they were come to the feast yet when they heard that Jesus was coming to Jerusalem they went forth to meet him 6. In Christ is to be found the substance of all the festivities and solemnities that were among the Jews for before him they carry Palmes at the Passeover which were used at another feast to testifie that the stance of all trysted in him 7. Christ is a triumphant and victorious conquerour who triumphs over all his enemies and makes his people alwayes to triumph in him 2 Cor. 2.14 Therefore also is he met with branches of palm-trees 8. It is the duty and commendtion of the members of the visible Church that they be well acquainted with Scripture for here the multâ—tude do not only know but can apply passages in the Psalmes and concerning Davids off-spring very fitly to Christ And if they understood so much in these declining times how much will this aggravate their guilt who are grossely ignorant in a time of clear light 9. Christ is the true King of Israel and of his Church to rule subdue protect and defend them and they who get open eyes will see this and
doctrine are inseparable and as the one is entertained so is the other for rejecting him is joyâ—ed with not receiving his words So that where the Word hath no place he is rejected 2. Whatever use men may seem to make of Christs Word yet none are beleevers thereof but they who so hear as to receive and admit it into their hearts and Christ in it for so not to beleeve ver 47. is expounded he rejects me and receiveth not my words 3. It is not their sin who are studying to beleeve and yet are kept wrestling under the power of unbelief that Christ will bring into judgement but the sin of these who care not to beleeve for such are to be judged here who reject me c. 4. It is a sad plague on wicked unbeleevers who hear the Gospel that their unbelief is joined with disdain to Christ and contempt of his Gospel and grace and that Christ will so judge of it for so Christ calls it here he that rejecteth me with contempt and disdain choosing other things before me as the Word imports and receiveth not my words not accounting them worthy to have any place with him 5. Albeit sin be not soon punished yea albeit Christ be the Mediatour of sinners yet such as despise him he will not keep them from judgement for such a man hath one that judgeth him whereby is meant not so much that the Father doth judge them though the Son at his first coming do not as that certainly they will not escape a Judge and judgement as is after cleared See Prov. 11.2 Eccles 8.11 12. 6. However the Lord deal with men here and however in his forbearance they may escape judgement Yet they will not escape the judgement of the last day which will sadly enough compense all delayes for he shall be judged in the last day 7. Albeit in the day of judgement wicked men will be called to an account for all their sins against the Law Yet the contempt of the Gospel will be their saddest dittay for he that rejecteth me the word that I have spoken shall judge him that is the Word of the Gospel delivered by Christ in whose mouth soever it be though it will have its own peculiar weight against these who heard him that he came and spake it himselfe 8. Though all other witnesses against a wicked man were gone yet the Word preached will stand up against him as a witness and dittay in the great day for the word shall judge him in the last day It shall be a witness of what was offered and make up a dittay against him for his contempt upon which Christ shall pronounce sentence 9. The Word of God is so sure and infallibly that Christs sentence in the great day when heaven and earth shall passe away shall proceed according to the verdict and testimony thereof for the word that I have spaken shall judge him in the last day Christ will pronounce then according to what it sayeth now and that as well in favours of beleevers as against unbeleevers Ver. 49. For I have not spoken of my selfe but the Father which sent me he gave me a commandment what I should say and what I should speak 50. And I know that his commandment is life everlasting whatsoever I speak therefore even as the Father said unto me so I speak The last argument serves to confirme and clear the former and is taken from the authority of his doctrine For whereas they might except that they were not afraid of his words as being only his own He answers that he spake not of himselfe but what was the Fathers word also And to confirme this 1. He declareth that he had received a commission from the Father who sent him concerning his doctrine and what to say and speak 2. That he was perswaded this doctrine delivered to him by the Father points out the true way to eternal life 3. That he had exactly followed this commission in preaching both for matter and manner Hence the argument concludes strongly two wayes 1. That his Word and doctrine being divine and the Fathers as well as his it was sufficient to judge and condemne all despisers 2. That his doctrine only pointing out the true way to life and means of attaining it they could not misse condemnation who would not hearken unto it Whence learn 1. Albeit Christs doctrine be his own as he is true God and the wisdome of the Father Yet it is not his own as meer man nor as secluding the Father who is one God with him and who gave him a commission and instructions as Mediatour for I have not spoken of my selfe but the Father which sent me he gave me a commandment c. 2. The Father is the authour and approver of Christs doctrine no lesse then Christ himselfe for I have not spoken of my selfe c. 3. No word but Gods Word is sufficient to condemne men for disobedience and if men cannot prove their doctrine to be divine it is neither to be obeyed nor are terrours for the neglect thereof to be regarded Therefore Christ takes this as the proofe that his Word shall judge men ver 48. for I have not spoken of my selfe but the Father which sent me he gave me a commandment what I should say and what I should speak And this he exactly followed as ver 50. The two words of saying and speaking may be taken comprehensively as pointing out all the wayes of delivering his commission by set and solemne preaching or occasional conferences and the whole subject matter of his preaching in precepts promises and threatnings And so it will import that his commission from the Father was full both for matter and manner and his discharge thereof answerable Yet this variety of expression is not to be insisted on seeing in the following verse Christ useth one of the words in place of both 4. When men speak by commission from another and according thereunto the refuser of the message must be accountable to the Authour and sender thereof for so doth Christ prove his Word should judge them seeing God is the author thereof who will call them to an account 5. The summe of Christs doctrine which he delivered from the Father is to point out eternal life to lost sinners and the way and means leading thereunto for his commandment or the doctrine which I at his command have preached is life everlasting See Joh 17.3 6. Whatever esteeme sinners have of the Gospel yet it is sure in it selfe that there is no salvation by any other way or doctrine but by embracing thereof and as Christ is so every Preacher ought to be perswaded of the excellency thereof Therefore saith Christ in opposition to all their misconstructions I know that his commandment is life everlasting 7. Christ is a true Prophet who spake neither more or lesse in the doctrine of the Gospel then what was the Fathers will should be delivered to us for whatsoever I
further cleared ver 24. So that the Word was his and the Fathers who is in him 6. Christs works both miraculous and these wrought in beleevers being done by his own power do prove him to be true God one in essence with the Father and the Fathers also with him by reason of that unity for The Father that dwelleth in me being the same in essence he doth the works to wit with the Son 7. It is our duty to make use of Christs Word and works to confirme our faith in him as true God one with the Father for these are not only arguments proving the point but serving to excite Philip and the rest so to study them as to finde proofes of a deity in them 8. They who would profit by Christs Word and works in the knowledge of him should first begin and bottome themselves on his Word and finde him God there and then look out to his works for further confirmation Therefore doth he first urge the argument of his Word and then subjoynes that of his works Ver. 11. Beleeve me that I am in the Father and the Father in me or else beleeve me for the very works sake The third branch of Christs answer contains an exhortation to all the disciples that they would beleeve this truth of his unity in essence with the Father Which he presseth and confirmeth from three reasons whereof the first in this verse is the same in substance with that ver 10. that he who is the truth speaks it and hath confirmed it by his works Whence learn 1. The deity of Christ and his unity in essence with the Father is the main article of the Christian Religion to be studied and beleeved Therefore doth he presse it Beleeve that I am in the Father and the Father in me 2. This point of saving truth ought to be seriously and distinctly inculcate and studied and learned otherwise our consolation arising from the knowledge of our Mediatour will not be so solide and so full as is allowed Therefore notwithstanding any imperfect knowledge they had of him and what he had pressed on Philip he doth again urge that they beleeve this Beleeve that I am in the Father c. 3. Christ doth so take care of one of his followers whose infirmities become visible as he will not forget others who may be in the like need for as he pressed Philip ver 10. so he presseth here all the rest to beleeve whom he knew to be ignorant as well as Philip though they had not expressed it Beleeve ye saith he to all of them in the plural number 4. The knowledge of Christ to be true God under the vail of his manhood and state of humiliation is as difficult as it is necessary and a study wherein beleevers will finde much matter of humiliation for their short coming for so much also doth this insisting on it teach us 5. Christ takes pleasure in the soul-prosperity of his servants and that for this end they study him well who is their fountain and store-house and do close with him by faith as true God Therefore doth he exhort and intreat them to beleeve 6. Christ is a witnesse who will not lye And as it is only on his testimony we must fasten in matters of faith So his testimony is worthy of all credite and acceptation by faith in our hearts for the exhortation is a reason to it selfe beleeve me saith he since I have said it 7. Christ by his condescending to adde works to the testimony of his Word for confirmation of our faith and that albeit he be God who cannot lye doth teach his people not to try men by their words but their power 1 Cor. 4.19 And to examine all the fair professions of men by their fruits for this other branch of the argument taken from his works is added not because his Word needs such a witnesse in it selfe but in part to teach us caution in the like case 8. Christs works joyned with his Word do so clearly point him out that they may extort an acknowledgement of his God-head from men and will exceedingly heighten the sin of them who will not trust in him as God Therefore saith he or else beleeve me for the very works sake Whereby he doth not allow them not to beleeve himself speaking in his Word nor yet approves of that faith as saving which is begotten by his works without the Word But declareth that his works were so clear proofes of a deity as none without impudence could deny it nor without great sin misbeleeve a truth so confirmed Ver. 12. Verily verily I say unto you He that beleeveth on me the works that I do shall he do also and greater works then these shall he do because I go unto my Father The second reason confirming this truth and pressing the exhortation which also is an argument of consolation against his removal is contained in a promise that beleevers in him shall do the works that he did â—and greater also through faith in him who after his ascension shall let out proofes of his deity with them in a more ample manner then he manifested himselfe in the state of his humiliation For clearing of this purpose and the scope thereof Consider 1. The works of Christ which here he paralels with these to be done by beleevers are not his works of Redemption as Mediatour nor his works of creation and providence as God which are incommunicable with any but his miraculous works and works wrought on the hearts of men by giving successe to his ministry 2. As for these beleevers who are to do these and greater works whatever may be said in a sound sense of every beleevers doing great things and overcoming the world through faith in him Yet the paralel holds clearer to restrict it to the Apostles and others in the primitive times who were endued with extraordinary power and sent abroad to preach the Gospel 3. As for the paralel it selfe that it is promised they shall do these and greater then these and that albeit Christ did raise the dead open the eyes of the blind c. and cure every disease It may be thus cleared partly they were greater in respect of number they working many miracles for number beyond what he did and many for kinde which he did not as speaking with new tongues and the like See Mark 16.17 18. and elsewhere partly albeit his miracles in themselves were as great as any of theirs yet in the way and manner of them the power did shine more conspicuously then in some of his For he did cure men by his Word and by the touch of his garment but they did cure many by their shaddow passing by Act. 5.15 and by napkins carried from them Act. 19.12 And partly and chiefly this is to be understood of the effects of these their miraculous works and of their ministry which these works did accompany For Christ was the Minister of the circumcision only and
obedience must flow not only from the fear of God but from love and sense of our obligation to Christ also and disciples will look on commandments and give them obedience as very sweet for his sake Therefore also doth he presuppose love to him as a principle of obedience and recommends the commandments to be observed as his keep my commandments 7. To be much about duty and service in obedience to Christs commandments is a very present diversion and cure of heart-trouble which is but fed with idle discouragement And it is the way to a more perfect cure which cannot be expected by lazie drowpers for this direction is both a cure in it selfe and fits them for obtaining the following promise as hath been said in opening up of the words Ver. 16. And I will pray the Father and he shall give you another Comforter that he may abide with you for ever 17. Even the Spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you In these verses is contained the argument of consolation it selfe and the promise of the Spirit which is subjoyned to the former direction as a fruit following thereupon and as an encouragement against the difficulties they would meet with in doing their duty Not that formerly they were wholly destitute of the Spirit but that now they were to receive him in more ample measure The gift promised is here described 1. From the way of his coming Christ interceeds with the Father and he sends him not secluding the Sonne as God from whom he proceeds and who also sends him from the Father Chap. 15.26 and 16.7 though here he speak only of himself as Mediatour 2. From his titles taken from his office and work in beleevers He is a Comforter and Advocate as the Word also is rendred 1 Joh. 2.1 and another Comforter as being a distinct person from the Father and the Sonne and working comfort in beleevers in a distinct way of applying Christs purchase to them and sealing and bearing witnesse to it in them he is likewise called the Spirit of truth ver 17. not only in his own essence but in his operation in beleevers leading them in all truth Of which afterward ver 26. and Chap. 16.13 3. From his permanency in beleevers that he will abide with them for ever and not depart from them as Christ took away his bodily presence 4. From the singularity of the gift as being peculiar to beleevers For the world cannot receive him because of their ignorance but they having knowledge of him by his begun presence their knowledge and communion shall be continued and augmented By the word here we are not to understand only these who are eminent in it or all without the Church but all who are of the world in the state of nature and addicted to the world and under the power of sin And while it is said the world cannot receive him it holds true of reprobates whom the Lord hath determined to leave in their woful natural condition that they can never receive the Spirit of regeneration nor any comfort flowing therefrom though they be partakers of the common and even extraordinary gifts of the Spirit But if we take the world more generally for men in the state of nature whereof there may be many elect the meaning is that they cannot receive him to wit so long as they continue in that state and till he translate them Far lesse are they capable of such a gift in the increase thereof which is the thing here promised more then a dead man is capable of nourishment Though in this place he seemeth chiefly to point at the reprobate world who are of the world and continue so And albeit the promise be made particularly to the Apostles and they had the accomplishment thereof in a singular way yet the encouragement is to be extended to all beleevers who finde the Spirit a Comforter and Spirit of truth to them though not in so extraordinary a manner From ver 16. Learn 1. None can expect the consolations of Christ by his Spirit unlesse they testifie their love to him by obedience And they who do so have his Word whereupon they may expect needful comfort for upon these tearms mentioned ver 15. I saith he will pray the Father and he will give you another Comforter 2. Christs bodily presence was a great comfort to his disciples and during the time of his converse with them he was so tender of them so kinde to them and took such burthen and care of them as did much refresh and ease them for while he promiseth another Comforter in stâ—ad of himself it intimates he had been a Comforter himselfe Hence it was that he would not let them fast nor did put hard burthens on them but let them see his glory preached sweetly unto them and went betwixt them and all difficulties 3. Christ doth not remove one Comforter from his people but he will give another and make up their losse for when he is to remove another Comforter is promised 4. As disciples can have no true comfort but by the Spirit so a large measure thereof is allowed them to supply the want of Christs bodily presence for he is the Comforter during Christs absence namely in a larger measure then they had before 5. Whatever be the operations of the Spirit of Christ in beleevers Yet the scope of all his employments and his exercising of them tend in end to comfort them Therefore gets he this stile of a Comforter in relation to them 6. The Spirit of God in beleevers is not only a Comforter to plead apply and bear in the consolations of God purchased by Christ upon their hearts But is their Advocate also who pleads their cause with God by furnishing them with prayers and groans that cannot be uttered to be put up in the hands of Christ the Mediatour of intercession for the Comforter is the Advocate also as the Word imports See Rom. 8.26 27. 7. The Holy Ghost is a person in the Godhead distinct from and equal with the Father and the Sonne for he is another Comforter distinct from the Son and equal with him in that he is a Comforter also as he is And he is given by the Father and so distinct from him and his giving or sending him is no note of superiority nor being sent of inferiority for equals may send one another but it only points at the order of the persons in their substance and operation And so as the holy Spirit proceeds from the Father and the Son so he is given by both in their order of subsistence to beleevers 8. In expecting this great promise of the Comforter beleevers ought not to look to their own merits or the worth of their obedience which can promise no such thing But their eye must be fixed on the free grace of God who doth freely gift his
manifestations of Christ so their tendeâ— walking is so far from obscuring of Christ that the more tender they are they will need more of Christ his good-will and righteousnesse to be manifested to them to cover them and the defects which they will discover in their walking for even a keeper of the commandments needs this encouragement I will manifest my self to him 15. Christ can be known only by his own light and until he manifest himself believers will remain ignorant of him and be ready to mistake him for this cause saith he I will manifest my self Verse 22. Judas saith unto him not Iscariot Lord how is it that thou wilt manifest thy self unto us and not unto the world In this and the two following verses this their duty and encouragement is further insisted on by occasion of Judas his question who is declared not to be the traitour but a good man the brother of James the son of Alpheus and the Penman of that Epistle of Jude as appears from the first verse thereof and who also is called Lebbeus Matth. 10.3 with Luke 6.16 He in this verse hearing of the former promise desireth to be informed how Christ would manifest himself to them and not to the world Which is to be understood not only of this manifestation and the way of it in it self and that Judas being acquainted only with bodily manifestation wondreth how Christ should shew himself to his own and the world not see him But chiefly he desireth hereby to be informed of the cause and reason why the Lord makes that difference in his special manifestations And we are to conceive that his desire in this floweth not so much from any undervaluing thoughts of grace as if it were not rich enough for all the world nor yet from any low esteem of himself and the rest making him wonder why they are admitted to this favour when others no worse then they in themselves are secluded As from some pride and conceit of somewhat in themselves differencing them from others to which he desireth Christs assent As may be gathered from Christs neglecting to answer directly to his question Whence learn 1. It is the Will of God that neither the wicked be honoured nor the godly disgraced but that honest men should be known and reputed such and that traitours be accounted what they are Therefore mentioning Judas he guards that it was not Iscariot that none should brand this honest man because he was of the same name 2. Christs disciples may finde many difficulties in his doctrine which will put them to many questions As here we see comparing it with the practice of some of the rest even in this same chapter 3. All doubts and difficulties wherewith disciples are puzled ought to be put up to Christ for resolution as here Judas his practice doth teach 4. Ignorance and carnal conceptions of the things of God breed many difficulties in things that otherwise are very clear for so how is it that thou wilt manifest c may relate to his conceit of a bodily manifestation which makes it a difficulty to him how a difference can be made Though the other interpretation seem to reach the scope better 5. There is a real difference put by Christ betwixt the world and his own in the matter of special manifestations for so is here imported 6. Albeit there be no cause in the creature why Christ should make this difference yet even good men when priviledges and mercies are heaped upon them are ready to dream of some inherent worth in themselves preferring them above others for so much doth this question teach How is it that thou wilt manifest thy self unto us and not to the world that is not only what way wilt thou take that the one shall see thee and not the other but what moveth thee to make the difference wherein he desireth somewhat from Christ to confirme him in a conceit of some worth in them Verse 23. Jesus answered and said unto him If a man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him 24. He that loveth me not keepeth not my sayings and the Word which you hear is not mine but the Fathers which sent me In these verses we have Christs answer upon this question Wherein 1. He repeats his doctrine concerning their duty asserting again that love to him will draw men to keep his words and obey them 2. He repeats and enlargeth the former encouragement assuring them that the Father and he will love such and that his manifestation of himself shall be by his Fathers and his coming to make abode with them 3. He amplifieth this their duty from the contrary v. 24. that disobedience to the Word argueth that there is no love to him and that this is an hainous sin and will obstruct these comfortable promises seeing the Word which they observe not is the Fathers as well as his Now for the scope of this answer in relation to Judas question we finde not that Christ doth directly answer to his question either as to the way of this manifestation or cause of this difference in it Only as by his propounding the matter in general he curbs him for appropriating that priviledge to themselves only so by repeating and amplifying the former doctrine he leads them from enquiring about others to see to themselves and from studying the secret counsel of God and causes of his dispensations to study the means that God hath appointed for attaining communion with himself and to abhorre the contrary evils because of the sinfulnesse thereof and because they would deprive them of so great a mercy From v. 23. Learn 1. Albeit Christ be very tender of his people yet he will not cherish them in their folly and humours nor satisfie their curiosity or conceit Therefore doth he so much wave his question in this answer 2. It is a great fault whe disciples become curious priers into the case of others and the secret counsel of God and causes thereof neglecting what is commanded and turning idle in the point of duty for this is the fault Christ findes in his question that it imports so much idlenesse as needs the enforcing of duty and terrifying from disobedience As indeed much idlenesse in the point of real duty makes but too much work about what we have nothing to do withal 3. Whatever be Christs tender condescendence to his people yet he will not lay aside his Sovereignty over them nor exempt them from duty for notwithstanding all his encouragements yet he still insists upon the necessity of love and obedience if they would partake of his comforts 4. A true lover of Christ is faithful to him and his interests and what he commits to him in his Word he will carefully observe it in his understanding affection and practice for If a man love me he will keep my words 5. Christ will never recal
nor make void what he hath promised for the encouragement of his own and whosoever love him shall finde themselves richly recompensed in his and the Fathers free love Therefore saith he again And my Father will love him to wit in and with and through me 6. Where God loveth any both the Father and Son will make a sweet and intimate fellowship with them and will be at pains to make up the distance for we will come unto him c. 7. God and Christs fellowship with beleevers is constant for all times and all difficulties till they be taken up to be with him for ever for we will make our abode with him From v. 24 Learn 1. It may stir up beleevers to their duty when they consider the great sin and losse of disobeyers Therefore is this illustrated by propounding the contrary sin which imports the contrary hazard of being deprived of fellowship with God 2. Disobedience to Christ and want of love to him are inseparably conjoyned let men pretend what they will for He that loveth me not keepeth not my sayings 3. It aggravates the sin of disobedience that the Gospel is the very Word of God both the Fathers and the Sons Therefore doth he set out their sin from this The Word which you hear is not in me to wit as he is man or his alone as he is God but the Fathers which sent me 4. Obedience to the commandments of God is not required as a simple act of love and courtesie but as a testimony of subjection to divine authority and these who will not studie love to Christ that they may obey him ought to look to the authority of God which will not be vilipended Therefore is the authority of the Word thus held out to despisers as also to guard believers that they be not driven from their duty by the fear of men The Word which you hear is not mine but the Fathers which sent me Verse 25. These things have I spoken unto you being yet present with you 26. But the Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you The sixth benefit which they shall reap by the Spirit it instruction and teaching as he is the Spirit of truth And that however Christ had taught them all things necessary and yet they continued rude and incapable and his doctrine was very dark to them as appeareth by the many questions they had lately started v. 5 8 22. yet the Holy Ghost should effectually and clearly teach them all things and bring to remembrance what he had spoken but they through ignorance negligence or sorrow had forgotten It is not needful for us to determine whether these all things to be taught by the Spirit be the same with these all things which Christ had said which the Spirit not only brings to remembrance but doth make them plain unto them or whether beside what Christ had said and the Spirit brings to remembrance some particulars were remitted to the Spirits immediate and extraordinary teaching of the Apostles as ch 16.12 13 For in this it sufficeth us to know that these all things be what they will were revealed to the Apostles for the good of the Church and by them to the Church in writing so that there is no room left for traditions or extraordinary and immediate revelations Nor is it to be expected that the Spirit who brings Christs doctrine to remembrance as true and excellent will reveal and teach any new thing contrary to what Christ said which were to make the Spirit to contradict himselfe Yet if we consider the matter narrowly we will finde that the Scripture warrants us rather to assert that these all things which the Spirit taught them were the same which Christ had said For chap. 15.15 Christ made known to them all that he had heard of his Father namely which is necessary for the Church to know and Acts 1.3 Christ after his Resurrection continued with them fourty dayes instructing them and speaking of the things pertaining to the Kingdome of God and that so fully as their Commission is limited to whatsoever he had already commanded them Matth. 28.20 It is true the Apostle 1 Cor. 7.12 25 40. mentions somewhat wherein he gave direction being guided by the Spirit to which the Lord had not so expressely spoken But in that he relates especially to things that had not been determined in the Law of Moses nor to what Christ had said and however it be these particulars are not sufficient to make so general a distinction betwixt the expressions And so here is held forth a twofold work of the Spirit in reference to Christs doctrine 1. Whereas Christ had revealed to them the summe of all Christian Religion and yet they were not capable thereof therefore the Spirit was sent to enlighten their understanding and to explain these things more fully and distinctly which Christ had spoken summarily as they were able to hear them And of this is that to be understood chap. 16.2 not of any new doctrine or articles of faith but of the more distinct explication of what he had delivered 2 The Spirit by this teaching did bring to the Apostles remembrance for their further confirmation that these things had been spoken by Christ though then they did not understand them and afterwards forgat them as chap. 2.22 and 12.16 Doct. 1. The seed of the Word may be sowen whereof yet no visible fruit may appear for a time as here is to be seen in Christs speaking to the disciples who for a time were not much if at all bettered by it 2. The Word of the Lord may not be operative and fruitful even in the godly for a time and when they first hear it which yet afterward may do much good for Christ soweth the seed among the disciples which yet took not effect till the Spirit was poured out and then iâ— did good 3. The efficacy of the Word doth not alwayes accompany the outward Ministry not doth it depend upon the ability and livelinesse of the Teacher unlesse the Spirit do accompany it in the hearts of hearers for albeit even Christ considered as an outward Teacher spake these things being present with them yet the Comforter is needed to make them effectual 4. It is the Holy Spirit only who makes the Ministry and outward teaching effectual and who where he cometh doth freely fully and effectually make the Word plain and livelie to beleevers for albeit Christs Ministry took not effectâ—â—â— them at first yet here is the remedy the Comforter shall teach you He is a remedy against grosse ignorance and errour against our not making progresse in knowledge against our ignorancie and inadvertencie through astonishment in trouble and against our perplexiâ—â—s through the multitude of dark steps in our path All which should stir us up to seek after and entertain
his friends yet he had done this and more also in that he had done it before they were brought into actual friendship with him Ver. 14. Ye are my friends if ye do whatsoever I command you Before Christ proceed to another evidence of his love and friendship he takes occasion to apply this priviledge of his dying for his friends to them upon condition of their obedience Hereby commending this his friendship as worthy that they should assure themselves of an interest in it by friendly carriage and obedience on their part which makes way for the exhortation to mutual love in particular which he afterward resumes Whence learn 1. Christs offers of friendship are never esteemed of as they ought unlesse we be stirred up thereby to make sure an interest therein on right tearms Therefore doth he take occasion to urge them to make sure of such a priviledge And indeed even disciples are not rashly to lay hold on it but upon sure groundâ— 2. There is a real friendship made up betwixt Christ and beleevers consisting in an intimate conjunction and unity harmony and aggreement in minde and will sympathy and fellow feeling mutual delight in the fellowship of one another communion in estates and conditions c. Therefore saith he ye are my friends See 2 Chron. 20.7 Isa 41.8 Sam 2.23 3. Friendship with Christ doth not disengage his friends from dutie nor will they so far miscarry as to neglect obedience as bond-servants for these two will go together to be my friends and to do what I command you 4. As friendship obligeth to obedience so only friends to Christ can obey rightly Friendship will carry them through the hardest of duties and will make them cordial cheerful zealous universal and constant in their obedience for in this respect also do these go together 5. Albeit Christ will not over-drive his friends in his service yet his dominion over them is unlimited and he will have them to decline nothing which he shall be pleased to enjoyne for they must do whatsoever he commandeth 6. Obedience unto God is a true evidence of friendship with him And they who having fled to Christ do yet keep themselves in the posture of servants and are willing to do service to him he will esteeme of them as friends for ye are my friends if ye do whatsoever I command you See Jam. 2.23 Ver. 15. Henceforth I call you not servants for the servant knoweth not what his lord doth but I have called you friends for all things that I have heard of my Father I have made known unto you A second evidence of Christs love and a reason why he changeth their stile from that of servants usual to him before Matth. 10.24 Joh. 13.16 into that of friends is his communication of secrets and of his counsel with them unto which no meere servant is admitted by his Master For understanding of this Consider 1. While he refuseth to call them servants any more but friends it is not to be understood as if they were henceforth to be exempted from obedience or from being servants indeed For in the former verse and v. 20. we have both name and thing of servants continued But the meaning is they were not to be meere servants but friends also and used like friends 2. This also cleareth what is said that a servant knoweth not what his Lord doth Namely that common and ordinary servants in the world though they know so far of their Lords minde as to understand their duty yet they are not admitted on their Masters secrets Nor to know his purposes in what he employes them about But the Disciples were priviledged servants who were admitted to know the counsel of God revealed to Christ 3. While it is said that henceforth he changeth their title it is not to be understood as if they were not friends before yea he calls them so with an eye to their after sufferings Luk. 12.4 But that now being to remove he lets out his heart and good-will more fully 4. As for Christs revealing to them all that he had heard of the Father compare what is said Chap. 14.25 26. Only it is not to be understood of that infinite treasure of knowledge communicate from the Father to the Son as God But he speaks here as the Prophet of the Church sent out to reveal all things necessary to salvation whereof he kept nothing back Doct. 1. Albeit Christs followers ought to be his servants as being created and espeeially as being redeemed by him and because of the many benefits conferred on them daily yet by being servants they are friends also in regard of intimate communion and tender usage for I call you not servants but I have called you friends 2. The dignity of beleevers is a growing dignity so that the longer they follow Christ they will know more of the high priviledges allowed by him upon them for this cause saith he Henceforth I call you not servants but I have called you friends and so after his resurrection he goeth higher and calleth them brethren John 20.17 3. Christ hath many sweet encouragements and proofs of his love abiding his people in a time of trial which they will not get at another time Therefore he reserveth this sweet stile till the time of their sad trial by reason of his departure And therefore it is given them before when he speaks of their sufferings Luke 12.4 4. Christs love to his people is not diminished by his bodily departure from them but rather he thereby takes occasion to let out more of it Therefore also doth he choose to call them friends now when he is to remove 5. In so farre as beleevers list themselves to be servants to Christ they must stoop to be ignorant of what he pleaseth not to reveal and must blesse him that they know their duty and should go about it not enquiring into the reasons of it for this is the lot of servants though disciples be advanced to get more when their Master pleaseth A servant knoweth not what his Lord doth 6. All the Fathers counsel and what is needful for us to know is faithfully revealed by Christ to his Apostles and by them to the Church for All things that I have heard of my Father I have made known unto you 7 As the Apostles were admitted into great friendship in being taught the minde of Christ so it is an evidence of Christs friendship to his people that they understand the counsel of God in his Word and that the secret of the Lord is with them to clear their Election unto them to make them know and esteem the mysteries of the Kingdome of God to make them discerne the secret of his favour and good-will notwithstanding their unworthinesse and many thick clouds to clear his purposes in his strange working in the world and to clear their way in dark steps and cases And all this by his Word made clear and lively to them by the Spirit for
first argument is taken from the miserable condition of persecutors which their hating of him did evidence This is prosecute in three particular aggravations of their sin who did so In the first whereof in this verse is declared That however their ignorance v. 21. might seem to plead for them yet his presence and doctrine did take away all excuses and pretexts did prove them to hate him out of inexcusable malice and did so aggravate their guilt that it had otherwise been nothing in respect of what it is now Whence learn 1. The consideration of the great sin of persecutors may encourage the godly and guard their heart under suffering as being an evidence that God approveth of them and their quarrel when he is so displeased with these who oppose them and that they cannot take them to the other side but they must make God their party for this is an Argument of consolation taken from the aggravation of the sin of persecutors 2. As the presence and doctrine of Christ in the world is the greatest of mercies offered unto it so it is a sad case when that mercy is by men turned into a plague and matter of dittay against themselves as here his coming and speaking unto them was an occasion to render them inexcusable 3. Albeit all men even these who live without the written Word be guilty of sin both original and actual yet sins against the Gospel and of these who hear it are of so deep a dye that theâ—sins of the world besides are no sins in comparison thereof And that because these sins are against the greatest of mercies yea and the remedy of sin and against great means Therefore saith he If I had not come and spoken unto them they had not had sin 4. It is a great snare upon sinners that when they do greatest wrongs they may have many cloakes of hypocrisie or pretexts of ignorance necessity infirmity c to hide from themselves and others the odiousnesse thereof for so is imported that they had some cloke or pretext of excuse for their sin 5. Albeit the Lord will graciously consider and pity his own who plead ignorance infirmity or tentation in particular sailings providing they be sincere and flee to the blood of Christ even for purging away of these failings Yet the doctrine of the Gospel doth take away all pretence and excuse from wicked sinners as holding out convincing light that they cannot pretend ignorance and letting them see a remedy if they will come to Christ for Now they have no cloake for their sinne 6. It doth highly agravate sin when men persist in it after all pretexts are taken from them for this made other sins to be no sin in comparison of theirs that now they have no cloake for their sin and yet do sin on Ver. 23. He that hateth me hateth my Father also The second aggravation of their sin is that their hatred of him is joyned with hatred of the Father also Whence learn 1. Whatever wicked men do pretend yet naturally they are haters of God in so far as they love him not with all their heart or do hate that he should crosse their lusts by his commands providences and corrections for there are saith he who hate my Father 2. The great opposition and hatred against God in the world appears chiefly in opposition against Christ who is the great Butt of contradiction in the world Therefore are they conjoyned here and the one is clearing the other 3. Let men pretend never so much holiness or respect to God Yet if they hate Christ or his Gospel they are but haters of God who is one in essence with his Son who sent him into the world as his Ambassadour and who is in him reconciling the world by the Word of the Gospel Therefore whereas Christs being hated by the Pharisees who gave out themselves to be so eminent for God might seem to rub on himselfe he removes and retorts this saying He that hateth me hateth my Father also Verse 24. If I had not done among them the workes which none other man did they had not had sinne but now have they both seen and hated both me and my Father The third aggravation of their sin is taken from his great miracles That having done so great and singular works among them which they had seen yet they did both hate him and his Father and so came to an height of sin in comparison of which other sins were as nothing While he saith he had done works whith none other man did to omit what is said of his promise to his disciples Chap. 14.12 whose works are not here to be secluded but are a part of his works rendring them inexcusable It is only to be marked That however many miracles were done by many before him yet his did surpâ—sse them all for number variety kinde as not being terrible as many of Moses his miracles were and manner of doing them in his own name and not as others who obtained the doing thereof only by prayer from God Beside this was sufficient for their conviction that no wicked man such as they supposed him to be could do what he did Doctrine 1. Christ did work such miraculous works as were singular and evidently cleared what he was for they were works which none other man did 2. Christs condescending to prove what he was and to confirme his doctrine by unparallel'd miracles doth aggravate the sin of despisers far above what it would be without them for as he said before of his doctrine v. 22. So here also of his miracles confirming the same If I had not done among them the works which none other man did they had not had sin And this doth also reach us who have the same doctrine confirmed by the same miracles 3. Clearest light and conviction of Gods singular power in or with any of his will not gaine enemies But the more God manifests of himself to or in his people they may look for the more opposition for they have seen not only with their eyes but many of them convinced in their mindes and yet hated 4. The clearnesse of conviction and light when it doth not gain men will contribute much to heighten their malice against what they see and will not embrace Therefore is hatred subjoyned as following seeing they have both seen and hateth both me and my Father Verse 25. But this cometh to passe that the word might be fulfilled that is written in their law They hated me without a cause The second argument of consolation obviating the scandal of his being hated in the world is taken from the prediction thereof in Scripture For this end he citeth a passage from Psal 35.19 which though it had its own accomplishment in David as a type yet it relateth also unto Christ as the substance For this connexion of the prediction with the event compare what is said on Ch. 12.37 38 39 40. Only Hence learn 1. The eying
measured by the present now as not knowing how soon he may put a period to it for so much also is imported in this now ye have sorrow but I will see you again 4. Kindly sorrow of Saints can only be removed by Christs coming to them and their enjoying the light of his countenance And he will not stay away but be at pains himselfe to comfort such for I will see you again to remove your sorrow 5. It compleats the joy of mourning Saints that not only they see Christ but do know that he seeth them and hath an eye of kindnesse toward them and an eye of providence and care about them Therefore in place of ye shall see me v. 16. it is here I will see you again 6. Albeit the joy of the godly may be interrupted for a time yet it will never totally be extinguished but will revive after sorrow for here is rejoycing afâ—er sorrow 7. It is Christs work not only to afford matter of joy unto his people but effectually to bear it in for their encouragement for here he undertakes ye shall rejoyce 8. The joy of the godly doth far outstâ—ip the carnal delight and mirth of the wicked whose heart is sorrowful in the midst of laughter Prov 14.13 whereas this is a solid joy which upholds and refreshes the heart for your heart shall rejoyce saith he 9. The joy of beleevers is a permanent joy whereof they shall never be totally deprived till they enter into the Ocean of eternal joy Matth. 25.21 23. for your joy no man taketh from you It cannot be denyed but sometime it is interrupted by their peevish refusing of it and by tentations taking it from them But yet 1. They want not still some measure of joy in so far as they are not totally discouraged 2. They want not matter of joy when themselves do put it from them 3. Tentations prevail to take away their joy when they put not themselves and it in Christs custody who here undertakes to make them rejoyce 4. Whatever their wrastlings and faintings be yet they shall be carried through till they come to obtain everlasting joy where sighing and sorrow shall flee away and not be found though they were sought whereas now we both seek and finde them too often Ver. 23. And in that day ye shall ask me nothing Verily verily I say unto you Whatsoever ye shall ask the Father in my Name he will give it you In this verse we have propounded the third and fourth encouragement whereby Christ mitigates the excessive sorrow of his disciples because of his departure from them The first of them is that in that day when the comforter shall come they shall see him again they shall ask him nothing Which is not be understood of prayer as if he would have them exempted from prayer or that they should not pray to him alone but to the Father with him and through him For the first of these is blasphemous and the second not to the purpose seeing it is not to be supposed they had neglected the Father in their prayers formerly and betaken themselves only to him Withal the grave asseveration prefixed to the latter part of the verse which speaks of prayer evidenceth that there he beginneth a new purpose different from this here spoken of And the word here rendred to ask albeit it sometime signifies to desire or seek by prayer and be so used by Christ speaking of his own praying to the Father v. 26. and often in chap. 17. Yet 1. In the latter part of the verse where he speaks of their praying he useth another word which properly signifieth to seek by prayer that so by the different words he might point out that the purposes are different 2. The word here doth properly signifie to ask questions or to propound doubtful things whereof we are ignorant that we may get resolution in them and so it is used in this same chap. v. 5 19 30. In relation to which passages and to what is said by way of explication v. 25. compared with v. 29 30. I take this encouragement to contain a promise of their illumination and growth in knowledge of the mysteries of the Gospel propounded by way of opposition to their present necessity of asking many questions at him in regard of their dulnesse and ignorance But now he promiseth that in that day they shall have more illumination than to make a doubt of every thing and should ask him nothing which yet is not so to be understood as if after the Comforter were come there should be no doubts or that he would exempt them from a necessity of depending upon and employing of him for resolution thereof But it is to be understood comparatively in reference to their present condition That they should not as now they did stick at every scruple and be puzzled and perplexed about every purpose of divine truth but should be more familiarly acquainted with his doctrine Whence learn 1. Ignorance of divine mysteries is so great an affliction to disciples and illumination and knowledge thereof so great a mercy as it may sweeten sad dispensations and deserveth a special remark in their account for it is here an encouragement against his departure and it is a day of remark that day to be delivered from their ignorance 2. It is by the Spirit only that men are enabled to understand divine mysteries and this is more fully and clearly communicate by him in the dayes of the Gospel then formerly for it is in that day when the Comforter cometh that they shall ask nothing 3. As Christ is very gracious to his people in granting them sense of necessities and in supplying thereof when they come unto him So he also tenders their weaknesse by preventing them in many needs and so prevents their many perplexities and anxieties which otherwise they might be put to Therefore is this promise thus propounded ye shall ask me nothing because albeit it was enough to have him ready to resolve their questions when they put him to it yet this was very hard to them and therefore he prevents them with a gift of knowledge So albeit he will never have his people freed from dependance on him yet out of his respects to their weaknesse he gives sense many visible props where faith is put to an exercise He could feed the world immediately from heaven as he did Israel but since our weaknesse would be ready to faint under such a dispensation therefore he hath established another course The other encouragement here propounded is that they shall have successe in their prayers put up in his name concerning which compare Chap. 14. 13 14. and 15. 7. Doct. 1. The matter of hearing the prayers of beleevers is of great importance in Christs account And whatever our feares and tentations be about it yet the verdict of his word is to be trusted to in that matter Therefore doth he begin this encouragement with his usual asseveration
it should be begun while they are praying 8. Such as pursue prayer in Christs Name till they get an answer will finde their joy thereby compleated as evidencing how glorious their head and surety Christ is and how acceptable naughty persons and performances are in heaven through him and as putting a lustre and double beauty upon every mercy when it cometh that way out of the hand of God for ask saith he and ye shall receive that your joy may be full or fulfilled Verse 25. These things have I spoken unto you in proverbs the time cometh when I shall no more speak unto you in proverbs but I shall shew you plainly of the Father In the second place Christ insists upon and amplifieth that encouragement which was first propounded v. 23. concerning increase in knowledge And as there he propounded the promise in opposition to their present necessity of asking questions So here it is propounded in opposition to his present way of teaching And that he would not speak to them in proverbs or parables as formerly but would fully and plainly reveal the Father to them As for these things which Christ saith he spake in proverbs they are not to be restricted to the immediatly preceding purpose in this Chapter but should be more generally extended to the most part of his doctrine hitherto particularly in this last Sermon much whereof they did not understand as appeared in their frequent objections reasonings and questions He saith he hath spoken these things in proverbs or parables whereby we are not to understand any dark or aenigmatick speeches as if his doctrine had been obscure in it selfe for his doctrine was plain in it selfe and what he spake darkly to the multitude he explained to them But the meaning is partly that much of that he spake however it was clear in it selfe yet to them it seemed as obscure as if it had been all parables and so appears from v 16 17 c. but after the Spirits coming he was to speak plainly and fully even in respect of their conception and understanding Partly that Christ in regard of their weaknesse and incapacity had but briefly touched many things which would be but dark to them till the Spirit should come as v. 12 13. and had often made use of similitudes and parables in this Sermon and at other times whereby albeit he condescended to their capacity yet as he saith chap 3.12 he spake but earthly things and not heavenly that is pointed out heavenly things by earthly resemblances which did eclipse much of the lustre these truths should have when he should teach them plainly by his Spirit Whence learn 1. As clearest truths will be but dark mysteries even to disciples till the Spirit enlighten them So Christ lets out light by degrees and teacheth according to his peoples capacity for both these are held out in this acknowledgment These things have I spoken to you in proverbs 2. It is the comfort of Saints that what measure of light and instruction they need and yet want at one time it is but reserved for another for it sweetens their case to whom he had spoken in proverbs that the time cometh when I shall no more speak to you saith he in proverbs 3. The clear and full manifestation of saving truth was communicate by the Spirit to the Apostles and by them to the Church for it is at that time I shall shew you plainly saith he of the Father 4. The great and fundamental doctrine of the Gospel revealed by the Spirit is the knowledge of God as the Father of Christ and our Father in him and consequently of the mystery of Redemption for this is the doctrine he will teach I shall shew you plainly of the Father Ver. 26. At that day ye shall ask in my Name and I say not unto you that I will pray the Father for you 27. For the Father himself loveth you because ye have loved me and have beleeved that I came out from God In the third place Christ resumeth and yet fâ—rther amplifieth that purpose concerning prayer in his Name promising that when the Spirit shall come they shall get alacritie and willingnesse to the duty of prayer and shall finde easie accesse in their suites having Christs intercession to make way for them and the Fathers love as it were preventing that And that because they have loved him and beleeved him to be the Mediatour and Ambassadour come out from God For clearing of the Words Consider 1. While Christ saith I say not that I will pray the Father for you the meaning is not that he will lay aside his office of intercession for beleevers which as they will still need it so it is a strong pillar of their confidence Rom 8.33 34. Heb 4.15 16. and 7.25 Neither is it only the meaning that by this sort of speech he would most certainly assure them of it it being a priviledge so sure as he needed not say more to assure them of it As indeed his love is a real love which hath more substance then shew But conjoyning it with what followeth in the beginning of the next verse we will find the meaning to be That they had not only his intercession but the Fathers love upon which to ground their hope of audience and That he was not to intercede for them with the Father as with an enemie or one unwilling to accept of them being now reconciled but that the Father did love them and out of his love to them had appointed him Mediatour 2. While Christ sercheth the reason of the Fathers love from their love to him the meaning is not that their love to Christ did prevent the Fathers love to them but that the Father having loved them and brought them to love Christ doth reward this their love with more proofes of his love in hearing their prayers Doct. 1. Not only is the answering of prayer Christs work but it is he also who â—ndâ—â—â—akes to make his people pray and giveth them his Spirit for that effect for saith he by way of promise at that day when the Spirit shall come ye shall ask in my Name 2. The prayers of Saints put up in Christs Name are so many waies welcome in heaven as they cannot but be accepted Therefore he assureth them of accesse by shewing them how many things concurre to obtain accesse and an answer 3. We ought so to eye Christs intercession as we forget not also to ascend up to the Fathers love as rendering our persons and prayers acceptable That double encouragements may make our consolation strong and that we may not have wrong thoughts of the Father for this cause saith he I say not unto you that I will pray the Father for you for the Father himself loveth you 4. Such as are beloved of God do get grace to flee to Christ and to love him for ye whom the Father loveth have loved me 5. As Gods love doth beget love in his
with in the world And the efficacie of his peace to counter-ballance the bitternesse of worldly trouble is held out partly in the effect thereof that having peace they may be of good cheer or bold and partly in the ground of this courage that Christ hath overcome the world Whence learn 1. As peace is Christs allowance to his people so the drift of all he speaks to them tends to promove their good and peace his very brangling of their presumption and warning them of dangers tends not to take away their confidence in his good will nor to brangle their peace but to excite them to make it surer for These things in this Sermon and in the immediately preceding warning have I spoken unto you that ye might have peace 2. It is Christ only who can give and speak peace to his people for I have spoken that ye might have peace See Psal 85.8 Job 34.29 3. The peace of beleevers is begotten by the Word as faith is and it takes root there so that while the Word is for them they need not be dismayed for upon this I have spoken doth this follow that ye might have peace 4. The peace of God conferred upon beleevers is a most excellent gift and sufficient though they have no more as being the fruit of justification and reconciliation as being that which gives a deliverance in the midst of troubles which will guard hearts in midst of violent blasts Phil. 4.7 which will make men keep from sinful courses which would disturb their peace more effectually then the apprehension of wrath and hell and which stayes the minde on God in the midst of inward shakings Isa 26.3 For these reasons is all their allowance from Christ comprehended under the name of peace 5. It is in Christ alone that we have right or accesse to any true peace and in him we must entertain it for saith he that in me ye might have peace 6. Peace with God through Christ will not keep men from blasts of outward trouble but the one is consistent with the other yea the worlds hatred will readily follow on Christs friendship for when in me ye have peace in the world ye shall have tribulation 7. Saints may not only expect trouble from the world but that their trouble shall be very pressing and searching for ye shall have tribulation or a pressing distresse as the word imports 8 Even the dearest of Saints are obnoxious to tentations of fainting fear and diffidence when sharp trouble assaults them for they will need a word of encouragement be of good courage 9. No outward trouble ought to disturb Saints peace but their peace with God ought to appear in couragious and confident encountring with trouble for after his allowed peace in the world ye shall have tribulation but be of good cheer or bold saith he 10. The world and all things therein that might disquiet Saints are vanquished and overcome by Christ upon the crosse so that they may well testifie but cannot hurt them for I have overcome the world 11. Christs victory over the world is ground of encouragement to all his suffering people against the power and policy of the world considering that however Christ will not exempt them from a battel and exercise yet they are partakers of his victory by faith 1 John 5.4 and shall abiding in him finde in end that they have to do with enemies already vanquished for saith he Be of good cheer I have overcome the world CHAP. XVII THis Chapter contains Christs solemn prayer to the Father after the farewell Sermon wherein by supplicating for himself his disciples and all his members He sanctifieth the use of prayer to all his followers by making use thereof in his own person for obtaining what he needed he maketh his latter Will and Testament leaving his legacies to his followers and leaveth us a pattern of his perpetual intercession in heaven as our great High Priest for upholding the Ministry and Church shewing what his heart will be in his absence and what he liveth for ever to accomplish And he speaks all this openly in his disciples audience that he may confirme them in the faith of his love may assure them of what he prayes for and may teach them by his example what to ask for themselves The Chapter may be taken up in three parts In the first He prayeth for himself that the Father would glorifie him pressing the same by Arguments taken not only from the sweet relation betwixt the Father and him but more expressely from the time wherein he asketh this from his glorifying the Father being glorified by him v. 1. from his calling and charge to give eternal life to the Elect v. 2 3. and from his fidelity in his Charge and Commission v. 4. upon which he repeats and explaines his petition by way of conclusion v. 5. In the second part of the Chapter is contained his prayer for his eleven Apostles expresly Wherein 1. He describes them for whom he is to pray giving an account of his diligence and successe with them v. 6 7 8. 2. He appropriates his prayeâ— and intercession to them in opposition to the world for several reasons v. 9 10. 3. He propounds his first petition for their preservation that so they may be kept in unity v. 11. pressing it upon several grounds v. 12 13.14 and repeating and explaining the same v. 15. reinforcing one of the former reasons to perswade it v. 16. 4. He propounds a second suit for their sanctification v. 17. pressing it by two arguments v. 18 19. In the third part of the Chapter He prayeth for the Apostles and the whole Church expresly v. 20. wherein he prayes for spiritual unity to them as being notably advantagious v. 21. 〈◊〉 for attaining whereof he allowes excellent priviledges upon them v. â—2 particularly union with God through him as the way to union among themselves v. 23. and for union in place with himself in heaâ—en at last v. 24 In the mean time recommending them and particularly the Apostles on weighty grounds to the Fathers love and his inhabitation v. 25 26. Verse 1. THese words spake Jesus and lift up his eyes to heaven and said Father the houre is come glorifie thy Sonne that thy Sonne also may glorifie thee In this verse after a short transition intimating a connexion betwixt the former doctrine and this prayer and a declaration of his posture in prayer with his eyes lift up to heaven is contained 1. A proposition of his petition for himself that the Father would glorifie him of which more on v. 5. only in summe it imports his desire that God would glorifie him by sustaining him in his approaching agony that in it he might triumph over all his and his peoples enemies by proving him to be the Son of God even in his sufferings as he did by many miracles at his death Mat. 27.45 46 51 52 53. And all this but as a preludie to his being
glorified in his Resurrection Ascension and Exaltation at the Fathers right hand of which v. 5. and which was to be manifested in the world by the propagation of his spiritual Kingdom 2. Some of the reasons pressing this petition one is couched in that sweet relation betwixt the Father and him implied in the titles of Father and Son But there are more expressely subjoyned 1. A reason taken from the time wherein he asketh this that the houre is come namely the houre of his agony wherein he expected support and to be glorified according as he would need and was promised to him in the Covenant of Redemption Psal 89 21 22. Isa 49.8 and 50.8 9. Psal 16.10 with Acts 2.31 As also upon the back of that the houre of his promised exaltation having waited his time and done the Will of the Father in the forme of a servant 2. Another reason taken from a consequent of granting his desire and his end in propounding of it namely that the Father glorifying him he might also glorifie the Father whose glory shines in the glory of his Son and in his obedience sufferings and successe From all which Learn 1. Prayer to God is a special mean to make beleevers lively in all duties and to make the Word and all our endeavours effectuall for that end for These words spake Jesus in preaching and then subjoynes prayer for a bâ—essing upon what he said wherein he asks these things of the Father which â—e had pressed upon them 2. Christ is so real in his love to his people that he will say nothing to them for their encouragement but what he will say of them and for them in his compeering before the Father on their behalf Therefore having spoken these things to them wherein he had let out much of his heart and love to them he doth now confirm the same by speaking as much of them to God hereby assuring them that he would be the same in absence that he was when present 3. As it is the duty of the Lords people to study alwayes spiritual mindednesse to set their affections upon things above and to visit their faire inheritance by sending their affections thither till themselves follow after so in particular it is their duty in prayer to rowâ— up their affections and set them to God and heaven-ward and to testifie their want hereaway and that all their confidence and expectation depends on God and on his help and consolations sent from heaven for so much doth Christs example teach who in prayer lift up his eyes to heaven or to God in that place where his glorie is specially manifested and his followers made compleatly happy with him And by this posture did testifie the heavenly and depending frame of his Spirit 4. Albeit the Lord know the most secret desires of the heart and do respect and hear the very thoughts of his people yet it is their duty as they have opportunity to make use of their tongue in prayer that so they may do him homage with the whole man may by that means among others excite their own affections in prayer and may edifie others in their place and station for some at least of these causes it is that Christ in prayer spake in the audience of his disciples he lift up his eyes and said and by his practice and example would teach us our duty 5. Prayer is a notable mean for carrying men through in trials And Christ hath sanctified it and encouraged his followers to make use thereof by employing of it as his weapon in his greatest extremity and need and that upon grounds of common interest that so in all things he might be like his brethren for here in the apprehension of his approaching agony he betakes himself to prayer on his own behalf using arguments of interest common to him with his brethâ—en in him Father glorifie thy Sonne 6. So rich is the Lords allowance to his people that in the midst and thâ—oâ—g of their saddest pressures they may have hearts filled with thoughts and expectations of great glory to be conferred upon them in and after their sad sufferings for his thoughts when he looks upon his approaching sufferings are glorifie thy Son 7. Christ in his saddest sufferings was still glorious in himself and appeared so to the conviction of others and all his sufferings are now crowned and shut up in great glory for now and shortly after was the Son glorified 8. God hath it absolutely in his hand to conferre glory and honour upon his suffering children and to glorifie himself in them so that none can impede him in it for saith he Father glorifie thy Son 9. Albeit Saints need not perswade God to grant what they ask agreeable to his Will yet it is necessary they use arguments in prayer that they may assure their own hearts may evidence their confidence to his glory and may testifie their instancy in urging of their suites Therefore doth Christ presse his petition with so many reasons 10. Interest in God and familiarity with him are of great use in a day of strait and are the wheels upon which prayer to God will move sweetly Therfore doth Christ couch this encouragement in the bosome of his prayer that God is his Father and he his Son to teach us to make that interest sure which may beget so much confidence in prayer in a day of need seeing a father can deny nothing that is good to a childe nor will many words be needed to a father when the childe is in distresse 11. Christ haâ—h a sweet fellowship with and spceial interest in the Father and his approaches to him for himself or his people are full of Sonly confidence and such as cannot be ineffectual for to him it belongs in a special manner and to all others only through him to plead these relations of Father and Son and to expect audience because he stands in so near relation to God 12. Whatever be the excuses of Saints in ordinary yet they may still expect that needful and promised proofes of love will not be withheld in the houre of their distresse and that honest prayers will avail much when distresse is great and nothing left but prayer for now when the hour or the set time appointed for his suffering is come he betakes himself to prayer confidently expecting that then the Father will glorifie his Son See Heb. 4.16 13 The only way to come speed at Gods hands in obtaining promised mercies is patiently to wait his time submitting to be exercised in our faith audience patience and subjection to him till the houre of deliverance come for Christ having a promise of being glorified not only in but after his sufferings doth quietly continue under the forme of a servant till now the houre is come wherein God had promised to glorifie him See Heb. 10.36 14. As Gods being a Father gives sweet ground of encouragement in prayer to his children so it is an evidence
communicates with the Father being in and with the Father and rejoycing alway before him as the Son of his bosome John 1.1 18. Prov. 8.30 5. It pleased the glorious Son of God in obedience to the Father to humble himselfe and obscure the glory of his Godhead that he might be like his brethren and a sit Mediator for sympathy and suffering and that he might engage his life and glory for redeeming of the Elect and lay by his robes of Majesty not to be reassumed till he gave a good account of that work for here he humbles himselfe to have his glory to seek from the Father in respect of his person God-man upon the performance of what was entrusted to him I have finished the work c. v. 4. And now glorifie me saith he 6. Christ did so faithfully discharge his trust and perfected the woâ—k of our Râ—demption as the Father was engaged by paction to glorifie him and accordingly Christ God incarnate is exalted with the Father in glory and Majesty for now he hâ—th so finished the work as he may seek to be glorified as he is So that beleevers may be as sure that all things necessary for their Râ—demption are done as it is sure that Christ is glorified And as by the incarnation of the Son of God his Godhead is brought near unto us and he sitted with these humane affections and sinlesse passions sutable to what we needed of him and to a surety and high Priest So by the uniting of his humanity to his Godhead in one person and the exaltation thereof unto that height of glory he is elevated above all such weaknesses of mutability and emptinesse which do accompany and usually corrupt these affections and passions and render them uselesse and uncomfortable in these who are but mere men Verse 6. I have manifested thy Name unto the men which thou gavest me out of the world thine they were and thou gavest them me and they have kept thy word 7. Now they have known that all things whatsoever thou hast given me are of thee Followeth to v. 20. the second part of the Chapter wherein Christ prayeth for his eleven disciples Wherein albeit some things be peculiaâ— to them yet several grounds of the petitions and the petitions themselves are common to them not only with Ministers but with all the Elect to be converted by the Apostles Ministry either mediatly or immediatly And so they may in this part of the prayer be looked on as representing the whole Ministry and Church and the purpose as much one in substance with the following part of the Chapter Only Christ for the full encouragement of his followers of all sorts would first pray somewhat for the Apostles expressely lest they should think they were lost among the bulk of professour And would have somewhat expressely for all beleevers in all ages that they might not think they were forgotten by him and only his disciples cared for in this his solemne prayer to the Father In the first branch of this part of the Chapter Christ describes these whom he prayeth for and giveth an account of his diligence about them and successe with them Whereby he not only giveth a notable instance of his fidelity which he had asserted v. 4. but doth also recommend them to the Fathers care and love and that the petitions put up for them may be answered This description and account is propounded in these verses which may be taken up in this order That for interest these for whom he prayeth were the Fathers by eternal election and committed to his care and trust to purchase apply and promove their happiness And for the matter of diligence and successe He had in discharge of his trust taken them in teaching and revealed the Father unto them which being don in subâ—erviency to his eternal purpose of Election had so succeeded as they had kept the Fathers Word and acknowledged Christ to have received his authority commission furniture and doctrine from the Father And so Christ gives a fair account of his bringing in of the Elect in that he had converted the Apostles who were to be his instruments in converting of the rest throughout the world And layeth a ground of confidence to be heard in their behalfe taken from Gods eternal interest in them and their converted estate Whence learn 1. It doth commend the love of God toward fallen men that fallen Angels being cast off without hope of recovery they are admitted to the hope of Redemption and restitution after their fall for this great trust of Christ is discharged toward men See Heb. 2.16 2. Christs commission extends not to all the world but to some in it only for he gives an account of the men which thou gavest me saith he out of the world even the Apostles and other Elect. 3. Whatever difference there be in Gods eternal purpose or wrought by Christs grace in these committed to him Yet Gods love and Christs grace findes them in the same condition with others till the difference be made for they are given out of the world 4. All these of whom Christ takes special care are the Fathers by a peculiar interest as being appropriate for him in his eternal purpose of Election for thine they were saith he Not as all other things are but elected by him to be his peculiar people 5. The Elect being the Fathers property are not entrusted with that happinesse intended and to be conferred upon them But are given over to Christ and committed to him in the covenant of Redemption that he may die to satisfie justice and obtain eternal Redemption for them and may apply his purchase in converting them and preserving them and their furniture till they come to obtain everlasting life for Thine they were and thou gavest them me Not only to the Apostleship of which v. 12. but entrusted to him with all the Elect in that paction betwixt the Father and the Son of which Chap. 6.37 39. So that they who are under his charge may be sure considering his infinite sufficiency for it and his fidelity to the Father who hath entrusted him 6. The first visible evidence of election and of mens being committed to Christs trust breaks forth in the work of conversion for upon these two it followeth and they have kept thy Word This is not only Christs charge to see it done but the Fathers also who engageth to draw Christs purchase unto him Joh 6.44 So that conversion is a fruit of Gods eternal love land of Christs taking charge of us both which we may look back and read when we finde that change wrought See Acts 13.48 7. True and effectual conversion is wrought by the Word of God as the instrument So that any change wrought by another mean will not avail nor is there any hope of them who contemne the Word let them have what other means they will for I have manifested thy Name and they have kept thy word See
dark 3. Joy is allowed by Christ upon all his followers It is his scope in his dealing toward them and he hath done and daily doth what may breed them joy for this is his scope here that they may have joy See Phil. 4.4 1 Thes 5.16 4. The faith and knowledge of Christs intercession for his people that they may be preserved and made to persevere is such a pledge of their sure estate and of his good-will toward them as may afford abundant matter of joy in their saddest case for These things I speak in the world that they may have joy 5. The joy of beleevers is of Christs allowing is his work in them and a joy in him over all that they finde in themselves Therefore doth he call it my joy 6. Christs joy allowed on his people is a compleat joy far beyond the empty joy of the world in midst whereof the heart is sorrowful And albeit the full degrees of their joy will meet them in heaven yet their joy here is full in parts as satisfying the minde calming their stormes and staying their foot against all essayes if they emprove it right Therefore is this joy in that he prayes for them and their joy in obtaining their answer called a fulfilled joy 7. Christ doth not only take care to give his people cause of joy but to make them rejoyce in it also and that with an inexpressible joy whereof others are ignorant Therefore will he have it fulfilled in themselves that is their hearts filled with it and feeding on that hid Manna whereof strangers are not pertakers as Prov. 14.10 8. The Father doth allow that which Christ doth for the encouragement of his people and will not let it be ineffectual For this is Christs argument for obtaining his sure which certainly hath weight with the Father These things I speak in the world that they might have my joy fulfilled in themselves Ver. 14. I have given them thy word and the world hath hated them because they are not of the world even as I am not of the world The third argument pressing the petition is taken from the worlds opposition to them being converted The word which Christ gave them ver 8. had so far wrought upon them as to regenerate them and make them dissent from the world in judgement affection and conversation so rendering them conforme in some measure to him their Head And this change made them incurre the worlds hatred which doth call for divine preservation Whence learn 1. As it is Christs great favour and kindenesse to give his Word unto his people so where it is given with a blessing and rightly received it draws the receiver to a disconformity with the world and not to be of it though he be in it for I have given them thy Word and they are not of the world 2. It doth exceedingly commend the grace of God in Saints that albeit they kept in the world and forced to walk among the many snares thereof yet they are separated from it and not conforme unto it for though they are in the warld v. 11. yet they are not of the world 3. Whatever civility men of the world may have yet all of them are so opposite to gâ—ace and godlinesse that they will not only oppose it in themselves but hate and persecute it in others one way or other if it were but by traducing piety that they may persecute it under some odious name for the world hath hated them because they are not of the world So that when it seems to be otherwise we may reckon either that professours of Religion are but too much like the world and little like Christ or that the worlds malice is but overpowred and bridled till they get an opportunity 4. It may encouâ—age Saints to endure opposition from the world so Religions sake that the quarrel wherein they suffer is most glorious and what the world hates in them is theiâ— gâ—â—atest ornament before God for he points out to them that the quarrel is because they are not of the world 5. It may encourage them also in this conflict that in their state suffering they have a conformity with Christ their Head conformity with whom is a great dignity for by this also doth he encourage them they are not of the world even as I am not of the world He or his Kingdome are not of this world more then they are and their suffering on this account redounds to him who is first hated and for whose sake and because of conformity with him they are hated 6. The worlds opposition to Saints because of their separation from it doth engage God to see the more carefully to their pâ—eservation for it is an argument why the Father should keep them The world hath hated them because they are not of the world Verse 15. I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil 16. They are not of the world even as I am not of the world In these verses 1. Christ repeats and explains the former petition shewing for their instruction that he desired not as yet they should be freed from all danger and trouble by taking them away out of the world by death but that he would preserve them in the midst of troubles from the tentations and snares of their troubles v 15. 2. He presseth and enforceth the petition thus explained upon the reason propounded v. 14. taken from their condition opposite to the world and conforme to him their Master v. 16. Whence learn 1. Christs followers have need to guard against mistakes of what he saith that they do not delude themselves nor let their own luâ—ts put a commentary upon his doctrine Therefore doth he explain his own meaning not to informe his Father but to prevent their mistakes 2. Such as are employed to speak in publike for the edification of others ought to make it their study to accommodate their speech to the capacity of their hearers As Christ here doth so speak as may clearly explain his meaning unto them 3. Christ hath more wayes then one whereby to secure his people against all they can meet with As here he hath one way of preservation which he layeth by for a time and another which he pitcheth upon 4. There is one fair outgate from all troubles abiding Saints when by death they shall be translated out of the world and above the reach of all their difficulties for this is one outgate though he will not make use of it at this time to take them out of the world See Job 3.17 18 19. Rev. 14.13 5. Albeit death be very often desired by Saints in their perplexities Yet Christ seeth it meet rather to exercise them for a time and fit them for proofes of his love then to grant that desire And however we ought still to have our eye upon our rest and make ready for it Yet we are not anxiously
Acts 15.9 In both these respects he prayeth Sanctifie them through or in thy truth both as the rule and touchstone of sanctification and as a mean and instrument of it 6. It is not safe for men to cry up their own or others sanctification to the countenancing of the errours which they maintain but they must prove the truth of their holinesse by the truth which hath been instrumental in it and must reckon that the holiness they have is either counterfeit or else hath been wrought not by their errours but by the power of some real truthes which they have or do still hold and that therefore by embracing errour they do exceedingly wrong their piety by depriving themselves of the mean which doth beget and cherish it for these causes doth Christ so expresly pray not only Sanctifie them by what mean soever but Sanctifie them through thy truth as the only mean of true holinesse 7. Whatever efficacie truth hath in the matter of sanctification it doth all come from God who must be employed by prayer to make the word successeful for that end for so much doth Christ example teach who prayeth to the Father Sanctifie them through thy truth See 2 Thess 3.1 8. Whatever wayes men do dream of for finding the truth of God yet it is only to be found in the Word of God and all other wayes beside will but produce delusion and lies Therefore doth he subjoine to prevent all mistakes Thy Word is truth 9. Whatever may be the hesitations of men concerning the Word of God yet it is his infallible verity and will not deceive them who betake themselves to it for direction and encouragement for Thy Word is truth See Psal 12.6 2 Pet. 1.19 Verse 18. As thou hast sent me into the world even so have I also sent them into the world The first Argument pressing this petition is taken from their emploiment and calling to be his Embassadours in the world which presseth the necessity of their sanctification This their calling and Commission is amplified from its similitude and likenesse unto the Fathers sending of him Which as all similitudes have their own dissimilitudes and are not to be strictly pressed in every thing is not to be extended to all the ends of Christs coming into the world for he alone came to die for and redeem his people but only to his Ministerial office of preaching the Gospel In which albeit there was some resemblance betwixt Châ—ist and the Apostles as to the matter of extraordinary calling and assistance immediate direction and great difficulties yet there was also as great difference both in respect of their persons and authority he being the Lord and true God but they were men and servants in respect of the manner of their furniture he being furnished inwardly by the substantial in-dwelling of the Godhead they by extrinsecal revelation and assistance and in respect of the measure of assistance he being furnished without measure and constantly and they only but in part and when it pleased the Spirit to breath Doct. 1. Christ is the great Apostle of our Profession sent to us by the Father so that we need not think shame of a Profession which is owned by such a one as he is for Thou hast sent me into the world See Heb. 3.1 2. Christ hath employed the Apostles and their successours in their own room to be his Embassadours and to supply his place as he was a Preacher of reconciliation so that as they ought to study an imitation of him 1 Cor. 11 1. so they ought to be received in their Ministry as coming in Christs stead 2 Cor. 5.20 Gal 4.14 Therefore saith he As thou hast sent me into the world so have I also sent them as is before explained 3. It doth commend the love of God that he hath employed the Ministry of his Son and servants even in this corrupt world that out of such base materials he may build up an excellent Church and habitation to himself and that he may encourage the most desperate to come to him who out of such gathereth his precious jewels 1 Cor. 6.9 10 11. Tit. 3.2 3.4 Therefore it is said that both he and they are sent into the world 4. Beside the obligations and necessitie which lie upon Ministers with all Saints to be holy Heb 12.14 their calling doth particularly call for sanctification and separation from the world as necessary by divine precept and for the well-being of the Ministry that so they may stand in their Masters counsel and be kept near him that their face may shine and they may be more successeful in their Ministry for this is a condition calling for the granting that suit that they maâ— be sanctified even that they are sent into the world It is true men may be lawful Ministers yea and successeful also in their Ministry who are not sanctified themselves for even Judas was an Apostle And Christ is here more expresly praying for his eleven Apostles who beside that they were Apostles were given to him also by the Father in opposition to the world and the son of perdition who yet was an Apostle v 9 1â— yet his reasoning in prayer doth lay before all Ministers how needful it is they be sanctified not only in order to their own salvation but even that their labour may be more successeful and this his reasoning doth plead for holinesse to all Ministers who employ him for that end in their own measure however the extraordinary emploiment of the Apostles did plead for an extraordinary measure of this sanctification that they might be kept from errour being sanctified through the truth and made fruitful in their great work 5. When God doth call his servants to any employment his calling may assure them of furniture and what they need for discharge of that calling And particularly Christ will have a special care to furnish Church-officers sent out by himself for this is the face of Christs pleading in prayer which prevails with the Father that since they are sent into the world therefore they may get sanctification Sanctifie them v. 17. for I have sent them into the world See John 20.21 22. Verse 19. And for their sakes I sanctifie my self that they also might be sanctified thorow the truth As the former reason pressing this petition is taken from their need of sanctification in respect of their calling so this second is taken from the cause and purchase of their sanctification by his sanctifying himself that they may be sanctified For clearing wherefore Consider 1. Christs sanctifying of himself is not to be understood of any personal cleansing now in doing or to be done by him for he was without spot from his first conception nor yet of that purity of his nature only but with relation to some further sanctification But as in the language of the Old Testament things are said to be sanctified when they are set apart fitted and prepared for some special service and
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