firkins apiece 5. Miracles wrought by Christ for confirming his doctrine were such works as were useful and profitable to men such as this here Whereby he would condemn such as boast of idle and uselesse miracles serving for no profit which favour not of Christ not of power from him nor of his doctrine to be confirmed by them And by this also he would prove himself to be the merciful Saviour of sinners in that he manifests himself to be God by these works and the like when he might have proved it by sad judgments on sinners 6. It is no difficultie for Christ to work the greatest work he pleaseth and to make a change from worse to better for this miracle is wrought immediately by his Godhead without so much as a word only he bids them fill water and draw wine 7. Christ in his deepest humiliation and abasement is full of Majestie and he knoweth how to get instruments to do him service when he pleaseth yea he can bow their hearts who in appearance know nothing of him to be foot and hand for his work for being in the forme of a servant yet these servants who knew him not as would seem obey all his directions how uselesse like soever they seemed to be Verse 9. When the Ruler of the feast had tasted the water that was made wine and knew not whence it was but the servants which drew the water knew the governour of the feast called the bridegroom 10. And saith unto him every man at the beginning doth set forth good wine And when men have well drunk then that which is worse but thou hast kept the good wine until now Fourthly John recordeth the Ruler of the feasts part whereby the miracle was manifested he wondering at the goodnesse of the wine and not knowing whence it was calleth for the bridegroom and ascribeth this provision to his prudence rather as may be conceived then to his parsimony which was not ordinary at such occasions with which we are to conceive that the servants who knew the matter as is said here did make the miracle manifest as appeareth from v. 11. What the Ruler saith of giving of wine to men who have well drunk is to be understood not of excesse but of drinking to satisfaction However it is but a simple narration without an approbation on Christ or his pen-mans part Nor did Christ by affording so much good wine to them who had already drunk so much give any evidence of his allowance of intemperance for he had another end in it v. 11. And besides all the creatures which men daily consume by excesse are his gift by common Providence to which mens excesse and abuse cannot be imputed But it is a mans dutie to look on Christs liberality as a trial to his sobriety Doct. 1. Christs works when they are rightly considered will be found worthy of commendation and albeit the worker were not known yet they will commend themselves for the Ruler commendeth the wine when he knew not whence it was 2. In a miraculous transubstantiation or change of one substance into another sense will be judge and bear witnesse to it for the Ruler having tasted the water that was made wine findeth by his taste that it is wine 3. Ignorance of Christs hand in a work makes men to ascribe it to others and so take Christs glory from him for the Ruler called the Bridegroom and ascribed it to him 4. In the comparison which the Governour of the feast maketh betwixt other mens way and the Bridegrooms which was indeed Christs work we have a fit resemblance betwixt the fashion of the world and Satan and Christs way They set out their best commodities first but worse come after but Christ in his dealing may begin more harshly but he is still the longer the better Verse 11. This beginning of miracles did Jesus in Cana of Galilee and manifested forth his glory and his disciples beleeved on him This History is closed with Johns observation upon the miracle that for order it was the first that the place was Cana of Galilee that the fruit of it was the setting forth of the glory of his Godhead and confirming his disciples in their faith in him Whence learn 1. Christ did begin to work miracles not in his infancie nor in the time of his private life but when he entred to his Ministry and to publish his doctrine which his miracles were to confirme for John saith not only this was the first miracle he did in Cana though that was true but. This beginning of miracles did Jesus as being simply the first 2. Christ doth not choose persons or places for manifesting himself in or to them as men or carnal reason would judge nor will he stand to manifest his glory in an obscure place and by so doing make it famous therefore it is again marked that he did this in Cana of Galilee now made famous of an obscure village by his working 3. Christs glory is his supreme end in all his working to which all other ends and effects must be subordinate for he did this and manifested forth his glory 4. The end of Christs miracles was to set forth his own proper glory of his Godhead as principal Agent of them though his Manhood sometime concurred as a Minister in the work for he manifested forth his glory as doing this by his own power whereas Prophets and Apostles were but instruments in what was done by them 5. It is a part of Gods glory that he only can work a true miracle and neither Satan not any instrument by their own power for in this miracle he manifested his glory proper to him as God 6. One work and miracle of Christ doth set forth his glory much being well considered for by this one he manifested forth his glory for in it shined the glory of his Omnipotencie and of his Liberality by it he declared that he is a Supplier of wants whetever he cometh that he can bring excellent things out of that which is naughtie that he can make things more comfortable then they are in their own nature that it is he who turnes water into wine and sorrow into joy that he made that change betwixt water and wine in a moment which nature doth but in a year by making water to fructifie the viâ—e 7 Such as have believed in Christ will be needing daily confirmation of faith and will get it And such as have got good by his Word and believed it shall also finde confirmation from his working for his disciples who were already called chap. 1. get new confirmation and believed on him 8. A right sight of Christ in his glory and properties is a notable help to faith and calleth for it at our hands whereas narrow thoughts of him feeds unbelief for he manifested forth his glory and his disciples believed 9. Beside the common use of Christs works and benefits which the world gets it is the priviledge of disciples
a Prophet 2. The Prophets or Messengers carrying the Word of God should have honour and a due estimation of the dignity of their calling and gifts testified by reverence to their persons obedience to their doctrine and honourable maintenance for so much doth the proverb import that a Prophet should have honour and honour includeth all those Their being spiritual parents Rulers and Christs Ambassadors calleth for this 3. It is an usual and ordinary fault that the servants of God are most disrespected among their own for such is mens naughâ—inesse by nature that things that come from a farre like them best and that acquaintance with mens persons parents c. breeds contempt Therefore Christ met with this and testified it as ordinarily true that a Prophet hath no honour in his own countrey See Luke 4.22 29. 4. Since Christs doctrine cannot be in request where the Messengers carrying the same are not in estimation Therefore such as ingrately contemne Ministers are justly deprived of the benefit of the Ministry Therefore is this set downe as a reason why he went not to or staid not in Nazareth but went to Cana. 5. It is the duty of the servants of God to arme and guard themselves against contempt and disrespect that it stumble them not especially after they have enjoyed better times therefore not onely doth Christ resolve on it but testified concerning it when he came to Galilee that his disciples who had seen him better esteemed of among the Samaritans might not mistake From verse 45. Learn 1. Distance of place and necessity of pains should not hinder men from frequenting of Ordinances and it is commendable where it is so for the Galileans also went unto the feast Their great pains may condemne them that are lazie and yet have fewer difficulties 2. Albeit Christ get no respect nor welcome in one place yet he will get it elsewhere and those who have observed his dealing best will respect him most for the Galileans received him having seen all that he did at Jerusalem c. 3. Every work of Christ whereof we see not present successe is not therefore lost but may have rich fruit ready to appear in due time for the fruits of Christs miracles at Jerusalem which chap. 2.23 are marked onely in general to have produced some sort of faith appear more clearly in Galilee 4. Albeit fairest shews of good founded onely on the sight of Christs works will prove but unsound yet in so far are Christs miracles rightly made use of as they tend either to confirme doctrine or induce men to receive and hear it and to welcome the Messengeâ—s thereof for that end for so was it here they received him or made his person welcome and admitted him as a Teacher among them having seene all the things that he did c. Verse 46. So Jesus came again into Cana of Galilee where he made the water wine And there was a certain noble man whose son was sick at Capernaum 47. When he heard that Jesus was come out of Judea into Galilee he went unto him and besought him that he would come down and heal his son for he was at the point of death Followeth the miracle upon the sonne of a Noble man unto which is premitted some antecedents and occasions as namely in these verses the place where it was wrought the person on whom a Noble man or Courtiers sonne and that his Father hearing of Christs coming into Galilee goeth unto him entreating for his sonne in his extremity Whence learn 1. Where Christ hath manifested his glory and done good to any there will be need of confirmations and Christ will not be wanting therein but will count it an homely place to come to again where he hath done a good work before Therefore it is marked that he came again to Cana of Galilee where he had made the water wine 2. The grace of God is free and the Lord hath his elect and precious ones even of all ranks for here he gains a certain Nobleman or Courtier belonging as appeareth to Herod to whom Galilee belonged Luke 23.7 and it may be was that Chuza of whom Luke 8.3 3. Mens greatnesse and nobility doth not exempt them or theirs from common calamities and crosses for his son was sick at Capernaum and it maketh the crosse heavier the more they have to give them 4. Many of Gods Elect never come to Christ till they be driven by a crosse and particularly sicknesse of children is one special mean whereby Christ draweth his own to make acquaintance with him for his going to Christ upon this occasion imports not onely that it was his duty thus to respect his child but that Christ took occasion of this distemper to draw him in to himself 5. Many who come to Christ in trouble do not give him that glory by faith that they ought but are ready to limit him to a certain way of working beyond which their faith can see no probability of help for albeit he conceived Christ could heale his sonne yet he ties his vertue to his bodily presence he besought that he would come down and heale his sonne 6. As great and pressing need should stir us up to do our duty so it is an argument meet to prevaile with Christ by Therefore is it subjoyned for he was at the point of death as the reason of the parents diligence and as the Argument propounded to Christ Verse 48. Then said Jesus unto him Except ye see signes and wonders ye will not beleeve Christ will not at first grant this request and work the miracle but first studies to cure a more dangerous soul-sicknesse in this man and others that nothing but outward miracles did at them or affected them For this was all the mans errand to Christ and it seemes to have been the common temper of these in Galilee who received him verse 45. and of these in Cana verse 46. and therefore he deales first about it And this is another antecedent of the miracle Whence learn 1. It is a dangerous and general disease of men not to affect Christ so much for spiritual benefits as for his outward workings and not to ground their estimation of and confidence in him upon his word but on his works for such was the disease here except ye see signes and wonders ye will not beleeve 2. Albeit it be our fault to be more affected with bodily then spiritual wants and we do come to Christ more for the one then for the other Yet spiritual and soul ills are greatest though lesse felt and require speediest help for so much is imported in Christs method of curing the one before the other whatever need of hast there seemed to be that he should cure his sonne first 2. The more common an ill be it needs the greater hast in curing of it Therefore Christ falls on this with the Nobleman as being the disease not onely proper to him but common to those where he was
ye will not beleeve 4. As it is good to come to Christ even with outward straits and troubles so Christ may see it fit to suspend intended help that he might do our souls good and wherever Christ giveth an outward favour in mercie he doth also some good to the soul with it As here in this example is to be seen Verse 49. The Nobleman saith unto him Sir come down ere my child die 50. Jesus saith unto him Go thy way thy sonne liveth And the man beleeved the word that Jesus had spoken unto him and he went his way The Nobleman is so pressed with the present trouble as he little heeds what Christ said and therefore repeats and reneweth his suit with more haste and diffidence then before and this is yet another occasion and antecedent of the miracle yet Christ granteth his request intimating that the miracle was already wrought though not in his way yet in a better and withal he cureth his unbelief making him to go his way at his command leaning to his word Whence learn 1. Such is mans weaknesse and frailty that distractions with grief or fear will draw his minde from heeding instructions from Christ and outward vexations will draw the minde from the thoughts he should have about spiritual and better things for he is so taken up with his childes case that he took little notice of what Christ said only he is so far humbled and pressed with need as not to startle at a rough answer 2. Where there is pressing need and any spark of faith it maketh a Supplicant importunate and that he will not give over meet with what he will therefore doth he renew and presse his suit again Sir come down c. 3. Weaknesse in faith expresseth it selfe in much haste under pressing needs so much doth his supplication import Sir Come down ere my childe die 4. Unbelief or weakness of faith hath moe base thoughts of Christ then are seen at first and the more it be exercised it will appear the more for in his second request he not only a stricts Christs vertue to his bodily presence but limits his power further as if he could do nothing though present if his son were once dead Sir saith he come down and that ere my son die both of which were a fault either to limit him to a way of working or to limit his power as if any thing were too hard for him 5. Such is Christs tendernesse and mercy that when he hath reproved our faults and we have come ill speed in amending them yet he will not leave us so but will respect great need and weak faith more then much unbelief and ill deserving so much appeareth in his granting this mans suit 6. As Christ may be answering the maine of his peoples desire when they get not satisfaction in every particular circumstance and as Christ will not be prescribed unto or limited in the way of his working so his refusal to satisfie his people in their way is in mercy and because he purposeth to do better so appeareth here the best this man could devise was that at Christs coming to Capernaum his son should recover but Christ doth better then so and sheweth it is done already Go thy way thy son liveth or is well 7. Christ hath absolute power of sickness and health of life and death and with one word can chase away a deadly disease at never so great a distance so much doth he teach this Nobleman here that being at Cana he could chase away sicknesse at Capernaum thy son liveth 8. Christ can do a weak believer a good turne and with that amend his faults also and make his former reproofes to work for now this man believed the word that Jesus had spoken to him and at his command went his way not doubting but all would be well Verse 51. And as he was now going down his servants met him and told him saying Thy sonne liveth 52. Then enquired he of them the houre when he began to amend and they said unto him Yesterday at the seventh houre the fever left him 53. So the father knew that it was at the same houre in the which Jesus said unto him Thy sonne liveth and himself beleeved and his whole house Followeth the manifestation of this miracle which is declared to be wrought in the former verse and the effects of it The servants meeting this Nobleman with the good newes of his sons recovery he findes after a diligent enquiry that the time of it trysted with the time that Christ spake to him whereby he is confirmed in faith and his family drawn in to God with him Whence learn 1. It is the duty of servants not only to be faithful in their Masters affaires but to be affected with them and to sympathize with their condition whether it be sad or joyful so much appeareth in the practice of these servants who met their Master with the good newes 2. Good newes will sooner or later meet the man who beleeveth and resteth on Gods Word for so much doth this Nobleman finde in experience 3. As a beleever is bound to observe all the circumstances of Christs working that may confirm â—iâ—h so experience and observation will prove the truth of what he believeth and will speak in the same termes with the promise for this findes not only that true which Christ had said but trying it to the uttermost he findes the miracle to have been wrought that same time that Christ spake 4. Much advantage may be reaped by mens communicating their knowledge experience and observations one with another wherby they may help each other to a more full acknowledgement of Christ for the servants they knew the childes recovery and the time of it the Master knew the word Christ had spoken and the time of it and these being put together they mutually draw other to know Christ and his power and good-will 5. Temporal favours are then indeed blessed when the experience of Gods goodnesse in them advanceth our soules good and is a mean either to beget or advance our faith in Christ for so is it here he beleeved or was confirmed in what was begun before 6. As Christ brings salvation to the house he cometh unto and may do good to the soules of many by one work so where a Master of a family is brought to Christ it giveth good ground of hope that others of the family will do well and however what experience any one of a family getteth of Christ all the family are bound to make use of it all this may be gathered from this that himself beleeved and all his house Verse 54. This is again the second miracle that Jesus did when he was come out of Judea into Galilee John concludeth this History with a remark that this miracle was the second which he wrought in Galilee the first being done in the same place ch 2. and that he did it after he came from Judea
whom he hath sent This exhortation of Christ draws out a new question from the hearers In answer to which Christ points out the right way of attaining this spiritual food which he hath held out unto them We are not necessarily to conceive that they propound this question in a taunting manner as if they would declare to Christ that Moses had commanded them to do works which are acceptable to God and they did them and therefore would know what new law he would prescribe unto them though this be not unsuteable to their disposition which they bring forth ver 30 31 and afterward and it is very true that none are worse to deale with then they who are sitten down upon outward performances every thing they do putting them so far out of Châ—ists reverence in their own account but we are rather to conceive that not being as yet hopelesse but Christ will satisfie their carnal desires therefore they keep fair with him and hearing him speak of labour which he understood chiefly of faith and of other works as fruits of faith they understand it only of works according to the doctrine of their Teachers and therefore desire to be directed what to work which might be acceptable to God Christ answers their question and leads them to that one work of believing on him who is sent of the Father Whence learn 1. Men may endure many rubs from Christ and seeme to come a great length in tearms of aggreement with him who yet are unsound and will never close with him for here these carnal hearers do quietly digest that reproofe ver 26. and seem to be so taken with his offer as they want only information what to set about 2. Such as resolve to seek Christ and things spiritual will need much of Christs own direction how to labour and employ themselves for attaining thereof for so much doth their question import 3. Men by nature cannot take up the right way of justification and salvation as being a mystery And particularly Men by nature do retain such a deep impression of the first Covenant of works and are so ignorant of the perfection of the law and of their own impotency that they know no way of acceptance before God but the way of works and doubt no more of themselves but if Christ tell them their duty they will do it for such is their principle and bold undertaking here What shall we do that we might work that is tell us and we shall do it See Deut. 5.27 Mic 6.6 7. Rom. 9 31 32. and 10.3 4. Men in following the way of happinesse must not make it their only aime to please themselves in what they do but must submit to follow that which pleaseth God and which he shall enjoyne for so much do they insinuate while they are desiring to work the works of God Whereby we are not to understand the good works which are not only commanded but wrought by God in his people for they dream of no need of his working any thing in them but it is an Hebrew phrase which signifieâ—h works commanded and acceptable and pleasing to God 5. What ever be mens conceit of their own works Yet it is only by faith that sinners come to reconciliation with God and to enjoy Christ to be souls food unto them for in opposition to all their works he leads them to this one work that they believe And his calling it a work doth not import that faith as a work doth justifie for it is only the hand to receive Christ who is our righteousnesse But he gives it this name speaking in their own tearmes who doated on works and so the doctrine of faith is called a law Rom. 3.27 because the Jewes boasted so much of the law And though other duties be required also of his people yet he names this only because it only embraceth Christ for righteousnesse and life it is the only remedy for a soul lying under the conscience of guilt or any difficulties and it is through faith that we can do any good work and that they are accepted and the imperfections thereof covered 6. No faith will serve mens turn for justification and life but that which closeth with and embraceth Christ the Mediatour as sent of the Father by his incarnation and manifestation in the flesh and by his authorizing of him to exerce that office for so is here required that ye believe on him whom he hath sent Whereby he warnes men not to rest on general assents to every divine truth as a faith sufficient for salvation unlesse they close with Christ And teacheth That it is no saving faith to acknowledge and believe in God where Christ is not acknowledged That it is not enough to professe faith in a Messiah as the Jews did unlesse Christ be taken up and acknowledged to be that Messiah already manifested So 1 Joh 4.2 3. And That faith must first close with Christ the Mediatour by whom it findes accesse to God and comfortable resting on him See 1 Pet. 1.21 7. Such as do upon right tearmes close with Christ as sent of the Father and do not only in the general assent that he is the true Messiah come in the flesh but do heartily close with him as such and give him the glory of his person and offices and do employ him accordingly they are about a work acceptable and welpleasing to God Therefore it is called the work of God not so much because he works it in his people though that be true Eph. 2 8. and it is not by our works but his work about us and in us that we are saved as in their own tearmes ver 28. that it is acceptable to him being commanded by himselfe 1 Joh. 3.23 and therefore lost sinners need not to be affrayed to make use of it Verse 30. They said therefore unto him What signe shewest thou then that we may see and beleeve thee What doest thou work 31. Our Fathers did eat Manna in the desert as it is written He gave them bread from heaven to eat This answer produceth a new question from them wherein they bewray more of their carnal minding of their own belly For whereas Christ hath taken them off their errour of leaning to the works of the law and Moses and hath directed them to faith in himselfe for attaining life and salvation They finding that he was not like to satisfie their carnal expectations do object that they cannot take his word to renounce Moses and the works of the law given by him in the point of justification and acceptance with God and to believe in him as a new doctour till he shew greater signes for confirmation of that doctrine then hitherto he had done seeing Moses had done the like or greater works then yet he had shewed them He had indeed fed many of them miraculously but it was only with course barley loaves and for one time But Moses had fed all their fathers and that
and carnal confidence Christ will refute them by letting them feele their own weight for when Peter will not beleeve Christ ver 36 he gets this to shew him his folly Yea it seems from Matth. 26.34 35. that he venâ—ed the â—ame presumption again in the way to the Garden and would not give credit to it when Christ over again warned him of his danger and therefore he must be humbled with such a fall 6. When men once give way and yeel to tentation they would make no end of defection if mercy did not stop their course for Peter is warned that he shall deny Christ thrice and would have gone on if Christ had not reclaimed him CHAP. XIV IN the former chapter Christ as a faithful friend not willing to delude his disciples with false comforts hath ripped up all their wounds by telling them what they were to meet with Now in this and the two following Chapters He by comfortable doctrine proves himselfe to be the sympathizing high Priest and kithes his skill in curing these wounds And for this end as he points out his sense of their case in themselves through his absence and that they would be troubled orphans hated and persecuted So he hold forth rich consolations unto them and antidotes against these evils together with directions concerning their duty for attaining and entertaining these consolations which should tend to their peace and joy In this Chapter Christs chief scope is to guard and encourage their hearts against that feare and trouble which scised upon them when they heard of his death and departure and the treachery and faintheartednesse that was among themselves as may be gathered from ver 1. and ver 27. where he disswades them from these passions and distempers For which end he propounds several antidotes and grounds of consolation and encouragement which may be reduced to these heads 1. Faith in him as true God equal with the Father ver 1. 2. The consideration of his errand in going and that there was a necessity of his departure to heaven for their good ver 2. 3. That he would come againe having done his work to fetch them ver 3. 4. That in the mean time they know whither he went and what was the way thither Both which are propounded ver 4. and further cleared in answer to Thomas objection ver 5 6.7 and the first of them yet further insisted on upon occasion of Philips proposition ver 8 -14 5. That if they would prove their love to him by obedience and not by heartlesse dejection for his absence ver 15. He would send the Spirit unto them The excellency of which gift and the advantages to be had by him are recorded ver 16 -26 6. That he leaves his peace in legacy to them Upon which he repeats the exhortation ver 27. And being to conclude this part of his discourse he reproves them for not entertaining this intimation of his departure and return with joy seeing it tended to his glory and their advantage ver 28. and the prediction of it would do them good afterward ver 29. And declareth that he was not to speak much more unto them but was shortly to be assaulted by Satan and to suffer not for any thing in himselfe but in obedience to his Fathers will ver 30 31. and therefore they ought to heed better what he said Ver. 1. LEt not your heart be troubled ye beleeve in God beleeve also in me This verse contains 1. Christs scope in this doctrine which is to guard against and disswade from that heart-trouble and perplexity which his former doctrine had raised in them 2. The first antidote or argument of consolation to cure this distemper which is double For herein he supposeth that however he was to die as man yet he is God equal with the Father and the object of faith Next he proposeth faith in himselfe with the Father as a cordial to uphold their fainting and perplexed hearts Whence learn 1. Christs dearest disciples and true followers are subject to much trouble of heart and to have their spirits so crushed as only God can support and uphold them for so was it with the disciples their hearts were troubled perplexed and confounded So that whole minded men have need to look about them 2. The Lord makes use of heart-trouble and exercise to sit his own for the consolations and proofes of his tender heart which he allowes upon them whereof otherwise they are not capable for their heart-trouble draws out this sweet comfortable doctrine 3. Albeit heart-trouble be needful for Saints as a mean of much good Yet they do ordinarily so exceed in it and debord under it as it becomes a fault in them Therefore doth he disswade from it let not your heart be troubled And herein they failed both through excesse and being immoderate in their sorrow and in being troubled at that which might afford joy ver 28. 4. Albeit Saints do oft-times give over themselves to heartlesse dejection and discouragement as conceiving they have no other cause or allowance Yet be their case what it will it is not the will of Christ they should entertain such a disposition but that they should strive against it Therefore doth he exhort them to oppose this distemper Let not your heart be troubled Albeit nothing could seem sadder to them then the removal of his bodily presence yet he counts it their fault that they were so addicted to sense as they could not expect to be comforted another way against it And therefore exhorts them to oppose their sorrow See 1 Sam. â—0 6 Psal 42.5 11. And upon the same ground ought Saints to oppose all discouragements how just cause soever it seem to have under which they would lye down and rest without expecting an issue or that the matter of their discouragement may prove a mean leading to an higher end and which would drive them from Christ and marre his allowed consolations And for this end they would beware of passion which desires do quarrel with and be jealous of Christ of ignorance and mistaking his minde in trouble and of carnal expectations the disappointment whereof may crush them 5. Whatever be Saints duty to oppose discouragement and trouble Yet it is Christ only who is the Physitian of troubled souls and who must speak the word and set them on work for he it is who gives this comfortable counsel and direction 6. Christ is so tender of his grieved and troubled people that whatever weaknesse they kithe yet he will make it his chiefe work to see to their encouragement Therefore albeit he had his own bitter trouble Chap. 13.21 and was that night and the day following to grapple with wrath and hell and death Yet he forgets all that and spendeth his time in comforting and easing them Let not your heart be troubled 7. Such as take up Christ rightly will not be much dismayed at what befals him or his Therefore doth he point out
AN EXPOSITION Of the GOSPEL OF Jesus Christ ACCORDING TO JOHN BY GEO. HUTCHESON MINISTER of the GOSPEL at EDENBURGH LONDON Printed for Ralph Smith at the Bible in Cornhil near the Royal Exchange 1657. CHRISTIAN READER THe love and care of God for his Church and people is very much seen not only in raising up variety of Ministers from time to time for their benefit but also in the variety of gifts which he giveth to those whom he raiseth up To one is given by the Spirit the word of wisdom 1 Cor. 12.8 9 10. to another the word of knowledge by the same Spirit to another faith by the same Spirit to another the gifts of healing by the same Spirit to another the works of Miracles to another Prophesie to another discerning of spirits to another divers kindes of tongues To another Interpretation of tongues c. And all these diversities of gifts are given by the Spirit to every man 1 Cor. 12.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to profit withal The Greek word is as some think a Metaphor taken from Bees Mr. Trapp who bring all the honey they can get to the common Hive We are neither borne nor borne again for our selves If we be not fit to serve the body as the same Authour saith neither are we fit to be of the body He is not a Saint that seeketh not communion of Saints Pudeat illos qui ita in studiis se abdiderunt ut ad vitam communem nullum fructum ferre possint Paulúm sepultae distatinertiae caelata virtus Hor. saith Cicero They may wel be ashamed that employ not their Talents for a publick good To our Reverend Brother the Authour of the ensuing book God hath given an excellent and a peculiar gift whereby he is enabled in a very short and yet substantial way to give the sence and meaning of a Text and to gather suitable proper and profitable Observations out of it for the help of weak Christians This gift he hath already manifested in his Exposition of the Lesser Prophets which hath been received and entertained by the Church of God with much approbation and spiritual edification This hath encouraged him to make a new attempt in the same kind and to publish a brief Exposition of the whole Gospel of Saint John This Apostle and Evangelist was one whom Christ loved eximiè singulariter He was the delights of Iesus Christ his Benjamin his Iedidiah therefore he is called The disciple whom Christ loved And as Christ loved him above others so he loved Christ more then others did Joh. 19.26 for he stood by the Crosse when all the other disciples left him and fled away for fear This blessed Divine as he is called wrote the Gospel after the other three Evangelists Rev. 1. in the Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Christiani nominis solatium post se reliquit tanquam pretiosissimum thesaurum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnibus mundi gazis non aestimandum and left it to the Church as a most precious treasure to be preferred as Luther saith above thousands of gold and silver Upon this Gospel you have the accurate elaborate and profitable paines of this religious and learned Author The Lord blesse them and grant they may finde acceptance with his people and may cause many thanksgivings to God for the benefit reap't by reading of them So prayeth Thy Servant in the work of the Ministry EDM. CALAMY To the Right Honourable and Noble Ladies The Lady Margaret Lesly late Countesse of Buccleuch now Countesse of Weems Lady Elcho c. AND The Lady Mary Scot Countesse of Buccleuch Lady Scot of Whitchester c. her hopeful Daughter Grace mercy and peace through Jesus Christ be multiplied Right Honourable IT hath been of old fore-prophesied that in the perillous latter times there should be many murmurers and complainers Jude v. 16. who are seldome if at all satisfied with their lot and with the dispensations of God toward them And that because as is there added they walk after their own lusts and so cannot but quarrel what doth crosse them in that woful course and complaine of their best and most useful enjoyments if they finde not that satisfaction which they lust after in them And we in our times have but too many sad experiences of distempers of this kinde evidencing the corrupt frame of our hearts and our great distance from God occasioning these distempers But right discerners will judge otherwise of the Lords dealing They will submit unto and acknowledge mercy in what is profitable though it be not pleasant but grievous They will read and acknowledge mercy in what they feele and suffer when they consider how much more they deserve and They will admire the mercies which are remembred and continued with them in the midst of wrath Humility as it is a safe grace and layeth a man low beneath the violent blasts which shake the lofty Cedars So it is free of that unthankfulnesse wherewith pride is attended and plagued 2 Tim. 3.2 And in particular True grace and humility will teach men to covet earnestly after the best things and to prize them and blesse themselves in the enjoyment thereof though otherwise their condition be sad and grievous And indeed if men under affliction ought to enquire after and esteeme of God because he hath endowed them with reasonable souls and teacheth them more then the beasts of the earth and maketh them wiser then the fowles of heaven Job 35.9 10 11. How much more ought they to prize the more special mercies of God continued with them And especially that in the holy Scriptures he afords unto them the means of knowing themselves and an offer of Christ with all the consolations flowing from him and an interest in him and directions how to apply and improve the same in all cases Though this be the great and choice mercy aforded to the world Psal 147.19 20. and to be esteemed of above thousands of gold and silver Psal 119.72 as being able to make us wise unto salvation and containing matter of songs in the house of our pilgrimage Yet it is not the simple enjoyment of this mercy nor any pretence of an estimation thereof that can prove a people blessed unlesse in practice they labour to emprove the mercy and do make use thereof as a glasse wherein to behold and know themselves what they are and be invited thereby to embrace and close with Christ revealed therein upon his own termes and do study dayly to testifie their subjection to God speaking in his Word by setting it before them as the rule of their conversation and to rejoyce in the consolations thereof over all their sorrows blessing the Lord daily for the continuance thereof with them though he strip them of other things And here there is but too just cause of regrate that though our day be short our journey long and our way clear Yet the generality of
truth and piety in their station and generation In subserviency whereunto I have presented this piece to your Ladiship as containing a brief hint at many of these precious truths which are necessary to salvation and useful to be inculcate upon these who minde the way to heaven And for Your Honour My Lady Beuccleuch Albeit by reason of your young and tender years many of these truths here presented may transcend your capacity for present yet as your grave prudent and sweet disposition and behaviour your opposition to profanity and respect to the Sabbath-day and your careful observance of such duties of Religion as your tender age is capable of do much refresh those who are concerned in you and converse with you as being things not usual in so tender an age especially in one who wants not sufficient baits of worldly advantages and contentments to divert you and do give good ground of hope that if the Lord continue you ye shall prove an ornament to your dignity and station So it hath engaged me to prefix your name also to this piece as an incitement to you to proceed in that good course and that your Ladiship may have an help ready at hand from whence as ye grow up ye may drink in that sound doctrine which is according to godlinesse Now that the Lord himself may blesse you both in all your relations and concernments may continue you long togther may make you a blessing to each other and may blesse this and the like means unto you for your furtherance in faith and godlinesse till ye come to your eternal rest is the hearty prayer of Your Honours obliged servant in the Gospel GEORGE HVTCHESON To the READER Christian Reader THat I do again appear in Print floweth from no other cause but my desire to do service to the Church of Christ in my generation and to contribute my endeavors for promoving that publike designe of making the holy Scriptures yet more cleare unto the Lords people Some while ago I received such an intimation of my mortality as did excite me to emprove my time the best I could And accordingly I made haste to perfect this Exposition which formerly I had begun to cast in this mould out of some Notes of Sermons I had preached on this Gospel And now through the good hand of God upon me thou hast it here presented compleat unto thee I shall not say much to what is mine in it But this may commend it unto thee that the subject-matter is indeed divine and as full of that marrow of the Christian Religion as any other parcel of Holy writing Here the profoundest mysteries of Religion are opened up by a beloved Disciple Christ is lively pointed out in his Person and Offices and in his heart and affection to his people We are here directed in the way of closing with him by faith and the sure grounds of lost sinners confidence are clearly demonstrate And albeit this Exposition be swelled up to a great bulk upon my hand yet such is the riches of this Treasure that whoso would search into it will finde that I have onely gathered some gleanings and for what I have hinted at I could with much lesse trouble have given it more at large then contracted it in these bounds I need say nothing to the mould of it being the same with that I made use of in the pieces formerly published Onely if any do think that the Summe of each Chapter is given too briefly especially toward the beginning of the Book They will finde for satisfaction that to save my self and them a labour I have in going through the several parts of the Chapter supplyed that defect and given a Summe of every part as I come to it If any shall conceive that upon several places to which they may turne the Notes are not so many nor so full as might be expected They may be pleased to consider that beside my too true Apology of my inability to satisfie the expectation of the judicious and learned for whom this work is not chiefly intended my scope is not in this to proceed after the way of a Sermon on a select place Vpon which occasion many things might be brought in But commenting upon an entire book of Scripture I satisfied my self with the most obvious things upon every particular verse And beside some purposes frequently occurring I resolved to be more brief upon these afterward which I had once and it may be again spoken before And who so will be pleased to read the whole or to compare the Notes on those passages which frequently occurre in all the places where they are observed will I hope finde more satisfaction then if they look onely on some one place If the Reader finde many repetitions not onely of the same Doctrines but it may be also of the same cautions or reasons couched in and subjoyned to the Doctrines He should consider beside other reasons that in a work of such bulk wherein there are so many doctrines it was almost unpossible to get all in my view at once that so I might have corrected needlesse repetitions And as the Doctrines are I hope the genuine Doctrines of every place and are inculcate by Christ in his frequent repetitions of them So I conceived it not fit to omit them Especially seeing I could almost as briefly and I suppose to better purpose repeat them then referre the Reader to the place where they had beene formerly observed I shall adde no further Apology in behalf of this undertaking but what ever my failings have been in it and I believe judicious Readers will finde more escapes then I could my self observe yet I hope thou wilt finde the Exposition sound and the observations pertinent and Orthodox and such as may through the Lords blessing contribute to thy edification in the faith which is in Jesus Christ To his Grace thou art commended by Thy servant in the work of the Gospel GEORGE HVTCHESON AN EXPOSITION Of the GOSPEL of Jesus Christ According to JOHN The ARGUMENT JOHN the son of Zebedee being called from the fisher-trade to be an Apostle Matth. 4.21 22. was in a special way favoured of Christ during the time of his abode in the world being admitted to be one of the witnesses of some of his special miracles Mark 5.37 of his transfiguration Matth. 17.12 and of his agonie in the garden Matth. 26.37 He was likewise entrusted by Christ upon the Crosse with the care of his mother John 19.26 27. and which is above all he was one specially beloved of Christ and very intimate with him John 13.23 and 21.20 24. After Christs ascension and the pouring out of the Spirit he is employed with the rest in proclaiming the glad tidings of salvation and was joynt with Peter in healing of the creple and enduring of the trials which followed thereupon Acts 3. and 4. After that we finde him sent with Peter to Samaria Acts 8.14 c. Afterward as
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
becoming man and her kinsman that he may do the duty of a kinsman and Redeemer to her Therefore doth John point him out under the name of a man after me cometh a man c. 5. Faithful preaching and commending of Christ is a meane making way for a more full sight of him both to the Preachers and faithful receivers of what is taught for John at last gets him now present to point out whom he had so often commended unseen This is he of whom I said c. And all faith full Preachers and receivers of their testimony may expect the day when they shall see him whom they commended and beleeved in face to face Ver. 31. And I know him not but that he should be made manifest unto Israel therefore am I come baptizing with water Lest any should question how John knew this person to be the Messiah whom he had preached He declareth how he came to know him and got ground for this testimony And first he declareth that when he entred upon his calling he knew not Christ by face or at least that he had not any converse with him to know him to be the Messiah Onely he knew by revelation his offices and that he was in the world shortly to be manifested And therefore he was sent by the immediate call of God to preach his approach and being at hand and by his Doctrine and Baptisme to hold out the benefits to be had by him having assurance also that in the time of his Ministry he should have occasion to point out his person to Israel as being his forerunner Doctrine 1. It is an unjust calumnie and prejudice against the Ministers of the Gospel that what they say of Christ is done but for by-respects And particularly there was no cause to suspect these extraordinary messengers sent to point out Christ now come into the world of any collusion with him or double-dealing Therefore God so ordered it that to prevent this John though a kinsman of Christs according to the flesh should not know him either not seeing him by face or having no converse with him 2. A bodily sight of Christ or acquaintance with him outwardly is not simply needful for enabling a Minister to point him out savingly to the world Albeit all the Apostles behoved to have been such as had seen and had conversed with him in the flesh Acts 1.21 22. And therefore Paul was ravished to the third heaven to supply the want of seeing him in the flesh 2 Cor. 12.2 1 Cor. 15.8 Yet even in the dayes of his flesh called men were able to preach him upon spiritual acquaintance by faith though they had not seene nor known him in the flesh for John was sent to manifest him to Israel when yet he knew him not 3. Men called of God to the work of the Ministry must not stand back because of the conscience of much inability but ought to hazard on the call expecting that their furniture shall grow upon their hands as they need it for John is sent not onely to preach Christ but to point him out when yet he knew him not but had a promise that he should know him as afterward he did 4. The chief end of the Ministry of the Word and Sacraments is to point out and to make an unknown Christ known to the world and the Church for that he should be made manifest to Israel therefore am I come baptizing with water John had indeed a peculiar end in his Ministry to preach that the Kingdome of God was at hand that Christ was come in the flesh and to point him out in person But the general end of the Ministry in which he also joyned is to point him out to faith in his merit vertue and efficacie 5. Baptisme with water is an Ordinance of God wherein Chrst is also held forth as the pardoner and puâ—ger of his people the washer and renewer of their person and nature and this was the end of Johns Baptisme also for saith he I am come to baptize with water that he should be made manifest 6. The Lord who is Sovereign Lord of the world and may reveale Christ to whom he will was pleased to make Israel his peculiar people and to give unto them the first offer of Christ and of all the priviledges of the Gospel that he might keep his promise made to their fathers Rom. 15.8 and that he might leave a pledge of his fidelity that no affection to the rest of his sheep could make him break what he had said for John was sent that he might be made manifest to Israel Ver. 32. And John bare record saying I saw the Spirit descending from heaven like a dove and it abode upon him 33. And I knew him not but he that sent me to baptize with water the same said unto me Vpon whom thou shalt see the Spirit descending and remaining on him the same is he which baptizeth with the Holy Ghost 34. And I saw and bare record that this is the Sonne of God John declareth further that he got a signe from God whereby he might know the true Messiah and the Baptizer with the Holy Ghost which being accomplished on Christ at his Baptisme Matth. 3.16 did confirme John and encourage him to proclaime Christ to be the Sonne of God Whereas John saith ver 33. that he knew not Christ it is not to be understood as if he knew him not at all before the accomplishment of that signe for it is clear from Matth. 3.13 14 he knew him when he came to be baptized But the meaning is that when John entred to his Ministry and got the promise of this signe he knew not Christ by face though afterward about the time of his Baptisme he knew him first by revelation and was yet more confirmed by the accomplishment of the promised signe Doctrine 1. The glorious evidences of Christs excellencie and Godhead when he came into the world are not cunningly devised fables but most certaine and infallible truths for John bare record saying I saw c. He giveth a solemne testimony of it 2. Christ in his solmne entry to his offices was sealed from heaven and stated in them that so the Church may learn to embrace him with all respect Therefore doth the Spirit descend upon him in this visible glorious way and the Father beare witnesse to him as it is Matth. 3. all the persons of the Trinity manifesting themselves on Jordans bank 3. Christ is endowed with the Spirit from on high for executing of his offices and it is made manifest that the Spirit is to be found on him and sought from him for I saw the Spirit descending from heaven upon him where the Spirit who filleth heaven and earth is said to descend in respect of that visible manifestation and signe of his presence 4. The Spirits descending like a dove a meek harmlesse and affectionate creature pointed out what Christ is in his own nature to them that
body and humane nature framed by the finger of the Holy Ghost without original corruption and filled with excellent endowments and the inhabitation of the Godhead therefore is his body spoken of under the name of the type and called The Temple of his body Verse 22. When therefore he was risen from the dead his disciples remembred that he had said this unto them and they beleeved the Scripture and the word which Jesus had said John recordeth the use the disciples got of this conference not presently but after the Resurrection of Christ Namely that then this passage is brought to their remembrance and they were coofirmed in the faith of this and other Scriptures which spake of his Resurrection Whence learn 1. Even true disciples may be such babes in knowledge that for a long time they will little understand what Christ saith for it was long before the disciples took up the meaning of this passage 2. It is a mark of true disciples that however they be ignorant yet they will not carp at what they understand not as enemies do but will in silence reverence all that Christ saith for when the Jewes quarrelled v 20. we finde them silent 3. Disciples may heare that at one time the understanding and benefit whereof may be reserved to begotten by them at another time and that it may be long thereafâ—er for When therefore he was risen from the dead his disciples remembred that he had said this unto them c. 4. The doctrine of the Crosse and of victory and deliverance from the same even when it seemeth to prevaile most over the sufferer is a doctrine which disciples are slowest to learne and believe of any because of their carnal conceptions of Christ and his Kingdome and of their discouragement when these are disappointed for it was when he was risen from the dead that the disciples remembred and understood and believed this doctrine as they ought See Luke 24 45 46. And thus also is the lot of his members oft-times judged of 5. As Christ will accomplish in due time what he hath spoken so the event of matters being compared with the Scripture will clear many mistakes and be a notable confirmation to faith and an exposition of many Scriptures for When he was risen they then remembred and believed this and other Scriptures 6. The doctrine of Christ was agreeable to the Scriptures and both alike sure it being all one to have his minde in Scripture and to have himself speaking immediately seeing he is the Authour of boâ—h for They believed the Scripture and the word which Jesus had said as being both alike sure and to one purpose Verse 23. Now when he was in Hierusalem at the Passeover in the feast day many believed in his Name when they saw the miracles which he did 24. But Jesus did not commit himself unto them because he knew all men 25. And needed not that any should testifie of man for he knew what was in man Lastly in this part of the chapter John recordeth some further of Christs proceedings at this feast that he wrought such miracles as drew divers to professe faith in him whose profession he would not trust as knowing well what they were as he doth all men even what is most inward and secret in them and that of himselfe without any information from others Whence learn 1. Albeit Christ will not satisfie the curiosity or tempting humours of men yet he will not denie to work whatsoever may be needful for the confirmation of the faith of his own for though he would grant no present signe to the contentious Jewes v. 18. yet he did miracles in Jerusalem at the Passeover in the feast day though it be not recorded in particular what they were hereby also giving us to understand that when Christ cometh to work a work of Reformation as here he may sometime second it not with miracles now but with notable and wonderful works of Providence to gain credit to his work and faithful instruments about it and it may be to quash the fury of malicious opposites 2. It is not unusual for some natural men to be so far affected with Christ and his working as to be convinced in their judgement of some excellency in him and be drawn to professe some sort of embracing of him and yet they remain still in nature and unconverted for many believed in his Name or professed to do so who yet were unsound as the sequel cleareth 3. It is a clear evidence of unsoundnesse when Christs works are the chief thing drawing men to professe faith and not his Word revealing his nature and properties for such was their faith They believed because they saw the miracles which he did Such converts are not affected with their own misery and Christs mercy and so have not a right principle and Christs works will not be alwayes alike glorious and so their affection bottomed on that will ebbe and flow and at last evanish 4. As Christ no sooner begins to reforme but Satan in enemies will be raising stormes and laying snares for him in which unsound converts will not prove trusty nor back him but be ready to turne enemies so it is wisdome in trying times to be wary whom we trust even of Professors for Jesus did not commit himself unto them that is seeing hazard appearing he would not familiarly converse with them as men to be confided in for he kept but one Judas of such and he betrayed him 5. Albeit we cannot infallibly discern of Professors before they discover themselves yet Christ knoweth hypocrites before they discover themselves to men for he knew all men and them among the rest so as not to trust them 6 Christs discovering of one or more hypocrites is a document to all to take heed to themselves as being seen and known of him therefore is his knowing them expressed in a general He knew all men 7. Christs knowledge of men is not conjectural or by report but certain as being by and from himself as God for he needed not that any should testifie of man 8. Christ doth infallibly know what is in-most or most secret and hidden in man the thought whereof should excite all to self examination and be an encouragement to the sincere so much is imported in this reason For he knew what was in man CHAP. III. THis Chapter containeth First Christs conference with Nicodemus concerning regeneration and faith in him for attaining salvation to v 22. Next Johns last testimony concerning Christ some occasions whereof are recorded to v. 27. and the testimony it self from thence to the end Verse 1. THere was a man of the Pharisees named Nicodemus a ruler of the Jewes 2. The same came to Jesus by night and said unto him Rabbi we know that then art a Teacher come from God fâ—r no man can do these miracles that thou doest except God be with him The occasion of this Conference and Sermon of Christ is Nicodemus a
for any fault he is willing to offer himself the onely remedy to cure it For so doth he deale with Nicodemus his ignorance 2. It is alike impossible for men by their own parts and natural endowments to take up and comprehend spiritual mysteries as to climb up to heaven and enter upon Gods Councel Therefore is it called an ascending up to heaven 3. In so far as sinners come to a true and saving knowledge of heavenly mysteries they are in a sort transported up to heaven from off the earth as knowing the counsels of God and being ravished with what they know therefore also is it called an ascending to heaven If Capernaum were exalted to heaven Matth. 11.23 because of the offer of these things what are they who in some measure comprehend and embrace them 4. It is proper to Christ the Mediatour only in some sense to ascend to heaven and comprehend spiritual mysteries both for the measure and degree of knowledge in these things which as God is infinite and as man is large as the humane nature is capable of and for the kinde and manner of knowledge which as God is of himselfe and as man by vertue of the personal union whereas all others have any knowledge they have it from him for no man hath ascended up to heaven or comprehended these things fully or of themselves but he that came down from heaven 5. The Son of God in the bosome of the Father was pleased to condescend so far as to manifest himself unto the world in our nature that so he might in our nature understand heavenly mysteries and communicate the knowledge thereof to his people therefore it is marked as the ground of his ascending to heaven or comprehending of these things for his peoples use that he came down from heaven the Son of man hereby shewing that his abasing of himself did exalt him as Mediatour God-man to that dignity to be the store-house of wisdome and knowledge to his people and that his love in stooping so low to bring and communicate knowledge to us is remarkable In all which we are not to understand that Christ as God did change place by his Incarnation but only did stoop and demit himself to assume the humane nature in a personal union 6. Christ by his Incarnation and becoming man did not cease to be God but continueth still the same filling heaven and earth for he that descended down from heaven is in heaven and so is upon the counsel of God still to teach us infalliblie 7. The Son of God hath assumed the humane nature into so strict a personal union that what is proper to either nature is ascribed unto the person under whatsoever name for saith he the Son of man which is in heaven which is not to be understood as if either his humane nature came from heaven for he is speaking of what still is there or that his humane nature were in every place but that the same person who is the Son of man according to our nature is in heaven according to his divine nature and yet but one person still And hereby Christ sheweth his love to our nature that under that name he ascribeth what is proper to his Godhead to himself Ver. 14. And as Moses lifted up the Serpent in the wildernesse Even so must the Sonne of man be lifted up 15. That whosoever beleeveth in him should not perish but have eternal life Christ here pointeth out himself as the Saviour of sinners having sufficient vertue to cure the sinfulnesse and misery of such as flee to him by faith and to keep them from perishing and save them This he doth under the type of the brazen Serpent lifted up in the wildernesse at Gods command for curing of the Israelites bittten with the fiery Serpents Num. 21 6 7 8 9. Christ by subjoyning this to the doctrine of regeneration doth partly teach Nicodemus the way of a taining regeneration which is by the Spirits applying of the merit and vertue of Christs death in the first act thereof and by the regenerate mans applying the same by faith for carrying on that work to cure themselves perfectly and partly he teacheth him that regeneate men are not to rest on any thing in them but must be led out of themselves to Christ for attaining salvation Doctrine 1 Truly regenerate men and such as are minding that work in earnest will see great cause and need to make much use of Christ for so much doth this doctrine and the dependance thereof teach 2. Christ and the use to be made of him was pointed out to beleevers under the Old Testament by types and figures which as it should sweeten unto us the reading of these things so it should point out our mercie that we have not such dark and long prospects through which only they could look to him but we may see him more clearly for Christ sheweth here that he was typified by the lifted up Serpent 3. It is our duty to dip in the application of this and the like types till we finde the agreement that is betwixt the truth and the type for so doth Christ cast us a copy in the explication of this type wherein we may see first They agree in the original occasion As Israels deadly misery occasioned the setting up of the Serpent so the occasion of Christs sending into the world was mans sinne and misery man being so bitten with that old Serpent that the venome is gone through him all and he become liable to intolerable pain if his conscience were not lulled asleep Secondly they agree in the impulsive cause That as the Serpent was a remedy of Gods own prescribing out of his great mercie so is this remedy for lost sinners Thirdly they agree in their present condition when they were mad use of for as the Serpent was like that which bit them so was Christ true man the second Adam answering to him by whom sinne came into the world as this Serpent was without venome so was he without sin as the Serpent was made of brasse and not of gold so appeared he not in glorious state nor majesty and as the Serpent was a very unlikely mean in it self so they needed clear eyes who would see salvation coming by a suffering Lord by a worme and not a man Fourthly they agree in the use to be made of them and in the fruits that follow thereupon And so 1. As the Serpent was lifted up on a pole at Gods command that the offer of this remedy might be made conspicuous unto all Israel so Christ in regard of Gods decree and sentence against sin and in regard of predictions concerning him must be lifted up on the crosse and be broken there that this ointment might be let out for our cure and he is made conspicuous to the Church on the pole of the Gospel that faith may get footing on the offer made of him 2. As the way of cure by the Serpent was
he explain who are haters neither cometh to the light left his deeds should be reproved 6. A mark of a man who hath embraced Christ in the Gospel is not sinlesnesse but a studie and endeavour to do what is commanded in the Word of truth and to do it in truth and sincerity for he doth truth 7. As the godly man must have been at the light before he can do the truth so this light maketh him jealous and suspicious of himselfe as knowing that Satan and a deceitful heart may out-wit him and therefore he loveth self searching and examination well whereby he may know himself for this is his character He cometh to the light that his deeds may be made manifest not so much to others as to himselfe 8. The godly mans jealousie of himself will not be satisfied in comparing himself with others or the fashions of the world or with the external duties required in the law or in judging of himself as self-love would prescribe but it bringeth him to Gods ballance and the light of the Word as his Judge for he cometh to the light c. 9. The matter wherein a godly man puts himself to trial are his particular actions and that daily and not now and then only for he cometh that his deeds may be made manifest 10. That which the sincere man trieth in his way and which only quieteth his conscience about them is when he findeth them agreeable to Gods direction whatever others think of them and tending to his glory when he findeth they are done by him whose person is in God by reconciliation and who hath his strength in God by dwelling in him by faith for he trieth his works that they are wrought in God that is at the direction of God and by a person dwelling in God by reconciliation so empty in himself that he not only now and then employeth God but dwelleth in him for strength To live and walk in the Spirit is to be understood Gal 5.16 18 25. Verse 22. After these things came Jesus and his disciples into the land of Judea and there he tarried with them and baptized 23. And John also was baptizing in Aenon near to Salim because there was much water there and they came and were baptized 24. For John was not yet cast into prison Followeth in the second part of the chapter Johns last testimony given to Christ before his imprisonment three occasions wherof we have to v 27. The first more remote occasion is that Christ leaving the City Jerusalem came to the territory of Judea and baptized there by the Ministry of his disciples and that John being yet at liberty was busie baptizing also at the same time and having left Bethabara on the other side of Jordan was come to Aenon supposed to be in Manasseh or Galilee where Herod who beheaded him had power and baptizing there Their baptizing both at one time occasioned that emulation ver 25 26. which drew out the testimony Doct. 1. Christ was pleased to submit unto a tossed life and went from place to place according as he had to do or sinners to convert for after these things Jesus came from Jerusalem where he was ordinarily ill-welcomed into the land of Judea where he got work and had occasion to do good 2. It is the duty of Christs disciples to follow him whithersoever he goeth and however Christ may get many sleeces of followers yet it is only disciples that follow him in well and wo for therefore and not only because it was their particular calling is it marked that Jesus came with his disciples into the land of Judea 3. Christs own bodily presence being filled with the Spirit without measure for his peoples good did not take away the use of external Ordinances of Word and Sacraments as being the means in and by which he conveighs himself and his grace and fulnesse to his people for he tarried with them and baptized to wit by the Ministry of his disciples John 4.2 he used the same means that he appointed John to use that he might binde all to Ordinances 4. The Ordinances of Christ are as truly his Ordinances in the hands of weak men appointed thereunto as if he did administrate the same himself for so is here said of baptisme in particular He tarried and baptized when his disciples did administrate it The vertue of Ordinances doth not depend on the excellencie of the instruments 5. It is the duty of Ministers to continue their diligence whatever other means Christ use to further his own work and Gods raising up of clearer lights should not discourage faithful Ministers to go on in their duty for albeit Christ was now getting the name yet John was also baptizing 6. Whatever circumstantial difference there was betwixt Christs and Johns baptisme yet in substance they were the same pointing out and sealing up the same thing therefore they baptize together at one time and people go to both of them as to the same Ordinance 7. Under the Gospel the administration of Ordinances are not confined to any one place for John baptizeth in Aenon as well as in Bethabara with other water as well as Jordan and Christ is baptizing in another place 8. Ministers who are free ought to choose such places for to exercise their calling in where in wisdome they finde mainest circumstances concurre for furtherance of the work of God for he baptized in Aenon because there was much water there to baptize withal This doth not by any consequence give us to inferre that John did not sprinkle or poure water on these he baptized but that he dipped them for in these hot countreyes water being so scarce that oft-times it occasioned contention to get it for necessary uses as appeareth Gen. 26. Exod. 2. and elsewhere it needeth not seem strange that John was not permitted to make use of wells even for sprinkling the multitudes that came to him but behoved to go to rivers and brooks where the water was copious and common 9. Where God employeth his servants he will give them successe in some measure and albeit God raise up more shining lights yet the work of God in the hands of any faithful Ministers will not wear out of request among believers for when Christ is baptizing yet they came and were baptized by John 10. The most faithful of Gods servants may expect hard measure from the world for their pains and that they will do what they can to impede them in their work for it is here supposed that John was cast in prison though not yet 11. The servants of God are not upon feare of danger to lie by of their own accord but while they have liberty and opportunity of doing good they ought to use it well that it may further their account in a day of trial for it is a reason why John still baptized for he was not yet cast into prison Verse 25. Then there arose a question between some of Johns
but when men have smarted for sinne and have been graciously delivered and tasted of Gods mercy they may yet be tempted and are ready to sinne yet more and need caution to prevent it So much also doth this direction and warning given to the man teach us sinne no more 10. The best preservative against affliction and trouble is not to run every course which flesh and blood may suggest for avoiding it but to beware of sinne which if it hold not off trouble yet may assure us that God doth correct us in love and not in anger so much doth the reason of this direction import Sinne no more least a worse thing come unto thee 11. As all trouble is in it selfe an evil what ever good God may bring out of it and by it So whatever any have lien under God can easily send worse for while he threatens him with a worse thing it imports that other trouble is evill though not all in alike degree and that God could send a worse condition then thirty eight years sicknesse He can adde to outward trouble Lev. 26.18 21 24 28. and to spiritual plagues Matth. 12.45 2 Pet. 2.20 He can send them both together in their extremity Lam. 2.22 and can send eternal punishments in stead of temporal 12. Such as continue in a course of sinning after they have been afflicted and have been delivered and tasted of Gods favour to soul or body do hereby take a way to kindle divine displeasures and increase trouble for so much is held forth here sinne no more least a worse thing come unto thee Which calleth for much jealousie over what good things we seem to have under affliction for much warinesse that we rest not upon outward deliverance and for much abiding in Christ and keeping of grace in exercise From verse 15 16. learn 1. It is the duty and commendable practice in those who have gotten experience of Christs power and pitie to proclaime it for setting forth of his glory and invitation of others to come and partake Therefore the man departed and told the Jews that it was Jesus which had made him whole And this he did out of gratitude toward Christ whom he knew either from himselfe or others about him and to invite the Jewes to make use of Christ if they had any such imployment for him 2. Sound doctrine meets oft times with corrupt hearers who are more enraged thereby and honest minded men following their duty in singlenesse may occasion persecution and yet be blamelesse as having done but their duty and given no just occasion and so are free of what followeth for upon this mans publishing Christ to be the Authour of his cure the persecution ariseth but without any fault in him 3. The rising and spreading of Christs glory is an eye sore to corrupt teachers and people who are thereby discovered to be what indeed they are and their seeming glory obscured And persecution is the ordinary entertainment that Christ manifesting his glory may look for at the hands of such for therefore upon the report did the Jewes persecute Jesus by their reproachful tongues and devising how to take his life either in a tumult or judicially 4. Such is the cruelty of persecutors that if they had their will nothing but the death of those they oppose would satisfie them and such as are persecutors with the tongue and spare not mens names will also be ready to take their lives if opportunity offer and they can get a pretext for it for they sought to slay him upon pretence of the law of Sabbath-breaking Numb 15.32 33 c. And this is marked as their disposition who had spoken contemptibly of him ver 12. and continued to do so still since they could go no further 5. Great cruelty against Christ may be masked with fairest pretexts even of zeale for God and his commands And sufferers are not to expect but that they shall be loaden with calumnies under their sufferings for they sought to slay him because he had done these things on the Sabbath day As persecutors will think shame to publish their malice and the causes of it so this way of procedure maketh persecution most sharp Joh. 16.1 2 3. 6. What ever be the malice desire or endeavours of wicked men yet the life of Christ and his followers is not in their hand but the Lord may make their malice their own plagues and preserve his people while he hath any service for them for though they sought to slay him yet all their endeavours at that time tended only to their own trouble Verse 17. But Jesus answered them My Father worketh hitherto and I work In the third part of the Chapter we have Christs Apology for his working this cure on the Sabbath in answer either to their thoughts or to somewhat they expressed to him ver 17. and his prosecution thereof upon the encrease of their rage verse 18 19 c. At other times upon the like occasion we find him making Apology for himselfe or his followers by way of retortion as Matth. 15.1 2 3. Which though it could not justifie an unlawfull act Yet it might stop their mouths who maliciously quarrelled with others and yet were more guilty themselves Sometime by pleading necessity as Luke 6.2 3. and 14.3 4 5. In which case the Sabbath is made for man Mark 2.27 and Christ commends his love that when he gets a distressed sinner even on the Sabbath day he will not delay their help till morrow Sometime by pleading that works of piety and charity do not violate the Sabbath Matth. 12.5 7. Luk. 6.9 But here Christ justifieth himselfe from a more sublime reason that he may take occasion to set out the glory of his Godhead And whereas the weight of their challenge was grounded on the fourth command wherein God had not only commanded us to rest on the Sabbath but had by his own example in resting from all his works on that day pressed it Therefore Christ removeth the mistake shewing that the Father ever since the creation hath continued working without any intermission and this without any violation of the Sabbath and that himselfe as he is one in essence with the Father so he is undivided in working from him the Fathers work and his being one And therefore his working on the Sabbath could not be chalenged and he being God might command the man to carry his bed when he pleased and when it contributed to set forth his glory Whence learn Albeit the Lord after the creation of all things in six dayes did cease from the creating of new kindes of creatures Gen. 2.2 Yet he is still without intermission even on the Sabbath working by preserving and upholding all the creatures he hath made without which they could not subsist a moment and by governing and over-ruling of all things how small contingent or casual soever they be for my Father worketh hitherto which speech doth not exclude the time following but
and working and at all times and consequently in his being also 5. It is a point to be much and often studied that the glory not onely of the Father but of Christ as God shineth in all the Fathers works that so we may adore the infinite glory of our Head and may see him in all that is done in the world Therefore is it again inculcate that the Father sheweth him all things that himself doth 6 Christs omnipotency working from the Father is infinite and when great things are done by him it cometh farre short of what omnipotencie can do and will do as need requires for he will shew him or communicate with him in and he from the Father will work before your eyes greater things then these 7. Albeit Christs works do speak his praise and his own will get good of them and glorifie him for them Yet most part of men and especially hardened enemies will reap no saving benefit by them Christ may convince them of his glory in his works may dash their unbelief and make them wonder but they go no further then stupid astonishment for he will shew him greater works that ye may marvel He speaks of their wondring as the Fathers end and his in these works as to them because it is indeed his glory to convince them so farre and put them to silence and withal it is his righteous judgment to give them up to reap no more fruit by his working Verse 21. For as the Father raiseth up the dead and quickeneth them even so the Sonne quickeneth whom he will Christ produceth several instances and proofs of his conjunction and equality with the Father which are greater then that of the cure wrought on the man Whereof the first is the quickening of the dead and raising them up wherein he worketh as the Father worketh Not that he quickeneth some and the Father others but that he is joynt with the Father in these works and equal with him in doing them working even so as the Father worketh them not as an instrument but whom he will that is as a principal agent by the same authority and absolute freedome of will with the Father This quickening and raising may very safely be understood both of quickening these who are dead in sinne and of raising up of all at the last day of both which he speaks more distinctly verse 25 28. not excluding also his miraculous quickening and raising up of particular persons such as Lazarus c. as a proof of what he had foretold to the Jewes verse 20. Nor is this conjunction of the Father and Sonne in this work to be understood as excluding the Holy Ghost who works from the Father and the Sonne in this operation Rom. 8.11 1 Cor. 12.10 11. But Christ here speaks to the present point in controversie which the Jewes denied Doctrine 1. Quickening and raising of the dead whether bodily or spiritually is an act of omnipotencie and proper to God onely Therefore doth Christ set it out as his Fathers prerogative and his as equal with him to raise up the dead and quicken them See Deut. 32.39 1 Sam. 2.6 Psal 68.20 2. As Christs power to quicken the dead is a proof of his equality with the Father and sheweth the infinitenesse of the power communicated from the Father to him So this proof of his Godhead and of the Fathers also doth give to them who come to God through him sufficient ground of confidence in lesser difficulties may establish their hearts when nothing but omnipotencie can effectuate what they need and is promised to them and may give these who have found his quickening vertue confidence in coming to him to recover their decayed spiritual condition so much may faith gather from this as the Father raiseth up the dead and quickeneth them so the Sonne quickeneth See Rom. 4.17 3. Christ in his working is absolute sovereigne and independent as the Father is for he quickeneth whom he will and hath the dispensation of his power absolutely in his own hand Which as it is verified in spiritual renovation and in miraculous raising up of some so in all his actions to deny him absolute sovereignty to work as he pleaseth is to deny him to be God Psal 115.3 Though his people have this comfort that what is his will is their will Verse 22. For the Father judgeth no man but hath committed all judgement unto the Sonne A second instance of this equality which is also a proof of the Sonnes absolute power and Sovereignty in quickning the dead whom he will verse 21. is the judging of all things communicate to him from the Father who judges none without him but by him By judgement we are to understand an absolute dominion and soverignty over men and all the creatures In the first part of the verse indeed it is restricted to men and holds out Gods dominion and divine authority in absolving or condemning them in adjudging them to live or die as a confirmation of what was said verse 21. But in the second part of the verse it is to be taken more largely for the government and administration of all things in heaven and earth and so it is a confirmation of the former part importing that the Father doth not any particular act of government without the Sonne because he hath committed the administration of all acts of government to the Sonne by whom as God he executeth them beside that he hath given to him dominion over all things as Mediatour for the Churches behoof of which elsewhere Matth. 11.27 and 28.18 And while he saith the Father judgeth no man it is spoken according to the Jewes conception who did separate him from the Father and the meaning is not that the Father hath so given up the government of all to the Sonne as to divest himself of it for that is contrary to verse 17 19 20 21. and multitudes of Scriptures But that he doth not judge any alone or separate from the Sonne but in and by him and so the Sonne also doth not judge his alone verse 30. for the Father doth so communicate all to the Son as yet he hath all Doctrine 1. There is a dominion and sovereignty exercised in the world and over men and all creatures therein whereby they are not left to their own arbitriments or to uncertain contingencie but are under the government of a supreme providence for so is imported that there is a judging of men and all judgement 2. It is the prerogative of God onely to be sovereigne Judge and Governour of the world who having created men and all things may dispose of them at his pleasure who is every where present in heaven and earth to governe all things whose omniscience taketh up all things even the secrets of hearts whose providence extendeth to all and whose power is infinite to execute the pleasure of his will for so is here held out as a proof of Christs equality with the Father that he
for the space of fourtie years and with excellent Manna from heaven for which they cite Scripture And thus they resolve that either he shall satisfie their desires in feeding them and filling their bellies or they shall have some plausible pretext for forsaking him as not being such a one as Moses was in their fathers dayes From ver 30. learn 1. Albeit it behooved Christ to confirme his doctrine at the first promulgation thereof by miracles and signes Yet men did sinne many waies in seeking of them as these do here And namely 1. When men only tempt him in seeking them not purposing to beleeve how gloriously so ever he work as the Pharisees did Matth. 16.1 and here they are rather seeking a quarrel then edification 2. When men do not first believe the Word and then seek these as helps to confirme their faith but they require signes to induce them to beleeve and would have sense satisfied before they will act faith for they will have a signe that they may see and beleeve 3. When men ungrately forget and sleâ—ght Christs former working unlesse he work more as they desire for they undervalue all he hath done unlesse he do more 4. When men limit Christ and are not content with any works but what they prescribe and carve out to him to do for though they saw many miracles ver 2. yet their instanding in what Moses had done in the next ver sheweth that they would be pleased with nothing but with filling their bellies in a miraculous way without their pains Now albeit signes are not now to be expected Christs doctrine being already sufficiently confirmed Yet this is a cleare Embleme of the carriage of misbeleevers who do not magnifie the Word nor are willing to close with Christ but take pleasure in quarrelling his dealing and do prescribe to him and limit him in his dealings and seek to have their sense first satisfied otherwise they will not beleeve Doctrine 2. Faith in Christ is not only a way whereof we are ignorant by nature but a course we are very averse from when we know it and a course that naturally we encline not to follow unlesse we see signes and wonders for when he hath directed them in this way of beleeving ver 29. now they shew their disaffection to it and that nothing but signes will perswade them to it what signe shewest thou then that we may see and believe thee c. 3. Let unsound men flatter Christ never so much for a time yet their unsoundnesse will end in cavillations and quarrellings at last for albeit they were much affected with Christs work vâ—r 19. and seeme even now to give up themselves to be his schollars yet now the mâ—at being out of their belly and finding that they are not like to come speed in what they accounted their main errand they fall a quarrelling 4. Such as cannot endure the sharp edge of the Word nor are profited by it will soon undervalue Christs working and forget any impression it made upon them for they who cannot endure this his doctrine do now make light account of the miracle they lately so much esteemed of 5. Such as are taken up with earthly things and their own belly will not only lightly esteem of Christs works if they contribute not to their ends but things spiritual and eternal will have little bulk in their eyes in comparison of these for notwithstanding all they had seen and that Christ even now had promised to do a greater work in giving them the bread of life yet say they what doest thou work as thinking little of all that since they get not their bellies filled From ver 31. learn 1. God hath extraordinary and miraculous wayes of supplying the wants of his own when ordinary means faile And the distresse of his people tends but to render his providence and care about them the more remarkable for so much is pointed out in the history of the Manna and in that testimony which they summarily cite from Psal 78.23 24 25. wherein it is recorded 2. However hypocrites may mask themselves and carry themselves plausibly for a time yet they will not alwayes luâ—k but at last will bewray themselves and their carnal dispositions and desires for while they insist only on this miracle in Moses time neglecting other great works done by his Ministry they declare that that challenge ver 36. was true and that it was only meâ—t and the loaves they were seeking however they even now pretended to more 3. As men may have much knowledge of the Scripture who are never a whit the nearer to close with Christ so they who make not a right use of knowledge are justly given up to abuse it to their own destruction for here they have such knowledge not only of the history but of other Scriptures speâ—king of the Manna as is a clear proofâ— of their parents instructing them according to the law Deut. 6.6 7. and may shame the ignorance of men in times of greatest light And yet they will not discerne nor embrace the spiritual things of Christ yea they employ their knowledge as a weapon to fight against him 4. Christ in the offer of his Gospel hath not only to do with men who are so grosse and absurd that on no tearmes they will close with him but with the strong holds and reasonings of witty men who will dare to rub affronts on him and pretend much reason yea and Scripture for not embracing him for such are these here they will not refuse to beleeve on him but upon some shew of reason and Scripture and if they leave him they will so carry it as if he should beare the blame and not they as being in their account inferiour to Moses 5. It is a great sin of men and a great injury dâ—ne to any of the faithful servants of God when they are cried up to obscure and bear down Christ and his truth And this is all the end for which wicked men do at any time commend any of them for such was their scope here in commending Moses and what was done in his time though unjustly seeing it was not needful to feed them miraculously now when they were in a fruitful land and not in a barren wildernesse So also Joh. 4.12 6. It is one fruit of the perverse and lustful dispositions of men that they are never satisfied with things that are present and will be ready to cry up a formerly despised mercy that they may undervalue a present offer for this Manna was much loathed by their fathers when they had it though now their children esteeme of it when it is gone that so they may undervalue Christs present offer Verse 32. Then said Jesus unto them Verily verily I say unto you Moses gave you not that bread from heaven but my Father giveth you the true bread from heaven Christ in answering to this question doth not meddle with their asking of a signe but as before
one who did that for which he had no warrant Next he declareth more particularly verse 39. for confirmation of the promise what this will of the Fathers is which he came to do to wit That these that are given him should be preserved from perishing and be raised up at the last day This is again repeated verse 40. not onely for further certainty and comfort but in the repetition it is explained who they are that are given to him even such as see and beleeve in him and what is the benefit they shall reap at the resurrection even everlasting life From verse 38. Learn 1. Christ in entertaining them that come to him is not onely led thereunto by his own mercy and bounty and love toward them as the reward of all his sufferings but doth also stand obliged thereunto by vertue of a Commission and trust laid upon him by the Father and accepted and undertaken by him Therefore doth he mention the will of him that sent me as a reason of his fidelity in this matter 2. Christ hath given an ample proofe of his love and pledge of his fidelity in his trust in his stooping to take on our nature and assuming it in a personal union to himself on earth for saith he I came down from heaven of which see verse 33. And this he mentions here not onely to shew how much it cost him to exalt us But to be a confirmation and pledge of his tendernesse and fidelity in welcoming sinners who come to him For who can suspect him who made himself like his brethren yet without sinne that he might be a fit High Priest and to assure us that as he stooped to our low condition and to be humbled with us so he would have us exalted with him What assurance may it afford us that he would come down from heaven to dwell with us that the beloved Sonne would make himself the But of all the wrath due to our sinnes that the sovereign Lord of the creatures would endure their opposition and enmity that they might be friends to us and that he took on the form and condition of a servant and continued so till he had perfected what concerned us 3. Such as are employed in any station by God ought to have a constant look to the will of God and the end set before them in that station that so they may aime at it for so doth Christs example teach who looked to the will of him that sent him that he might do it It is as sure that Christ will warmly cherish them that come to him as it is certaine he is faithful in his trust for such is the force of the confirmation I will in no wise cast him out for I came not to do my own will but the will of him that sent me If he do his Fathers will as he still doth then such shall not be cast out 5. The Fathers will and good pleasure is the last and ultimate ground that faith can seek to settle it self upon And particularly it is sufficient to answer all our reasonings against Christs rich offers that it is the Fathers will such mercies should be conferred for so is also imported here that they have not onely Christs fidelity engaged to make them welcome but it is the Fathers will they should be accepted so and that may silence all doubtings From verse 39. Learn 1. It doth commend the Gospel to us that it contains an Extract of the deep counsels of God and of the eternal transactions betwixt the Father and the Sonne concerning 1. Lost man in so farre as is for our good for he brings out and reads in the Gospel his very Commission and some Articles of the Covenant past betwixt the Father and him 2. The first fountain and rise of the salvation of any of lost mankind is in the absolute and sovereign will and pleasure of God for here he mentions the will of him that sent him as the first Original of all from whence their giving to Christ their coming and safety do flow 3. These whose salvation the Father willeth are given over to Christ in his eternal purpose to be brought to him in due time for so is here held out 4 Such as are given to Christ by the Father and do in time come to him are put in his keeping and he hath a charge of them not to lose any the least of them for this is the will of him that sent me that of all he hath given me I should lose nothing Wherein the Father doth so commit the trust unto him as he still keeps them in his own hand also John 10.28 29. 5. Christs charge and care of these that are given to them extends even to the very day of their resurrection that there he may make a good account of them when all perils and hazards are now over and that he may not so much as lose their dust but gather it together again and raise it up in glory to be a proof of his fidelity for saith he I should lose nothing but should raise it up again at the last day and so death and dissolution proves no losse From ver 40. Learn 1. It is a truth that needs much and often to be inculcate upon us that all spiritual advantages and benefits come to us and are to be had onely in Christ and that in him they are all very sure Therefore doth he againe repeat this doctrine concerning what is to be had in him and that they will surely get it who come to him About this truth we have naturally many doubts and are averse from submitting to it And when we close with it it begets love it moderates all our cares and fears and strengtheneth us to endure all hardships 2. However such as flee to Christ in the sense of their misery are prone to doubt of Gods will to accept them rather then of anything else yet it is out of all controversie that his will is to do good to such Therefore it is againe repeated this is the will of him that sent me c. to remove all doubts and fears 3. Such as are given to Christ to be under his charge and participate of his benefits are drawn to beleeve on him And it is the Fathers will and a part of the transaction betwixt him and the Sonne that faith be the way to partake of these benefits and not the fulfilling of the impossible condition of the works of the Law for they who are given to Christ are expounded to be they who beleeve on him and it is the Fathers will that such partake of these benefits here mentioned as of the rest of his purchase Albeit mortification holinesse c. do prepare for the possession of these benefits and do evidence a right thereunto and the begun possession thereof Yet it is onely faith in Christ that giveth the right and title that so it may be of grace 4. A special mean of begetting faith
getting life in him for to such is the promise againe repeated 4. Men should also study that this offer of life is indefinite and it will be undoubtedly granted to all who shall or will beleeve for it is indefinite he that beleeveth be what he will or be they never so many 5. It is also to be seriously studied that beleevers have eternal life in some respects even here to wit in Christ and by faith in the earnest penny and first fruits for he that beleeveth hath everlasting life Doctrine 4. The confirmation of this doctrine by a double asseveration teacheth 1. Men are by nature so addicted to the covenant of works and so loath to be stripped of their own worth and righteousnesse that they are hardly perswaded that faith in Christ is the way to life and very unwilling to embrace and rest in it for this asseveration imports that there is a controversie in this matter 2. Corrupt reason will never end this controversie but we must take us to Christs word alone to satisfie us Therefore he useth no dispute but asserteth it on his truth and word 3. This truth however controverted is most certain and without all controversie for it is verily verily true 4. It is most needful and profitable that sinners beleeve and close with this truth and make use of it Therefore doth he inculcate and assert it 5. Christ alloweth such as beleeve in him to be very confident and perswaded of his accepting of them and of their eternal happinesse Therefore doth he strongly assert that verily verily they have everlasting life Verse 48. I am the bread of life Next Christ repeats his former doctrine and confirmes the former assertion by shewing that he is the bread of life See ver 35. Doctrine 1. Men by nature are soul-starved pineing away under the want of souls food and not only so but they are so dead that they know or feele it not for that he is the bread of life imports not only this their pineing condition but their being dead under it Otherwise if they truely felt it it were a signe of a good condition to be sensible of their worst estate 2. Christ is unto the needy soul all that it can need He is by way of excellency the food of souls which quickens them when they are dead and refresheth them and preserveth the life which he giveth for saith he I am that bread of life 3. This excellent vertue in Christ to give and preserve life is ground of confidence to a beleever that by closing with him he shall have everlasting life Therefore is this subjoyned as a confirmation of the former assertion in ver 47. Verse 49. Your fathers did eat Manna in the wildernesse and are dead 50. This is the bread which cometh down from heaven that a man may eat thereof and not die Thirdly Christ illustrates this quickening vertue of this bread by comparing it again with Manna which was but weak and could not preserve their fathers from death ver 49. whereas this bread which came down from heaven doth deliver and preserve them from death who eat of it ver 50. This that is said of Manna that the fathers who eat thereof are dead may be understood two wayes and in both respects the opposition will stand firme betwixt it and this bread 1. That though Manna was excellent and pure food yet it could not so much as save their fathers from bodily death but this saves the soul from spiritual death is a remedy against bodily death and a preservative both of soul and body against everlasting death 2. That though their fathers did eat Manna as it was spiritual meat 1 Cor. 10.3 and a Sacrament pointing out Christ yet many of them perished eternally but the partaker of this bread is sure of everlasting life Doctrine 1. A special way to finde out the excellency of Christ is to compare him with what seems to have any excellency in it and then 〈◊〉 how far he out-shines 〈◊〉 for to this end is he again compared with Manna See Phil. 3.7 2. Whatever it be that would came in compeâ—â—â—â— with Christ in the matter of worth is not only infinitely inferiour to him but should be â—losed as a thing of naught Therefore albeit Manna in it selfe was an excellent gift of God yet when they doâ—â—ed so much upon it Christ findes it necessary to vilifie iâ— thus 3. It may lessen our estimation of any outward thing when we consider that it cannot so much as perpetuate it selfe with us or us with it and far more that it cannot prove a remedy against perdition for thus doth he abase Manna your fathers did eat Manna in the wildernesse and are dead 4. Unbeleevers do partake only of the outward part of the Sacraments and that is so far from saving them that their abuse thereof tends to their perdition for thus also did they eat Manna as it was a Sacrament and are dead 5. It doth set forth the excellency of our true spiritual food that it cometh down from heaven far above the clouds whence Manna came and so is divine food proclaiming Gods love and condescendence to lost man for This is the bread which cometh down from heaven 6. Christs coming down from heaven and offering himselfe in the Gospel is a sufficient invitation and ground for hungry sinners to come and feed upon him for it cometh down from heaven that a man may eat thereof 7. Christ is such spiritual food as will prove a remedy and preservative against death both spiritual and eternal and so swalloweth up any bitternesse that is in bodily death for this bread cometh from heaven that a man may eat thereof and not die Verse 51. I am the living bread which came down from heaven If any man eat of this bread he shall live for ever and the bread that I will give is my flesh which I will give for the life of the world In this verse 1. Christ goeth on to shew the excellency of this bread which he had commended above Manna And speaking of himself in the first person whereas verse 50. he had spoken of himself under the name of bread in the third person he declareth that he is that living bread the partaker whereof shall live eternally in blisse with him 2. He brings out yet more of his minde concerning this true food by shewing in what respect he is this food to wit by reason of his incarnation and taking on our flesh or nature and by his giving of this a ransome for sin whence flowes the purchase and application of life to his own of all Nations So that the sense of this is not that his flesh eaten in a carnal way by the mouth of the body is this living bread nor yet that his humanity separate from his Godhead gives life for both these conceits are afterward refuted But the meaning is that Christs Incarnation and taking on our nature as our kinsman is a
channel and conduit through which the quickening vertue that is in his Godhead is commuicate unto us and his offering up himself in that nature by his eternal spirit doth purchase and merit that this quickening vertue be actually applied and communicate and his suffering is as it were the preparing of him to be fit meat to us From the first part of the verse Learn 1. It is a point to be much and often studied that onely Christ is the fountain and seeder of our spiritual life lest our hearts turne aside to other confidences Therefore having spoken of this bread in the third person he finds it necessary again to assert I am the living bread which came down from heaven 2. It may confirme our faith that Christ can give and preserve spiritual life when we consider that he is not a dead creature as Manna was but himself a living Christ and fountain of life for saith he I am the living bread c. 3. Christ is not onely a remedy against death which came by sinne but he giveth to his owne a life of happinesse which lasts eternally for so is here declared he that eats shall live for ever to wit in glory for otherwise reprobates shall live for ever in hell 4. Christ must be applied by faith of all these who would finde his vertue for this bread must be eaten and then the eater shall live 5. As Christ is that and much better to the soul that food is to the body so faith in applying him hath some affinity with eating as here it is expressed for it is as needful to the soul as eating is to the body it must be the work of empty and longing souls as eating is the work of hungry men Christ must be received and united to us by faith as meat is let down to be turned into our substance by eating being thus received he will refresh and strengthen the soul as meat doth an hungry man And faith must be daily exercised out of new sense of want as eating is daily renewed by reason of new appetite From the latter part of the verse Learn 1. The whole world without Christ is dead in their dispositions and lying under the sentence of death pronounced in the Law for so is here imported in that he must come and give life 2. The onely remedy of this evil and ransome of lost sinners is the Incarnation of Christ and the giving of his humane nature to suffer death for the bread is my flesh given for the life of the world or to purchase life to sinners dead in sin In all ages of the world even before his Incarnation he obtained life to sinners because of the Covenant wherein he had bound himself to take on our nature and in it to satisfie justice which now he hath performed And albeit Christ in his whole person be Mediatour and the party engaged to satisfie justice yet it was in his humane nature that he underwent the punishment and his humane nature was supported therein and his sufferings had worth and merit because of the union of the humane nature with the Godhead in one person 3. Christ is not onely the ransome of lost sinners but the giver thereof also He not onely willingly offered himself to suffer but was Priest as well as sacrifice yea and Altar also for saith he I will give my flesh 4. Christ came in the world to give and now hath given his life for the world that is for his own in it in all ages and Nations who are in themselves as bad as any in the world and many of them of all ranks In these respects it is said I give my flesh for the life of the world 5. That same flesh and humane nature of Christ that is offered up a ransome to justice is also the bread of life for souls to feed upon for the bread is my flesh which I will give for the life of the world It is Christs suffering and death from whence our life floweth and Christ crucified is the carcasse on which souls feed And it is ascribed to his flesh or humane nature as his paying the ransome is also ascribed to it because however the quickening vertue and efficacy flow from the Godhead to which his flesh is united yet it is by his Incarnation and suffering that this becomes food to us 6. As Christ must not onely be given a ransome for our sins but also given and applied to us to quicken and feed our souls So Christ is the giver of himself both wayes He gave gimself to the Father to purchase life to his own when many of them were not in being far lesse beleevers and he doth apply himself unto them for life when they beleeve for both these are expressed here The bread which I will give to wit by way of application is my flesh which I will give by way of ransome for the life of the world Verse 52. The Jewes therefore strove amongst themselves saying How can this man give us his flesh to eate This new point of light which Christ brings forth to cleare the way of this spiritual feeding occasions a further discovery of his hearers who understanding his words carnally did stumble at them and strive among themselves about them that is they did in a fighting tumultuous way expresse their stumbling one to another or it seemes that some understood him aright or gave him charity others took him up carnally and stumbled and so they fell to strive Whence learn 1. Carnal men and misbeleevers will grow still the longer the worse when pains are taken upon them and they do not profit for after misbeleeving and murmuring they fall a brawling and contending they strove or fought All or most part of them were in a rage at what he had said 2. Division and strife and tumult may follow upon the doctrine of the best Preachers and yet the doctrine is not to blame but onely mens corruptions for upon Christs preaching The Jewes strove amongst themselves 3. Carnal misbeleevers do put a carnal sense upon Christs spiritual words and so do occasion their own stumbling for this they stumble at how can this man give us his flesh to eat They understand it of bodily eating and this they cannot endure because it is inhumane to eate mans flesh and his owne body could not be food that way to all the world far lesse could it give life But Christ meant no such thing they stumble on their own mistakes And they who assert such a bodily eating of Christs flesh and yet do not stumble at it are more brutish then these Capernaites 4. The right way to be satisfied about any point of truth or doctrine is to come to Christ himself in his own appointed means And they who neglect this are justly left to stumble in darknesse for herein they failed They strove among themselves about it but come not to him for resolution Verse 53. Then said Jesus unto them Verily
his eyes anointed with clay and thâ—n to go wash in the pool of Siloam before the cure be wrought Whatever Christ may do in his soveraignty in grace yet it is our duty to beleeve as we would have his power and grace manifested on our behalfe Marke 9.22 23. And saiths first work must be subjection and obedience to commanded duties 2 Kings 5.10 14. 7. Faith in Christ yeelds prompt obedience and will repine at no command prescribing the means of help for he went his way therefore and washed And this no doubt flowed from faith given him by Christ who it may be hath said more to him then is here recorded which made him quit the opportunity of getting almes on the Sabbath day and essay so improbable like a mean 8. As there is no difficulty too hard for Christ So there are none who trusting in him shall obey and follow his prescribed means but they shall obtain a good and the promised issue were it never so improbable for he went and washed and came seeing 9. If we compare Christs method in this cure with that which he followeth in curing another blind man Mark 8.22 23 24 25. wherein he opens a mans eyes by degrees and here it is done at the first act If I say we compare these we will not only finde this difference that whereas Christ abode with the one therefore he did it by degrees but sending this man away and leaving him upon the first act of his faith and obedience he is cured As indeed Christ orders his dispensations according to the need of them he deals with Such as he is to stay with in some visible and sensible way he may give them more work about the curing of their diseases that so they may employ him more Whereas such as he is to withdraw from may get their businesse more easily done But further It will be found that this is common to both that being to meet with so great a mercy as to be cured of blindnesse it is not wrought at first on either but the one with whom he stayeth is cured upon Christs putting his hands twice upon his eyes and this man hath a time of it in going from before the Temple to the pool before he be cured Not only that many going with him and observing him they might be witnesses of the miracle but also that himselfe might have time to be prepared for such a wounderful and unexpected change And so it teacheth That great and unexpected mercies need much preparation to sit us for them as well as crosses that so we may be armed with strength to bear them and with grace to emprove them well Verse 8. The neighbours therefore and they which before had seen him that he was blind said Is not this he that sate and begged 9. Some said This is he others said He is like him but he said I am he 10. Therefore said they unto him How were thine eyes opened 11. He answered and said A man that is called Jesus made clay and anointed mine eyes and said unto me Go to the poole of Siloam and wash and I went and washed and I received sight 12. Then said they unto him Where is he He said I know not In the rest of the parts of the Chapter we have the several effects and consequents that followed on this miracle The first whereof in this second part of the Chapter is among his neighbours and acquaintance to whom it seems he returned with much joy when he found not Christ in the place where he left him whereupon followeth their conference upon this matter partly among themselves and partly with the man himselfe The conference contains the resolution of three questions 1. Whether such a cure had been wrought and whether this man who now saw was the blind man who sate and begged This the neighbours cannot clearly resolve but some assert it others alleage that he is only like him till he himselfe put it out of contraversie verse 8 9. 2. The second question is concerning the way of his cure which they propound for further satisfaction in the matter verse 10. and he answereth verse 11. wherein he is able to give an account of Christs name which he had learned either from Christ himselfe or from some who had been witnesses of what Christ did and had led him to the pool 3. The third question is concerning Christ the Authour of this cure They desire to know where he is and he cannot resolve them v. 12. From verse 8 9. Learn 1. The glory of Christs working for his people will not be gotten obscured and it should be taken notice of by all as they have occasion to see it for this miracle shines forth among the neighbours who seeing the man draw forth the knowledge of it by conferences and questions and by their means it becomes more publike 2. The Lord may so order his dispensations even toward them to whom he hath a purpose of good as one crosse may draw on another and many miseries may â—â—yst together That so they may have much exercise he may make their deliverance the more conspicuous and may make many mercies concurre in it for this man had not only been blind but his blindnesse had driven him to sit and beg that law concerning the poor Deut. 15.4 not being carefully observed in these times of confusion and bondage as appears also from Acts 3.2 and elsewhere 3. Even the many disadvantages and miseries that trouble brings upon us may contribute in due time to make Christs glory more conspicuous in our help for that his blindnesse made him sit and beg it contributed to make him more known then if he had been the sonne of a great man kept in a corner and this made the glory of the miracle to spread the faster 4. When Christ lets forth proofes of his power and love upon any in their miseries it will make so great and wonderful a change that they who knew them before may readily mistake and hardly know them their condition being so different from what it was for so appears in these neighbours who differ in their judgements whether this was he that sate and begged or if he is like him only 5. Such as have gotten proofes of Christs favour in mercy will not be ashamed of their former miserable condition before they were helped for they will seek Christs glory and not their own in their deliverance Therefore albeit this man having now occasion to change his beggerly condition seeing he could labour for his livelyhood might have let them continue in their uncertainties yet he thinks no shame to professe I am he and so puts them out of doubt that it is he who sate and begged From verse 10 11. Learn 1. It is not enough to take notice of any great work that is wrought unlesse we also take notice of Christ the author and the way and manner of working it Therefore when they are assured that
and so to be fleeting wanting a foundation to rest on and this tends to the destruction thereof as the word also signifieth 6. Wicked men will not finde the cause of their distempers within themselves so long as they can alleage any thing without them if it were even Christ and his Doctrine to fasten it upon for they lay it all to his charge Thou makest us to doubt alleaging that he spake not plainly what he was whereas as Christ after cleareth it was their own blindnesse and their darknesse contracted through malice that did hide all this from them 7. It is a very malicious disposition in men when they seek advantage against Christ and his servants in their free doctrine and when they desire them to speak freely of purpose to bring them in a snare for say they If thou be the Christ tell us plainly of purpose to entrap him Verse 25. Jesus answered them I told you and ye beleeved not the works that I do in my Fathers name they bear witnesse of me Christs answer to this Question consisteth of foure branches In the first whereof in this ver He clears himselfe from being any cause of their unbelief or incertainty in this matter as having already cleared that case fully both by his Doctrine and Miracles and so the blame was all their own Whereas Christ saith I told you albeit we will hardly finde that expressely and in plain tearmes he had said to these persecutors that he was Christ whatever he did to his disciples and to some others Chap. 4. 25 26. and 9.36 37. Yet we finde that he had oft-times said the equivalent and spoken of himselfe in such tearms as was only competent to the Messiah So Chap. 5.25 26. and 6.35 48 51 53 54 c. and 7.37 38. and 8.12 35 56 58 and in this Chap. ver 9.14 15 16. and elsewhere Doct. 1. Whatever be the pretences of men for their unbelief yet the true cause thereof is in themselves and not in Christ or in his way of doctrine or dispensations Therefore doth he clear himselfe and lay the blame on them 2. Christ word and his works are sufficient to ground our faith and confirme it concerning him and what he is Therefore saith he to clear himselfe I have told you and the works that I do in my Fathers name as Mediatour and his Ambassadour they bear witnesse of me to wit that I am the Messiah For albeit the Apostles were to do greater works Joh. 14.12 yet they wrought them not in the same way nor by their own power but in his name that they might testifie and bear witnesse to his glory 3. Such as do not acquiesce in Christs word and working for confirmation of their faith they will not profit by any other mean of their own devising Therefore doth Christ reject their desire concerning any further information since they refused to profit by what he had said and done 4. Whatever specious name men give to their own not closing with Christ Yet in effect it is nothing else but infidelity and the fruit of an evil heart of unbelief Therefore whereas they said only they were in doubt or suspense ver 24. He tells than plainly ye beleeved not 5. Where the Lord affords many means of knowledge and faith there unbelief will be the more hainous for saith he I told you and ye beleeved not the works that I do in my Fathers name they bear witnesse of me and yet ye beleeve not as is subjoyned ver 26. Verse 26. But ye beleeve not because ye are not of my sheep as I said unto you In the second branch of this answer Christ points out the true cause of their infidelity Which is not the obscurity of his doctrine but their not being of his sheep that is not as yet converted and not only so but evidenced to be reprobates if they continue in that sinne And by this he prevents a great objection and the scandal of their not embracing him who were eminent in that Church and sheweth that this contempt did not reflect on him but on themselves Whence learn 1. Despisers of Christ will get no affront rubbed upon him but all the prejudice and disgrace is their own Therefore doth he clear here that their unbelief reflected on themselves 2. Albeit Christ will not reveal unto men his eternal purposes concerning them till first they declare what is in their own hearts Yet as he knoweth who are elect and who are reprobates and as he hath recorded in his Word the evidences of men that are reprobates or at least in a reprobate condition So he could have wicked men affected and affrighted by seeing such evidences in themselves Therefore upon their unbelief he leads them up to see ye are not of my sheep that they might consider how deep their sinne drew 3. Mens unbeliefe under the means of faith is a clear evidence of their being in a reprobate condition and their continuance therein an evidence that they are reprobates for ye beleeve not because ye are not of my sheep 4. Christs doctrine is not yea and nay but still the same and it is mens great fault that being often warned of their danger yet they mark it not nor make use of it Therefore doth he subjoyne As I said unto you to wit in the foregoing parable where it had been insinuate and frequently elsewhere he had pointed out their dangerous condition And by this he would tell them that his thoughts of them were still the same and that it was their great stupidity not to take notice of what he had so often repeated Ver. 27. My sheep hear my voyce and I know them and they follow me In the third branch of the answer Christ proves what he had said of them by shewing the contrary properties of his sheep which were wanting in them These he repeates from the former parable and explication Whence learn 1. Whoever reject Christ yet he will not want his own peculiar people and their carriage will refute such as pretend to be Gods people and yet live wickedly Therefore doth he here again record that he hath sheep and what their carriage is 2. It is an undenyable and special evidence of Christs sheep that they give up themselves to his teaching and direction and do incline their heart and care to take notice of what he saith for it is repeated as a special mark my sheep hear my voyce 3. As Christs sheep hear him so they meet with special care and providence from him in that he not only knew them from eternity by special purpose and draws them to him by special love but hath an especial eye and care of them for and I know them 4. As it is the duty and property of Christs sheep not only to hear but to follow his directions So the consideration of his love and care should envite and encourage them so to do Therefore after that I know them it is subjoyned as
elsewhere the Old Testament be distinguished into the Law Prophets and Psalmes Luk. â—4 44. Yet here the Psalmes whence this text is cited come under the name of Law And it may be also because the word in the Hebrew language wherein or in Syriake a dialect of Hebrew Christ spake rendred the Law signifies generally a doctrine 5. As it is a peculiar priviledge to have the Wâ—â—d and Oracles of God committed unto men So it adds to mens guilt when they improve not this priviledge but continue ignorant of the truths therein contained Therefore doth he call it your law not by way of contempt but to reprove them who enjoyed this priviledge and boasted of it and yet were ignorant of it and of what in it might refute their unjust aspersions 6. It is an evidence of a malicious disposition in men when they do not put a favourable construction in so far as it is consistent with truth upon the words and actions of their neighbours for so much doth Christs reâ—â—oning in general charge upon them that since the Scripture calleth some men gods they needed not if malice had not blinded them have charged blasphemy upon him though he had been but a meer man 7. Albeit Magistrates be but men like their brethren Yet in respect of their office they have the glorious title of gods conferred upon them as being his vicegerents and as bearing some stamp of his authority and dominion Therefore saith the Scripture I said ye are gods This should both engage them to see to their qualifications and the exercise of their power and others to reverence and honour them 8. Such as would have right to this glorious title and the priviledges contained therein ought to have Gods calling to the office they exerce for he called them gods to whom the Word of God came to call them to their employment 9. Let Magistrates be never so high yee are they subject to God and to the directions and injunctions of his word for so also the word came to them as to servants as appears in that Psalme 10. Things are in reality as the Word of God calls them whatever men imagine to the contrary for if the word came to them and he called them Gods that sentence must stand without empeachment of blasphemy 11. Albeit men who do not reject the Scripture will be very assiduous to wrest and throw it to countenance their opinions and wayes and to bring their light to it rather then seek light in it Yet its verdict doth stand unalterable for the Scripture cannot be broken or loosed that sentence that they are gods cannot be anulled let men cavil or glosse it as they will 12. Christ is so high above all principalities and powers as of necessity he must be true God for so do the force of his argument run that if they were called gods much more might he be called the Sonne of God And therefore all the gods must worship him even Angels as well as Magistrates Psal 97.7 with Heb. 1.6 13. Whosoever shall study Christs glorious sanctification and separation from sinners his glorious endowments and high employment and office must acknowledge that he is the eternal Sonne of God for that the Father hath sanctified and sent him into the world doth inferre that hâ— is the Sonne of God 14. Christs glory and Godhead wants not a witnesse in the bosome of the greatest opposer if Christ lay it at his doore Therefore doth he put them to it say ye thou blasphemest because I said I am the Son of God Ver. 37. If I do not the works of my Father beleeve me not 38. But if I do though ye beleeve not me beleeve the works that ye may know and beleeve that the Father is in me and I in him The second argument whereby Christ proves that it is no blasphemy to call himselfe God and that he is God in very deed is taken from his works Wherein he grants that if he did not divine works flowing from that power common to him with the Father they had some pretence of excuse for not beleeving him to be God verse 37. But since he did these works they were bound to lay aside any prejudice against his person and to be led by these works to acknowledge and beleeve him to be the true God one with the Father mutually existing the one in the other ver 38. And so iâ— this argument Christ asserts and confirmes the very thing they opposed and what himselfe had said ver 30 Doctrine 1. Christ did so far condescend to cure the unbeliefe of men as to ad glorious works to his Word to declare who he is for he hath the works of the Father pleading for him That is not only works done by the Fathers authority for so his servants did work miracles but works done by that power which is common to him with the Father 2. Albeit it be our duty to acknowledge and to beleeve in Christ yet he requires no implicite and blinde obedience in this point But men should accuratly try the grounds of their faith and then on these grounds close with him Therefore doth he put them to this If I do not the works of my Father beleeve me not and afterward that ye may know and beleeve 3. Christs works were divine even to the convincing of the greatest adversaries and so clear that Christ was content not to be beleeved if after trial their consciences did not finde them to be so Therefore he doth not decline them in this matter but If I do not the works of my Father beleeve me not 4. When Christ hath manifested never so much of himselfe Yet naturally men have prejudices against him and at beleeving in him Therefore he supposeth it as their fault ye beleeve not me 5. Albeit Christ get much wrong by unjust prejudices of men yet he doth not give over to minde and seek their good Therefore albeit they beleeved not him yet he followeth them with other means to draw them to beleeve and warnes them of their own sinne if they did not Though ye beleeve not me beleeve the works c. 6. Albeit it be our duty to rest content with Gods Word as the ground of our faith not seeking any other proofe And albeit it be our great sinne when it is not so Yet when he ads works to confirme his Word he may not only exact beleeving of us but it is our sinne undeniable if then we beleeve not Therefore saith he If I do though ye beleeve not me beleeve the works 7. Christ is never rightly known and beleeved on but when he is taken up as one in essence with the Father And that however the person of the Sonne be distinct from the person of the Father in respect of order of subsistence properties and order of working yet the divine essence is undivided and there is a mutual inexistence of one person in the other for they must know and beleeve that
were alive to come forth he cometh out in the same posture wherein he was laid in his grave And Christ requires some to loose him that so they might be further confirmed of the truth of the miracle Whence learn 1. The upshot and close of Christs dealing will richly compence all his delayes and seeming harsh dealing for the issue of all this procedure in the former part of the Chapter is that Lazarus is raised again 2. Albeit Christ may in his peoples trouble take much time to exercise and prepare them for mercy and to let out proofes of his compassion and sympathy Yet when that is done he can give an issue and help them in a moment for now when all these are over here the miracle is presently dispatched And when he had thus spoken and tried disciples and friends removed their unbelief manifested his own affectionate heart c. he cried c. 3. Christs word of command whereby the world was created and is upheld is sufficient to effectuate greatest things if it were even to raise the dead for he did no more in bringing about this miracle but cried c. 4. His crying with a loud voice in the audience of all was not only an evidence of his omnipotency and that as he employed the Father so also he put forth his own power in this miracle But further it points out 1. His affection and earnestnesse to have the thing done and sheweth That Christ is not a coldriffe friend but takes a hearty lift in what concerns his people 2. It points out his confidence in the matter and therefore he publikely interpriseth it in the hearing of all To teach that whatever our unbeleeving hearts say yet Christ is not afraid of his work that it shall miscarry in his hand Doctrine 5. Christ in employing his omnipotency doth not look on things as they are in themselves or seem to be unto us But he calleth these things that are not as though they were and in speaking to and commanding the powerlesse and dead he giveth them life and strength to obey for he cryed Lazarus come forth His omnipotency speaks to him as to one living and ready to come forth on a call because at this very word he put life in him to hear and obey See Rom. 4.17 6. Christ hath our life in his hand to take it away or restore it at his pleasure and when he calls even for the dead they will obey him for and he that was dead came forth 7. Whatever enjoyments men have within time yet it is but little of these things they can take away with them for it is marked that he came out bound with grave-cloathes and his face bound about with a napkin Not so much to point out a new miracle in the bosome of the other that a dead man should not only come out but come out so bound as might hinder one to walk for it may easily be conceived that the bonds were so loose as he might creep one way or other out and he knew the place better then to go wrong though his face was covered But the scope in part is to point ouâ— how little Lazarus had carried away with him even grave-cloathes See 1 Tim 6.7 8. As Christ our Lord will work no needlesse miracles So he will have all convinced of the reality oâ— those he worketh Therefore also will he bring him out in his grave-cloathes and â—ids them loose him and let him go that he may walk at freedome That so they might see him bound as they had laid him in and themselves in handling and loosing him might be further confirmed that it was a true miracle As also as was marked on ver 39 he would not loose him by a miracle since mens hands could do that Ver. 45. Then many of the Jewes which came to Mary and had seen the things which Jesus did beleeved on him 46. But some of them went their wayes to the Pharisees and told them what things Jesus had done Followeth the third and last part of the Chapter containing some consequents and effects of this miracle which may be taken up in these 1. What effects it had on the Jewes who were with Mary ver 4â— â—6 2. The consultations and conclusions of the Rulers of the Jewes when they are informed of it ver 47. 53. 3. The course which Christ took on this their resolution ver 54. 4. The diligence used by the Rulers to have their resolutions put in execution at the feast ver 55 56 57 As for what was the part and carriage of Lazarus and his sisters upon the receipt of this mercy it pleaseth the Lord to mention no more of it then what may be gathered from their piety that they were not unthankful and from his passing it oâ—â—er in silence not that he did vilipâ—nd it but that great mercies will affect his people more then can be well said or expressed In these verses we have the first consequent of the miracle which is the diverse impressions it takes upon the Jewes who were present Many of them beleeving and others of them persisting in unbelief and not being able to do unto Christ what they would themselves they delate the matter to the Pharisees Whence learn 1. Christ doth not spread his net by doctrine and working but for some notable fruit and effect for here by raising up of one dead body he raiseth up many dead souls 2. Albeit for the most part they generally are naught yet at some times and in some societies it pleaseth him to work upon and gain the far greater part for Many of the Jewes beleeved whereas some only ver 48. do persist in their ill course 3. Such as come to do good unto the godly in their need may readily meet with more good to themselves by the means for they came to Mary who finde Christ and are drawn to beleeve It is said they came to Mary only because they came out to the grave after her ver 31. Or because however they came out of Jerusalem to comfort both her and Martha ver 19. yet they did it chiefly for Maries sake 4. Such as do rightly consider of Christs glorious workings and manifestations unto and for his people may be abundantly convinced that he is the true Messiah and see convincing grounds wherefore they should embrace and close with him by faith for when they had seen the things which Jesus did not only the miracle for that alone could not work solid faith though it might prepare for it but his groaning weeping doctrine thanksgiving the way of the miracle c. they beleeved on him 5. When Christ is prevailing fastest yet his doctrine and working will never be well taken at all hands for some of them are of another temper 6. Not only the prevalent example of many will not work upon the obstinate But their other wayes good and moral principles will not contribute to draw them to Christ for not
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
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
by his doctrine and miracles did prevail but with few of them as himselfe often complaineth But the Apostles did bring in thousands by one Sermon at Jerusalem and by their doctrine and miracles did bring down Idols and set up the Kingdome of Christ through the world 4. Whereas Christ by his works proveth himselfe equal with the Father ver 11. and yet promiseth they shall do greater things We should be far from conceiving that this doth any thing weaken the argument whereby he proveth his deity far lesse doth it exalt them to aspire to any equality with him for whatever difference there be betwixt the works wrought by him and them yet herein is the infinite difference betwixt him and them that he wrought them by his own power as God but all they did was by faith in him who put forth his power to do the works and accordingly they did them in his name So that albeit the doing of these works tended to their encouragement yet the glory thereof redounded only to him 5. This reason why they shall do greater works because I go to my Father doth not inferre there should be any addition to his power then as God but that at that time his Godhead which in the dayes of his flesh was hid under the vail of a servants shape should more gloriously manifest it selfe 6. This encouragement of their doing greater works tends not only to prove him exalted as Mediatour after his sufferings as Act. 2.33 but also to prove that assertion ver 11. that he is one with the Father Because it is an evidence of his absolute and divine power that he can conferre this dignity upon others not as the Apostles did ministerially by laying on of hands but through faith in his name And withall it is he who doth these works by them as is after cleared ver 13 14. Doctrine 1. We have need to be often excited to consider seriously the weight and gravity of that which Christ speaketh Therefore is so frequent use made of this asseveration Verily verily I say unto you 2. Christ will bring that unto Saints out of their worst and saddest conditions which they could neither apprehend nor beleeve unlesse he had said it Therefore doth this promise of the great things for which his removal maketh way need to be confirmed with a verily verily that the disciples might give credit unto it 3. As it is by faith in Christ only that Saints are inabled to do great things and therefore the promise is made to him that beleeveth on me It will make Peter walk on the Sea and only unbelief will make him sink So the want of Christs bodily presence needs be no hinderance to faith to close with him and draw vertue out of him for enabling to do greatest things for the promise is made to him that beleeveth on me that he shall do the works that I do and greater then these after he is ascended 4. Albeit Christ only of all the Sons of men was true God and man in one person Yet the power and vertue of his God-head is not astricted to his own person but is communicable in the effects thereof to his members So that he will do that in them and by them which only God can do and they shall not want divine power for carrying them through in what they have to do for He that beleeveth on me the works that I do shall he do also c. 5. Christ can and oft-times doth work that by weak and contemptible means which he doth not by stronger and more probable causes And he did more in the world by his weak Servants then he was pleased to do himselfe for albeit beleevers be but weak creatures yet greater works shall he do saith he of every one here intended then these done by himselfe who is God over all 6. Mens lawful and spiritual employments and Christs presence with them therein are notable encouragements to beleevers during Christs absence for their work and great successe in it is one great encouragement to the disciples here And as Christ alloweth encouragement upon none who are not about their employment So it is a great comfort that the saddest of conditions afford matter of comfortable employment about them and that work may keep Saints in their pilgrimage from thinking too much long 7. Christ is a wise dispenser of his allowances who oft-times reserveth greatest manifestations of himselfe for saddest times wherein as they are least expected so they are most needed Therefore is this more ample manifestation reserved for that sad time wherein the disciples were saddened with his departure and might be ready to think that all that power whereby he wrought was quite removed with his own bodily presence 8. Christs exaltation hath neither diminished his power nor his tender care of his own But on the contrary he doth make his exaltation his unity as God and acceptance as Mediatour with the Father conspicuous in the world by his liberality and bounty toward them for this is the reason why beleevers shall do greater works because I go to my Father See Eph. 4.8 Ver. 13. And whatsoever ye shall ask in my Name that will I do that the Father may be glorified in the Son 14. If ye shall ask any thing in my Name I will do it The third reason confirming this truth and pressing the exhortation which also is not only another argument of consolation against his removal but doth further clear the former promise ver 12. by shewing the way how faith employeth Christ for doing these great things is contained in a promise that he will do for them whatsoever they ask in his name which he twice inculcates for further confirmation and amplifieth the promise from his end in it which is that the Father may be glorified in and through him in what he doth in answer to their prayer For further clearing of the purpose 1. This general whatsoever ye ask c. doth not open a doore to vent all our desires to God be what they will in hope of audience for we must ask according to his will But the meaning is that what things are agreeable to his will and fit for them to receive in their station and for advancing his glory and Kingdome therein they shall be done for them being sought in faith were they never so difficult never so many for number and never so frequently needed And it is comprised in this general that it may take in not only that particular of power to do these great works but all other things also which beleevers may need 2. This promise contains not only a proofe of his Mediatourship and his successe therein in obtaining what is sought in his name and a proofe of his love to them in his absence by giving them occasion to beleeve their own eyes in his answers But a proofe of his Godhead also partly in that none can be Mediatour betwixt God and man but he who is
true God as well as man and partly because he promiseth to be not only a Mediatour to procure but a God to act and work these things and that hereby God shall be glorified in him as working in and with him by reason of the unity of essence Doctrine 1. As they who are sensible of Christs bodily absence in heaven will send many Messengers of prayer thither where he is gone So prayer is a special mean whereby we may know much of Christs deity and of his love in his absence for here he recommends asking as that which they will be put unto and that whereby they may know what he is So that it is no wonder that these who neglect prayer do fall in many mistakes of Christ 2. True faith and prayer are inseparable companions as being begotten together so that faith begins its life in crying to God and as growing up together mutually streightening and setting one another on work till at last they end together faith resolving in sight and prayer in uninterrupted praise Therefore are they conjoyned here to beleeve on him and to ask in his name 3. True prayer is conjoyned with and floweth from a sense of indigency setting the supplicant on work to his duty with earnestnesse and humility as a needy beggar for so much doth the word rendred to ask import in the Original And where this is not in some measure men do but what they can to work God in prayer 4. Prayer must be offered up to God in the name of the Mediatour Christ It is through him we must go to God and our encouragement in pleading and our hope of acceptance must be grounded on his merit and intercession and on the Fathers love to him and to sinners in him for this is the description of true prayer what ye ask in my Name 5. The Lord alloweth and requireth frequency and multiplicity of employments to be put upon him by prayer And let us put him to it never so often and for never so many things he will never weary of it but rather will suspend us in what we ask because we ask not enough for so much is imported in this general whatsoever ye shall ask even all that we would have Christ doing for us as is after cleared 6. It is the will of Christ that supplicants who come to the Father through him be not discouraged with the difficulty or seeming impossibility of what they need and ask according to his will But that they expect to obtain that by prayer which they cannot effectuate any other way for so much also is imported in this whatsoever how difficult soever it be ye shall ask 7. As the answer of what we ask in Christs name is most certain So it is Christ who is the doer thereof and who delighteth to manifest his Godhead much in dispatching the affaires of his people for saith he whatsoever ye shall ask in my Name that will I do 8. Christs end in answering the desires of his people is the setting forth of his own and his Fathers glory which as it may encourage us to expect he will do that which will thus glorifie his Father and him So it should teach us to glorifie him in observing his power and goodwill in answering and to emprove what we receive to his glory for saith he That will I do that the Father may be glorified in the Son 9. As Christ is glorified in his doing for his people so is the Father glorified in him as being true in his testimony concerning him and as being in him working these things for the Father is glorified in the Son 10. Albeit beleevers have many jealousies concerning the answer of their prayers yet they are all without ground and it is most certain their desires will be granted Therefore doth he again repeat the promise ver 14. intimating that they need such confirmations and that this is a word he will not recal 11. It is not enough to be sure of the answer of our prayers or that we do receive them unlesse we see much of Christs heart and activity therein for this cause it is again repeated I will do it Ver. 15. If ye love me keep my Commandements Followeth the first Argument of consolation against their heart-trouble contained in a promise of sending the comforter even the holy Spirit unto them And because of the riches thereof and because the other consolations are emproven by receiving of the Spirit therefore this purpose is largely insisted on to ver 27 in this order 1 He presseth upon them their duty toward him in his absence especially that they may attain this promised comforter ver 15. 2. He subjoyns the promise of the comforter ver 16 17. 3. He insists upon several benefits which they shall reap by enjoying of this comforter verse 18. 26. In this verse he enjoyns them their duty in his absence that they should love him and evidence the same by observation of his commandments And by this direction partly he corrects their fond way of expressing love to him by doating on his bodily presence and sorrowing immoderatly for his absence Partly he prescribes a remedy and antidote against their heart-trouble by diversion or revulsion in turning the stream of their affection which bâ—ed this heart-trouble into the channel of diligence about duty and partly he sets them on the right way of attaining the promised comforter as the connexion with the following verse imports keep my commandments And I will pray c. Whence learn 1. It is the character of every true disciple of Christ that they do love their Lord and Master for so is supposed here as their duty and practice ye love me See 1 Cor. 16.21 2. The love of disciples to Christ must not and will not be obstructed by his seeming hard dispensations nor quenched by his absence for though he be now to remove yet he supposeth they have and will have love to him ye love me 3. Love to Christ must not be said only nor will it lye lurking in the heart but must and will break forth in proofes and evidences of it selfe Therefore Christ requires a proofe of their love if ye love me keep my commandments 4. True love to Christ may sometime be so overpowred with unbelief hast and our impetuous passions as the proofes thereof how vehement soever yet are not so right as becomes Therefore is there need of direction how to evidence their love in opposition to the proofes they gave thereof 5. Obedience to the commandments is of the true touch-stone and evidence of love to Christ And in Christs absence they do not evidence such pure love to him who are ready to lye down and die through discouragement as they who are most at their work and are most busie about his errands for by this doth he try them and this doth he recommend as an evidence of love in his absence If ye love me keep my commandments 6. True
dealing with his people may crosse their humours and cut off many superfluities which are dear to them yet he minds their real good and fruitfulnesse thereby for he purgeth it that it may bring forth more fruit 10. Men are then assured that the operations of the Lords Word and Spirit upon them and the afflictions and crosses they meet with are blessed to purge them from their drosse when they abound in solid and real fruits for when he purgeth it it bringeth forth more fruit Verse 3. Now ye are clean through the Word which I have spoken unto you Followeth the second thing in this part of the chapter wherein application is made of this general doctrine to the disciples case in a declaration and an exhortation In this verse is contained a declaration what sort of branches they were Namely not fruitlesse but clean ones that is who by being purged and cleansed from their superfluities as is promised v. 2. are assured that they are fruitful branches really and internally engraffed in Christ and so were they regenerate justified and sanctified in part This their purity is amplified from the instrumental cause or meane thereof which is the Word he had spoken to them Whereby we are to understand partly that the Word preached by him and beleeved by them and the mean which wrought on them to come to him to be cleansed and partly and more particularly because by the general sentences already pronounced by him concerning beleevers in him such as that John 3.36 and more especially by that sentence passed in their favours applying that general to them ch 13.10 they might be confirmed and assured that they were already clean and justified Hence learn 1. It is the duty of all Professours to make sure what interest they have in Christ and for that end to finde some difference betwixt them and formal and external professours Therefore Christ speaking of divers sorts of branches findes it needful to assure them that they were not of the worst but best sort Now ye are clean to learn them and all others to make that sure 2. Albeit it be the duty of Professours who are doubtful of their state to studie after fruitfulnesse in Gods way whereby at last they will come to have their interest cleared yet it is a notable encouragement to fruitfulnesse if first they be assured of an interest and they are to make much use of faith for that end Therefore doth Christ premit this Ye are clean that hereby he may make way for the following exhortation to fruitfulnesse 3. Such as are indeed ingraffed in Christ are also indeed clean not only by imputation of his righteousnesse hiding all their impurity but by sanctification also whereby they are clean in part in respect of what they were and others still in nature are and a purification of them is begun which will constantly be carried on till it be perfected in the day of Christ Therefore is a branch in him v. 2. declared here to be a clean branch Ye are clean And thus doth he graciously account of them notwithstanding their many spots whereas he would look otherwise upon a painted Pharisee 4 As it is the work of the Spirit and of faith to apply Christs merit and efficacie for cleansing of sinners so his Word is also instrumental therein as being the glasse wherein to see our corruption that which sets us on work to seek purging which discovers our remedy and which being hid in the heart by faith will keep us from sin for Ye are clean through the Word that I have spoken unto you So that where the Word is not operative on men it is no evidence they are purged or that what they seem to be is real 5. Such as by faith have fled to Christ for righteousnesse and are set on work by the Word to study sanctification are by vertue of Christs sentence pronounced in the Gospel that beleevers shall not be condemned but have eternal life actually justified and absolved from sin in Gods sight albeit as yet they have not attained to reflâ—ct upon themselves and to know that they have beleeved nor yet to partake sensibly of the seal of the Holy Spirit of promise which useth to follow after beleeving for so much also is imported in this Ye are clean through the Word which I have spoken to you or the general sentences past in favour of beleevers in his doctrine to them are theirs and do absolve them albeit both before and now they need to have it told to them by him Verse 4. Abide in me and I in you As the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me 5. I am the Vine ye are the branches he that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing Christ by this declaration having assured them of their good estate doth now subjoyne his exhortation wherein he doth presse them to communion with him from several arguments and considerations to v. 8. And because fruitfulnesse is the necessary effect thereof which he aims at in the exhortation therefore he presseth and commendeth it also v. 8 9 10. In these verses is contained 1. The exhortation to perseverance in close communion with himself as the root and cause of that fruitfulnesse which he requireth of his members 2. This is not only pressed by an argument couched in the very bosome of the exhortation that their abiding in him is the way to have him abiding in them and so the communion should be mutual But further there is the first expresse reason and argument pressing the exhortation subjoyned And it is taken from the inseparable connexion that is betwixt communion with him and fruitfulnesse so that the latter cannot be without the former This he declareth 1. Negatively That without him and communion with him they can no more be fruitful then a branch that abideth not in the vine 2. Positively That abiding in him they shall abound in fruit which again is confirmed and amplified by their impotencie to do any thing without him Whence learn 1. When beleevers are assured of their good condition it is their duty to cherish it and persevere in it Therefore doth he subjoyne this exhortation to the former declaration 2. It is the duty and will be the practice of lively beleevers who are in Christ to entertain the sense of their own impotencie and emptinesse and to love to be kept in a dependance on Christ that so they may study an intimate and constant conjunction with him and dependance on him for so much is imported in this exhortation Abide which imports constancy and that in me which imports intimacy 3. Such is our dulnesse and lazinesse and our aversenesse from self-denial and the way of dependance that even when we have tasted the good of communion with Christ we have need to be exhorted and encouraged to continue
received are without excuse if they continue ignorant of or averse and opposite unto the true Religion and Christ offered in the Gospel for by these means the Spirit hath convinced the world of sinne and of righteousness and of judgement as the great points in contraversie concerning Christ and the Christian Religion as hath been cleared So that however all in all ages be not actually convinced yet beside that generally it is so in some measure where the Gospel cometh it is a standing testimony leaving all these without excuse who hear the Gospel and yet continue in Atheisme Infidelity Scepticisme and Irriligion And the effectual conviction of others leaves them yet more without excuse 10. As there are many steps and degrees of operation in converting souls to Christ So the Spirit of the Lord where he undertaketh this work in his own will effectually carry them through them all in their due order for so much also doth this work of convincing of sinne righteousness c as it is proper to the Elect import That he will not only give them a light touch and in effectual impression of these things which reprobates may have but will effectually carry them from step to step till they be convinced of the truth of these things and of their need of the two last and made to close therewith to their comfort And herein the order of the Spirit is to be observed so that if we misse the comfortable conviction of righteousness we would see if we do not stop it by want of conviction of sinne and if we want comfortable conviction of freedome from slavery and abâ—olution through Christ we may finde it obstructed by our not closing with righteousness when we are convinced of sin Ver. 9. Of sinne because they beleeve not on me The particulars generally named in the former verse are now more particularly insisted on and cleared from the grounds upon which the world shall be convinced of them And first for sin they shall be convinced thereof because they beleeve not in him Which being taken more generally in reference to the conviction of the world both Elect and reprobate holds out That the operations of the Spirit communicate by and from Christ now ascended shall prove him to be the Son of God the great Prophet and true Messiah and so shall convince them of their great sin in rejecting and not beleeving him and his testimony Being taken more particularly in reference to the Elect it holds out That the Spirit shall begin at convincing them of sin and shall withal convince that the wretchednesse and desperatenesse of their condition lieth not so much in their other sins as in their unbelief and not closing with Christ Whereof the world also may get a tast in being convinced of their miserable condition by reason of sin since they do not embrace him the remedy though they do never amend it whereas the Eâ—â—â—t are convinced till they make use of the remedy Whence learn 1. The world without Christ is lying in a miserable condition and state of sin for so is here imported 2. The world is so blinde and stubborne in their course of sinning that neither natural light nor judgements and afflictions yea nor the doctrine of the Word without the assistance of the Spirit will discover sin nor let them see the sinfulnesse thereof And that because men are blind by nature that they see not their own case and they have so many subter-fuges of fathering their sins on others as Adam Evah and Aaron did Gen. 3.12 13. Exod. 32.22 23 24. of pretence of custome of giving fair names to foul sins c. that they see not the sinfulnesse of what they acknowledge Therefore it must be the Spirit who convinceth of sinne So that when men have the Word it must be made searching by the Spirit of God before it discover them to themselves Rom. 7.9 13 14. Yea and loving kindnesse must be applyed and beleeved before sin be abominable as it ought Ezra 9.13 14. 3. The Spirit is able to convince men who otherwise will not be convinced of sin and doth so to many whom he will never convert for he shall convince the world of sinne 4. Conviction of sin is the first work that the Spirit works upon a soul which he is to draw in to himselfe for this conviction in reference to the Elect beginneth here 5 Unbelief is the great sin whereof men are to be convinced and do need the Spirit for that end This holds true in diverse respects 1. If we look on this sin in it selfe it is the great sin against the Gospel and their great guilt who opposed and rejected him A sin greater then any against the Law and very injurious to Christ and a sin that however men by natures light may see other sins we will never see the ill of it but by the Spirit 2. If we look on it in reference to other sins it is the sin that defiles all our actions how morally good soever they be the sin that binds all our other sins upon us seeing it is only by faith in Christ we draw vertue for subduing thereof and the sin which renders all our other sins incurable and unpardonable as being a sin against the remedy and holding us back from it Therefore is this conviction of sin thus instructed because they beleeve not on me Not only as it is a prime and great sin in it selfe but as it hath influence on other sins and serveth to convince men of the woful ill of their sinâ—ul condition so long as they continue to reject the remedy Doct. 6. It is not enough men see a gâ—neral view of their sinful state unlesse they take it up distinctly and the root and cause thereof without which â—hey will never know how to set about the cure of it Therefore in convincing of sin he convinceth of unbelief as the root from whence the misery or at least the desperatenesse of that condition sloweth 7. All conviction of sin is ineffectual unlesse men also see their unbelief and the sinfulnesse thereof to be convinced of it and humbled for it for so much doth this working of the Spirit import he convinceth of sin because they beleeve not on me 8. Faith in Jesus Christ is a duty so spiritual and above the reach of nature and a duty which souls convinced of sin are so averse from that the neglect hereof and the sin of unbelief will not be seen without the working of the Spirit for this is a conviction of sin requiring the operation of the Spirit that men see themselves guilty of sin because they beleeve not on him 9. When selfe-condemned sinners are led to finde faith and the necessity thereof pressed upon them and are made to see the ill of unbelief and to endeavour to be rid of it and to essay faith They ought not to look on this as a tentation or presumption in them but as the very work of
people so he is graciously pleased to reward and foster this love with more of his love for the Father whose love prevents his people loveth you because ye have loved me 5. Love to Christ cannot be without faith and where love is it proves faith for ye have loved me and beleeved 6. True faith ought to close with Christ as the great Embassadour of the Father God and man coming out from the Father by his Incarnation and coming into the world to work the work of our Redemption for ye beleeved that I came out from God which includes the Fathers good-will in sending of him and proves his Godhead in that he came from God as well as the truth of his manhood was confirmed by his appearing on earth and his office to be the only Mediatour as coming out from God for that effect 7. Faith in Christ is so acceptable that God will reward it with proofs of his free love for the Father loveth you because ye beleeved that I came out from God Verse 28. I came forth from the Father and am come into the world again I leave the world and go to the Father In the last place Christ to confirme them in what they had beleeved concerning him v. 27. and explain that which they understood not v. 16. doth set forth himself more fully as the object of saving faith both in his state of humiliation in his coming into the world which they had already comprehended and in his state of exaltation in going out of the world which they should after understand more fully Whence learn 1. Christ craves nothing to be believed by his people but what is the real truth for as he commends them for believing that he came out from God v. 27. so this is the very truth I came forth from the Father c. 2. Jesus Christ as he is the Embassadour of the Father so he is true God equal with him for being with the Father before his Incarnation he came forth from the Father and was not sent only 3. It pleased Christ Jesus out of love to his people to leave the Father and come into the world not by being separate from the Father but by obscuring his Deity and glory under the vail of our flesh and sinlesse infirmities and conversing with us for working of our Redemption for so is this to be understood I came forth from the Father and am come into the world 4. Christ having perfected his work on earth did leave the world by ascending up to heaven to perfect the work of our Redemption and salvation where he manifests his glory having put off the vail of our infirmities for again I leave the world and go to the Father And by this he clears the matter of his removal to them and lets them have a sweet sight of it 5. As Christs coming into the world was voluntary and flowed from his love so was his departure also voluntary and he was not compelled thereunto by men for I am come saith he into the world and I leave it and go 6. The way of Christs coming and being into the world may serve to clear contraversies concerning the matter of his removal for the one is here parallell'd with the other And therefore as his coming was sensible and in a bodily way so also is his removal sensible and takes away his bodilie presence And as his humanity and body were not in heaven while he was in the world so it is not here now after that he is gone to the Father Verse 29. His disciples said unto him Lo now speakest thou plainly and speakest no proverb 30. Now are we sure that thou knowest all things and needest not that any man should ask thee By this we beleeve that thou camest forth from God In these and the two following verses is contained the third part of the chapter wherein Christ doth give a meet entertainment to their faire profession of proficiency and faith concerning him These verses contain their profession wherein 1. Being satisfied with his former way of doctrine they professe that he spake plainly and without proverbs and consequently that they had made proficiencie and understood him 2. They deduce two inferences from this testifying their further proficiencie beside the understanding of what he said 1. That by his preventing their question v. 19. they were perswaded of his omniscience and that none needed to informe him of their case by questions as if he were ignorant thereof 2. That the knowledge and experience of this his omniscience did further confirme them in the faith of his Deity Now concerning this profession as it cannot be denied but there is some good in it and they had sound faith which Christ acknowledgeth v. 27. and they had already professed it chap. 6.69 so when we consider Christs entertainment thereof we will finde some excesse of presumption in it for albeit Christ did indeed speak plainly yet the time was not come wherein he had promised they should ask him nothing v. 23. And therefore they presumed more of their knowledge then they had cause and albeit they believed that truth that he came forth from God and that upon solid ground yet their faith was not full enough since they had not employed their faith about the matter of his removal which he had pressed upon them v. 28. Doct. 1. Whatever divine truth Christ seems to speak more obscurely in one place it will be found fully cleared and explained elsewhere for now say they speakest thou plainly and speakest no proverb 2. It is a great comfort to Christs followers to understand his Word and it is the propertie of divine truths that when they are apprehended in any measure they do wonderfully affect and refresh the heart for say they by way of admiration lo now speakest thou plainly c. being wonderfully refreshed with the light they received 3. Christ will be found omniscient by all them who know him rightly for we are sure that thou knowest all things c. 4. Preventing means give his people but little to do and are very affecting when they are found for it held in their pains and did very much affect them that he gave proof he needed not any man should ask him 5. Christ doth then become very precious to hearts when he by his Word meets with what is in their hearts for this did ravish them that he needed not be asked but lighted upon what was in their thoughts v. 19. 6. Christ is then rightly taken up in his properties when he is acknowledged to be God and when faith closeth with him as such for it followeth on the former By this we beleeve thou camest forth from God 7. When weak beginners get any measure of knowledge or faith they are in peril to run upon the extremities of rashnesse and presumptuous conceit for with this was their profession here hinted wherein they speak as if they had attained to a full measure and needed not
depend on the promise of the Spirit 8. When we try the solidity of our faith we should look especially to its ground whether it be the solid Word of God or some extraordinary work only which may affect for a time but not prove constant enough for in this their professed faith was faulty that it was begotten rather by the act of his proving his omniscience then by the Word 9 We may have very low thoughts of our own faith as its best when we consider the many defects thereof and how far short it cometh for in this their faith was faulty that however they beleeved he came forth from God yet their faith fell short in what was their present exercise concerning his return to the Father Verse 31. Jesus answered them Do ye now beleeve 32. Behold the houre it cometh yea is now come that ye shall be scattered every man to his owne and shall leave me alone and yet I am not alone because the Father is with me These verses contain Christs entertainment of this Profession wherein taking hold of their profession of faith in so far as it was real and checking their presumption and carnal confidence therein for both these are imported in that question v. 31. he warneth them that their faith should get a trial and their presumption a sad shake very shortly when at his trial they should be scattered and put to shift for themselves leaving him alone who yet should not be alone having the Father with him Whence learn 1. Christ takes notice of no effect his doctrine produceth unlesse faith be one and a chief effect for of all they said he takes notice of that as of greatest importance if it had been such as they thought it was do ye beleeve 2. When men have attained to some measure of faith they may have yet cause to be humbled that they have been so long in learning that lesson for do ye now and not till now beleeve 3. Christ takes notice of mens attaining to any measure of faith that he may put them to work for do ye now believe is a taking hold of what they grant that now he may put them to that exercise mentioned afterward which before could not so conveniently be done 4. Christ doth hate presumption and carnal confidence were it even in his dearest people for this question doth also import his disdaining of their presumption and that he would shortly give them a proof how far they were mistaken 5. As when men are enabled to beleeve they ought to look for work so presumption mixed with faith doth portend a winnowing storme and that near at hand for do ye now beleeve the houre cometh yea is now come even that same night that ye shall be scattered c. 6. Presumption is a disease not easily cured by any caution and warning from the Word till the presumptuous finde his own weight in trial for this must refute it an houre of scattering 7. Though Christ be most tender of the broken spirits of his people and of their sad condition yet he will not spare to humble them when presumption is aloft were their condition otherwise never so sad for when he is comforting them against his departure he hath yet a sad word to check their presumption 8. The doctrine of trials is oft-times but carelesly heard by presumptuous men and they may meet with that which they little ponder Therefore a behold is prefixed to this doctrine 9. The trials of Christ and his followers as they are violent so are they determined by God and short for it is an houre a bitter houre indeed but a determined and short houre and therefore we should take heed an houre produce not that which may shame us for ever 10. Continued-in presumption and carnal confidence will undoubtedly cause men to fall when trial cometh were they even Christs own dear children for here the ensuing storme is described from the sad effect it should produce in them of scattering and leaving him And if we consider their true grace their special and intimate acquaintance with Christ the many proofes of favour conferred on them the many proofs they got and saw of his divine power their singular engagements to Christ and their being forewarned of their danger If I say we consider these things and that yet they fall it may let us see that nothing will bear out men if deserted or given up to the power of presumption 11. Scattering and the dissipation of the societies of Gods people is one of the sad fruits of persecution for ye shall be scattered every man 12. Scattering is then not only our affliction but our sin and weaknesse when trouble and hazard makes us selfish and seek to shift for our selves little considering the hazard of the interest of Christ for this followes on their presumption ye shall be scattered every man to his own that is not only going to their own home as afterward they did but their shifting for themselves when they leave their Master alone in the garden 13. It is a part of the trial of honest sufferers that in their sharpest conflicts they may be deserted even of them who not only make faire professions but have real honesty and may be left in the gap there alone for herein Christ hath paved the way who was left alone And albeit none could joyne with him in enduring these sufferings whereby he redeemed his people yea albeit his care was to have them exempted chap. 18.8 yet it was a trial and exercise unto him to be thus left alone 14. Let never so many desert Christ and his truth yet he will own and stand to it for he is left alone and yet stands alone in that conflict 15 The condition of sufferers is not so desolate and solitary as spectators or sense at first view would judge for though they leave him alone yet I am not alone saith he 16. God may be pursuing his own dear children in great displeasure with whom he is yet graciously present upholding them with the one hand as he smites with the other for the Father is with me saith Christ when yet the Father is pursuing him hotly for the sins of the Elect and deserting him Matth. 27.46 17. The presence of God alone is sufficient to sustain a soul when deserted of all under saddest difficulties for though ye leave me alone yet I am not alone because the Father is with me Verse 33. These things I have spoken unto you that in me ye might have peace in the world ye shall have tribulation but be of good cheer I have overcome the world In this verse is contained a conclusion not only of the immediatly preceding purpose or chapter but of the whole farewel Sermon wherein having spoken many and divers things to them wherewith they were variously affected he sheweth that his scope in all of it was to promove their peace in him The necessity whereof appeareth from the troubles they shall meet
be reputed ignorant or to esteem of any truth as excellent wherewith they are not acquainted for this also occasioned Pilates disdainful question to which he will not stay for an answer He could not endure to heare that truth commended the knowledge whereof as he might gather from Christs last words was wanting in him and the Romanes who were reputed so wise a people 3. Christ was cleared even by his enemies and persecutors to be innocent in his own person that beleevers may be confirmed in the faith of his suffering for them and his standing in their room and of his fitnesse for that work being a spotlesse sacrifice Therefore it is recorded that he went out again to the Jewes who would not enter to him v. 29. and saith unto them I finde in him no fault at all 4. Mens passions and particular prejudices and resentments against persons ought not to blind their judgements nor byasse them in cognoscing upon causes for this is commendable in Pilate that though he had been somewhat commoved v. 35. and not much taken with what Christ said of truth yet when he cometh out he saith I finde in him no fault at all 5. The Lord can make use not only of mens natural conscience but even of their Atheistical disposition and contempt of truth and Religion to bring about the good of sufferers when he pleaseth in the vindication of their innocency Whereby he teacheth them to eye him much who can make what use he pleaseth of every thing for it was Pilates contempt of what Christ preached of his Kingdome and truth in the beginning of the verse which concurreth with his natural conscience to make him think nothing of the accusation and absolve him So also was Paul released Acts 18.12.16 Verse 39. But ye have a custome that I should release unto you one at the Passeover will ye therefore that I release unto you the King of the Jewes 40. Then cried they all again saying Not this man but Barabbas Now Barabbas was a robber In the next place Pilate having absolved Christ endeavours also to release him with the Jewes good liking And taking occasion of their custome of having some one prisoner released to them at the feast of the Passeover he propounds as is marked Matth. 27.17 Barabbas a murtherer and Christ to them insinuating his desire that they should choose Christ but they generally both Rulers and the people perswaded by them Matth. 27.20 do refuse him and seek Barabbas to be set at liberty As for this custome of the Jewes it appears not to have been devised by the Roman Governours for gratifying of the Jewes but a custome of their own invented in their declining times to honour their feast of the Passeover and to be some memorial of their redemption from Egypt and of their so much desired liberty And now having no power themselves to release whom they would they have recourse to the Governour who was necessitate to yield to their custome Luke 23. 17. belike to prevent tumults And as for the nature of this custom as it was sinful of themselves to devise any thing relating to their sacred solemnities and to dispense with the Law of God requiring that justice should be execute against malefactours so in this particular they manage it most wickedly in preâ—â—â—ing a 〈◊〉 malefactour to innocent Christ Doâ—t 1. Long inâ—â—terate customes do ordinarily prevail much among people were they never so sinful and abominable 〈◊〉 much the more as they have any spacious pretext As here their continues a wicked custome of releasing one at the Passeover gilded over with a pretext of respect to that feast which yet indeed made it the more abominable before God that such a course should pretend any relation to his Ordinance 2. If we look on Pilates part in this procedure it may teach partly That humane policie and carnal friends and their interposing will readily do Christ and his followers little successeful service in a strait for he doth but deal for Christ in a politick way which did not avail Partly that whatever men have of a conscience of duty yet that doth not avail before God so long as they put not forth themselves to the utmost in their stations to see that done which is right for albeit Pilates endeavors serve indeed to clear Christs innocencie and that Pilate in conscience judged him so yet all that is not enough in him seeing he did not employ his authority and power to rescue and defend the innocent but doth only essay oratory and policie and partly that such as would faithfully follow conscience and light had need to hold a loose gâ—ip of all other enjoyments and interests and particularly to avoid affectation of popularity for this was Pilates snare that though he judged Christ innocent and that he ought to be delivered yet not being willing to lose the people he only useth insinuations and policies will ye that I release unto you the King of the Jewes 3. If we look on the Jewes proceeding in this business it may teach partly That men obdured and hardned by Gods judicial stroak will neither regard civility reason nor common sense light will not convince them nor equity perswade them to what is right for so appeared in these obstinate Jewes albeit Pilates procedure was very effectual in its kinde for he propounds to their choice with Christ a man whom common civility might make them ashamed to own or seek to exempt from punishment and preferre him to Christ He insinuates his own inclination and that it should be a courtesie to him if they would seek Jesus to be released Will ye that I release him unto you Withal he names him the King of the Jewes insinuating that his death would tend to the discredit of their Nation being one bearing such a name which they afterward resent ch 19. 21. and accusing the multitude of levity who not long since had proclaimed him their King and now would have him crucified And yet all this prevailes not with them They cried all again that is in answer to him or again after that former cry that he would observe their custome in releasing some one of which Mat. 15 8. saying not this man but Barabbas Now Barabbas was a robber partly it teacheth That no persons how vile soever are so odious in the eyes of the enemies of God as Christ and his followers and friends for so much did Christ find in his own person Barabbas a robber being preferred to him 4 If we look to the hand of God and Christ in all this without which nothing was done in this businesse Acts 4.27 28 it may teach 1. Christ would have it evidently seen by us that he suffered by the appointment of God and that he loved to do so in that he would not suffer any endeavour for his releasement to succeed 2. He would also not be released but crucified at the Passeover that he might prove himself the true