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
a look so it is beleeving in him and laying hold on him by faith that onely bringeth cure of the guilt of sin of the pain of conscience through sin and of the dominion of sin 3. As it was ground enough for any bitten Israelite to look to this Serpent that he had need and thirsted for cure by this appointed mean so a âelâ sense of sin is a warrant sufficient for sinners to lay hold on Christ the ostered remedy 4. As a simple look though at great distance and in some with weaker eyes brought cure to them who were bitten what ever they were so a weak act of true faith and at a great distance will cure the bitten sinner without exception Whosoever beleeveth and though his faith were never so weak if it be faith 5. As this look healed the bitten Israelite and kept him from death so though all men are in a state of perishing and secluded from heaven without Christ yet by faith in him sinners are freed from death and made heirs of life they shall not perish but have eternal life and this includeth remission reconciliation perseverance and all the means leading to these ends and is a benefit far beyond what an Israelite got by looking to the Serpent Ver. 16. For God so loved the world that he gave his onely begotten Sonne that whosever beleeveth in him should not perish but have everlasting life Christ insisteth to point out himself to Nicodemus as the Author of eternal life and to confirm and illustrate the former doctrine as the particle for importeth And here the benefit of giving him unto the world is commended from the free love of God contriving such a way of the salvation of lost sinners and the certainty of sinners salvation through faith in him is confirmed from this that it is Gods very end in sending him that beleevers should not perish Whence learn 1. The world of it self is liable to pardition and under sinfulnesse and misery from which there is no deliverance but by Christ the Sonne of God onely for so it is here implyed 2. This way of mans deliverance is not to be ascribed to any thing in man procuring the same for God might justly have damned all but to the free love of God onely for so are we here taught 3 Love to lost man is not to be looked upon as shining in Christ onely who willingly gave himself to redeeme him but in the Father also who loving lost man sent his Sonne to suffer and do the office of a Mediator that through his mediation he might not begin to love them but communicate the effects of his love in a way agreeable to his justice for God loved the word and that antecedently to his giving Christ and as a cause of it 4. This love being rightly studied will be found matchlesse and inexpressible and so will all think of it who are sensible of an interest in it and of the fruits of it God so loved the world See 1 John 3.1 5. The matchlesnesse of this love may appear if we consider 1. The person who loveth even God who was provoked by man and who standeth in no need of man or of any thing to adde to his infinite happinesse God loved 2. The object loved which is the world whereby we are not to understand all and every man for that were to make God be disappointed of his will and of what he intends toward man out of his love seeing all get not good of Christ and to have him giving Christ for them for whom he will not sanctifie himself nor intercede John 17.9.19 but onely his owne in the world among lost mankinde who are not onely gathered from among all Nations and conditions of men in the world and not of the Jewes onely as the world is taken 1 John 2.2 See John 11.51 52. Rom. 3.29 and who as there is a community or world of the reprobates as distinguished from the elect John 17.9 so they make up a world or community of themselves 2 Cor. 5.19 John 6.33 But they are by nature the same that others of the world are of the same race of cursed mankinde and not onely living in the world but after the fashions of the world And herein shineth the matchlesse love of God that he would not so far abandon lost mankinde but he would have a new and holy community to himself from among them and would love these who had nothing love-worthy in themselves more then they who were left in their miserable estate 3. This matchlesse love appeareth in the effects or gift bestowed by it even the Fathers onely Son by eternal generation and communication of the same essence to be a ransome and Mediator for sinners God so loved the world that he gave his onely begotten Sonne This gift and an interest in it speaketh more love then any other benefit a man can receive 1 John 4.9 and assureth of all other things in so farre as they tend to the mans good Rom. 8.32 Doctrine 6. The way whereby benefit is reaped and gotten from this gifted Saviour is onely by faith whereby a man being put out of himself and seeing himself in the same condition with the lost world doth flee to Christ the onely remedy and roll himself upon him as a sufficient Saviour for it is he that beleeveth in him that shall not perish Albeit a self-condemned sinner have not a particular assurance of an interest in Christ yet he beleeveth when he casteth himself upon him on all hazards And albeit he misse many other qualifications yet he is not to stand back but to come to Christ to get what he wanteth 7. Albeit Christ be given onely to the elect yet unto the visible Church the offer is held out generally upon condition of faith whereby reprobates are left inexcusable through their voluntary rejecting this mercie and the elect through Gods blessing on these offers and exhortations are brought in in a way agreeable to their nature as âaâional creatures Therefore is this gift and offer spoken of indefinitely that whosoever beleeveth should not perish Otherwise to say that this indefinite offer is the summe of Gods purpose and will revealed in Scripture concerning sinners salvation is not onely repugnant to Scripture speaking of particular election and of the giving of some to Christ of working faith in them but is injurious to Gods perfection in ascribing such confused and indistinct thoughts to him as a general decree which may consist with the saving of all or of none 8. Such as come to Christ the Lord maketh no exception of what they have been nor of the degrees of their faith if it be true for whosoever beleeveth shall not perish 9. Every beleever in Christ is not onely delivered from perishing by Christs underlying wrath for him but is stated in a right unto eternall felicity which he shall certainly attain for he shall not perish but have everlasting life to wit here in the
he cleared the way of attaining this spiritual food so here he takes occasion to set forth the excellency thereof by comparing it with and preferring it unto the Manna whereof they boasted so much The comparison is propounded in this ver which may be diversly understood As 1. That it was not Moses of whom they gloried in opposition to him who gave them even that Manna for it was the Father that gave it upon Moses petition who also doth now offer this true bread and that of free grace without any previous desire of theirs This is a truth in it selfe and sheweth how Christ will debase them whom men do injustly cry up to the prejudice of truth But it doth not reach Christs full scope here 2. That the Manna was not given from heaven that is from the celestial heaven but only from the aire and clouds which frequently in the Old Testament is called heaven But Christ this spiritual food is given from the heaven of glory Yet neither doth this exhaust the scope Therefore 3 I take the comparison to be institute betwixt the nature and effects of Manna which was given by the ministry of Moses and this food given by the Father That however Manna was a Sacrament and type of Christ and in that respect is called spiritual meat 1 Cor. 10.3 Yet it was not bread from heaven or true spiritual food in effect and of it selfe but only bodily food But this is true bread from heaven that is real spiritual food and the substance and truth of all these types pointing it out Doctrine 1. It is not to any purpose to follow a contentious and quarreling people in their endless debates with Christ and about his doctrine But the best way of dealing with them is constantly to hold out unto them their need of Christ and that singular excellency that is in him Therefore Christ stands not to debate with them about signes but goeth on to point the excellency of this food and how needful it was for them if they looked for life 2. Unbeliefe is a disease ill to be cured and it is no easie matter to draw men from doating on the external priviledges they have enjoyed that they may learn to prize and esteeme of what is spiritual and more excellent Therefore Christ in pressing this doctrine must use doubled asseverations verily verily because they would account but little of his bare word in this matter 3. There is no outward priviledge enjoyed of old and which the Church wants under the Gospel but it is all made up in Christ with advantage for here better bread is daily offered then that of Manna was 4. Christ is the truth and substance of all the types in the Old Testament And particularly the type of Manna is fulfilled in him in his Incarnation and coming in the world In his Original he comes from a better heaven then that whence Manna came He is but little small and despised in the eyes of men and yet is white and spotlesse as Manna was and of a sweeter taste to right discerners and feeds and entertains a better life then Manna did He is alsufficient to feed all his people as Manna furnished all Israel and is laid freely forth to be gathered and received by all of them as Manna fell daily round about the camp And the weakest beleever shall not come behinde with the strongest in sharing in him according as the Manna was equally divided Therefore is he called the true bread from heaven with relation to Manna as the type 5. The holiest of Ministers do not conferre the thing signified in a Sacrament nor is the outward element of the Sacrament the thing signified by it which feeds the soul But God hath the giving of that in his own hand and if he be not employed men will get but the earthly part of the Sacrament Therefore albeit Moses was a Minister in giving them Manna which was the type and outward element yet saith he Moses gave you not that bread from heaven or the thing signified but my Father giveth c. And thus he not only debaseth Manna in comparison of himselfe but speaks the more meanly of it in respect they looked not so much to the spiritual signification thereof but only propounded it as an instance to invite Christ to give the like carnal satisfaction to their bellies 6. Such as stand in need of true spiritual food have both the Father and the Sonne ready and engaged to give it unto them for whereas he had said the Sonne of man shall give it unto you ver 27. now saith he my Father giveth the true bread Wherein he doth not only as Mediatour give the glory of all to his Father but sheweth that the Father concurreth with him in this and giveth it by his hand 7. Even such as are for present but carnall and unsound are not secluded from the offer of Christ but upon right tearmes may expect that he will be gifted to them Therefore saith he even to these hearers but my Father giveth you c. that is by me maketh offer of it to be embraced upon right tearms and in the due order Ver. 33. For the bread of God is he which cometh down from heaven and giveth life unto the world In this ver the assertion concerning this true bread given by the Father is repeated and cleared and enlarged in a description thereof which aggreeth not to Manna Wherein 1. It is declared that this is the true bread of God which comes down from heaven to give life to lost and dead men which Manna could not do 2. This benefit is enlarged that whereas any benefit Manna brought was peculiar to Israel only this is appointed to give life to all sorts of persons as well as the Jewes Whence learn 1. Albeit not only Manna but even our ordinary refreshments are of God and from him Yet Christ is the bread of God by way of excellency as being indeed divine food and food for our better part and food wherein God manifests his riches and fulnesse as God and wherein he ought to be clearly seen Therefore saith he the bread of God is he c. or he is divine bread and bread which comes from God in a singular way And he speaks of this bread as a person having action he cometh down c. because it is Christs person and benefits accompanying him which being applyed do give life 2. Benefits of God ought to be in esteem with us according as they have much of God shining clearly in them and in giving of them which will commend spiritual benefits before temporal and lesser benefits coming more immediatly and sensibly from his hand before greater favours wherein that is not so visible for this is an argument to commend him as the true bread for he is the bread of God 3. All mankinde by nature is in a lost condition lying spiritually dead and being obnoxious to eternal death without Christ for
that sinne and that such ought to be stoned Lev. 24.16 Blasphemy properly signifies the hurting of ones fame and being applyed to God imports the wounding and depriving him of his honour and glory which omitting rash and idle swearing is committed when men deny unto God what is due unto him when they attribute unto him that which doth not beseeme him when they ascribe unto man that which is due only unto God and when they curse and raile or reproach God his Word and works And for preventing hereof men should avoid unbelief and distrust pride and selfe-love and murmuring under dispensations 4. Such corruption may creep into a visible Church as even Christ may be accounted a blasphemer and his most precious truths condemned as blasphemy for so it was here we stone thee not but for blasphemy and which explains and specifies what they accounted blasphemy because that thou being a man makest thy selfe God Where they do indeed understand Christ rightly that he declared himselfe to be true God equal with the Father nor doth he contradict this but confirme it in the following answer Only they wrong him in accounting it blasphemy For albeit it be indeed blasphemy to assert that any meer man is God in proper tearmes though in some respect some men do bear that name ver 34. yet he had abundantly cleared before that as he was true man so he was true God also in the same person Verse 34. Jesus answered them Is it not written in your Law I said ye are gods 35. If he called them gods unto whom the word of God came and the Scripture cannot be broken 36. Say ye of him whom the Father hath sanctified and sent into the world Thou blasphemest because I said I am the Sonne of God Christ by two arguments vindicates himselfe from the imputation of blasphemy in asserting himselfe to be God The first in these verses is founded on that Scripture Psal 82.6 Wherein 1. He doth in general prove that it is not blasphemy to call a man god in some respects seeing Magistrates get that name Psal 82. 2. He argues upon this ground not barely that he may call himselfe God in the same sense that they get that name But from the lesse to the more thus If they be called gods who are in that office much more may I who am separate to an higher employment be called so without blasphemy But the Scripture which cannot be broken hath called them so Therefore I may be called so And this conclusion he propounds by way of question to shew the absurdity of their assertion his reason being considered and that their consciences could not decline this consequence For clearing the words and this reasoning Consider 1. The ground on which Magistrates are called gods to whom the word of God came may be understood of their calling to the office as it 's said of Prophets The word of the Lord came to them and so several Magistrates of the Jewes got their office by the Ministry of Gods servants bringing that office and call to them Not that a call ordinary or extraordinary to every office inferrs that title but only a calling to that office of power and authority It may as well be understood that the word came to them not so much in respect of their calling as that in that same Scripture cited God calls them so and so it is an exposition of that word in the Psalme I said ye are Gods that is the Word came to them and God speaking in it gave them that title Thus the Argument will run strong enough 1. Since the Word came to them and spake to them under that name it cannot be blasphemy to call men gods as the Jewes alleaged 2. If they who being on earth are spoken to and commanded and reproved by the Word get that title as is clear from that Psalme much more is it due to him who being from eternity with the Father in heaven and not in the world did stoop to come into it to perfect the work of redemption Consider 2. As for the ground whereon Christ argues that without blasphemy he may be called the Sonne of God that the Father hath sanctified him and sent him into the world We need not understand this sanctification only or so much of the sanctification and cleansing of his humane nature from sinne as of the assumption of his humane nature into the personal union and of his consecration from eternity unto the office of Mediatour upon which followeth his actual sending into the world in the fulnesse of time And albeit Christ in this first argument seems rather to refute the imputation of blasphemy then directly to prove how he is God which he doth in the following argument Yet there is much insinuate here that evinceth it As 1. He sets himselfe so far above Magistrates who get that stile as doth necessarily inferre he is God in a proper sense 2. The office of Mediatour in which he is employed is such as albeit his sanctification and sending into the world about it do not make him God Yet it doth evidence and give us to know that he is God seeing none but Jehovah could bear out in that office Nor doth the Fathers sending of him import any inequality seeing an equal may send an equal with consent yea an inferiour a superiour 3. He who is first sanctified before he be sent into the world did certainly subsist and was before his incarnation and coming into the world 4. It was no small part of his sanctification and sitting for his office that his humane nature was assumed into a personal union with his Godhead and this seems to be imported in his sanctification by the Father and that he calls himselfe not God as Magistrates were but the Sonne of God to shew not only that he is not God as secluding the Father but by eternal generation from the Father But also that this sanctification by the Father upon which he gathers this doth relate to the elevation of the humane nature into a personal union with the Sonne of God as well as to his office From these verses Learn 1. The written Word is the Judge and Rule whereby all contraversies in Religion must be decided Therefore doth Christ appeal to it is it not written 2. Whoever be against Christ or whatever skill or interest they pretend in Scriptures Yet the Scriptures will be still on his side Therefore doth he appeal to themselves if the Scriptures whereof they boasted did not clear him of blasphemy Is it not written in your Laâ 3. The Scriptures are a great deep and full of treasures to be gathered by spiritual and sober observers Therefore doth Christ so solidly and profoundly reason from that text to his present purpose 4. Whatever be the different subjects of holy Scripture yet all of it is a Law in so far as men are obliged to rule their conversation affections faith hope and fear thereby Therefore albeit
him will draw men to obedience in hardest services for herein Christ hath cast a coppy the motive of whose suffering was love to the Fathers glory I love the Father and as the Father gave me commandment even so I do 14. It is of singular importance and use that men do study Christs love and obedience to the Father in his sufferings both for admiration and delighting in it and for imitation for he doth this that the world may know that I love the Father and that as the Father gave me commandment even so I do 15. Christ alloweth not that men say much of their love and obedience unlesse they prove it by practice Therefore after he hath professed so much of his love and obedience Arise saith he let us go hence that I may give proofe thereof 16. Christ did enter the lists in his sufferings with much willingnesse and alacrity with much courage and resolution That so he might commend his love to us and encourage us to do the like through him Therefore saith he Arise let us go hence that I may grapple with the difficultie 17. Christ was so real in his resolute undergoing of sufferings and death that he did not decline any witnesses and triers thereof Therefore saith he to them Arise let us go hence taking them out with him not only that he being taken in the Garden they might have better opportunity to flee then if he were taken in that roome but that being with him they might as much as they durst be witnesses of his willingnesse and courage CHAP. XV. IN this Chapter Christ continueth his farewell-Sermon to the disciples Pressing upon them that they would study communion with him by saith whereby they might not only enjoy his presence which they so much desired in a spiritual manner but also might be made fruitful which is so acceptable to him And more particularly insisting that they should love one another as he had loved them and that so much the rather as they should meet with much hatred in the world So the Chapter may be taken up in three parts The first part contains an exhortation to communion with him and fruitfulnesse in obedience For which end 1. In borrowed expressions from a vine husbandman and branches he premits a general doctrine pointing out the order of divine dispensation of spiritual things for enabling professours to fructifie and Gods answerable dealing with them according as they declare themselves ver 1 2. 2. He makes application of this to the disciples declaring what sort of branches they were ver 3. and exhorting them partly to perseverance in communion with him as the root and cause from the consideration of their barrennesse without him and their fruitfulnesse being in him ver 4 5. From their danger if they neglect it ver 6. and from the advantage of accesse to God if they be in him ver 7. And partly unto fruâtfulnesse as the effect the exhortation to which is only implyed as honouring God and evidencing their good condition ver 8. and as a mean to keep them in Christs love ver 9 10. 3. By way of conclusion to this part of the Capter he shews that his scope in all this doctrine was not to discourage them but to promove their constant and full joy ver 11. In the second part of the Chapter having pressed fruitfulnesse in general he singles out one peculiar fruit of mutual love as most necessary for them in his absence And presseth it from his own example ver 12. And to enforce this 1. He giveth evidences of his love to them in his dying for them ver 13. which is a friendship in which they should assure themselves of an interest ver 14. in communicating secrets with them ver 15. and in preventing them by his grace and furnishing them with ability in their persons and callings to glorifie him and giving them accesse unto God for any thing they wanted ver 16. 2. Upon this he repeats and enforceth the exhortation by way of conclusion ver 17. In the third part of the Chapter he forewarns them of the hatred and persecution they were to meet with in the world and armeth them against the same by several arguments of consolation and encouragement Some whereof do guard them against stumbling at their own afflicted condition And are taken From his own example and lot ver 18. From their good condition which their trouble from the world evidenceth and the inevitablenesse of trouble considering they are not of the world ver 19. From the equity that was in exercising them with that lot and the inevitablenesse thereof considering their relation to Christ ver 20 and from the goodness of their cause ver 21. Some of them do yet further vindicate the former arguments from any exception might be made against them For whereas in them it is supposed that Christ was unknown and hated in the world and they would be hated for his sake at which his weak followers might stumble Therefore Christ propounds arguments not only to encourage them under their sad lot but to obviate all scandal and offence at his being hated in the world and his followers for so good a cause Namely That this hatred of him did evidence the miserable condition of persecutors as being inexcusable and haters of the Fathers also ver 22 23 24. That this their unjust hatred was foretold in Scripture ver 25. and that all these unjust aspersions against him should be wiped off by the testimony of the holy Ghost concurring with and assisting them in their ministerial testimony concerning him ver 26 27. Ver. 1. I Am the true Vine and my Father is the husbandman Christ being in the first part of this Chapter to recommend communion with himselfe and fruitfulness to his disciples He doth in this and the next verse premit a general doctrine thereunto in borrowed tearmes consisting of two branches Whereof the first in this verse points out the order of divine dispensation for enabling professours to fructifie That himself resembles a vine being the vine-stock into which the branches are engrassed and he and his members a vine with many branches That the Father resembleth an husbandman in his care about this vine and That professours are as branches engraffed into him the vine that so they may fructifie as is here supposed and is further intimate in the next verse Now we need not insist on the occasion or rise of this discourse whether it was upon seeing a vine from the window of the roome or because this Metaphor is very frequent in Scripture or was fit for his present purpose Nor is it convenient to insist on these borrowed expressions and comparisons further then may set out Christs present scope which is That Christ is the root and fountain of his peoples spiritual subsistence and fruitfulnesse and that the Father hath a special hand and care about him and them for that end Doctrine 1. Figurative expressions are neither unusual
first argument is taken from the miserable condition of persecutors which their hating of him did evidence This is prosecute in three particular aggravations of their sin who did so In the first whereof in this verse is declared That however their ignorance v. 21. might seem to plead for them yet his presence and doctrine did take away all excuses and pretexts did prove them to hate him out of inexcusable malice and did so aggravate their guilt that it had otherwise been nothing in respect of what it is now Whence learn 1. The consideration of the great sin of persecutors may encourage the godly and guard their heart under suffering as being an evidence that God approveth of them and their quarrel when he is so displeased with these who oppose them and that they cannot take them to the other side but they must make God their party for this is an Argument of consolation taken from the aggravation of the sin of persecutors 2. As the presence and doctrine of Christ in the world is the greatest of mercies offered unto it so it is a sad case when that mercy is by men turned into a plague and matter of dittay against themselves as here his coming and speaking unto them was an occasion to render them inexcusable 3. Albeit all men even these who live without the written Word be guilty of sin both original and actual yet sins against the Gospel and of these who hear it are of so deep a dye that theâsins of the world besides are no sins in comparison thereof And that because these sins are against the greatest of mercies yea and the remedy of sin and against great means Therefore saith he If I had not come and spoken unto them they had not had sin 4. It is a great snare upon sinners that when they do greatest wrongs they may have many cloakes of hypocrisie or pretexts of ignorance necessity infirmity c to hide from themselves and others the odiousnesse thereof for so is imported that they had some cloke or pretext of excuse for their sin 5. Albeit the Lord will graciously consider and pity his own who plead ignorance infirmity or tentation in particular sailings providing they be sincere and flee to the blood of Christ even for purging away of these failings Yet the doctrine of the Gospel doth take away all pretence and excuse from wicked sinners as holding out convincing light that they cannot pretend ignorance and letting them see a remedy if they will come to Christ for Now they have no cloake for their sinne 6. It doth highly agravate sin when men persist in it after all pretexts are taken from them for this made other sins to be no sin in comparison of theirs that now they have no cloake for their sin and yet do sin on Ver. 23. He that hateth me hateth my Father also The second aggravation of their sin is that their hatred of him is joyned with hatred of the Father also Whence learn 1. Whatever wicked men do pretend yet naturally they are haters of God in so far as they love him not with all their heart or do hate that he should crosse their lusts by his commands providences and corrections for there are saith he who hate my Father 2. The great opposition and hatred against God in the world appears chiefly in opposition against Christ who is the great Butt of contradiction in the world Therefore are they conjoyned here and the one is clearing the other 3. Let men pretend never so much holiness or respect to God Yet if they hate Christ or his Gospel they are but haters of God who is one in essence with his Son who sent him into the world as his Ambassadour and who is in him reconciling the world by the Word of the Gospel Therefore whereas Christs being hated by the Pharisees who gave out themselves to be so eminent for God might seem to rub on himselfe he removes and retorts this saying He that hateth me hateth my Father also Verse 24. If I had not done among them the workes which none other man did they had not had sinne but now have they both seen and hated both me and my Father The third aggravation of their sin is taken from his great miracles That having done so great and singular works among them which they had seen yet they did both hate him and his Father and so came to an height of sin in comparison of which other sins were as nothing While he saith he had done works whith none other man did to omit what is said of his promise to his disciples Chap. 14.12 whose works are not here to be secluded but are a part of his works rendring them inexcusable It is only to be marked That however many miracles were done by many before him yet his did surpâsse them all for number variety kinde as not being terrible as many of Moses his miracles were and manner of doing them in his own name and not as others who obtained the doing thereof only by prayer from God Beside this was sufficient for their conviction that no wicked man such as they supposed him to be could do what he did Doctrine 1. Christ did work such miraculous works as were singular and evidently cleared what he was for they were works which none other man did 2. Christs condescending to prove what he was and to confirme his doctrine by unparallel'd miracles doth aggravate the sin of despisers far above what it would be without them for as he said before of his doctrine v. 22. So here also of his miracles confirming the same If I had not done among them the works which none other man did they had not had sin And this doth also reach us who have the same doctrine confirmed by the same miracles 3. Clearest light and conviction of Gods singular power in or with any of his will not gaine enemies But the more God manifests of himself to or in his people they may look for the more opposition for they have seen not only with their eyes but many of them convinced in their mindes and yet hated 4. The clearnesse of conviction and light when it doth not gain men will contribute much to heighten their malice against what they see and will not embrace Therefore is hatred subjoyned as following seeing they have both seen and hateth both me and my Father Verse 25. But this cometh to passe that the word might be fulfilled that is written in their law They hated me without a cause The second argument of consolation obviating the scandal of his being hated in the world is taken from the prediction thereof in Scripture For this end he citeth a passage from Psal 35.19 which though it had its own accomplishment in David as a type yet it relateth also unto Christ as the substance For this connexion of the prediction with the event compare what is said on Ch. 12.37 38 39 40. Only Hence learn 1. The eying
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
which was given him by the Father to do namely in so far as concerns the application of his merit for the actual salvation of the Elect Yet the work of Reconciliation as the distinction is Rom. 5.10 or of purchasing Redemption was given him to be done on earth and he finished it there And albeit he had not as yet when he prayed this finished all that was given him yet he might well say this because he had finished all that was hitherto requisite to be done and had in his will and resolution gone through all that was yet before him and was shortly to performe all things till he might say It is finished chap. 19.30 In reference to which he makes this profession Doct. 1. None are sent into the world to be idle but have a task and service laid upon them of their general calling and particular station for Jesus Christ himselfe had work on earth 2. We cannot acceptably serve our generation nor will God accept any work we do unlesse his glory be our chief aime in it for I have glorified thee saith he in this work 3. To glorifie God is so much the more remarkable as it is not suspended till we come to heaven where we may do it without interruption but is set about on earth where so few minde that work and where there are so many difficulties and tentations to divert us for it contributes to commend his service that I have glorified thee on earth saith he 4. Christ by his preaching miracles sufferings and obedience to the death and his whole conversation and frequent ascribing of the great things he did to his Father did glorifie him and demonstrate his power truth wisdome justice mercy and other attributes for saith he I have glorified thee on earth Which may encourage beleevers that their surety hath served God so acceptably 5. Such as have been sincerely aiming at Gods glory will still be endeavouring to glorifie him more and more for he who had glorified him on earth propounds it v. 1. as his aime still thaâ thy Son may glorifie thee 6. As God is glorified by mens work and actings and not by bare professions only So God is the imposer of mens tasks upon them and he will be glorified by no works of men but what are by himselfe assigned to them in their stations for I have glorified thee in the work which thou gavest me to do 7. Men must not only begin but perfect also their work unto the end before they receive a full reward for so much doth his example teach I have finished the work 8. Christ did nothing on earth in working out our Redemption but what was the will of the Father and by him committed unto him for his work was the work which he gave him to do See Joh. 6.39 So that Christ working it and it being the will of the Father it must be acceptable 9. There was nothing committed to Christ by the Father to be done on earth for the purchasing of our Redemption but he did finish it So that the debt is payed justice satisfied and sin Satan and death spoiled so that nothing remains now but the application of his purchase and communication of that to his people which they already have in him their Head for the doing whereof he is now exalted and glorified for I have finished the work which thou gavest me 10. Such as expect a comfortable issue of their life and desire to make a comfortable Testament ought to make it their chief care to glorifie God in going incessantly about his service in their station till they finish their course for herein Christ hath left us a pattern who being to seek to be glorified with the Father after his death v. 5. hath here this sweet testimony I have glorified thee on earth I have finished the work c. See 2 Tim. 4.7 8. Isa 38 1 2 3. Verse 5. And now O Father glorifie thou me with thine own selfe with the glory which I had with thee before the world was In this verse Christ repeats and explains his petition by way of conclusion following upon the former argument Wherein he restricts the former general petition to be glorified v. 1 to the enjoyment of that glory he had before the world was as presupposing his being glorified in being born through in his sufferings and including by way of consequence the manifestation of his glory in his spiritual Kingdome in the world The summe of the petition is that since he had finished his work on earth therefore the Father would advance him to the possession of that glory he enjoyed from all eternity For clearing whereof we are to consider that as Christ was from all eternity the glorious God so we are not to conceive of any real change in this glory of his Godhead as if by his estate of humiliation he had suffered any diminution or by his state of exaltation any real accession were made to his glory as God But the meaning is That Christ having according to the paction past betwixt the Father and him obscured the glory of his Godhead for a time under the vail of the forme of a servant and our sinlesse infirmities Phil. 2. 5 6 7 8. doth now expect according to the tenour of the same paction after he hath done his work to be exalted and openly declared to be the Sân of God Rom. 1.4 the vail of his estate of humiliation though not of our nature being taken away It is further to be considered That however this eternal glory be proper to him as God yet he prayes to be glorified in his whole person glorifie me because not only was his humane nature to be exalted to what glory finite natuâe is capable of but the glory of his Godhead was to shine in the person of Christ God-man and in the man Christ though without confusion of his natures and properties Doct. 1. It is the property and prerogative of the true God to be glorious and excellent and consequently to be delighted in as such and reverenced for this is the evidence of his Godhead that he hath glory proper to him 2. The glory of God is not borrowed from the creatures but is essential immutable and eternal before any creature was for it is a glory before the world was 3. Jesus Christ is true God and was infinitely glorious from all eternity for he who now appears in the forme of a servant had glory before the world was 4. As all solid glory is only in heaven with God so Christs divine glory is with the Father communicating with him in the divine essence and glory Therefore is this glory expected with thy own selfe and the glory which I had with thee Whereby is not only to be understood that he is to be glorified in heaven with the Father and exalted these in his person as God-man before he spread his glory as Mediator in the world But that in his glory as God he
Father and the Son so that Christ will not neglect those who are not only his own peculiar property entrusted to him but his Fathers also and will have a care to make them forth-coming to the Father And the Father will respect those and his Son in interceding for them who are not only his beloved Sons charge but his own also Therefore are both the former Arguments conjoyned in this And all mine are thine and thine are mine to assure us how careful Christ will be of them and how acceptable these endeavours will be to the Father 11. Christ who is the Lord of glory and needs nothing from the creature doth yet stoop to take glory from his people in so far as he glorifieth himself in them for I am glorified in them 12. How unworthy soever Christs people be yet it is a sufficient argument moving him to do for them and to prevail in what he doth that he doth manifest his own glory in so doing and by the fruits thereof in them for this is another argument why he intercedes for them And I am glorified in them namely by doing good to them and by their behaviour being so dealt with And particularly as they were Apostles by their preaching to the world his triumphs were proclaimed and the world subjected to his obedience And this may assure us that the more our endeavour and aime be to glorifie God and Christ we have the clearer ground to expect the acceptation of our prayers Verse 11. And now I am no more in the world but these are in the world and I come to thee Holy Father keep through thine owne Name those whom thou hast given me that they may be one as we are Followeth to v. 17. the third branch of this part of the Chapter wherein his first petition for his Apostles is propounded pressed and explained In this verse the petition is propounded that the Father would preserve these whom he had given him in an ill world that they may be kept in unity The petition is ushered in with a proposition of their case that they are to be left in the world deprived of their Masters company who had a care of them and therefore he must leave them upon divine protection not secluding his own spiritual but only bodily presence Which purpose is more fully expressed in the following verse Doct. 1 Christ after his Ascension is no more in the world in respect of his bodily presence though he continue still in it as God and by his governing and assisting Spirit for saith he being now shortly to die and ascend to heaven Now I am no more in the world 2. Christ when he removed out of the world did ascend to his Father and enjoy full fellowship with him as having done his work on earth and being to appear constantly in heaven in name of his children for saith he I come to thee 3. Albeit Christs people be all dear to him yet he doth leave them behind him on earth for a time that they may glorifie him by serving their generation may have occasion to draw out many proofes of his love and be trained and fitted for their eternal inheritance for Now I am no more in the world but these are in the world 4. Albeit Christs followers will get tender usage while they are weak and infirme yet they must not expect alwayes to lurk and be dandled but must come out and meet with blasts wherein they may give proofs of their proficiency by such tender usage for the disciples who were sheltered so long under their Masters protection are now left alone deprived of his bodily presence I am no more in the world but these are in the world See Matth. 9 14 15. 5. The world is so barren a soile to grace Saints corruptions lay them so open to the tentations thereof and these of the world are so bad company to these who are gracious that they would be very miserable unlesse they had somewhat beside the world and the consolations thereof to sweeten their lots unto them and uphold them Therefore doth he recommend them to the Fathers care and pity upon this consideration These are in the world See 1 Cor. 15.19 6. None of Christs given-ones are obnoxious to miseries and hazards but only these who are yet in the world all the rest who are gone hence being in a condition of compleat and immutable happinesse Therefore he is only solicitous and prayeth for these that are in the world 7. Christ by removing his bodily presence took not away his heart from his people on earth nor did cast off his care of them for in his farewel he discovers much sense of their need These are in the world 8. As Christs removal did not so neither doth his exaltation into glory change his heart from respecting his people but he looks on his exaltation as calling for some fruits to descend to his followers on earth from him their exalted Lord and his tender heart will never be free of cares and desires about them so long as he and they are not in one condition but he exalted at the Fathers right hand and they left wrastling on earth for upon these considerations doth he recommend their case These are in the world and I come to thee 9. Christs tender heart and care of his people in his absence appeareth in that he is very sensible of their difficulties on earth These are in the world in that his keeping of them in the world to honour him and do him service doth endear them to him and engage him to see to all that may befall them as here he doth take notice of them before the Father since he left them in the world and in that in his bodily absence he is careful to supply all wants by his intercession as here his practice doth teach 10. Saints on earth though truly gracious yet do need constant preservation as having many trials and tentations of Satan and much lazinesse and inward lusts to deprive them of their good condition and ruine them for this is a necessary suit keep them 11. As Saints ought to be content with preservation so they will get it for what he prayeth for is granted and when Christ withdraws one mean of preservation he will still afford another And what his followers want of outward or sensible encouragement shall be supplied in a spiritual way All these are imported in this that when Christ who had kept them as it is v. 12. is to be removed he findes out a way of their preservation I am no more in the world Father keep them 12. The want of Christs bodily presence on earth to oversee and preserve his flock is richly supplied by his intercession as Mediatour and the divine protection of the Father to whom they are committed for I am no more in the world and to supply that he prayeth Father keep them making up that losse by his intercession and the Fathers
and unseparable from the Father in his essence with whom he eternally coexists and this is another evidence of his Godhead for the Word was with God where the word in the Original rendered God with the Article is taken personally for the Father as is also cleared 1 John 1.2 signifying that he is one person and the Father another with whom he was As also that notwithstanding the distinction of the Persons yet he is inseparably with the Father in the same essence and nature being in as well as with the Father and the Father in him John 14.10 11. and eternally with him so that the Father is never without him John 17 5. 5. However men may take liberty to carp at these proofs of Christs Godhead alleadging from his incarnation that he was but man or that there being but one God the simplicity of the Divine essence cannot admit of plurality of persons or that Christ in the exercise of the Mediatory office declareth that his Father is greater then he or whatsoever else unstable and deluded men may pretend Yet the Holy Ghost puts the Godhead of Christ his equality and unity in essence with the Father out of all controversie would have it out of doubt in the hearts of believers and all their reasonings in this supernatural mystery subjected to the revealed Word which saith and the Word was God Where the Greek word signifying God without the Article is taken essentially for the Divine nature signifying that as the Son is a distinct person from the Father so he is one God with him in the same indivisible nature and essence communicate unto him from the Father and with him to the holy Spirit so that their name nature properties glorie and working are one Ver. 2. The same was in the beginning with God John doth here repeat and conjoyne the two first assertions concerning the eternity and coexistence of the Son with the Father which is no idle repetition but teacheth 1. How little able we are to comprehend this great mystery which we can but take in by little and little and must put that together as children do letters syllables and words till we attaine a more full understanding thereof for our comfort and salvation Therefore doth John repeat and conjoyne these two parts of the description 2. The knowledge of Christ as God is a truth to be much and often inculcate upon believers and which they ought to study again and again and dwell upon as having more in it then will be seene at first view and when they have found most in it yet there is infinitely more to be found in that inexhaustible fountain for so much also doth this repetition teach 3. It is but a robbing of Christ of his glory to attribute unto him the name of God under any notion or acknowledge any glory to belong unto him unlesse his subsistence from all eternity and his eternal Godhead one in essence with and a distinct person from the Father be acknowledged for John repeats and conjoynes his eternity with the other The same was in the beginning with God to shew that this assertion of his eternity is to be joyned with all the rest and that from all eternity he was God with the Father one in essence and a distinct person 4. Christ who is God over all blessed for ever Amen was in himself perfectly blessed and infinitely happy and glorious from all eternity with his Father before the world was made Which he needed not to make but onely it pleased him so to do that he might let his glory shine therein and communicate of his fulnesse thereunto and especially to the children of men for so much also doth this assertion that he was in the beginning with God before he made all things ver 3. import as is also expounded Prov. 8. from v. 22. to 32. 5. The eternity of the Son of God is a subject worthy of serious meditation to believers that so they may read all that tender-heartedness these bowels of compassion that mercifulnesse and sympathy which is in him to be not a mans onely and in our kinsman but in him who is also the eternal God whose thoughts and purposes are eternal and immutable like himself so much also may this repeated assertion teach us The same was in the beginning by repeating whereof he puts us in minde to study it often that we may reap more and more of the comforts thereof 6. The Sons coexistence with the Father is also a matter seriously to be considered by beleevers wherein they may see the deep wisdome and rich love of God who hath found a way of reconciliation of lost man by the same in nature and essence who is the party offended and that the unity of the Divine essence and the distinction of persons should contribute to make the redemption and reconciliation of lost man effectual by him Wherein also believers who have fled to Christ for refuge may not onely finde him to be true God able to supply all wants and to save to the uttermost but may also finde the Father in the Mediatour as being one in essence with him 2 Cor. 5.19 and so what he willeth the Father also willeth This also the repetition of his being with God may teach us and that we should study it till we draw these or the like encouragements from it ver 3. Ver. 3. All things were made by him and without him was not any thing made that was made John having asserted the Godhead of Christ as coeternal coessential with the Father he proceeds to prove the same yet farther by effects of his Divine attributes manifested in time wherby he proves his subsistence before his incarnation from several steps of his manifestation of himself to the world from the beginning thereof The first step of this manifestation and proof of his Godhead was in the creation of all things at the beginning which is so universally ascribed unto Christ as nothing created is excepted from being his handy-work Doctrine 1. The world and all things therein are not eternal but had a beginning and were made by God for this truth which is undeniable to right reason is here made clear by revelation all things were made 2. Creation is an act of Divine power and it is a proof of Christs Godhead that he is the Creator of all things visible and invisible and that all the creatures owe their very being to Christ the Son of God for All things were made by him Col. 1.16 Heb. 1.2 They were made by him as working from the Father the Father creating by him the order of working following the order of subsistence of the Divine persons 3. Christ is clearly excluded from being of the number of creatures in that he is not an instrument but a co-worker with the Father and Spirit in the work of creation and that not of some creatures onely but of all things that have a being by creation So much doth Johns
amplification inculcate and without him was nothing made that was made Where without him as a Creator doth not seclude the rest of the persons who are with him in their order of operation in that work but clearly secludeth him from being a creature or any thing that was made 4. It is useful and profitable for believers to read the Godhead of Christ as shining in the creation of all things by his omnipotent power Wherein they may read a ground of interest to go to him as his own creatures when other relations are obscured as Psal 119 73. They may see omnipotent power able to produce what they need of very nothing Rom. 4.17 and able to make a new work of creation in their regeneration 2 Cor. 4.6 Ephes 2.10 And They may see all creatures at his command who made them and that they who are his servants and under his protection need not fear any creatures Isa 51.12 13. for these among other causes doth John point forth the Divinity of Christ as shining in this glasse and mirrour all things were made by him c. Ver. 4. In him was life and the life was the light of men A further manifestation of Christ and proof of his Godhead and subsistence before his incarnation appeared in his communicating of further excellency to some creatures then their bare being as life to all living creatures which was derived from him and preserved by him And unto man with his natural life the light of reason and understanding also together with holinesse and the image of God which was implanted in him at first Doct. 1. It doth set forth the glory of Christ and is a proof of his Godhead that all creatures that live have and hold their life of him not as an instrument but as the fountaine from whence their life floweth and is preserved for in him was life Not onely hath he life in himself essentially from the Father John 5.26 but the life of all living creatures was in him as in the fountaine cause as the streame is in the fountaine and the rayes of light in the Sun and in him still as the preserver when it is given as the fountaine constantly feeds the stream that it dry not up for in him we live Acts 17.28 and he upholdeth all things Heb. 1.3 2. Believers ought to study the Godhead of Christ their head as shining in his giving life to all living creatures and their having their life still in him That when they shall observe such variety of living things from the least to the greatest fed by that fountaine they may come confidently to him for life and quickning as to him who can create life can restore a soul and quicken a dead piece of clay That they may not be discouraged by their basenesse when they come to him who disdains not to communicate life to the basest worme and smallest midge that they may hold their spiritual life of him and by abiding in him in whom life still is even when they get it and that they may not fear the decay of their life when they dwell in him in whom the inexhaustible fountaine of life is who preserveth and continueth the life of all creatures So much doth this proof of Christs Godhead teach in him was life 3. In the creation man was exalted not onely above lifelesse creatures by having life but above all creatures except Angels by being endowed with a reasonable soul and a faculty of understanding and with the image of God consisting in the lightsome and sweet estate of clear knowledge in the understanding of holinesse and righteousnesse in the will and of peace joy and comfort in the affections for the life was not onely the life though man have life but the light of men he was endowed with a life of light 4. The reasonable soul of man and the image of God wherein he was at first created was Christs gift not as Mediatour which office he did enter upon but after the fall but as the Son of God working with and from the Father By which work his Godhead is proven the rayes of his glory shining so brightly in the making of man that little world and especially of his most noble part the soul that none can consider themselves rightly but they will see a finger of God in that work for this is another proof of his Divinty the life or the Son of God the fountain and preserver of life in living creatures was the light of men or their life of light was from him as the fountain and preserver as was before said of life 5. Christ the Son of God by creating man after his own image and enduing him with a reasonable soul hath not onely laid obligations upon him not to employ these noble endowments against their Maker But he hath also given an especial pledge of his own respect to mankind and a proof of his power as Mediatour to restore that image of God which he at first implanted in him As also of his infinite and perfect knowledge of all things for his peoples good and of that life of light and felicity which he enjoyeth in himself with the Father and holy Spirit to the sight and fruition whereof he will at last bring beleevers in such a measure as finite man can be capable of for therefore is this proof of his Divinity held forth by John for the instruction and comfort of beleevers Ver. 5. And the light shineth in darknesse and the darknesse comprehended it not A further proof of Christs Godhead and of his subsistence and manifestation of himself before his incarnation is taken from his dealing with man after the fall He who is light in himself and the fountain of light in man did by divers means shine in mans understanding and before man now darkned by his fall but was not entertained nor taken up as becometh This is chiefly to be understood of the sparkles of the light of nature shining in the darkened minde of man Rom. 2.15 And of Christs shining in the view of all men in the works of creation holding forth his eternal power and Godhead with the Father Rom. 1.20 though natures light could not by these meanes take him up nor acknowledge him Not secluding also as is cleared from ver 10 11. where this subject is enlarged his shining in the Church in all ages after the fall of man to his incarnation as well as after it as God and Mediatour by Divine revelation types and shadows and other means In which respect though some did acknowledge him as God and Mediatour yet no man was able so to do as at no time else by the strength or light of nature and very few did acknowledge him at all considering their natural darknesse in the predictions and types pointing him out Doct. 1. Man is fallen from that life of light and comfort whereinto he was created and is become a dark masse of sin and misery darkened in his minde
other Messengers who are but instruments and messengers publishing the doctrine which they receive and the benefits held out therein whereas Christ is the Author and procurer as wel as the publisher of the spiritual benefits of the Gospel for the Law was given by Moses as a Messenger receiving the same from God to deliver it to the people but grace and truth came or was made or brought to passe by Jesus Christ Ver. 18. No man hath seene God at any time the onely begotten Sonne which is in the bosome of the Father he hath declared him In the last branch of this commendation Christ is preferred to all men in the point of seeing and knowing of God and in particular to Moses of whom it is said that he saw God and God talked face to face with him Deut. 34.10 Numb 12.8 It is here declared that God is invisible and incomprehensible by any save by his Sonne Jesus Christ who being one in essence with the Father and upon all his councels doth perfectly know him and doth reveale unto mankind all that they know of him Doctrine 1. God as being a Spirit is invisible to the bodily eyes of any though some rayes of his glorious Majesty have at some times been seen nor can any creature take up the infinitely glorious essence of God with the eyes of their minde but very Angels cover their faces before him Nor is there any knowledge of God at all attainable by men of themselves and what they see and know by revelation is but as nothing in comparison of what Christ hath All this is imported in that No man hath seene God at any time to wit with bodily eyes or fully as Christ doth or without him 2. Albeit God be invisible and incomprehensible by any of themselves yet there is a declaration and manifestation of him to sinful man and a knowledge and sight of him attainable in so farre as is necessary to salvation for so are we taught here that God is declared 3. As Christ perfectly seeth and knoweth and comprehendeth the Father so the declaration and manifestation of God to man and especially that which is saving and sanctifying is by Christ who from the beginning of the world was the onely revealer of God to the Church And especially at his incarnation he hath revealed the Father in himself and the knowledge of him and his will unto salvation by his doctrine for the Sonne he hath declared him 4. Albeit God have many sons by creation as Angels Job 1.6 and Adam Luke 3.38 and by adoption yet he hath onely one natural Son begotten of his substance by eternal and incomprehensible generation who as he perfectly comprehendeth the Father so he cannot but infallibly declare him being the expresse image of his person for Christ is the onely begotten Sonne and this is one ground of his declaring the Father 5. Christ is one in essence with the Father coexisting with him from eternity and is one with him in regard of familiarity and delight and was and is upon all the Fathers counsels And this doth yet further assure the Church of the certainty of what he declareth of God and doth set out their happinesse who have him for their friend and surety who is so intimate with the Fathar for this is another ground of his declaring the Father that he is in the bosome of the Father which imports onenesse intimacy and delight that he hath a neere sight and intimate acquaintance with the Father See Prov. 8.30 Ver. 19. And this is the record of John when the Jewes sent Priests and Levites from Jerusalem to aske him Who art thou 20. And he confessed and denied not but confessed I am not the Christ 21. And they asked him What then Art thou Elias and he said I am not Art thou that Prophet And he answered No. Johns second testimony after the Baptisme of Christ was given upon occasion of Commissioners sent unto him from the Councel at Jerusalem and expressed in way of conference betwixt them and him Wherein being posed concerning his person and authority he declares negatively that he was neither the Messiah nor Elijah in proper person nor that great Prophet they expected ver 19 20 21. Next being further posed he declareth positively that he was Christs forerunner of whom Isaiah had fore-prophesied ver 22 23. Thirdly being further interrogate concerning his office and administration of Baptisme he cleareth them in that ver 24 25 26 27 Lastly the Apostle John subjoyneth the circumstance of place where this testimony was given ver 28. From these verses wherein he declareth what he was not Learn 1. Church Judicatories for managing of Christs matters and for trial of new doctrines and opinions are an approven Ordinance of God And such as are entrusted with that power ought to go very gravely and tenderly to work when providence puts them upon the trial of any such emergent for these in Jerusalem from whom these Commissioners came were their great Councel appointed of old by God for these matters And their carriage in not condemning John untried and unheard and their using of him respectively in sending grave men for descent office land of their most eminent sect also as appears ver 24. to him are rules of prudence in such procedure worthy of imitation 2. In a corrupt and declining time of the Church ordinarily the teachers are furthest out of course and are not with the first to enquire after Christ but behind many for notwithstanding all Johns doctrine before Christs Baptisme yet it is after that ere the Councel of Jerusalem enquire after him or it and but to little purpose then either as the sequel sheweth 3. Whatever be the purposes of corrupt men in enquiring after or debating about truth yet God can make use thereof to bring out more of his truth and give occasion to his servants to publish it yet more for though these came rather to quarrel and jangle then to be edified yet it drew out a record of John which is of use to the Church in all ages 4. It is not onely requisite that new doctrines be tried and examined but the authority of men who publish the same not upon an ordinary call nor in an ordinary way is subject to trial also and that in the first place for their first question which John holds himself bound to answer is who art thou intimating that if he were not an authorized person he was bound to cease 5. It is the duty of truly godly men to walke respectively toward Church Judicatories appointed of God even when such as bear sway in them are corrupt nor ought they deny a testimony to the truth when they are called to it and so long as there is any hope or appearance of doing good by it for John though he was an extraordinary man yet is content to give an account to the Commissioners of that corrupt Councel seeing they sate in Moses chair and by this means
pledge and bud and hereafter in full enjoyment 10. The felicity purchased by Christ to beleevers is such as onely deserveth the name of life all other life being but as death in comparison of it and it will be eternally and without end such Therefore it is called everlasting life Verse 17. For God sent not his Sonne into the world to condemne the world but that the world through him might be saved To confirme the certainty of beleevers salvation Christ insisteth yet upon the end of Gods sending him in the flesh which was not to condemne the world but for the salvation of the world through him If we understand this of Gods intention in sending Christ into the world then the world in the two last sentences must be understood onely of the Elect of Jew and Gentiles as ver 16. and 1 John 4.14 for whose salvation and deliverance from condemnation Christ came into the world But if we look to the nature of the work which Christ was sent to do it may be taken more largely for men in the world indefinitely For not onely Christ in his first coming came not to judge and sentence any but to hold out the way of life as a meek Saviour and Mediator as Luke 9.55 56. John 12.47 but nothing he did then was to procure condemnation to any but on the contrary to make offer of salvation to lost man though accidentally by reason of mans corruption and not making use of him his coming did heighten mens condemnation as ver 18 19. Doctrine 1. It is a lesson we are negligent in taking up yet a lesson wherein Christ would have us well versed and rooted to know the sure and happy condition of these who beleeve in him that we may be stirred up to studie to partake thereof therefore doth he so much inculcate the certain advantage to be had thereby 2. In the matter of mans Redemption the Son of God was pleased to demit himself in our nature to be the Fathers Servant and Ambassadour that we may be assured of the Fathers being well pleased with what he doth for so much are we taught in that God sent his Son See Matth. 3.17 3. It pleased the Son of God at the Fathers appointment to cast a veile upon his glory by appearing on earth in our nature and to converse among men and endure all their contradiction and enmity that he might finish the work given him to do so he was sent into the world which is to be understood here of the habitable world and of men in it and savouring of it and this commendeth his love that at his Fathers appointment he came willingly among such 4. It is as certain that believers shall be saved as it is certain God cannot be frustrate of his end in sending his Son into the world therefore it is subjoyned as a reason of that v. 16. Believers shall not perish c. for God sent not his Son into the world to condemn the world c. yea his not sending his Son to condemn as he might have done is a clear evidence of his willingnesse to save believers 5. Such as are Christs own of Jew and Gentile through the habiâable world who flie to him by saith whatever they be or whatever they meet with yet may be sure of salvation and not to be condemned having a Saviour sent to them to free them from wrath and work out their salvation by his merit and efficacie and in this they may glory over all difficulties and say God sent not his Son to condemn the world c. 6. Albeit Christ may be eventually for the falling of many and his coming will afford sad matter of ditâay against them yet all the blame of this lieth upon themselves who stumble at the rock they should build themselves upon who reject their own mercie by offer and by opposition thereunto do harden and blinde themselves so much also do these word teach being understood of the nature of his work and carriage as is above explained Verse 18. He that beleeveth on him is not condemned but he that beleeveth not is condemned already because he hath not believed in the Name of the only begotten Sonne of God Christ goeth on to clear and illustrate the certainty of the salvation of believers in him by shewing on the contrary the condemnation on unbelievers whom he declareth to be under a double condemnation one by the Law and another by the Gospel every unbeliever is condemned already by the sentence of the Law which they lie still under and have it confirmed by the Gospel since they do not by faith lay hold on the offered and only remedy for their liberation Whence learn 1. Albeit Christ came into the world to save his own yet he actually saveth none but such as he giveth faith unto wherby they renounce themselves and close first with him and then with all the Promises in him this is the method wherin he deals with all his elect for it is he that believeth on him that is not condemned 2. However believers in Christ deserve condemnation of themselves as having many things condemnable in them and however the Law may accuse and trouble them yet they are freed from actual condemnation for âe that believeth on him is not condemned 3. Believers are not only freed from condemnation in the life to come but immediately upon the exercise of faith a sentence absolvitory is past which standeth firme till the last day wherein it shall be solemnly declared for he that believeth is not condemned in the present time 4. Albeit such as flee to Christ and expect not to be condemned ought to studie holinesse without which no man will see God yet the condition required for reversing the sentence and absolving the self-condemned sinner is only faith put in exercise as laying hold on Christs righteousnesse which alone can answer the Law and endureth constantly whereas our holinesse is imperfect and variable like the Moon therefore it is he that believeth on him or hath faith in exercise not in the habit only that is not condemned 5. Every unbeliever such as all by nature are hath the sentence of condemnation already past against him by the Law under which he lieth having only the thread of his life betwixt him and full execution of it therefore it is said he that beleeveth not is condemned already The sentence of the Law standeth since he hath not come to Christ to get it repealed See Rom. 2.9 Gal. â 10 6. Albeit the sentence of the Law be sufficient to condemn mankinde and will condemn all them who have not heard of Christ yet under the Gospel unbelief and not receiving of Christ is the great condemning sin for as no sin will condemn the man who fleeth to Christ the remedy so when the remedy is not embraced the sentence of the Law is ratified in the Gospel and Court of mercy for he that believeth not is condemned because
that men rest on their report but would have them taste and see themselves nor will they be content to send others but will go to share themselves Come not go and see a man saith she 9. As Christ knoweth all that men do so his searching and discovering Word is a special mean of Conversion and a sanctified sight of one sin discovered by Christ will open mens eyes to see more therefore albeit Christ spake many good words to her yet this was the hook that catched her he told me all things that ever I did she saith all things either because that in one instance he gave proof of his ability so to do or because that discovery represented other things to her as seen by him 10. Christs doctrine is then effectual and prevaileth when himself is seen in and by it therefore subjoyneth she Is not this the Christ not as doubting of it her self seeing he had told her but as pointing it home to them that they may consider of such an opportunity 11. Weak instruments and such as have but small knowledge and weak faith yea even women in their stations labouring in the Gospel shall not want their own successe but may have powerful effects for upon this weak womans invitation they went out of the City and came unto him Verse 31. In the mean while his disciples prayed him saying Master eate 32. But he said unto them I have meat to eat that ye know not of 33. Therefore said the disciples one to another Hath any man brought him ought to eat 34. Jesus saith unto them My meat is to do the will of him that sent me and to finish his work Secondly we have recorded Christs conference with the disciples in absence of the woman and before the Samaritanes came to him tending to commend the work of the Ministry in bringing in of soules And first in his own practice he declareth that his delight in that work entrusted him by the Father took his minde off bodily refreshment even when he had need of it and was more refreshful to him then meat or drink could be VVhence learn 1. Christ is not only meek toward lost sinners but most indefatigable yea and refreshed in seeking their good even to the forgetting of his own necessities for in this also his disciples come short of him who would have him now eating of what they had bought whereas he not only needs to be put in minde of his necessary food though he had been weary and faint v. 6. but tells them I have meat to eat and that delight in his calling allayed the sense of outward necessities 2. It is also Christs Prerogative to be the chief Improver of time and entertainer of spiritual purposes whereas others that are often and much in his company may be and too often are very carnal for albeit it was necessary that Christ and his disciples should have bodily refreshment yet the disciples in this bewray their own disposition which was yet rude in that when others are not with Christ to keep up and draw out spiritual purposes from him they minde only meat In the meane while when the woman was away his disciples prayed him saying Master eate wherein Christ reproves their temper by setting on foot a spiritual purpose necessary for them and emproves that short while of the womans absence well 3. When the Lord offers an occasion of doing good to soules especially which will not so readily occurre at another time it should be followed so far as health will permit with the neglect of any thing of lesser consequence for so doth Christ reckon of this occasion of doing good to the Samaritanes I have meat to eat it made him forget meat and was as meat to him 4. The refreshments that are found in Gods service and doing of his work are but known to very few yea even disciples may be much ignorant thereof for a time and do alwayes come short of that delight that Christ found therein for saith he I have meat to eate that ye know not of They were but yet rude and knew not this at least under these termes of meat as Thomas knew not Christ under the name of a way John 14.5 nor did they know it yet in experience nor could they reach that height of delight Christ found in it 5. As a carnal disposition and temper is not soon cured even in disciples so this is a great impediment to them in taking up Christs minde while as they judge carnally of what he saith for so much doth their discourse till Christ cleared them import Therefore said the disciples one to another Hath any man brought him ought to eate 6. Christ is so careful in helping his people that their very necessities are an invitation to him though they faile in not employing him Therefore although they do but discourse among themselves and out of modesty or otherwise do not enquire at him yet he cleareth them 7. The saving of lost sinners is a special point of Gods Will which he will have accomplished for Christ calleth this work he is about the Will of him that sent me that men might neither look on God as averse from sinners salvation nor on that work as uncertain what the issue of it will be 8. Christ is entrusted by the Father with the work of saving sinners and sent into the world with a Commission for that effect therefore doth Christ speak of himself as sent of God to performe this his will 9. Christ is entrusted not only to undertake the work of sinners salvation but to bring it to perfection as accordingly he did for he was sent to finish his work or the work enjoyned by the Father And as he perfected the work of Redemption on the Crosse John 19.30 and did faithfully preach these glad tidings and convert soules in his generation so he stands still engaged to see that whole work perfected 10. Christ undertook this work entrusted to him not of necessity but willingly and went about it with more delight then an hungry man hath in meat that so he might commend his love to us that he might teach Ministers to be delighted in this work 1 Thess 2.19 20. and 3.8 Acts 20.24 and that he might teach all to go about Gods service in their stations as their delight and recreation for saith he My meat is to do the Will of him that sent me c. Verse 35. Say not ye there are yet foure moneths and then cometh harvest Behold I say unto you Lift up your eyes and look on the fields for they are white already to harvest In the next place Christ stirs them up to the like affection and diligence in their calling which he presseth on them from several reasons The first is taken from the ripenesse of people and their willingnesse to hear whereof there was a present instance in the Samaritanes that were coming forth which therefore was to be emproved VVhence learn 1. As people may
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
hath all judgement from the Father 3. Christ as God hath the government of the world communicated to him from the Father he hath power of life and death of absolution and condemnation and the administration of all things in his hand So that we are to look on nothing in the world as done by the Father alone or separate from the Sonne but that all is done by him who is also the Churches Head for so much are we taught in that the Father judgeth no man but hath committed or given all judgement to the Sonne as is before explained Which giving on the Fathers part and receiving by Christ is not out of his indigencie or to supply his defects which is an imperfection Acts 20 35. but it is given and received by communication and participation of the same essence Verse 23. That all men should honour the Sonne even as they honour the Father He that honoureth not the Sonne honoureth not the Father which hath sent him The end of this communication with the Sonne and a third proof of his equality with the Father is Châists participation in divine honour with the Father which whosoever deny to him they deny it also to the Father Whence learn 1. There is an honour due to God onely and not to be given to any other consisting in the admiring and publishing of his infinite excellencie and perfection in subjecting our selves to him with absolute submission and in offering up religious worship and homage to him Therefore doth Christ prove his equality with the Father by partaking of the same honour with him 2. Gods glory and the manifesting thereof is his supreme end in all his works in the world which we should set before us in all our wayes and submit in every dispensation whereby he is glorified for he judgeth and committeth judgement to the Sonne That all men should honour the Sonne c. See Prov. 16.4 John 12.28 3. The glory of the excellencie of wisdome sovereignty alsufficiencie power and every other attribute is due to God from men in his administration of the world And men ought rather to study matter of his praise then of complaining and quarrelling therein for it is the very end of his administration of all by his Sonne that all men should honour the Sonne c. 4. Christ is equal with the Father in participating of divine honour As he hath the same throne and power of administration with him so no lesse glory is due to him then is due to the Father for all men should honour the Sonne even as they honour the Father See John 17.5 He is to have the same glory of beleeving in him John 14.1 of love fear invocation bowing of the knee c. with the Father 5. As no man hath or enjoyeth or acknowledgeth the Father but he who acknowledgeth the Sonne and the Father in and through him 1 John 2.23 So however men do pretend to acknowledge one true God yet they cannot withdraw honour from the Sonne but they deny it to the Father who will not be honoured but in and through the honouring of the Sonne for he that honoureth not the Sonne honoureth not the Father 6. Christ as he is true God equal with the Father so he sustaines the relation also of being the Fathers Ambassadour sent into the world for the redemption of lost man by the exercise of his Mediatory office for so is imported here that the Father hath sent him And this he takes delight to speak of in the midst of his divine glory that the Jewes might not stumble at that condescendence wherein he delighted so much 7. Christs condescendence to come into the world as Mediator of sinners diminesheth nothing of his divine glory but in the same person he remains true God to be equally honoured with the Father for though he be sent yet he is to be honoured even as the Father He is an Ambassadour whose honour ceaseth by the presence of the King but remaineth equal with the Father though in respect of that voluntary dispensation as God-man he is inferiour 8. As the Father is honoured in and through the honour given to the Sonne as God equal with him So also is he honoured in his authority by mens acknowledging of Christ as sent of him into the world And whoever despise Christ they offer injury unto God in both these respects so much also may we gather in that he that honoureth not the Sonne honoureth not the Father which hath sent him Verse 24. Verily verily I say unto you He that heareth my word and beleeveth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life The fourth instance of Christs Godhead and equality with the Father is held out in several particulars relating to mans salvation Namely that the Doctrine of the Gospel is his Word that it requireth absolute faith and closing with God through him and that he gives perseverance and eternal life to such as beleeve in the Father through him according to the Word Whence learn 1. It is the great and undeniable evidence of mens giving due honour unto Jesus Christ the Sonne of God when his Word is acknowledged and received as becometh and when by making use thereof we do promove our own eternal happinesse So much may be gathered from the dependance from this verse on the former he is then honoured when his Word is heard For in this work the glory of his God-head shineth brightly and his love to his people is such as to account himself especially honoured in that which promoveth their happinesse 2. Christ would have men very serious in the matter of esteeming his Word and of their own salvation and would have them taking him up as very serious about it and very real in what he saith concerning their well-being Therefore doth he begin with an asseveration Verily verily I say unto you to shew that the way of sinners salvation was no small matter in his minde and that he was worthy to be credited concerning it and to invite them to seriousnesse 3. The Doctrine of the Scripture is Christs voice who as God equal with the Father is the prescriber of mens duty and of the way of their salvation an authorizer of a rule of faith and manners to binde the conscience and who is Mediatour is the purchaser of the good newes of the Gospel for lost sinners for saith he it is my word not as a Messenger carrying it onely as Paul saith of himself that the Gospel was his Rom. 2.16 Nor yet onely as the Purchaser of good tydings though both these be true but as principal Author with the Father of that Doctrine and particularly of the Gospel whether published by himself or by his Ambassadours Luke 10.16 4. Christs Doctrine is to be reverently attended and hearkened unto and absolute obedience is due to what he saith without exception And for this end he is to be heard
season They are subject as well as others to the common condition of mortality and oft times they spend themselves speedily with burning and shining to others yea and are hastened out of the world by persecution Beside the Lord by removing of them doth put an end to their toile and call them to enjoy the fruit of their labours doth chastise the ingratitude of the world and exercise his own in it and doth make way for setting forth the riches of his glory in raising up and creating new stars in their place for here it is said of John he was a burning and shining light but now is put out and gone 7. When Christs faithful servants are dead and gone yet their commendation liveth in his estimation Therefore doth he commend John when now he is gone by death or at least is in prison 8. A sound and powerful a cleare and lively Ministry may have strange effects even among unrenewed people The excellency of their doctrine when it shines among a people who have long lien under the darknesse of ignorance and superstitious traditions the countenance of Ministers from great men as John had from Herod the excellency of their gifts together with a common work of the spirit upon hearers may produce strange effects in them who have no true grace nor faith for saith he ye were willing to rejoyce in his light there was none but John in their account and they were much taken up with him 9. Mens affections may be much aloft and they may have great fits of joy and delight through the novelty and excellency of doctrine and through some apprehension of that at a distance which the Word speaks of who yet have no sound grace as never having been humbled for sinne nor laid hold on Christ on whom alone sound joy is founded Phil. 3.3 for these temporaries were willing to rejoyce or delighted to rejoyce See Matth. 13.20 21. Mark 6.20 Heb 6.4 5. 10. It is also an evidence of mens unsoundnesse when they are more taken with men and with their gifts as their own then they are affected with God as the Authour of these gifts or do finde his power accompanying the exercise of them in effects upon their hearts for they rejoyced in his light or in that light as his not seeing nor feeling God in it 11. Temporary motions wrought in men by a lively Ministry are not to be leaned to by themselves nor are Ministers to look much to the respect that comes from such for it will be but momentany Their unsoundnesse will not beare out and when Ministers meet with discountenance from great men and with the crosse and do touch their darling sinnes they will give over for they were willing to rejoyce but for a season or an hour and particularly they rejected him when Herod turned his enemy and when he did testifie concerning Christ whom they liked not 12. Mens temporary sits will be a witnesse against them after they have made apostacy and their respect to a Minister will witnesse against their not receiving his message for their former carriage is now a check to them for their Apostacy and they are declared to be perverse who when they could upon no pretence reprove John but must admire him yet they would not credit his Testimony of Christ Verse 36. But I have greater witnesse then that of John for the works which the Father hath given me to finish the same workes that I do bear witness of me that the Father hath sent me The second particular testimony produced by Christ whereby also the Father witnesseth concerning him is that of his works in doing miracles and the work of redemption which he declareth to be a greater witnesse then that of John and that they prove abundantly that he is sent of the Father as the Messiah and Saviour of the world Whence learn 1. Albeit our hearts be naturally jealous and suspitious of divine truth and of what Christ saith of himself yet he hath abundance of witnesses for curing of this disease and putting us beyond all cause of suspition for beside John he hath more and greater witnesses that in their mouths every word may be established 2 Corinth 13.1 2. Christ is willing and ready to give proof of his excellency not onely by his own or others words but by his working really to prove it to their sense and satisfaction for he hath a witnesse of his works 3. Christs workings are not dumb works but are speaking testimonies of his glorie and we never take them up rightly till we see that in them for his works do beare witnesse that the Father hath sent him as his own Sonne to be the saviour of the world and that he is not contrary to the Father in his working as they alleadged 4. Albeit the testimony of the meanest instrument concerning Christ being according to the Word is as true as any other witnesse yet if we respect degrees of convincing evidence the testimony of Christs own works is a clearer confirmation of his Godhead office and doctrine then the best of mens testimonies For not only is this testimony more intrinsccall then the commendation of another but his doing these things that were fore-prophesied of the Messiah is an undeniable proofe and therefore he remits John to it Matth. 11.3 4 5. and his doing of them in his own name proveth that he did them of himselfe from the Father Therefore saith he that his works are a greater witnesse then that of John proving that the Father hath sent him For he could not have done what he did not only by way of confirmation of the doctrine of the Scriptures which seducers by their miracles do not Deut. 13.5 but so agreeable to predictions of Scripture concerning the Messiah if he had not been God and sent of the Father and if he had called himself what he was not And albeit Prophets and Apostles wrought great miracles who were not the Messiah Yet this infringeth not the clearnesse of this Testimony for these miracles did only confirme their calling authority and doctrine and that they were what they called themselves which was not that they were the Messiah and so do Christs miracles confirme his doctrine and what he said of himselfe Next they were but instruments and that not of the miracle but of the Word and signe by which it was done and they expressely declared that it was not in their own name or power any such thing was done Act. 3.12 16 But Christ was principal agent and wrought them in his own name and in this respect he did the works which none other man did Joh. 15.24 5. All the works that Christ did were entrusted him from the Father not only to undertake but to finish and perfect them As God the Father did communicate his nature and operation with him and as Mediatour he had a commission by the common counsell of the blessed Trinity for they were the works which the Father gave
chalenge here ye will not come c. So that it is our great advantage to be mourning for the unbelief we finde in us and when our unbelief is our burden Verse 41. I receive not honour from men Lest they should think that in commending himself and chalenging them he was hunting after vain-glory as false-teachers do Christ obviates that mistake and sheweth that he was seeking no such thing nor was capable of any addition of honour from the creature Whence learn 1. Christ is so omniscient that he knoweth and marketh the thoughts of every one that he dealeth with So much doth his obviating their thoughts teach 2. It is the usual fault of men that they have but low and base thoughts of Christ and that they measure and judge of him and his followers by themselves for this suspition of Christ imported that they looked on him as a meer man and as they were themselves ambitious verse 44. so did they judge of him and so are his servants judged of 3. Christ was no hunter after vain-glory nor is he capable of any addition of honour by mens acknowledging of him nor ought men to think that he seeks them because he hath any need of them or that they adde any thing to him when he makes them somewhat For albeit men are bound to manifest and declare his super excellent glory and men by sinne do what they can to dishonour him as who would cast dirt or spit against the Sun yet his infintie glory is neither capable of addition nor diminution from the creature for I receive not honour from men Verse 42. But I know you that you have not the love of God in you A second fault and a cause of the former ver 40. for which he chalengeth them is their want of the love of God and so he sheweth that he chalenged them not because they respected not him but that he might convince them of this want and take from them that great pretence of love to God and zeale to the Sabbath commanded by God upon which they pretended they opposed him and his working of that miracle Whence learn 1. It is the woful case of men to be void of the love of God Love being the fountain of desiring and fruit of enjoying communion in part with him being the true root of all sound obedience and the summe of the Commandments and that which is the evidence of being beloved of him and will make obedience to be active constant and pleasant Therfore Christ summeth up their woful case in this ye have not the love of God in you 2. True love to God doth not consist in outward pretences and shewes but must have a sure root of affection within breaking forth in deed and in truth And men may pretend zeale to Gods glory and for his Ordinances who yet have no true love to God for they pretended that all their opposition to Christ flowed from zeale for the Sabbath and Gods glory and yet saith he ye have not the love of God in you Châist doth perfectly and exactly know men and what is in them let them maske themselves as they will and he will in due time decipher and detect the unsound Therefore saith he I know you that ye have not the love of God in you Verse 43. I am come in my Fathers Name and ye receive me not if another shall come in his own name him ye will receive The third fault chalenged is their not embracing him who is come in his Fathers name whereas they would receive a seducer coming in his own name wherein their great pervisitie and injustice toward him and Gods judgement on them appeared Whence learn 1. Albeit Christ be God over all equall with the Father and Lord over his own house and so acts in his own name Yet it pleased him to condescend as Mediatourâ not only to purchase life to them that come to him but to be at paines and come into the world cloathed with a commission and authority from the Father to make offer of this purchased life that by his condescendence he might commend his love to his people and teach them humility and not to run on a calling unsent and that we might look on him as approven of the Father and that such as come to him the Father will accept them for saith he I am come in my Fathers name See Phil 2.5 6 7. c. Matth. 3.17 Heb. 5.4 5. 2. Christ thus coming is to be received his doctrine to be heard himselfe to âe acknowledged for such in his person offices commission and benefits as he declareth himselfe to be to be rested on and embraced to be employed and submitted to as such for so is imported in that they should receive him 3. Albeit Christ be the great Ambassadour of the Father not a servant but the Sonne Matth. 21.37 And albeit he was singular in his administration of his office and all tending to the good of sinners Yet such is the perversenesse of the world as not to make him welcome for it is the peculiar priviledge of the elect to be drawn to him and others they neither see his excellency nor feele their need of him Therefore saith he I am come in my Fathers name and ye receive me not 4. Such as reject Christ and receive him not are destitute of the love of God nor have they any evidence of respect to him since Christ is the clearest image of the Father and cometh in his name and the Father will not be acknowledged but in and through him Therefore by this doth he prove that chalenge ver 42. 5. When Christ manifests himselfe to the world it is usual with Satan to hound out seducers and false teachers to study to beare him down to seduce souls and by their courses to make the way of truth odious for so is imported that another shall come pretending either to be the Christ or to hold him out to others See Matth. 24.5 24. Act. 5.36 37. 6. Albeit false-teachers pretend to come in God and Christs name Matth. 24.5 Yet they do but come in their own name as having no commission when they runne as making themselves their reputation and advantage their chiefe aime in their undertaking and as speaking the imaginations of their own heart and brain without any warrant from God for another shall come in his own name 7. Such as love not God nor embrace Christ or his sent servants may take worse in their roome and will easily receive and embrace false-teachers and seducers Mens nature is propense to evil courses and is readiest to be affected with what is wrong And seducers are more ready to serve mens humours then faithful Ministers may be and withall it is Gods just judgement on the world to give them up to such since they will not receive the love of the truth 2 Thes 2.10 11 12. Therefore saith he if another come in his own name him ye will receive
no man hath naturally any liberty or power to receive Christ or come in faith to him But every man by nature whatever his inclination education or moral vertues be hath lost all power to do any spiritual good by Adams fall and remains dead in sinne for no man can come to me saith he to wit of himselfe as is after cleared 4. This natural impotency in man cannot be cured by meer moral swasion or holding out of the offer of Christ in the Gospel But with this there must be a powerful and effectual work of God in changing and renewing of mens nature infusing of the habits of grace and faith quickening them from their deadnesse and exciting of these graces which he infuseth and effectually inclining their heart and minde to embrace Christ and close with him and adhere to him for this is the only remedy of mans impotency that the Father draw him To ascribe unto God no more but moral swasion in this work is to allow him no more hand in good then Satan hath in evil and consequently to ascribe unto man as much praise of doing good as he is reproveable for evil And it ascribes unto man the glory of making himselfe to differ from another who had the same offer with him but would not be perswaded See 1 Cor. 4.7 5. Divine power in curing and recovering of lost men hath not only to do with impotency but with aversenesse with a corrupt will strongly inclined to evil and with corruptions which will resist and oppose him in his working for so much doth this drawing import 6. The powerful grace of God is invincible and will effectuate his purpose over all impediments He will not only bear down the resistance and opposition that corruptions make but he who is Lord of the will will sweetly incline and powerfully allure it and make the man most willing to come to Christ for if none can come except the Father draw him then certainly they whom he draweth do come and so Christs promise subjoyned and the following verse do clear 7. This drawing is ascribed to the Father which hath sent Christ not secluding the rest of the persons seeing every work of God which relateth to the creatures is common to the whole blessed Trinitie and Christ hath an hand in this same work ver 46. with Matth. 11.27 See Joh 12.32 Nor yet is this expression only used to shew that the Father is first in order of working this work as he is first in order of subsistence But it points out further 1. That the father who entred in a Covenant with the Sonne and sent him into the world to obey his will and performe these duties he had voluntarily undertaken is in a special manner obliged by vertue of that paction to bring unto his Sonne the promised seed and reward of his sufferings 2. It serveth to shew that however he be a righteous God and will have justice satisfied for the sinnes committed even by his elect Yet as the Sonne did voluntarily submit to that dispensation to pay the price though he was also the party offended So the Father doth also so love them as he drawes them to Christ that his justice may be satisfied in him and that his love toward them may let forth it selfe in comfortable and sensible effects And this will teach us so to magnifie the tendernesse of the Mediatour as not to entertain wrong thoughts of the Father Doctrine 8. The great misery of these who are not wrought upon to come to Christ is clearly to be seen and read in the warme useage they meet with who embrace him Therefore doth Christ hold out his undertaking for them who are brought to him that he may let these murmurers see their great losse 9. Time will certainly come to an end and all perfection and contentment which men imagine in the things of it will have a period for dayes do at last come to the last day 10. Whatever believers finde in Christ within time yet their eyes are chiefly fixed upon eternity and upon the expectation of settled happinesse there Therefore do they need to have a promise concerning the last day so often repeated unto them 11. Such as are brought to Christ by the Father he will never abandon them till he have raised them up at the last day and presented them blamelesse and compleat before the Father that they may forever be with him for saith he and I will raise him up at the last day Verse 45. It is written in the Prophets And they shall be all taught of God Every man therefore that hath heard and hath learned of the Father cometh unto me Christ doth confirme his assertion concerning the Fathers drawing from the prophecies of the Old Testament which speak of the dayes of the Gospel Wherein it is foretold that all the Elect and confederates in the Spirit shall be taught of God to embrace Christ offered in the Gospel Isa 54.13 Jer. 31.33 34. Whence he inferreth that every one who is thus taught doth come and embrace him This teaching is not to be understood as secluding a teaching Ministry under the Gospel for the very text includes hearing and learning and this interpretation should not only rub an imputation upon Christ and his Apostles practice who in these very times of the Gospel did preach and appoint a Ministry and ordained Ministers and who did continue teaching and exhorting when yet they acknowledge this promise to be accomplished 1 Joh. 2.20 21 27 28. 1 Thes 4.9 10. but it should strike also against all private mutual edification as well as publick teaching which yet the decriers of a Ministry will not allow Yea they intrude themselves as Preachers that they may cry down Preaching and a Ministry But the meaning is that God in and by the meanâ should teach them that however means be necessary yet it is not they but the Spirits teaching that prevailes with them and that under the Gospel this teaching should be more general and conspicuous Doctrine 1. It is by the Scriptures that all controversies and debates in matters of Religion must be decided Therefore doth he remit the proofe of his assertion to what is written in the Prophets 2. Not only Christs outward condition and practice but his doctrine are in all things aggreeable to the doctrine and predictions of the Old Testament concerning the Messiah and what should be fulfilled in his wayes Therefore doth he cite the Prophets as foretelling the same things of the dayes of the Messiah which he now asserts And he who was truth it selfe doth condescend to confirme his doctrine thus 3. Gods way of drawing in sinners to Christ as it consists not in bare moral swasion so neither is it a working upon men as insensible stocks or irrational creatures but he deales with them in a rational way and by his efficacious teaching doth cure the blindnesse of their minde and open and encline their hearts for his drawing ver 44.
motive to feed on him and reason to prove that feeders have life is taken from the uninion that is betwixt Christ and feeders on him That as meat is turned into the eaters substance so they and Christ become one and upon feeding there followeth a mutual inhabitation Whence learn 1. Union with Christ doth produce in souls a life begun in grace here and to be perfected in glory for Christ brings this indwelling as an argument to prove that feeders have life 2. Albeit such as do but taste of Christ and his goodnesse may spit out again what they have tasted yet true feeders will abide in him by constant dependance and uniting themselves to him that they may have life and feeding will make up this union for he that eateth my flesh and drinketh my blood dwelleth in me feeding draweth him to abide more and more in Christ and it makes up this union on the feeders part 3. As the true feeder is united to Christ and abides in him so Christ also doth abide in him by constant influence and quickening vertue to make him live and so the inhabitation is mutual for he dwelleth in me and I in him Verse 57. As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me A third reason proving that feeders have life and that life flowes from union with Christ is taken from Christs union with his Father and his being sent by him to do the office of a Mediatour Wherein he declareth that as the Father hath sent him to be a Mediator and soul-feeder to beleevers and as the Father who sent him liveth of himself and he the second person liveth by the Father so they who feed on him shall live by him Of this doctrine see in part on chap. 5.26 Doctrine 1. It is a truth to be much pressed and wherein we have need to be well rooted that life and spiritual well-being is to be had onely in Christ embraced by faith both as purchaser and appliar Therefore is this again inculcate he that eateth me shall live by me 2. Christ is such a fountain of vertue and life that even the dead may expect life by closing with him for life or to live by him is promised to feeders 3. Such is a beleevers interest in Christ that whatever Christ hath shall be forthcoming for him as he needs it for so doth the argument run that as he liveth so they shall live See John 14.19 4. The Fathers sending of Christ into the world to be the Redeemer and Saviour of his people is a sure pledge that feeders on him shall live seeing he will not frustrate the Fathers end but will do the work he is sent about Therefore is this used as an argument the Father hath sent me c. 5. As the Father hath a fountain of life in himself and the Son hath the same life communicate to him with his essence from the Father and this dwelleth in the man Christ by the personal union so this life of the Father and Christ is a pledge that beleevers shall live for as the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me Beleevers life must be sure for which there is such a pledge and that fulnesse of the Godhead and life that dwels in the man Christ cannot but put life and preserve life in all that close with him Yea Christs living by the Father is not onely a pledge of our life but our life holds also some proportion or similitude to his For as he hath life communicate by eternal generation so by regeneration we are made partakers of the divine nature 2 Pet. 1.4 to wit in respect of qualities as he subsists in his life as man by vertue of the personal union with the Godhead so do we live by vertue of the mystical inhabitation or union with God by his Spirit And as he as man had a created life here and now lives gloriously at the Fathers right hand so by the gracious operation of Gods Spirit we shall be made conforme to Christ and partake of the same life for kinde 6. Albeit in our application of Christ we must begin at his crosse and death yet his whole person is forthcoming to make beleevers live Therefore in place of his flesh and blood he speaks generally he shall live by me pointing at his whole person Verse 58. This is that bread which came down from heaven not as your fathers did eate Manna and are dead he that eateth of this bread shall live for ever 59. These things said he in the Synagogue as he taught in Capernaum In the conclusion of this discourse 1. Christ repeateth his former doctrine pointing out his excellency as bread of life from his divine original his excellency above Manna and the effects of feeding on him 2. John designes the place where Christ preached his Sermon which was their Synagogue at Capernaum or the place where they of that City did assemble as the word signifieth for reading the Law and ordinary moral worship This erecting of Synagogues in the several places of the Land hath beene of old appointed by God for the peoples edification albeit they behoved to performe ceremonial worship in the Temple at Jerusalem See Act. 15.21 with Psal 74.8 And the designation of the place is recorded here to shew that at this Christ closed his sermon and that what is after recorded was onely occasionall and upon their removall or after they were gone thence From verse 58. Learn 1. The blinde and corrupt hearts of men are not easily brought to close with saving truths but either they do reject them or do soone forget and let them slip So much doth this inculcating of the commendation of this heavenly bread import 2. It is absolutely necessary that men do not halt nor hesitate in the matter of closing with Christ and feeding upon him but that over all impediments they take up their need of him and make use of him accordingly Therefore it is so much born upon them again and again 3. Ministers must not be weary to presse ill learned truths but their inculcating them is one mean to make them be received for therefore doth Christ tell the same things over again 4. One main impediment unto the successe of truth is mens natural inclination to their old errours and principles and their unwillingnesse to quit them for so is here imported that Moses and the Manna which came from heaven did so stick with them that they could dreame of nothing so excellent and therefore he takes pains to refute this 5. Christ being known in his true excellency and worth both in respect of his Original and the benefits which are conferred by him will be found farre above any thing men doat on and richly able to make them happy Therefore is he held out here as come down from heaven and making men
so naturally knew all his mysteries and as man had knowledge thereof by communication from his Godhead So all this was communicate to him from the Father who sent him to the world to reveal his counsel And this might appear in his divine furniture without all humane industry Whence learn 1. As Christ fully knowes the Fathers minde and counsel so he is the faithful revealer thereof for his doctrine is the Fathers who sent him It is from the Father and he publisheth it 2. It may commend the doctrine of the Gospel that not only it is of God but that he sent his Sonne into the world to publish it for so doth Christ commend his doctrine here 3. It is the duty of faithful Ministers not only to wait for a calling from God but to see that they bring nothing forth but what they have from God for herein Christ is a patterne who was sent and whose doctrine was not his own but his that sent him 4. No doctrine or Preacher how admirable and ravishing soever are to be heard in the Church but they who are sent and bring their message from God Therefore albeit they marvelled at him ver 15. yet he thinks not that enough unlesse they be perswaded that he and his doctrine are of God 5. It is the duty of faithful Ministers to lead people from themselves to God and to ascribe what is excellent in them to him that he alone may have the glory Therefore Christ when he is marvelled at draweth their eyes to God who sent and furnished him Verse 17. If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my selfe 18. He that speaketh of himselfe seeketh his own glory but he that seeketh his glory that sent him the same is true and no unrighteousnesse is in him Next because they would not readily credite him in asserting his doctrine to be of God Therefore he subjoines two Rules and helps whereby they might be enabled to try doctrine and Teachers The first whereof is required in the person who would trie doctrine ver 17. To wit that he be a pious man and one who according to light received walks in Gods wayes Such a one hath the promise that he shall be made able to discerne whether his doctrine be divine or devised by himselfe The second Rule and help in trial ver 18. relates to the person and doctrine to be tried wherein he asserts that a man who runs unsent and preacheth his own inventions doth in his carriage and by his doctrine but seek to exalt himselfe whereas he who being sent of God makes it his scope in his carriage to exalt God only and the nature of his doctrine tends to that doth prove that he is a preacher of truth and that there is no unrighteousnesse nor fraud in his doctrine For undeâstanding of this we are to consider That Christ in giving these rules of trial doth not seclude other rules and proofes of the truth of his doctrine already given Chap. 5. and particularly that of Scripture For Christ in Scripture makes it elsewhere clear that good men in some cases may be misled with errour and unrenewed men may know and embrace truth though not savingly And on the other hand erroneous Teachers and doctrines may pretend to be much for God and may cry out on truth as denying to God his glory But Christs meaning is to shew That his doctrine being undeniably true and according to Scripture it was odious in them to contradict it by wicked rebellion and to evidence by their opposition that they were not tender walkers And that this is so much the more hainous that they saw his whole carriage and the nature and scope of his doctrine tend onây to glorifie his Father and not to advance his own private glory Doctrine 1. It is the duty of the Lords people not to receive Doctrine or Teachers upon trust but to try and discerne who are sent of God and who not and who speaks true or false doctrine for it is here imported that they should know who are sent and whether their doctrine be of God or of themselves 2. Every man is not a fit discerner of Christs doctrine but many through their own default are left destitute of such a mercy for so doth the requiring of qualifications in these who trie impoât 3. Such as truely fear God and make conscience of known truth in their conversation have his promise for ability and discerning to try doctrine for so doth the promise expressely hold out if any man will do his will he shall know of the doctrine whether it be of God c. Which we may branch out in these 1. Such have indeed the promise of discerning whereas ungodlinesse and loose practices provokes God to withold discerning light 2. Albeit the Godly may and many times do erre and are misled yet ordinarily that is but the fruit of some former defection in practice 3. Mâns fleshly humours and passions in debating and sâeking out of truth while yet their practice is not subjected to the rule is not the right way to come speed 4. Such as have no use for truth nor end in searching it out but only to informe their judgement or satisfie their curiosity may readily get leave to go wrong 5. Such as make conscience of known light in their practice are in Gods way for attaining further light in dubious contraversies 6. Such as come to hear with a purpose to examine doctrine by carnal reason and to like or dislike of it according as it shall relish or be displeasing to their lusts will readily reject sound doctrine But he that cometh with a subjected minde and fixed resolution to receive and obey what shall be found to be the will of God shall get a discerning Spirit unlesse God have him to humble for some former guilt of which he hath not yet repented Doctrine 4. The great scope of Preachers and of their doctrine should be to deny and abase themselves and to exalt and seek Gods honour for so doth Christ teach ver 18. that a teacher should seek his glory that sent him and so himselfe did in carriage and doctrine 5. Such as do run unsent and do broach their own inventions and errours they certainly affect the praise of men and hunt after vain-glory let them pretend to what modesty and humilitie they will for he that speaketh of himselfe seeketh his own glory the scope of his carriage tendeth to that And albeit selfe-seekers may be for the truth and may make use of it for their own ends yet they are fitted to go wrong if they have a tentation and they will go wrong before they be not respected Yea and God is provoked to give them up to go wrong 6. As true doctrine doth tend to set forth Gods glory and to exalt him So corrupt doctrine devised by men doth not aime at Gods glory indeed whatever
whom they seek to kill and yet he speaketh boldly and they say nothing to him They wonder that considering his boldnesse and the Rulers resolutions he was not dispatched seeing they might easily do it when he cast himselfe among their hands But hereby they do also hold out though they considered it not that there was an admirable providence of God about him restraining them till his hour came And indeed it is no lesse then a wonder to see Gods people carried through amidst the many secret and cruel plots of men Psal 124.1 And it would be admired yet more by Saints if they were privy to all the sore hearts enemies have for their miscarried designes 4. It will never be mens honesty and courage in an evil time that will hasten trouble upon them before God see it meet to try them But their fainting doth rather provoke God to send upon them what they fear and would decline for of this Christs experience is an ample proofe He was in the midst of enraged persecutors he spake boldly and yet say they lo they say nothing to him they give him not so much as an ill word for his pains 5. Wicked Rulers and persecutors when they are worst will never want instigatours to encourage them in it yea and to carp at them that they are not violent enough for such did these of Jerusalem prove to the Pharisees 6. Free preaching is that which the world cannot endure nor hear without being enraged for that he speaketh boldly is their eye-sore 7. A visible Church may grow so corrupt that it will be accounted the greatest crime and reproach that may be to receive or professe the most necessary and fundamental truths for they account it a great indignity in Jerusalem to know indeed that this is the very Christ They have reason to acknowledge Gods mercie who live in times wherein it is their glory and not their reproach to avow this And the godly even in a visible Church should be looking that their trial may come to that height in declining times 8. Such as are in power and do not rule for God are justly contemptible and slaves in a sort to them who follow them in wickednesse for the Rulers must take a taunt from their persecuting associates and followers 9. It is undeniably grosse and abominable wickednesse for men to professe they know and acknowledge Christ and yet to persecute him and his truth for so much do these men grant that if the Rulers knew he were the Christ it was sufficient to turn them from their resolutions of killing him 10. It is commendable that men in matters of Religion do not pin their faith upon the sleeve of any how eminent soever they be and though they were never so much esteemed by themselves But that they have a reason of their hope in themselves for albeit these men erred dangerously in the particular yet their principle is good in the general that though the Rulers should beleeve him to be the Christ yet they could not go along with them so long as they thought they had reason to the contrary 11. Errour is very dangerous and ensnaring And albeit many may seeme to be led away by others into errour yet experience will readily prove that errour doth so bewitch them as the tentation that drew them on will not bring them off again for albeit they were drawn on chiefly by their leaders example to oppose Christ yet they professe that though their Rulers would come off yet they will not 12. Erroneous persons and despisers of Christ are much fostered in their way by their conceit of their own knowledge and even by a pretence that they know and respect Christ more then any beside Therefore they make great boast of their knowledge and particularly of the Messiah whom they expected and yet they are opposing him when he appeareth 13. The not comparing of Scripture with Scripture but taking any single sentence that seems to plead for what we would be at is a very great nursery and cause of errour for such is their reasoning here they catch at one thing speaking of the Messiahs Divinity and take no notice of other places with which that should have been compared 14. The right way to read the Scriptures concerning Christ is to take up both these Scriptures which speak of his humanity and voluntary humiliation and these which point out his Divinitie and glory and see them all accomplished in him Yet distinctly so as we are not to expect that to be verified of his manhood which is proper to his Godhead Nor yet that his Godhead in it selfe suffered any change by the personal union for herein also they failed in their reasoning urging that what was said of the Messiahs Godhead should be verified of him according to his humane nature 15. It any think it strange how these understanding men should so far mistake seeing nothing was more clear and frequent in Scripture then whence the Messiah is as man and that in respect of all circumstances his mother place and time of his birth parentage c. They would consider that beside what may be spoken to afterward of their sinning against light this people were so taken up with and fostered by their traditions in a dreame of Christs outward glory pompe that they could not heed nor understand any thing concerning his humiliation how clearly so ever it was revealed And of this we have a clear instance in the disciples themselves who being taken up with the same dreame could not understand Christ when he spake most clearly of his sufferings Mark 9.31 32. Luke 9.44 45. and 18.31 32 33 34. And it teacheth how dangerous a phrensie vain imaginations and delusions are which will so possesse mens mindes that clearest sun beams of truth will not be discerned by them unlesse God in mercy recover them out of the snare of the Devil Verse 28. Then cryed Jesus in the Temple as he taught saying Ye both know me and ye know whence I am and I am not come of my selfe but he that sent me is true whom ye know not 29. But I know him for I am from him and he hath sent me Christ being grieved at this impudent cavil doth reply unto it with much boldnesse and zeal And 1. He declareth that however they knew him and whence he came yet their carriage proved that they knew not the Father that sent him 2. He subjoins that he was comforted in this that what ever they thought of him yet he knew that he was sent from the Father who is true And however they knew not the Father yet he knew him as being from him and sent by him into the world For clearing this a little consider 1. The great difficulty here is how to understand these words ye both know me and whence I am being compared with what followes that they knew not the Father for they are taken up diversly As 1. By way of Irony and
darknesse of ignorance nor under the power of the wayes of darknesse or under the danger of outer darknesse And albeit sometime they may be left under a dark condition wanting comfort and feeling wrath Isa 50.10 Yet neither is that their allowance nor shall they constantly walk so or be left altogether under such a condition but in due time shall have light arising in darknesse for so is the promise he shall not walk in darknesse but shall have light 9. The light that comes from Christ will have quickening life accompanying it and doth in the issue tend to eternal life whereas the false light of the wicked ends in sorrow Isa 50.11 Therefoâe is it said he shall have the light of life or that light which is accompanied with the present life of holinesse which in due time will end in eternal life Verse 13. The Pharisees therefore said unto him thou bearest record of thy self thy record is not true 14 Jesus answered and said unto them Though I bear record of my self yet my record is true for I know whence I came and whither I go but ye cannot tell whence I come and whither I go In the next place we have Christs first conference and debate with the Pharisees who contradict his testimony as worthy to be suspected verse 13. To which Christ replies asserting the truth and certainty of his own testimony verse 14. chalenging them for rash judgement of him when yet he was not judging them verse 15. though if he did it his testimony were to be regarded having not onely himselfe but his Father to bear witnesse to him which were a sufficient number of witnesses by the Law verse 16 17 18. but they were ignorant of the Father as they were of him verse 19. To which is subjoyned that however he spake thus freely and they had a great minde to take him and had him among their hands yet they were restrained verse 20. In these verses We have their exception against his testimony as obnoxious to be suspected seeing he speaks so much in his own cause verse 13. And Christ albeit chap. 5.31 he did by way of preterition passe this that he might bring in the many witnesses that pleaded for him Yet here he doth assert that his testimony concerning himself is true Which he confirmes from this reason That he came from God and was to return to him again and being certain of this he might assert it whereas they being ignorant hereof did carp at him The force of this reason consists in these partly That he being God who came from the Father in respect of his manifestation in the flesh and was to return to him in regard of the manifestation of his glory in the humane nature exalted he was a witnesse above all exception partly That being the great Angel of the Covenant and Ambassadour from the Father to whom he was to return an account he might lawfully publish his own Instructions and Commission which were revealed onely to himself and ought to be credited And partly That he perfectly knowing this might boldly testifie and stand to it Doctrine 1. Christs enemies are endlesse and restlesse in their oppositions unto the successe of the Gospel for after their former interruption verse 3. He no sooner begins to preach again but they do again cavil 2. Christs rich offers will not prevail with malitious enemies to make them quit their opposition and submit for when he is not threatning but graciously inviting sinners to partake of his fulnesse they yet cavil 3. Whatever just cause there be to suspect their testimony who are but sinful and meere men when they commend themselves Yet this derogates nothing from the glory of Christs being true in his testimonies concerning himself for albeit they think they have great advantage of Christ from this common principle Thou bearest record of thy self thy record is not true yet it hath no weight at all here It is true indeed that the corrupt nature of man which is prone too seek it self and hunt after vain-glory which yet is as easily lost as obtained and cannot bear our weight in a day of distresse may render such a testimony uncertain but not necessarily prove it untrue even in men For honest men may lawfully commend themselves in some cases and yet not bear false-witnesse nor yet be guilty of self-seeking But it doth not at all hold true in Christ who is separate from sinners and not to be bound by the rules prescribed to men in such cases 4. Enemies their opposing and interterrupting of Christ will not make void his purposes but he can make their opposition occasion much benefit to his people for albeit they thought by cavils to hinder his preaching yet his very defences and replies did bring forth most precious truths of the Gospel for the edification of his hearers then and of his people to the end of the world 5 Whatever be Christs gracious condescendence for the conviction of sinners and confirmation of his own Yet he will not allow that any should deny him the glory of any of his prerogatives and particularly of his truth Therefore albeit he formerly condescended Chap 5. 31. to wave his testimony of himself that so friends and foes might see how many witnesses he had for him Yet here when they contradict it he will not passe from it Though I bear record of my self yet my record is true 6. Christ being true God that cannot lie and who onely can reveal himself and his will and coming out of the bosome of the Father as Ambassadour into the world he is an authentick witnesse above all exception in what he reveals and his naked testimony and assertion ought to be credited without seeking further proof or arguments Therefore doth he confirme the truth of his record from the consideration of whence he came 7. As Christ and his followers came into the world for awhile to do the service for which they are appointed and then to go to God so the exaltation of Christ doth put his divine original and authority and consequently the truth of his testimony out of all question Therefore doth he subjoyne whither he goeth not onely as the comfortable issue of his toile which he looked to but as a clear proof that he came from God and consequently that his record is true 8. Such as are employed in Commission from God to carry his minde and do vouch on that they have an account to make to God who sent them will finde a necessity to cleave to their Commission and to publish nothing but truth So much also may be learned from Christs argument who considering whence he came and whither he goeth doth therefore bear a true record 9. Christs knowledge of his own excellencie and authority is sufficient to warrant the truth of his doctrine whoever else be ignorant of it for he proves it true on this I know whence I came c. albeit saith he ye cannot tell c.
to let them see and feel what a woful course they have been upon for so much also is imported here that when ye have lift up the Sonne of man then shall ye know that I am he c. 9. Christ in his works and doctrine as he was taught them from the Father as man so they are altogether agreeable to the Fathers will for this is a truth whereof he will have very enemies convinced I do nothing of my selfe but as the Father hath taught me I speak these things So that sinners are to come to and seek the Father in him and ought to look on all he doth and saith as agreeable to the Fathers will 10. As the Father is unseparable from his Sonne Christ in respect of the unity of the divine essence so he is alwayes with him as Mediatour being in him as his Ambassadour reconciling the world to himselfe 2 Cor. 5.19 and with him to support and uphold him as his servant doing his work according to the Covenant of redemption Isa 42.1 Therefore saith he He that sent me is with me the Father hath not left me alone though all the world should forsake me Wherein we may see how well-pleased the Father is with the redemption of lost sinners that he was still upholding the Sonne in it and how richly they are made up who have him with them be against them who will as Christ here reckons 11. Whosoever would have the comfort of Gods presence and company in all conditions they ought to set themselves to please God and observe his will in all things for so did Christ finde it for I do alwayes those things that please him 12. As Christ the Sonne did learn obedience and submit himselfe to the will of the Father So his obedience was full and compleat and in all things he did the Father was well pleased for saith he I do alwayes those things that please him Ver. 30. As he spake those words many beleeved on him 31. Then said Jesus to those Jewes which beleeved on him if ye continue in my word then are ye my disciples indeed 32. And ye shall know the Truth and the truth shall make you free In these verses John records that this his doctrine had successe among many And albeit it was but weak beginnings they had as appears by Christs doctrine to them yet he exhorts them to perseverance and encourages them in that study by promising 1. That so they shall prove themselves to be among the number of his real disciples 2. That they shall encrease in knowledge of the truth and in feeling the power and efficacy thereof 3. That they shall be made partakers of true Christian liberty Whence learn 1. Opposition made to Christ will not hinder the successe of his Gospel but even the contentions and debates occasioned by malicious men may do much good to many for as he spake these words many beleeved on him Even from amongst the crew of opposers he gathers followers 2. As it is preaching which God hath appointed to be the mean of conversion so in particular when men consider either the danger of Christs forsaking and giving up with them or his own true excellency as they are revealed in the word it may be a mean to excite them to lay hold on him for this successe followed upon his speaking these things which may relate either generally to the whole preceding doctrine wherein he leaves them to give an account to God of their despising of him or particularly to the last words wherein he points out his conjunction with and his being approven of the Father 3. Christ is a tender cherisher of weak beginners and will rather take paiâs to encourage them then weaken their hands for albeit they were weak yet he calls it beleeving and encourageth them to hold on 4. Such as embrace Christ do stand in great need of confirmation and should be seriously affected with that great undertaking wherein they engage Therefore doth Châist so much excite them and labour to set their joints aright Albeit conversion be a very great work yet confirmation of the converted is no small work and a notable fruit of the Ministry Eph. 4.8 9 12 13. 5. It is not enough that men do embrace Christ for a sit only but if they would reap the benefit of piety they ought to persevere And albeit such as do persevere may be kept a while without sensible feeling of the advantage of their course yet in due time they shall finde it Therefore doth he propound this condition to them if ye continue and upon performance of that makes the promise 6. They who would persevere indeed ought to cleave closly to the doctrine of Christ not only renouncing false doctrine and giving obedience to his truth but as faith is begotten by the Word so it must be cherished and fed by it and they must embrace and cleâve to Christ as he reveals himselfe in the Word though otherwise they do not sensibly finde his presence yea aâd their sense and fear and guilt may represent him otherwise then the Word saith of him Therefore saith he unto them Continue in my word 7. It is the great priviledge of lost sinners to be made disciples to Christ taught of him and admitted to follow him and be in his company as a pledge of their being with him for ever Therefore it is held out as their encouragement and reward ye are my disciples 8. As Christ hath some disciples who are so in reality and others who are such but in shew only So whatever external priviledges may follow on mens outward profession and shew Yet there is no true ground of solid comfort but in being real disciples Therefore doth he encourage them with this which only could yeeld true comfort ye are my disciples indeed or truly and in truth 9. Albeit real converts be disciples unto Christ from the first moment of their conversion Yet that is oft times hid from them till they give proofe of their sincerity by perseverance and then their faire advantages are intimaâe unto them Therefore saith he If ye continue in my word thou are ye my disciples indeed He saith not then ye shall be my disciples as if the reality of their state depended upon their perseverance but then are ye my disciples that is ye prove and make the truth of it manifest by your perseverance and ye shall since the comfort of it your selves 10. As all natural men and counterfeit disciples are but ignorant of the truth of God especially of the power and life that is in it and accompanieth it So even sound beginners may be for a time weak in these things for so is here supposed that however they had some beginnings yet they were yet to know the truth 11. It is a very great advantage to get found and saving knowledge of the truths of the Gospel that so faith may close with them and men may be established in them and kept
entrusts them for this cause doth Christ shew that the truth for which they did persecute him he heard it of God and so their quarrel was in effect against God the Author of that truth And as this may deterre men from such violent courses so it may sweeten the bitter cup when it is held to the head of any of Gods servants 12. Let wicked men cavil never so much against Christ or strive to clear themselves yet he will not alter his verdict of them till they change their manners Therefore over again doth he conclude ye do the deeds of your father that is deeds like unto his and deeds whereunto he driveth you 13. Christ is so milde even to his violent enemies that when he reproves them he rather desires that they should severely judge themselves then that he should deale too harshly with them And when he reproves any it is their duty to set conscience on work to apply and enlarge the challenge against themselves for these causes it is that he now the second time saith only ye do the deeds of your father not naming who that father is but leaving that to their own consciences to gather when they should think seriously on the challenge Verse 41. Then said they to him we be not born of fornication we have one Father even God The Jewes are not yet silenced but do bring forth a new objection in this verse about their parentage and original Where by fornication I do not understand bodily filthinesse but idolatry which is frequently in the Prophets called fornication or adultery And the scope of the verse is this They perceiving now that Christ is not speaking of their carnal descent and pedigree but of their spiritual original and descent do assert that in this also they had enough to say for themselves and that as Abraham was their father in respect of carnal generation so being considered in their spiritual state and being they were the children of that one only true God And this without regarding his former reasons to the contrary they labour to pâove by this Argument That they were not borne in an idolatrous state but in the true Church nor were idolaters themselves but worshipped God according to his Word and therefore were his children And though it may be objected that their progenitouâs were idolaters as may be ââen in Abraham Josh 24.2 and frequently in their progenitonâs throughout the history of the Bible Yet that doth not render their ground untrue though it do not prove the conclusion as will be seen afterward for even a Church infected with idolatry may bring forth children to God in respect of outward Church-state so long as she hath not got a bill of divorce Ezek. 16.20 Doctrine 1. Idolatry is indeed spiritual fornication and a breach of that marriage Covenant that is betwixt God and his Church and whatever be Gods indulgence for a time yet it doth deserve that the Church should be rejected as not his wife and that her children should be no more accounted his then bastards are allowed to succeed to an inheritance for so much do they acknowledge that it is fornication and that to be born of fornication and to have one Father even God are not consistent See Hos 1.9 and 2.2 2. Desperate and malicious hypocrites may not only presume to glory that they are the successours of religious Saints but may be so impudent also as to boast of their adoption and communion with Gâd for so do they after their glorying of Abraham they adde we have one Father even God See Matth. 7.22 Hos 8.2 3. Albeit it be a great mercy to be borne members of a true Church and to worship God according to his own ordinances yet that is not enough to prove any to be a true child of God for albeit their argument be true we be not borne of fornication yet it doth not hence follow that God is their Father as Christs reply doth teach us Verse 42. Jesus said unto them If God were your Father ye would love me for I proceeded forth and came from God neither came I of my self but he sent me Unto the end of verse 47. we have Christs reply to this exception containing several particulars And first He evinceth that they are not Gods children which he proveth from this reason that if they were so certainly they would love him seeing he is from the Father by eternal generation and cometh into the world by his Incarnation not of his own head but being sent of the Father Whence learn 1. Christ is a lovely object and ought to be beloved of his Church for so is here required that they should lâve him And who so do not love the Lord Jesus Christ they are excommunicate in the highest degree 1 Cor. 16.22 2. None can justly pretend any interest in God as his children but they that love Christ who in his divine nature is the expresse image of his Father and in his office is employed by him for so much doth Christs assertion and argument hold forth If God were your Father ye would love me for I proceeded forth or came out pointing at his eternal generation and come in the present time as it is in the Original to performe this office of Mediatour from God 3. It is a point beyond all contraversie that Christ was sent of the Father to be the Mediatour and Messenger of the Covenant to his Church and consequently that all his doctrine and works were according to his Commission from the Father Therefore is it added for confirmation neither came I of my self but he sent me 4. These reasons given by Christ wherefore Gods children should love him taken from his eternal generation by the Father and his being sent by him in Commission may further teach us in general 1. True lovers of God will give a roome in their affections to others according to the measure of their communion with and interest in God for if the Fathers children do love Christ who is begotten of God and is the expresse image of his person then they will also love others who are begotten of him and bear his image in part 1 John 5.1 2. True lovers of God will love to have intercourse with him and will love every Messenger sent by him and the Messenger for the message sake for that other ground I come from God and he sent me holds out this general That they could not be Gods children unlesse they liked to hear from him and liked these who bring the tidings See Gal. 4.14 15. Verse 43. Why do ye not understand my speech even because ye cannot heare my word This chalenge may be understood generally and so it contains a second proof that God was not their Father taken from their not understanding of what he preacheth which evidenceth that they were not onely under a natural impotencie to hear but were so transported with malice that they could not hear with patience and
so were none of Gods children It may be also understood particularly as a chalenge that they were so blinded with malice that they could not understand what he had spoken in general termes of their father verse 38.41 and so it is a transition to the following verse wherein he explains his minde We need not stand on this difference seeing this particular may come in well enough under the general chalenge And it teacheth 1. It is a duty incumbent to all to understand what Christ speaks unto them and where it is not so Christ will make a quarrel of it for he puts it home with a sharp question and chalenge Why do ye not understand my speech not onely to put them to consider from whence it flowed of which afterward but to testifie his indignation against them for it 2. Christs wicked enemies are not onely naturally impotent to hear the Word of God aright but are so blinded with malice that they cannot so much as with patience hear what he saith for this doth Christ chiefly understand when he saith ye cannot hear my Word 3. Mens own malice addes to their natural ignorance and doth so blinde them that they cannot understand never so plain truth for ye understand not my speech because ye cannot hear my Word See Matth. 13.9 4. Albeit Gods Children may have much ignorance and may for a time be tainâed with some errour Yet as that is not good so they who maliciously sleight the means of knowledge and do shut their own eyes that they cannot and will not see have nothing to evidence that they are the children of God Therefore doth Christ by this question put them to consider what their practice and condition flowed from VVhy do ye not understand my speech even because ye cannot hear my VVord For if men of one Province and children of one Family do understand the language and dialect as some translate the word speech of the Countrey and Family and are discerned from others by their speaking of it as Judg. 12.6 Matth 26.73 Then certainly they cannot be children of Gods house who do not understand the language of it And much more do they prove that they are not begotten by the seed of the Word who cannot so much as endure to hear it Verse 44. Ye are of your father the devil and the lusts of your father ye will do he was a murderer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lie he speaketh of his own for he is a lier and the father of it Secondly in this reply Christ doth clearly and positively shew unto them who is their spiritual father of whom they are even which is the Devil of which see what is said on verse 38. This he proves in general from their earnest following and endeavouring to execute these wicked lusts which reign in him and their writing after his copie and imitating of him being acted by him Then he instanceth this general in two particulars of murther and opposition to and defection from the truth Which as it appeared in Satan from the beginning of the creation in deceiving our first parents and opposing the truth God had delivered to them and in drawing them under the stroak of temporal and eternal death So it was to be seen in them also in seeking to kill him verse 40. and opposing his truth which he had hinted at verse 43. and doth more clearly prosecute in the following verses Lastly he clears God of all these lusts of Satan shewing that they slowed from his own defection and that all his lies are his own invention and so they who followed these practices could not father themselves on God Doctrine 1. It should be counted no absurdity but the sound doctrine of Christ to assert that not onely they who boast much of pripiledges but these who indeed are members of a true Church are nothing in reality and in Gods account but limbs and children of Satan so long as they are unconverted and live in a wicked course for saith Christ of these Jewes ye are of your father the devil 2. Such as will not take with a reproof when it is mildly given by Christ do provoke him to tell it out in sharper termes for they would take no notice of what Christ formerly spake in general of their spiritual parentage and now he speaks it out ye are of your father the devil 3. Mens practices will prove that they are Satans children let them say what they will And these do prove themselves to be eminently his children in whom he works the greatest conformity to himself for Christ proves his own assertion and refutes all they had to say against it with this the lusts of your father ye will do and according as they were eminent imitators of him accordingly did they prove how eminent they were among his children 4. Satan is full of raging wicked lusts wherein his children being acted by him do imitate him for there are the lusts of your father wherein they do resemble him 5. Albeit Satan and his children do very often get many of their lusts fulfilled in the world yet through the restraining power of God and Christs watchful providence over his own many of their hot attempts are frustrated for sometime they prove but lusts vexing chiefly themselves who have them and ye will or desire to do them but can get no further 6. God will not judge of Satans children by their actings and successe onely but by their desires and endeavours And albeit they be oft-times stopped in their course yet he will account them Satans children because of their obstinate and wilful endeavours for Christ proves the point by this as sufficient ye will do or desire to do the lusts of your father for as yet they had gone no further then desires and endeavours in persecuting him 7. As all unrenewed men are Satans children So in particular all liers deceivers double minded and bloody men and especially despisers and opposers of Christs truth and bloody persecutors are Satans chief children for these are the particular lusts whereby he proves them eminent children even murder and lying of both which they were guilty 8. This doctrine delivered by Christ concerning Satans fall and practices doth hold forth several useful Instructions which I shall point out in this order 1. The most excellent and perfect of creatures being left to themselves and the guidance of their best perfections will not be able to stand or keep their integrity for so much appears in this example of Satan who being one of the most excellent creatures yet being left to himself he abode not in the truth or in his original station and holinesse and in his cleaving to God but turned aside to a vain lying course and to be a deceiver of others as is afterward cleared And he was in this defection from the beginning to wit of mans fall So that however he
Christ and his followers as if they were possessed with an evil spirit then these who are his real slaves themselves for they who are of the devil ver 44. say of Christ thou hast a devil 5. Such is the power of ignorance prejudice or malice when men are possessed therewith that they will draw bad conclusions and put hard constructions upon best actions for upon Christs useful and true doctrine they think they do well to draw these bad conclusions Say we not well intimating they had a custome of it before that thou art a Samaritan c. since thou speakest so Ver. 49. Jesus answered I have not a devil but I honour my Father and ye do dishonour me 50. And I seek not mine own glory there is one that seeketh and judgeth 51. Verily verily I say unto you if a man keep my saying he shall never see death In these verses we have Christs answer to this blasphemous calumnie And 1. He declareth that he had no devil but was honouring his Father in what he did and said and therefore it was their great sinne thus to reproach him ver 49. 2 Lost they should think he took to is ill as an indignity done to him he declareth that he was no selfe-seeker nor hunter after vain-glory nor needed he avenge himselfe on them since the Father will honour him and take course with them who rub upon his glory ver 50. 3. To shew what his true glory is and what their losse is who despise his Word he sheweth what blessed effects shall follow upon observing of his doctrine ver 51. From ver 49 Learn Bitterest calumnies should be answered meekly by Christs servants And however men fâile in duty to them yet they should still cleave to duty Therefore doth Christ meekly deny the calumny I have not a devil and refutes it with reason 2. As it is the duty of all Gods people to seek the honour of God as their chiefe end so Christ did eminently honour his Father both in his doctrine and obedience for so saith he I honour my Father See Joh. 17.4 3. They who sincerely seek Gods honour do prove that they are not guided and acted by Satan whatever the world think or say of them for so doth Christ prove his point I have not a devil but I honour my Father 4. Mens innocent lives and carriage is the best mean to refute unjust calumnies and reproaches for so doth Christ refute their blasphemy by his honouring of God in his carriage 5. It is a commendable zeal for God honour when his faithfull servants will not suffer wicked men who carry the devils stamp and image to father themselves on God as his beloved and dear people for in this particularly did he honour his Father here in telling them plainly what they were 6. As mens honouring of God will not stop the mouths of malicious slanderers So their sinne is very great who reproach them who do honour God And particularly this holds true of Christ who cannot be dishonoured but it rubs upon the Father also Therefore saith he by way of sad chalenge I honour my Father and ye do dishonour me See Joh. 5.22 23. From ver 50. Learn 1. Such as unfeignedly seek Gods honour will not hunt after vain-glory nor seek their own glory save in so far as Gods honour is stricken at by the reproaches cast on them Therefore doth Christ subjoyn I seek not mine own glory 2. Such as unfeignedly seek Gods glory need not be anxious about the reproaches they meet with seeing God undertakes to see to that Therefore also lest they should think the want of honour from them grieved him he saith I seek not mine own honour there is one that seeketh and judgeth 3. As Christ did honour the Father in going about the works of his calling so the Father did undertake and hath now honoured him and will avenge all the blasphemies and reproaches that wicked men belch out against him for saith he there is one that seeketh and judgeth From ver 51. Learn 1. Christ is never so angry with his foes as to forget his friends Yea he delights to conveigh his threatnings against enemies in promises to his children if so be they will consider their losse and yet take hold of his offer Therefore instead of threatning he makes a gracious promise and that not only for the confirmation of any weak ones who were then hearing but to try what such an offer might yet work upon these wicked men 2. Albeit most part of men make but little account of the matter of their salvation and these who have any thoughts about it are very averse from crediting Christs naked Word about the way to it Yet Christ would have it looked upon as a weighty businesse and would have it out of all contraversie that he will make good the Word which he speaks concerning it Therefore doth he premit his ordinary asseveration to this doctrine Verily verily I say unto you that he may teach them that it is no light or trivial matter he is speaking of and that he may remove all hesitation concerning the truth of his Word 3. Such as would receive any benefit by Christs doctrine should not only hear it but lay it up in their heart and keep it in some measure of sincerity in their life for it is required that they keep my saying 4. Albeit such as cleave to Christ and make conscience of obedience to his Word may meet with very many troubles and may oft-times have very great fears about death and their eternal happinesse Yet they shall be secured from eternal death and all their other troubles and bodily death it selfe shall be swallowed up into victory for if a man keep my saying he shall never see death to wit eternal death and consequently shall get a good account of all the steps betwixt him and eternal happinesse Ver. 52. Then said the Jewes unto him Now we know that thou hast a devil Abraham is dead and the Prophets and thou sayest If a man keep my saying he shall never taste of death 53. Art thou greater then our Father Abraham which is dead and the Prophets are dead whom makest thou thy selfe In these verses they repeat their blasphemy and think themselves confirmed in it and that they have him at a seen advantage in what he last spake For whereas he had said they should never see death who keep his sayings they think that many wayes absurd and reflecting upon himself For 1. Then certainly Abraham and the Prophets were nâne of his disciples for they are all dead Nay 2. âe behoved to be very arrogant who made himselfe greater then Abraham and the Prophets in that he ascribes a quickening vertue to his Word not only in respect of himself but his hearers also Whereas they not only kept not others alive but are dead themselves Doctrine 1. Wicked men will be as little taken with Christs promises as they are terrified with his
an interest in God that men do acknowledge God as he reveals himselfe unlesse also obedience to his will be joyned therewith so much doth Christ teach by his own evidences that he is of God contrary to theirs I know him and keep his saying 9. Such as are of God and know him should confidently avow their right and interest and it is as great a wrong in a child of God to deny his right as it is in a prophane man to claime an interest Therefore saith Christ in opposition to them But I know him and if I should say I know him not I shall be a liar like unto you who boast of an interest without ground 10. Christ doth perfectly know the Father and his will so that none can be deluded in resisting on what he reveals of him And he was perfectly obedient to the will of the Father in all things so that nothing can be objected against them who flee to lay hold on his righteousnesse for I know him and keep his saying Verse 56. Your father Abraham rejoyced to see my day and he saw it and was glad Secondly Christ answers in particular to the ground of their exception and comparing himselfe with Abraham who was greatest in their account of any of the Prophets they mentioned with him and indeed was the father of the faithful he proves that he was greater then he For Abraham knowing of him the true Messiah to come of his seed did earnestly desire to see that day and did get a sight thereof by faith to his joy and contentment And by this he proves that Abrahams joy and comfort depended on him and that he lived by faith in his words and the promises concerning him according to that ver 51. And on the other hand he proves by this that they were not Abrahams true children who rejoyced not in him and in the day of the Gospel Doctrine 1. Christ will make use of wicked mens boasted of priviledges to aggreage their faults therefore doth he designe him your Father Abraham to wit according to the flesh that they might see how far they were degenerate from him in manners 2. The time of the Gospel is not only a day in respect of the dark ignorance in which the world lies without it But it is Christs day by way of excellency For albeit the Gospel and Christ were known and embraced before yet that treasure was but couched for most part under dark types and seen at a great distance and sinne and the law and the curse did bear much sway But now free-grace doth eminently reigne and shine and Christ in his own person did appear on earth in our nature to publish these glad-tydings more clearly Therefore doth he call it my day 3. Men were not saved before Christs incarnation by any thing beside Christ but as Christ and the Covenant of grace were known then so men were made participant of him and his benefits by faith for so is clear in the matter of Abraham to whom it is supposed Christ was known not only as God but as Mediatour to be incarnate otherwise he could not have desired a sight of him and it is expressely asserted that he saw his day and was glad 4. Such as indeed have heard tell of Christ their knowledge will produce earnest desires after him and such as prize Christ and salvation by him will look upon the time of the Gospel and his incarnation as a very sweet sight for Abraham hearing tell of it he rejoyced to see my day to wit of my coming in the flesh as Luke 10.24 and this rejoycing presupposeth and includes an earnest desire 5. Even the best of men stand in need of Christ and according as they grow in real goodnesse their desires after him will grow for so even Abraham that eminent Saint rejoyced to see my day 6. The spiritual desires of Gods people may be and when they are well managed are full of joy begotten partly by the estimation of what they desire seasoned with hope that they shall come speed in some measure and partly by what they do really enjoy who are sincerely desiring and pursuing their very hunger proves a blessednesse and that they do possesse in part Therefore it is said that Abraham rejoyced or skipped for joy to see my day His heart was warmed with the thoughts of it even in desiring it 7. The sincere desires of Gods people will not be frustrate nor will a sincere and cheerful puâsâer be disappointed in Gods way and measure for he rejoyced to see and he saw not with bodily eyes Luk. 10.24 but by faith Heb. 11.13 8. The Lord for wise reasons may suspend the satisfying the desires of his people all their dayes in their way and yet in effect be granting them in a way that is as good for them for albeit Abraham saw not this day with bodily eyes in its full accomplishment yet for all that he saw it The Lord indeed suspended the exhibition of Christ in the flesh till long after Abraham because it would have crossed his purpose of reserving that to the fulnesse of time to have done otherwise and Saints must stoop to quit their will when it doth not consist with Gods great purposes concerning his Chruch Yet Abraham got that which was far better then a simple bodily sight For albeit believers and the Disciples in that time had a double advantage of getting both a bodily and spiritual sight yet a spiritual sight of him either in the word of promise before he came or in the word of performance since his exhibition is far beyond a bodily sight of him which avails not without this as was seen in the most part of them who saw and heard him 9. The desires of the godly which slow from faith are well satisfied when they get more ground and encouragement yet to believe and depend and wait on for Abraham behoved to believe before he could desire and now his desires are satisfied with seeing more by faith 10. Faith will see far off and through many impediments and will draw comfort from what is not only invisible at present but not to come for a long time for at that great distance and through all these types he saw my day and was glad 11. A sight of Christ by faith though at never so great a distance and under many vails will bring true peace and joy and will satisfie a believer however he desire often much more for he saw it and was glad He was content of that though his desire was after more and it did indeed bring true joy unto him and made him with the rest of the Patriarchs confesse they were strangers and pilgrims on the earth Heb. 11.13 I need not here curiously enquire why it is said that in desiâing he rejoyced or skipped for joy and in getting that sight he was only glad It may be conceived thus that joy might be more solide and make lesse noise when men have
comming and knoweth he is a wolfe and yee he fleeth as hoping to attain no more of his base ends in that way 7. When Satan and his instruments are let loose upon a Church and pastours do prove unfaithful there may be great havoke and desolation made in it for in this case the wolfe catcheth and scattereth all the sheep Some he catcheth by errour he makes a prey of some by persecution and whoso escape that trial may yet suffer scattering by divisions or deprivation of mutual fellowship and solemne assemblies And albeit all this be the wolfes fault yet it is also put upon the hirelings account who by his example in shifting trouble and by his withholding the encouragement of doctrine and his want of courage in maintaining truth doth open a gap to the wolfe doth expose the sheep as a prey and doth weaken their hands 3. Whoever they be that preferre their own commodity and ease to the weal of the flock and do desert their duty when the flock is in danger they do prove themselves to be but mercenary men and hirelings Therefore is it again repeated The hireling fleeth because he is an hireling and careth not for the sheep Verse 14. I am the good Shepherd and know my sheep and am known of mine 15. As the Father knoweth me even so know I the Father and I lay down my life for the sheep Christ proceedeth yet to clear that he is the good Shepherd by other properties of a good shepherd which also with the former do point out the differences betwixt him and false teachers and hirelings In these verses He declareth himselfe to be the good Shepherd and proves it from that familiarity which is betwixt him and his people He knowing and taking special notice of them and they knowing and acknowledging him verse 14. This familiarity and relation is amplified 1. From a similitude or comparison that it resembles in part that mutual knowledge and familiarity that is betwixt the Father and him 2. From an effect on his part that his respect and affection is such to his sheep that he will give his life for them verse 15. Doctrine 1. The tender relations in Christ toward his people are worthy to be often studied and meditated upon and how he makes good these relations Therefore saith he over again I am the shepherd and the good shepherd 2. Christ hath particular and exact knowledge of all his elect and who they are that shall be saved wherein he will not be disappointed for I know my sheep doth import in the first place that he hath a knowledge of the individual persons as 2 Tim. 2.19 Joh. 13.18 3. As Christ knoweth all his own so he hath a special affection to them and taketh special notice and care of them So that he will not only have them converted but being converted his knowledge and affection will supply the defect of their prayers and doth prove that his cures to their particular conditions cannot be misapplied So much also doth this import I know my sheep that is I affect and take special notice of them 4. Whoever are beloved of Christ as his sheep he giveth unto them grace to know and acknowledge and love him for it must be mutual though it begin at him I know my sheep and am known of mine 5. There is a mutual knowledge acquiescence and affection betwixt the Father and the Sonne Christ which tends much to the comfort of beleevers in him for the Father knoweth me and I know the Father See Prov. 8.24 30. 6. Albeit the acquiescence and affection betwixt the Father and the Sonne be matchlesse and incomprehensible Yet the relation and affection betwixt Christ and his sheep cometh nearest to resemble it of any other thing for to this purpose is this brought in here that As the Father knoweth me and I as the words in the Original will read know the Father So I know my sheep and am known of mine And albeit it hold good chiefly on Christs part yet their part is not to be wholly secluded who though they come far short to make up the comparison yet this is the pattern according to which he will carry them on so far as they are capable See Joh. 17.21 7. Christs affection is so reall and great that he will give proofe of it by the greatest effects his people can need if it were to die that they may live Therefore doth he subjoyne I know my sheep as the Father knoweth me c. and I lay down my life 8. Christ came into the world and laid down his life only for his own elect whom he knew and whom he brings in to himselfe by actual conversion for I lay down my life for the sheep and not the goats Verse 16. And other sheep I have which are not of this fold them also I must bring and they shall hear my voyce and there shall be one fold and one shepherd Christ proves himselfe to be the true Shepherd from another property Which is His care to enlarge his Church by bringing in his own among the Gentiles Who albeit they did not belong to the Church of the Jewes yet he would in due time convert and bring them in And as he is that one Shepherd so he will make up one Church of Jew and Gentile the partition wall being removed Whence learn 1. Whatever be the malice or opposition of wicked pastours against Christ Yet he will have his own elect and Church in the midst of them for here it is supposed that he had sheep in Judea notwithstanding the malice of the Rulers and Pharisees with whom he will gather other sheep from among the Gentiles 2. Christ is a Shepherd who not only hath a care of those that are brought in but he mindeth also the enlargement of his Kingdome As here we see And herein honest Pastours should imitate him 3. Albeit Christ in the dayes of his flesh was Minister of the circumcision only Rom. 15.8 and would neither go himselfe not suffer his Disciples to go into the way of the Gentiles Yet the conversion of the Gentiles as it was fore-prophesied in the Old Testament so it was approven by him and he purposed to have it brought about in due time So much doth this prediction teach us 4. Christs own though as yet unconverted are his sheep in respect of his eternal purpose to bring them in and his heart is upon them for that end for he calls them other sheep which I have though they be not yet called and he speaks of his purpose of love concerning them when they little knew him or it 5. Christs elect sheep may not only be living in nature for a time within the Church but they may be living without the pale of the Church to whom he will have the Gospel sent to convert them and bring them in for those other sheep are not of this fold or no Jewes nor of that Church which was the only
Church at that time and yet were sheep 6. Such as are Christs sheep by election and purpose must not only be converted but brought in to the society of the visible Church to live under Christs care and government for they must be brought to the fold 7. Christ himselfe is chiefe in bringing in his elect whatever instruments be employed And he is at pains to seek them and gain their consent as being bound in the Covenant of Redemption to present all that are given him by Charter blamelesse before the Father Therefore saith he I bring them and I must bring them the matter not being left arbitrary even in respect of his obligation 8. Gods purposes are so unchangable and Christs grace conferred and applyed to the elect so efficacious and invincible in operation that he can undertake to prevail with them to whom he so applieth it for he undertakes they shall hear my voyce which includes both faith and obedience 9. All Christs converts in all times and places will carry the same stamp and have the same properties agreeable to the Scriptures for what was the mark of his sheep in Judea ver 3. the same is the character of converted Gentiles and they shall hear my voice 10. As all true converts are brought in to the society of the Church So under the Gospel the partition-wall betwixt Jew and Gentile is broken down and they make up but one Catholick Church for there shall be one fold 11. Christ is the only one chiefe Shepherd of the Catholick Church dispersed through the world of Jewes and Gentiles for there shall be one fold and one shepherd Ver. 17. Therefore doth my Father love me because I lay down my life that I might take it again 18. No man taketh it from me but I lay it down of my selfe I have power to lay it down and I have power to take it againe This commandment have I received of my Father Because Christ had given that as one proofe that he is the good shepherd that he would lay down his life for the sheep and the Jewes could not endure to hear that their Messiah should suffer Yea and his very friends stumbled at it Matth. 16.22 Therefore in these verses he closeth this discourse with obviating that scandal And 1. He declareth that the Father loveth him because of this his suffering which is not to be understood of that love wherewith he is loved as the eternal Sonne of God but of love to him and approbation of him as Mediatour evidenced in his through-bearing of him in his duty and his exaltation of him after his suffering 2. He declareth that he was to lay down his life not to continue deaths prisoner but that having payed the ransome he might take it again with the Fathers approbation 3. Which explains that expression of laying downe his life He declareth that for the nature of his death it was not forced upon him but he yeelded to it by a voluntary dispensation and would prove it was so by his recovering of himselfe again out of the bonds of death 4. He declareth that he did all this in obedience to a command laid upon him by the Father and this is the ground of the Fathers love to him and of his voluntary submission All these being put together may take away all just ground of stumbling at his crosse Doctrine 1. Christ held out with his ignominious crosse is the great stumbling-block of the world for so is here imported 2. Albeit shame and ignominy joyned to the crosse do adde to the grievousnesse thereof Yet all that could not hinder Christ to undergo it for the good of sinners Heb. 12.2 and that he might cast a coppy to his followers 1 Pet. 2.21 c. Yea he not only bare the crosse but had so much courage under it as to commend it as lovely to them who are ready to stumble at it Therefore whoever stumbled at it yet not only saith he I lay down my life but he propounds such considerations as may make it appear lovely 3. Christ the Mediatour is beloved of the Father and is he in whom he is well pleased that so all who come in under his shadow may be accepted in him for saith he my Father doth love me 4. The Father is so well pleased with the reconciliation of lost sinners that he loveth Christ for the undertaking thereof and is fully satisfied with his suffering for attaining that end In both these respects it holds good Therefore doth my Father love me because I lay down my life The Father is pleased with him that he undertook that service and is content with his death as a sufficient ransome 5. Crosses that seem very gloomy and have much displeasure in them are yet consistent with the Fathers love toward the sufferer especially when they are well borne So much may we learn from Christs experience who albeit he drank of a verry bitter cup yet was beloved of the Father 6. Gods love manifested toward any in their following of his way is a sufficient cordial against all the bitternesse of it for albeit Christs sufferings were bitter and stumbled at by many yet this sufficeth him that therefore doth my Father love me 7. The backside and issue of Christ and his followers crosse being rightly considered may sweeten all the rough way that leads to it Therefore doth he subjoyne as another encouragement I lay down my life that I may take it againe 8. Christ having laid down his life for the Redemption of lost man did take it again as a testimony that the Father was satisfied with his sufferings and to be a ground of strong consolation to beleevers and to remove the scandal of his ignominious death for all these are to be found in his taking his life again 9. Christ in suffering death for sinners was not forced to it nor could enemies have reached him against his will But he did it voluntarily that so he might commend his love to sinners and might teach us to act and suffer for him willingly being confident that enemies can never reach us without our Father Matth. 10.29 for No man taketh it from me but I lay it down of my selfe 10. Christ by his resurrection gave a proofe how voluntarily he rendred himselfe unto death Therefore saith he I have power not only an instruction from the Father but a liberty at his own pleasure as to any thing men could do to lay it down and I have power to take it againe And by this also he would prove that he can put a period to the sufferings of his own when he pleaseth without any help of their crooked wayes 11. The way of accomplishment of our Redemption was agreed upon betwixt the Father and the Sonne before the accomplishment thereof Therefore saith he This commandment have I received of my Father which clears that he came into the world instructed how to go about this work See Psal 40.6 7. with Heb.
again to stone him From this to verse 39. We have a second encounter betwixt Christ and the Jewes following upon the former Wherein they going to stone him ver 31. he upbraids them for dealing so with him who had shewed them so many good works verse 32. And they alleaging that it was not for his good works but for blasphemy ver 33. He doth vindicate himselfe of that imputation and sheweth that it was their duty to beleeve him ver 34 35 36 37 38. In this verse we have the carriage of the Jewes upon the former answer given to them They not finding that advantage they expected whereupon they might have delated him to the Romans do take hold as they clear afterward of a pretext of the law against blasphemy Lev. 24.14 16. to condemne his doctrine and thereupon do tumultuously take up stones to put him to death Whence learn 1. Whatever pretences persecutors have of a desire of plain doctrine yet they will not get their malice hid but will at last bewray that they cannot endure what they seem to desire for they who were so earnest ver 24. to hear Christ speak out are now enraged when he doth speak 2. Violence and fury are the strongest weapons of persecutors and it is that only that may be expected of them when Christ and his servants preach that which doth not please them for upon hearing of the former doctrine they are so abrupt as presently they take up stones to stone him and that without so much as telling the cause or pretence till afterward ver 33. that Christ draw it out of them In all which we may see how far the fury of men in opposing truth doth outstrip the true zeal of the godly for truth 3. As persecutors are incessant in their rage upon all new occasions so the Lord marks that it is so and how often men do let loose their fury against his Sonne and servants Therefore it is recorded that they took up stones again after they had done so before Chap. 8. 59. and at other occasions Verse 32. Jesus answered them Many good works have I shewed you from my Father for which of those works do you stone me It seems that some stones were cast at Christ and therefore he saith ye stone me But in the heat of this fury he findes matter of encouragement to himselfe in what he had done to them And therefore that he may bridle their rage he doth clear his own innocency and upbraid them for this their proceeding wherein they dealt so injustly as to reward him evil for good and most ingrately both against him who sought their good in what he wrought and against the Father by whose authority and in whose name he had wrought Whence learn 1. Times of trial and persecution will put men to make enquity and to search what may be in them drawing on such a lot for so much doth Christs practice teach who by his commending all that he had done to them doth insinuate a looking back to what it was he had done 2. Let men never so oft pick a quarrel against Christ yet as in the dayes of his flesh he suffered nothing for any fault he had done so men shall never be able to instruct any evil he hath done wherefore he should be hated or persecuted Therefore saith he for which works shewed from my Father do ye stone me Importing they could have no quarrel against him unlesse they would quarrel a good turn 3. It is Christ way with his people and visible Church to work gloriously for them to multiply these his glorious works and by his working to set out his own and his Fathers glory and give evidence of their good will toward lost sinners And all this he doth to gain upon their affections for so much is imported in what he saith of himselfe Many good works have I shewed you from my Father manifesting his glorious power and rich good will by working these in his name because of which he reckons they should rather embrace then stone him 4. Whatever be Christs and his peoples carriage in or toward the world Yet they may expect ân ill meeting and to be dealt with not only injustly in being made to suffer for righteousnesse and well doing but ingrately in being rewaâded evil for good for thus he hath paved the wây who though he had done thus to them yet saith he ye stone me 5. Albeit persecutors be injust and furious and may slânder and cast iniquity upon suffereâs Psal 55.3 Yet such as have a good conscience wiâl have confidence toward God and courage against enemies in the heat of trial for Christ knowing his own innocency it doth now bear him out and leads him to gall them 6 As sufferers ought to examine well what they suffer for so persecutors would consider seriously of the cause of persecution and wherefore they molest Christ and his followers Therefore doth he put them to consider for what do ye stone me 7. Such as will persecute Christ and his followers will never be able to acquit themselves of injustice and ingratitude and of their contempt of God and of his authority wheâeby his Sonne and servants do act for this question is a sharp challenge of their consciences how they durst deal so toward him and his Father in whose name he wrought Ver. 33. The Jewes answered him saying For a good work we stone thee not but for blasphemy and because that thou being a man makest thy selfe God By this discourse of Christ it seems their hands were bound up for a time but not their mouths And in this verse to avoid the dint of his challenge they lay aside the matter of his works which oft-times they caâped at without opposition or approbation and take hold of a pâetence of blasphemy in that he being a man had made himselfe God for which they would have stoned him Whence learn 1. Persecutors though they be most wicked yet will be ashamed to avow the true cause of their persecuting of Christ and that they are dâssatisfied with any good thing or to let their course be seen in its own colours Therefore albeit his works did clear this contraversie verse 37 38. and they did indeed hate him for them more then for his alleaged blasphemy yet they are unwilling that that should appear for a good work we stone thee not 2. It is the great policy of Satan and his instruments first to calumniate Christ and his followers and then to persecute them because of these alleaged calumnies for say they we stone the not but for blasphemy 3. Such is the perversity of men even within the visible Church that having occasion and a tentation that they may come to that height of impietie as to blaspheme God And where men do so they are guilty of death for so much doth the Law of Moses which they pretend to obey here import both that some within Israel were ready to fall in
elsewhere the Old Testament be distinguished into the Law Prophets and Psalmes Luk. â4 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 Wââd 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 reââoning 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
36. Learn 1. Sinners can never enough be admonished of or ponder the danger of their neglecting an opportunity of the means of grace and their duty to make use of it Therefore doth Christ again repeat the exhortation insinuating the short time they were like to have the opportunity while ye have the light beleeve in the light 2. Before there can be any answerable walking to an offer of Christ or any use made of truth use must be made of faith to close with the truth and with Christ offered in it Therefore is their walking expounded here beleeve in the light or the truth of the Gospel and in Christ shining in it 3. Such as make use of the means of grace do reap fair advantage thereby in getting and evidencing a good condition for they are to do this that ye may be the children of light A name given to Saints Luk 16.8 Eph. 5.8 1 Thes 5.8 and elsewhere And the meaning of this encouragement is That by emproving this opportunity they shall be translated out of the power of darknesse into the Kingdome of Christ which is a Kingdome of light They shall become the Sonnes of God who is the Father of lights Jam. 1.17 and participate of sweet effects of Christs being the light of the world And by so doing they shall also evidence themselves to be children of light illuminated by divine light to discern right and wrong what is their true happinesse and real misery to be men who come to the light with their actions and who are thirsting after that eternal light of glory 4. Christ is not only terrible but even meek also to his opposers if they would submit to him And all his scope in shewing himselfe terrible is to drive them to his mercy and to partake of the fruits of his meeknesse for all his threatnings are sweetned with this that his scope in them is to drive them to duty that they may be children of light 5. There is hope even concerning those who wickedly oppose Christ and his truth that they may partake of his mercy if they will cast away their weapons and submit for even to such it is offered here that if they will do duty they may be the children of light 6. It is needful not only to deal freely with wicked opposers but to discountenance them also to see what that may work for these things said Jesus and departed that is he went away at night to Bethany as the other Evangelists observe and by this means also he did avoid their fury and plots within the City 7. Convictions and offers do oft-times so little prevail with wicked men that they do but heighten their malice for Christ behooved to hide himselfe after this doctrine 8. In cases of hazard from malicious men it is lawful to preserve our own lives by ordinary and lawful means for Jesus hid himselfe from them 9. Christs servants must not weary of frequency of trials in discharge of their duty and to be put to it again and again even to save themselves from extream violence for Christ hath sanctified this lot in his own person who was often put to hide himselfe Ver. 37. But though he had done so many miracles before them yet they beleeved not on him 38. That the saying of Esaias the Prophet might be fulfilled which he spake Lord who hath beleeved our report and to whom hath the arme of the Lord been revealed Followeth the fourth and last part of the Chapter wherein John being about to close the Narration of Christs doctrine and miracles among the Jewes doth give an account of his successe among the most part of them secluding the small number who beleeved in him Who were either wicked misbeleevers and were nothing moved with his doctrine and miracles but rather hardned as had been foreprophesied to ver 42. or hidden and timorous friends who for carnal respects durst not avow or confesse him ver 42 43. And unto this he subjoins Christs farewell-Sermon to them ver 44 c. In these verses is recorded 1. The open incredulity of the most part of his hearers 2. An aggravation of this fault from the great diligence used to draw them to him not only by doctrine but by miracles which they so much sought after 3. This is illustrate by comparing this event with a foregoing prophecy Isa 53.1 For clearing whereof and the citation of it in this place Consider 1. This prophecy is applied to Christs Ministry not as if it had no accomplishment in others for Isaiah makes mention of our report which includes both himself and his fellow Prophets who did publish and fore-prophesie of the Gospel and Christs Apostles and Ministers also Rom 10 15.16 But the meaning is That as Isaiah in his time preaching of Christ had cause to complain of bad successe so his complaint is also a prediction of the like successe of Christ his Apostles and Ministers in the dayes of the Gospel Consider 2. This their carriage is compared with the prediction and they are said not to beleeve that the saying of Esaias might be fulfilled not to free them from the sin and guilt of their unbelief nor doth it hold out that this prediction was a cause thereof or that God by foretelling thereof had any sinful influence in producing their unbelief But it tends to shew that the event came to passe according to the prediction and by comparing the prediction with the event he would partly point out the absolute and holy providence of God without which nothing comes to passe either acting or permitting it and therefore he can foretel it so long before hand And partly he would prevent the stumbling of others at Christ and the Gospel by occasion of the Jewes rejecting of him Seeing this was rather a proofe that he was the Messiah of whom it was foreprophesied that he should be rejected by them Consider 3. As for the citation it self it contains a proposition of their fault in a sad complaint that few or none gave credite to the report of the Gospel And an explication and amplification hereof wherein 1. This report is called tâe arme of the Lord because of its power and efficacy unto salvation and chiefly because of Christ in it of whom Isaiah speaks in the rest of that Chapter and who is the power of God 1 Cor. 1.24 2. Their unbelief is illustrate from a negative cause thereof to wit that this arme of the Lord is not revealed to them Namely inwardly and effectually for otherwise they did hear it And this is spoken without all imputation unto God who is not a debtor unto any to reveal Christ and his Gospel to them but may justly leave them in their natural estate From verse 37. Learn 1. Where Christ doth sow and take pains among a people he will also reap and take notice what fruits they produce as here he records by his penman the fruits of his ministry and pains 2. The fruit of the
contrary to the very scope of the place and to other Scriptuâes Joh 14.1 8. Albeit it pleased the Father to send Christ as his Ambassadour into the world and he came in obedience to that call Yet this diminisheth not the glory of the sender nor of the person sent for both Christ and he that sent him is true God the object of saving saith Ver. 45. And he that seeth me seeth him that sent me In this verse we have a confirmation of the second argument that beleevers in Christ beleeve on the Father also shewing that Christ being one not in person but in essence with the Father none can see him spiritually and by faith but they must see the Father also not only with him but in him and one with him as being the brightnesse of his glory and expresse image of his person Heb. 1.3 Col. 1.15 Whence learn 1. True faith is accompanied with knowledge and faith must contemplate Christ to feed on his fulness and six its eye on him for help and relief as of old they did on the bâazen serpent for he that beleeveth on me ver 44. is expounded to be he that seeth me 2. Such as get an eye of faith to see Christ will see him true God and one with the Father for be that seeth me seeth him that sent me Unto a beleever and a discerning eye the glory of his divinity will thine through his greatest abasement as Matth. 16.16 and 27.54 3. The Father is not to be seen but in the Son nor can beleevers know what he is but by seeing what the Son is and what they see the Son to be that the Father is in him for he that seeth me seeth him that sent me Ver. 46. I am come a light into the world that whosoever beleeveth on me should not abide in darknesse The third argument pleading against these evils is taken from the fruit and utility following on faith in him to wit That he coming to be the light of the world beleevers in him will partake thereof and not abide in darkness of which we have had occasion to speak before Whence learn 1. The world without Christ is lying under the power of darknesse both of ignorance and wickednesse and all miseries following thereupon for the world needs light 2. Christ is the discoverer of mens misery and of the remedy thereof is the true cordial comfort of sinners against all their miseries for saith he I am come a light into the world 3. As Christ is the true light of the world so it pleased him to be at pains to manifest himselfe unto the world to make men partakers of the fruits and benefits thereof for I am come a light into the world that whosoever beleeveth on me should not abide in darkness 4. The way to partake of the benefits that are in Christ is to embrace his person by saith and so to draw out that fulnesse of consolation that is in him for the promise is made to whosoever beleeveth oâ him 5. Beleevers in Christ as they ought to shine as lights being illuminate by him who is the light of the world Phil. 2.15 and as children of light Eph. 5 8. So they shall by faith be translated out of the Kingdome of darknesse as to the state of their person Col. 1.13 and shall dayly partake of that light of direction refreshment and consolation that is in him for whosoever beleeveth on me shall not abide in darknesse And if men would in the first place cherish faith their light and consolation would grow more Verse 47. And if any man heare my words and beleeve not I judge him not For I came not to judge the world but to save the world 48. He that rejecteth me and receiveth not my words hath one that judgeth him the word that I have spoken the same shall judge him in the last day The fourth argument is taken from the sad judgement abiding all unbeleevers and rejecters of him and his doctrine For which end he appealeth them to the judgement of the last day Declaring that however in his first coming his eâ and was not to judge but to offer salvation and mercy to the world Yet they should be judged in the last day And though there were no other witnesse yet his Word preached should be a sufficient testimony against them at that time For further clearing of what is said of the end of Christs coming compare Chap. 3.17 Only it is to be marked that this argument strikes mainly against the wicked unbeleevers and not the other sort save in so far as by continuing in not confessing of him when he inculcates that duty upon them they prove themselves never to have been sound beleevers From verse 47. Learn 1. Not only rich promises and gracious offers but even sharp threatnings are a mean appointed of God to stir up men to embrace the Gospel Therefore is the argument subjoyned to the rest here 2. Albeit the Gospel be glad tydings of joy and contain cordials and remedies against all the curses and threatningâ of the Law Yet it contains also threatnings against despisers as terrible as any threatning of the Law as here we see 3. Whatever be the judgements to come on these who hear not the Gospel yet their danger is by far greatest who hear and obey not for this threatning is against them who hear Christs words See Chap. 15.22 4. Not only are they guilty of sin and liable to judgement who having the opportunity yet will not hear or who hearing do persecute But even they also who hearing will not beleeve nor give credite to what hath been said and close with it accordingly for the threatning goeth out against them who hear and beleeve not 5. Such is Christs mercy and long suffering that when men do not beleeve on him yet he will essay them with mercy and leave them roâme for repentance and faith for saith he I judge him not to wit as yet and I came to save the world Albeit the unbeleeveâ be already condemned by the sentence of the Law Joh. 3.18 and doth carry his dittay in his bosome with him yet the full sentence and execution is not past at first but he is yet waited on 6. Albeit Christ be alwayes Judge of the world yet in his first coming he laid aside the person of a Judge and took on the office of a Mediatour and Saviour to offer and purchase mercy for I judge him not for I came not to judge the world but to save the world 7. In Christs ââst coming his proper errand was and the nature oâ his work tended to save sinners So that if it be an occasion of condemnation to any they have themselves and their own corruptions to blame in that they stumble at and do abuse their own mercy for it is held out here as Christs proper errand not to judge the world but to save the world From verse 48. Learn 1 Christ and his
speak even as the Father said unto me so I speak 8. It is the duty of the Messengers of the Gospel to cleave close to their commission without adding or diminishing for herein Christs practice is a pattern of their duty 9. Such as are perswaded of the excellency and absolute necessity of the Gospel will cleave to it and publish it in their stations were their discouragements never so many or the opposition made to them never so great for upon this I know that his commandment is life everlasting Christ inferreth this by way of conclusion whatever I speak therefore even as the Father said to me so I speak Intimating that upon this knowledge of the worth of his doctrine he cleaves to it and speaks it however they contemned him and it CHAP. XIII HItherto John hath recorded Christs proceedings in his ministry with all sorts of people and especially these things in his doctrine and miracles which had been omitted by the other Evangelists Now in this and the following chapters to chap. 18 he records Christs carriage toward his disciples in taking his farewell at the last passeover omitting for most part what the rest have set down and recording what they had omitted And in this Christ having warned them of a traitour among themselves of his removal from them by his death and his resurrection and ascension following thereupon and of their own trials and exercises they were to meet with He doth largely let forth his heart unto them in sweet cordials against his death and departure from them in notable directions and encouragements unto them as preachers of the Gospel and in delivering his full Testament to them and to all Saints in them Closing all with a solemne and publike prayer to the Father In this chapter is recorded 1. Christs washing of the disciples feet with the interpretation thereof ver 1. 17. 2. His discovering of Judas the traitour ver 18. 30. 3. Christs doctrine to the disciples upon Judas his removal ver 31. 35. 4. His repression of Peters rash presumption ver 36 37 38. Ver. 1. NOw before the feast of the Passeover when Jesus knew that his houre was come that he should depart out of this world unto the Father having loved his own which were in the world he loved them unto the end This first part of the Chapter containing Christs washing of his disciples feet may be taken up in this order 1. The circumstance of time is noted wherein this and what followeth was done together with some causes and considerations moving Christ so to do at such a time ver 1 2 3. 2. The fact it selfe is recorded ver 4 5. 3. The interpretation thereof is subjoyned partly upon occasion of Peters refusal wherein chiefly this wasâing their feet is expounded as it is a signe of inward washing ver 6. 11. and partly after he had done with washing wherein he expounds what he meant by his doing of that servile employment of washing their feet himselfe at that time ver 12. 17. In this verse we have recorded a more general designation of the time that it was before the feast of the Passeover together with the first and chiefe cause and consideration leading Christ to this practice and what followed Namely that he did constantly and unchangably love his own and therefore knowing that now his time to depart from them was approaching at this feast he was resolving beforehand to give them some ample proofe of his love as accordingly he did in washing their feet preaching sweetly unto them and praying for them For clearing the words Consider 1. While John saith that this was before the feast of the Passeover it was not so to be understood as if this were done before the feast for that supper ver 2. after which he washed their feet was the passeover But the meaning is That he was thinking and resolving on this practice before he sate down either that same day or possibly some daies before And that albeit it was done at the supper of the passeover yet it was done before the feast of unleavened bread at the passeover which began the day following Lev. 23.5 6 7. yea and before the day which the Jewes observed for eating the passeover as we will hear on ver 2. Consider 2. Whereas this love of Christ toward his own breaks forth in these sweet effects toward the disciples only Yet in this they are not to be looked on as so many individual men nor as Apostles nor yet as representing Ministers only but also as representing all Christs true children who are edified and comforted by what he did to them and whose allowance and legacy Christ did here commit to his Apostles in their name as to the general Teachers of his Church to be by them and their successours published to his own throughout the world And therefore the denomination is general his own that every one who make sure an interest in him may put in their own name Doctrine 1. As Christ came into this world to work the work of redemption so there was a set time wherein he departed out of it in respect of his bodily presence for there is an hour wherein he should depart out of this world 2. Christ choosed the time of the Jewish passeover to suffer in that he might prove himselfe to be the substance of that type whose blood it is that delivers us from the destroying Angel and by whose obedience unto death we are delivered from the bondage of sin the tyrany of Satan and the leaven of corruption and unsoundness answerable to the temporal delivery of Israel from Egypt and Pharaoh and their observation of the feast with unleavened bread Therefore it is marked that at the feast of the Passeover his hour was come wherein he should depart out of this world See 1 Cor. 5.7 3. Christ was not surprized with his sufferings nor were they carried out according to the will of enemies But the time thereof was determined and he knew of it before hand for Jesus knew that his hour was come 4. Christ may be trusted by his people and they may commit all their lots to him who is on all his Fathers counsels and knows all the machinations of his enemies Therefore is he pointed out here as knowing all that was coming even the treachery of Judas also that he may be trusted in as an omniscient Lord. 5. It is not enough to foresee what troubles will come or may come unlesse we spend our time profitably in preparing and making ready for them Therefore is Christs knowing that his hour was come marked as a reason why he was so busie in the following purpose Namely that as his enemies were making ready so he was making ready also and having nothing to do for himselfe he spends his time in preparing the disciples for the storme 6. Christ not only lets out proofes of his love to his own when they need them But he is thinking thoughts of peace
and resolving to let them out when they little dream of such a thing till it appear Therefore it is marked that before the feast of the Passeover Christ was foreseeing the storme and resolving to let out proofes of love to his disciples which yet appeared not till after supper ver 2. 7. There is no difficultie so sad but Christ and his followers may get a comfortable look of it were it even of death it self for herein Christ hath cast a copy who looked on his sad and bitter death with what followed in his resurrection and ascension as a departing out of this world unto the Father 8. It is a comfortable sight of death unto Saints that hereby they are translated from the miseries toiles and vexations of this world to go rest with and enjoy God for herein hath Christ led the way who departed out of this world unto the Father and did so look on his death 9. It adds to the comfortable sight of death that Saints do hereby not only go to God but do go to him as their Father through Christ for so did Christ for so did Christ depart unto the Father and made way for our going to him as a Father in him as Chap. 20.17 10. It âds also to the consolation that as the time of our change is determined by God so it is measured by houres which will at last come to an end and the prisoners be set free for now after some time and houres in serving his generation the determined hour was come wherein he should depart out of this world 11. Albeit Christ conversed but a short while in the world in respect of his bodily presence yet he did make and dayly makes a fair purchase in it by drawing sinners to himselfe for he hath his own in it 12. As Christs people ought to resigne themselves to him and be wholly for him so he hath a peculiar interest in them is specially concerned in all their conditions and allowes special favours priviledges and care upon them for they are his own or his property and peculiar ones 13. Love even the infinite love of tender hearted Christ is the allowance and portion of all his peculiar ones for he loved his own 14. Albeit Christ leave his children in this tempestuous world to be humbled with the reliques of sin and tossed with the tempests of time Yet that doth neither take away their interest in him nor his love toward them for he loved his own in the world 15. The disadvantages of Saints and particularly their being lest in the world when Christ went out of it is so far from hindering his love toward them that it is rather an argument why he should love them and let out more of it for it is not only not an hinderance of his love but an argument also he loved his own because they were in the world And especially now in his farewel he would give a proofe of it considering the dangers unto which they were left exposed 16. It is not enough to see Christs love towards his Saints in some particular passages but they must labour to see an uninterrupted course thereof from the time of their closing with him Therefore now at his farewel he cleareth all by-goâ as that he had hitherto loved them as well as he was now to give a proofe of it Having loved his own c. 17. Christs love is not to be measured by kinde out-lettings to the satisfaction of sense but the summe oâ all his dealing toward his own is love which ought to be read in every condition and dispensation were it even in keeping up his tender heart for a time for albeit there had been many several passages betwixt him and his disciples and some of them very crosse to their humours yet all is summed up in this he had loved his own 18. Christs special love toward his own is unchangable and incessant till they be perfected and enjoy the full effects thereof for having loved his own he loved them to the end He continued his love from the beginning till now he is to dye for them and depart from them and continueth it even then and will do so till they be brought to the end of their journey 19. Christs love is not a decaying love but a love that continually growes in effects Nor is it a love that consists only in good affection and wishes but breaks forth in notable expressions as he hath witnessed by his dying for his own for he loved them to the end even to the death he suffered for them and in so doing he loved them perfectly as the Word also will signifie proving that his love was a growing love in letting out such abundant effects at the last 20. When Christs followers are in any danger then unchangeable love will be on foot to cover their infirmities under tentation and to provide cordials for them and testifie his special care of them for this his love is marked as a cause why now when he is to remove they are to be scattered and shaken with tentation and left desolate he will let out so much of his heart in the following purpose and give them such sweet instructions in the following signe and explication thereof And indeed his love suffers much in his Disciples need and if there were no more his love is enough to move him to see them well Verse 2. And supper being ended the devill having now put into the heart of Judas Iscariot Simons sonne to betray him 3. Jesus knowing that the Father had given all things into his hand and that he was come from God and went to God 4. He riseth from Supper In the first of these verses the circumstance of time wherein Christ did these things that follow is more exactly noted that it was after supper Unto which is subjoyned a second consideration leading him to the following practice Namely That Satan had now prevailed with Judas to betray his Master which as it holds out a ground why our milde Lord who hitherto had borne with Judas naughtinesse and pointed at it only in general is now pressed to discover him more particularly ver 21. since it concerned him in his glory to foretell it before the hand So more especially it is a ground of his washing their feet and of his following sweet and useful doctrine For knowing his time to be now short and that this night Judas would betray him He doth busily bestir himselfe to pour out his heart in his disciples bosome and will let no minute of time slip but in that one night did fully discover his heart unto them and give an ample proofe of that love mentioned ver 1. In the other verse is subjoyned a third consideration moving him to this practice Namely That notwithstanding Judas treachery and his approaching sufferings yet he knew his own excellency and greatnesse that all power and authority is committed to him and that as he came from God
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
obedience must flow not only from the fear of God but from love and sense of our obligation to Christ also and disciples will look on commandments and give them obedience as very sweet for his sake Therefore also doth he presuppose love to him as a principle of obedience and recommends the commandments to be observed as his keep my commandments 7. To be much about duty and service in obedience to Christs commandments is a very present diversion and cure of heart-trouble which is but fed with idle discouragement And it is the way to a more perfect cure which cannot be expected by lazie drowpers for this direction is both a cure in it selfe and fits them for obtaining the following promise as hath been said in opening up of the words Ver. 16. And I will pray the Father and he shall give you another Comforter that he may abide with you for ever 17. Even the Spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you In these verses is contained the argument of consolation it selfe and the promise of the Spirit which is subjoyned to the former direction as a fruit following thereupon and as an encouragement against the difficulties they would meet with in doing their duty Not that formerly they were wholly destitute of the Spirit but that now they were to receive him in more ample measure The gift promised is here described 1. From the way of his coming Christ interceeds with the Father and he sends him not secluding the Sonne as God from whom he proceeds and who also sends him from the Father Chap. 15.26 and 16.7 though here he speak only of himself as Mediatour 2. From his titles taken from his office and work in beleevers He is a Comforter and Advocate as the Word also is rendred 1 Joh. 2.1 and another Comforter as being a distinct person from the Father and the Sonne and working comfort in beleevers in a distinct way of applying Christs purchase to them and sealing and bearing witnesse to it in them he is likewise called the Spirit of truth ver 17. not only in his own essence but in his operation in beleevers leading them in all truth Of which afterward ver 26. and Chap. 16.13 3. From his permanency in beleevers that he will abide with them for ever and not depart from them as Christ took away his bodily presence 4. From the singularity of the gift as being peculiar to beleevers For the world cannot receive him because of their ignorance but they having knowledge of him by his begun presence their knowledge and communion shall be continued and augmented By the word here we are not to understand only these who are eminent in it or all without the Church but all who are of the world in the state of nature and addicted to the world and under the power of sin And while it is said the world cannot receive him it holds true of reprobates whom the Lord hath determined to leave in their woful natural condition that they can never receive the Spirit of regeneration nor any comfort flowing therefrom though they be partakers of the common and even extraordinary gifts of the Spirit But if we take the world more generally for men in the state of nature whereof there may be many elect the meaning is that they cannot receive him to wit so long as they continue in that state and till he translate them Far lesse are they capable of such a gift in the increase thereof which is the thing here promised more then a dead man is capable of nourishment Though in this place he seemeth chiefly to point at the reprobate world who are of the world and continue so And albeit the promise be made particularly to the Apostles and they had the accomplishment thereof in a singular way yet the encouragement is to be extended to all beleevers who finde the Spirit a Comforter and Spirit of truth to them though not in so extraordinary a manner From ver 16. Learn 1. None can expect the consolations of Christ by his Spirit unlesse they testifie their love to him by obedience And they who do so have his Word whereupon they may expect needful comfort for upon these tearms mentioned ver 15. I saith he will pray the Father and he will give you another Comforter 2. Christs bodily presence was a great comfort to his disciples and during the time of his converse with them he was so tender of them so kinde to them and took such burthen and care of them as did much refresh and ease them for while he promiseth another Comforter in stâad of himself it intimates he had been a Comforter himselfe Hence it was that he would not let them fast nor did put hard burthens on them but let them see his glory preached sweetly unto them and went betwixt them and all difficulties 3. Christ doth not remove one Comforter from his people but he will give another and make up their losse for when he is to remove another Comforter is promised 4. As disciples can have no true comfort but by the Spirit so a large measure thereof is allowed them to supply the want of Christs bodily presence for he is the Comforter during Christs absence namely in a larger measure then they had before 5. Whatever be the operations of the Spirit of Christ in beleevers Yet the scope of all his employments and his exercising of them tend in end to comfort them Therefore gets he this stile of a Comforter in relation to them 6. The Spirit of God in beleevers is not only a Comforter to plead apply and bear in the consolations of God purchased by Christ upon their hearts But is their Advocate also who pleads their cause with God by furnishing them with prayers and groans that cannot be uttered to be put up in the hands of Christ the Mediatour of intercession for the Comforter is the Advocate also as the Word imports See Rom. 8.26 27. 7. The Holy Ghost is a person in the Godhead distinct from and equal with the Father and the Sonne for he is another Comforter distinct from the Son and equal with him in that he is a Comforter also as he is And he is given by the Father and so distinct from him and his giving or sending him is no note of superiority nor being sent of inferiority for equals may send one another but it only points at the order of the persons in their substance and operation And so as the holy Spirit proceeds from the Father and the Son so he is given by both in their order of subsistence to beleevers 8. In expecting this great promise of the Comforter beleevers ought not to look to their own merits or the worth of their obedience which can promise no such thing But their eye must be fixed on the free grace of God who doth freely gift his
and Mediatour and in his present state of humiliation and therefore his exaltation out of his estate of humiliation into glory with the Father should have made them rejoyce especially considering that this his exaltation tended to their advantage Doctrine 1. It is needful that disciples consider seriously what they hear and that for this end needful doctrines be frequently repeated and inculcate upon them Therefore doth Christ put them in minde what they had heard ye have heard how I said unto you c. 2. Saints are not to pore only on what is sad in Christs doctrine or dealing but to study also what lenitives he allowes to sweeten the other Therefore with his going which is bitter he mentions his return which is as sweet ye have heard how I said unto you I go away and come again to you 3. Albeit there were no other encouragement by the way during Christs absence Yet the hope of his coming again might allay the grief of his departure Therefore it is subjoyned as a sufficient lenitive I go away and come again unto you 4. Not only Christs sweet dispensations but even the hardest trials of Saints and his most sharp dispensations to them afford matter of joy if rightly studyed Therefore doth he pitch upon the saddest of it and urge it as matter of joy ye would rejoyce because I said I go unto the Father See Jam. 1.2 5. Christ by departing out of the world is exalted unto a more glorious estate then that in which he was during his abode on earth for so is imported in that he goeth unto the Father who is greater then he Whereby as man and Mediatour he is advanced to be next in glory to the Father and as God he layeth aside that vail under which he appeared in his state of humiliation and le ts out that glory which he had with the Father before the world was Joh. 17.5 6. The exaltation of Christ is a ground of much joy to beleevers as being not only his advancement but an evidence that he hath accomplished all things for which he came into the world and a pledge that he will execute his offices in a more glorious way for their good for this is matter of joy I go unto the Father for the Father is greater then I. 7. It is the great fault of beleevers that they choose rather to carp at Christs dealing then to study matter of encouragement in it and that their selfe-love desiring to be much humoured and pleased doth marre all right use of his dispensations Therefore doth he give them a milde challenge that their desire to enjoy his bodily presence had marred the joy they might have gathered at his departure 8. Saints may seem to have much fond love to Christ and their love to make a great stir when yet it is not love to him but self-love that aileth them Therefore albeit they thought it was love to him that so disquieted them yet saith he If ye loved me ye would rejoyce c. 9. True love to Christ will make a man submit to what honours him how much soever it crosse them for albeit this separation might be very sad to them yet If ye loved me ye would rejoyce because I said I go unto my Father to be exalted 10. Albeit self-love make Saints think they are upon the only way of their own good Yet upon serious search it will be found that in opposing Christs will they oppose their own real good also for his exaltation being for their advantage they who rejoyced not at it did forsake their own mercy Ver. 29. And now I have told you before it come to passe that when it is come to passe ye might beleeve This verse contains a second reason why they ought to rejoyce at this intimation of his departure to the Father Namely That this prediction compared with future events proving his exaltation for their good would confirme their faith And therefore they were bound to rejoyce in whatsoever would advance faith Whence learn 1. It should be the great study of Saints in this vale of their pilgrimage to acquaint themselves with beleeving as that whereby Christs bodily absence is mainly supplied and that which will bring them the peace and joy which is allowed upon them Rom. 15.13 Therefore doth Christ take so much pains to train and breed them that they might beleeve 2. The scope of Christs Word to his people is to lead them to beleeve in him for now I have told you that ye might beleeve 3. Such as would rightly emprove Christs Word for feeding of faith ought to compare his dealing with his Word and to see somwhat of him and the accomplishment of his Word in every thing that comes to passe Therefore he requireth that they not only hearken to what he told now before it come to passe but observe also what he doth when it is come to pass 4. The comparing of Christs predictions with events according to the same contributes much to the confirmation of faith as pointing out Christs fore knowledge and providence and the certainty of the Word which he saileth not to accomplish Therefore saith he Now I have told you before it come to passe that when it is come to passe ye might beleeve Compare Chap. 13.19 5. Our Lord may make disciples hard condition contribute more for their good and the strengthening of their faith then if they had not met with these conditions Therefore doth he so order it that his departure and the consequents thereof shall contribute so much to their further confirmation 6. True disciples ought to rejoyce in whatsoever may contribute to confirme their faith how much soever it vex them otherwise for this is a reason why they ought to rejoyce that this intimation contributed that they might beleeve 7. Whatever be Christs dispensations toward his people yet he is not deficient in whatsoever is needful to encourage them to beleeve and to confirme them in it for in all these sad dispensations he was still doing what might help them to faith that ye might beleeve 8. As there is no faith but it needs that we should grow in it as here the disciples who beleeved need to beleeve more So the Lord when he gives many encouragements to beleeve requires more faith of his people for now when he gives this new help of a prediction and the accomplishment thereof he requireth an answerable measure of faith That ye might beleeve yet more 9. Albeit we are ready to think that Christs bodily presence were a notable help to faith Yet Christ by his exaltation unto glory gives such proofes of his deity and fulnesse and of his minding of his people as layeth on a stricter obligation to beleeve in him then any beside So that not to beleeve much now is a more hainous fault then at any other time for when it is come to passe and evidenced by effects that he is gone to the Father it is specially
of God and his decree and providence about hard lots is a mean to make them more easie and lesse stumbled at for hereby we are encouraged to beleeve that there is more in them then we can see and that nothing cometh to passe without him Therefore doth he guard against their stumbling at his lot by pointing out a decree and providence in it intimate long age 2. The comfortable sight of Gods purpose and providences about his people is only to be found in Scripture and when it is found agreeable to a Scripture way Therefore doth he remit them to see this in what was written in their law 3. It is a sad case when mens greatest dignities contribute to aggravate their iniquity as it will be with the abusers thereof Therefore doth he call the Scripture their law of which title see further on ch 8 17. 10.34 to point out their great sinne whose priviledge it was to enjoy the Word Rom. 9.4 and yet were persecutors rather accomplishing what was foretold of persecutors then obeying the directions thereof 4. The Scriptures are of infallible verity and may be leaned to in what they declare promise or foretel for This cometh to passe that the word might be fulfilled that was written in their law He will see nothing of it unaccomplished 5. Christ hath been a very sweet subject to the Church of the Old Testament to think speak and sing of him for by many citations applyed to him it is apparent he hath been much in their minde 6. Christs sufferings are a very sweet meditation to Saints in their troubles as assuring them of a sympathizer and that the sting is taken out of their sufferings Therefore David in the Psalmes speaking of his own sufferings doth so often look out of the sufferings of Christ as this and other citations make manifest 7. It evidenceth the worlds malice against Christ and his followers that their innocency cannot shelter them from their cruelty And it is Christ and his peoples encouragement that their malice and cruelty is causelesse for so much is imported in the Scripture cited as it relates to David and Christ both They hated me without a cause See Psalm 109.4 Verse 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father he shall testifie of me 27. And ye also shall bear witnesse because ye have been with me from the beginning The third and last argument of consolation obviating this scandal is That however he had suffered injustly lien under many aspersions cast upon him by the world and much hatred of his person and doctrine from them Yet all these should be wiped off by the coming of the Spirit who should testifie of him and make his person and doctrine to be acknowledged in the world And they themselves should be enabled to bear witness concerning him having been with him from the beginning As for the conjunction of the Spirits witnessing and theirs it is thus to be understood That the Spirit being poured out on them should enable them to bear witnesse of him and should be assisting to them therein partly by his extraordinary work upon themselves and the miraculous works accompanying their doctrine and partly by accompanying their testimony with conviction upon many and with his inward seal upon the hearts of beleevers From v. 26. omitting what hath beân said of this Comforter and Spirit of truth on Chap. 14 16 17. Learn 1. As the Father and Son are two distinct persons in the Godhead so the Holy Ghost is the third person who proceedeth from the Father and the Son for he is sent and cometh and testifieth which are things proper to a person and he proceedeth from the Father and the Son sendeth him from the Father which necessarily supposeth his proceeding from him because this order of operation and sending by the Son from the Father followeth upon the order of his subsistence 2. The great doctrine of the Gospel is to hold out Christ what he is that men do not mistake or calumniate him but may embrace and beleeve in him for in this all these witnesses must concurre to testifie of me 3. The doctrine of the Gospel concerning Christ is so great a mystery that it is very hardly beleeved and received in the world for so much is imported in that there must be so many witnesse So 1 Tim 3.16 it is a mystery that he is beleeved on in the world 4. Neither the hearing of Christ himself preach nor the sight of his glorious miracles will work on a people without the concurrence of the Spirit poured out Therefore albeit Christ had these witnesses v. 22 24. yet it is needed further that the Spirit testifie of him 5. The Spirit of the Lord did sufficiently vindicate Christs glory and confirme the truth of the Gospel by his miraculous operations in the primitive times for by this mean was Christ testified of and to this doth Christ remit his disciples for their encouragement 6. Not only did the Spirit afford sufficient matter of confirmation and conviction in these his extraordinary operations but where he pleaseth to carry these in on hearts he will either make men savingly acknowledge the excellency of a despised Christ or at least convince them thereof for this prediction He shall testifie of me imports not only that he shall afford sufficient matter of testimony but that eventually also it should be one way or other effectual on many From v. 27. Learn 1. The Spirit beaâeth no testimony unto Christ but with and according to the testimony given by the Apostles in their doctrine and writings for they are conjoyned here he shall testifie and ye also shall bear witnesse See Act. 5.32 2. It is the great work and high honour of Apostles and Ministers to commend Christ and to bear witness of his excellency against all calumnies prejudices and misconstructions of one or other for it is their work to bear witnesse 3. Such as would be faithful witness-bearers of Christ have need of much of the Spirit to enable assist and accompany them Therefore the one must go before and with the other he shall testifie and ye shall bear witnesse 4. It may confirme our faith in embracing the Apostles testimony of Christ that what they delivered concerning him they were eye and ear witnesses thereof and they intended not to deceive us as may appear from the nature of their doctrine so crosse to our humours by their not seeking their own ease or interest in preaching it by not going into corners with their testimony but avowing openly what was openly done none daring refute them and by their harmony among themselves for they are sit witnesses because ye have been with me from the beginning See 1 Joh. 1.1 Hence it was that only such a one was chosen to supply Juda's roome Act. 1.21 22. 5. As God admits any of us to know any
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 abâolution 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 Eââât 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 sinâul condition so long as they continue to reject the remedy Doct. 6. It is not enough men see a gâneral view of their sinful state unlesse they take it up distinctly and the root and cause thereof without which âhey 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
the âpirit of God for he is sent forth for this end to convince men of sinne because they beleeve not on me Verse 10. Of righteousnesse because I go to my Father and ye see me no more The next thing whereof the Spirit convinceth the world is righteousnesse not their own but Christs And that both the righteousnesse of his person and his righteousnesse as Mediatour imputed to his people to their Justification Both these are strongly grounded and concluded from this that he goeth to the Father and continueth with him so that even his disciples see him no more after his aâcension For 1. When the Spirit sent from Christ by his extraordinary operations doth make it manifest that Christ remained not dead but rose again and ascendeth and liveth with the Father in glory and Majesty as these gifts and operations sent down by him do evidence it will necessarily follow that he was not a seducer and Samaritan but that righteous One Who however he was rejected of men yet is approven of God 2. As Christ laid down his life to purchase righteousnesse for us which otherwise was unattainable by the works of the Law Gal. 2.21 so by his resurrection and ascension and pouring out of the Spirit in large measure he makes it evident that he is accepted by the Father in our name and liveth for ever to apply his righteousnesse unto us Rom. 4.25 So the scope of this is That however the world did traduce Christ and leaning to their own righteousnesse did reject him and his righteousness Yet the Spirits coming as a fruit of his ascension shall convince them that he was just and righteous and that righteousness is to be had only in and through him And further this same Spirit making use of these means and particularly of the Word shall convince selfe-condemned sinners that they ought and may relie on him for righteousnesse Whence learn 1. Even Christ himselfe was not free from the horrid imputations of the foul mouths of traducers more then his followers for his righteousnesse was in debate among them 2. Whatever be the imputations câst upon Christ and his followers in their sufferings yet God will make the issue thereof at last clear them for what ever thoughts they had of him while suffering or what ever pretence they might seem to have while he was on earth subject to our sinlesse infiâmities yet his going to his Father after that did serve sufficiently to convince them 3. Christs exaltation with the Father and the evidences thereof communicate to the Church by the Spirit do abundantly proclaime him to be that holy and righteous One of whom it is blasphemy to harbour any prejudice and misconstruction for he shall convince the world of righteousnesse because I go to my Father 4. It is not sufficient that men be convinced of sin unless they also be driven to seek righteousness to cover the same for this conviction of righteousnesse must follow upon the former of conviction of sin And without this neither a sight of sin nor acknowledgement of Christ as righteous in his own person will availe 5. It is a point which the Spirit hath put beyond all contraversie that the righteousnesse of fallen man is only in and through Christ so that all who seek another way of righteousnesse do go against a clear conviction for he shall convince the world of righteousnesse 6. Imputed righteousnesse is a point whereof the Spirit only can convince men and make them submit to it Men are not only naturally ignorant thereof as not being according to the Covenant of works Rom. 3.21 but their proud hearts are averse from such a way of it Rom. 10.13 and selfe-condemned sinners finding nothing in themselves are affraied to lean to that which is without them till the Spirit bear it in upon them and cause them to close with it Therefore they must be convinced of the righteousnesse and that by the Spirit 7. Christs acceptation with the Father after his suffering evidenced by the pouring out of the Spirit doth evidence his righteousnesse to be so perfect and acceptable to the Father and himselfe in such a capacity to apply his righteousness and to own them who flee unto him That selfe-condemned sinners may with confidence rest under the shadow of his righteousnesse for so much is imported in that he will convince of righteousness because I go to my Father and there live for ever to make intercession See Rom. 8.33 34. 8. Such as would have the comfortable use of Christs righteousness must not lean to sense or sight but betake themselves to faith for so much may be imported in that ye see me no more which not only confirmes his going unto and continuing with the Father because they see him no more but finde rich gifts come from him but sheweth that in participation of his righteousnesse they must not expect to have sense satisfied with a bodily sight of him He saith ye see me no more to wit after his ascension to the Father till the day of judgement and though they saw him after his resurrection yet not in his former state and but in a transient way Ver. 11. Of judgement because the Prince of this world is judged The last thing whereof the Spirit convinceth the world is judgement in the understanding whereof we will be much helped by what is said on Chap. 12. 31. For judgement in Scripture in relation to the object on things about which it is employed doth oft-times signifie the exercise of power and authority to dispose of them and put and keep them in order And in relation to the subject and person in whom it is it signifieth the having of authority So to order these things Here the interpretation may be fetched from Acts 2.36 that Jesus in his exaltation is made both Lord and Christ and here the Spirit convinceth the world that he is both That he is Christ by convincing them of his righteousnesse v. 10. and That he is Lord by convincing them of judgement and that all power and judgement is committed to him which is evidenced and proven by his judging Satan the prince of the world over whom he triumphed in the Crosse Col. 2.15 and made his purchase and conquest evident by his casting out of Satan from these possessed by him his silencing Satans Oracles in the world and casting him out of these who receive the Gospel and are converted destroying the Kingdome of wickednesse and darkness and translating them into his own Kingdome and into a state of holinesse and light This the general scope of this purpose that the world shall be convinced of Christs dominion by his seen power over Satan under which among many other things is to be comprehended a judgement of condemnation of all the wicked in Satan their Prince and head and a judgement of absolution and vindication into liberty and freedome from Satans slavery in favours of these who flee to him and in whom the
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
glorified in his Resurrection Ascension and Exaltation at the Fathers right hand of which v. 5. and which was to be manifested in the world by the propagation of his spiritual Kingdom 2. Some of the reasons pressing this petition one is couched in that sweet relation betwixt the Father and him implied in the titles of Father and Son But there are more expressely subjoyned 1. A reason taken from the time wherein he asketh this that the houre is come namely the houre of his agony wherein he expected support and to be glorified according as he would need and was promised to him in the Covenant of Redemption Psal 89 21 22. Isa 49.8 and 50.8 9. Psal 16.10 with Acts 2.31 As also upon the back of that the houre of his promised exaltation having waited his time and done the Will of the Father in the forme of a servant 2. Another reason taken from a consequent of granting his desire and his end in propounding of it namely that the Father glorifying him he might also glorifie the Father whose glory shines in the glory of his Son and in his obedience sufferings and successe From all which Learn 1. Prayer to God is a special mean to make beleevers lively in all duties and to make the Word and all our endeavours effectuall for that end for These words spake Jesus in preaching and then subjoynes prayer for a bâessing upon what he said wherein he asks these things of the Father which âe had pressed upon them 2. Christ is so real in his love to his people that he will say nothing to them for their encouragement but what he will say of them and for them in his compeering before the Father on their behalf Therefore having spoken these things to them wherein he had let out much of his heart and love to them he doth now confirm the same by speaking as much of them to God hereby assuring them that he would be the same in absence that he was when present 3. As it is the duty of the Lords people to study alwayes spiritual mindednesse to set their affections upon things above and to visit their faire inheritance by sending their affections thither till themselves follow after so in particular it is their duty in prayer to rowâ up their affections and set them to God and heaven-ward and to testifie their want hereaway and that all their confidence and expectation depends on God and on his help and consolations sent from heaven for so much doth Christs example teach who in prayer lift up his eyes to heaven or to God in that place where his glorie is specially manifested and his followers made compleatly happy with him And by this posture did testifie the heavenly and depending frame of his Spirit 4. Albeit the Lord know the most secret desires of the heart and do respect and hear the very thoughts of his people yet it is their duty as they have opportunity to make use of their tongue in prayer that so they may do him homage with the whole man may by that means among others excite their own affections in prayer and may edifie others in their place and station for some at least of these causes it is that Christ in prayer spake in the audience of his disciples he lift up his eyes and said and by his practice and example would teach us our duty 5. Prayer is a notable mean for carrying men through in trials And Christ hath sanctified it and encouraged his followers to make use thereof by employing of it as his weapon in his greatest extremity and need and that upon grounds of common interest that so in all things he might be like his brethren for here in the apprehension of his approaching agony he betakes himself to prayer on his own behalf using arguments of interest common to him with his brethâen in him Father glorifie thy Sonne 6. So rich is the Lords allowance to his people that in the midst and thâoâg of their saddest pressures they may have hearts filled with thoughts and expectations of great glory to be conferred upon them in and after their sad sufferings for his thoughts when he looks upon his approaching sufferings are glorifie thy Son 7. Christ in his saddest sufferings was still glorious in himself and appeared so to the conviction of others and all his sufferings are now crowned and shut up in great glory for now and shortly after was the Son glorified 8. God hath it absolutely in his hand to conferre glory and honour upon his suffering children and to glorifie himself in them so that none can impede him in it for saith he Father glorifie thy Son 9. Albeit Saints need not perswade God to grant what they ask agreeable to his Will yet it is necessary they use arguments in prayer that they may assure their own hearts may evidence their confidence to his glory and may testifie their instancy in urging of their suites Therefore doth Christ presse his petition with so many reasons 10. Interest in God and familiarity with him are of great use in a day of strait and are the wheels upon which prayer to God will move sweetly Therfore doth Christ couch this encouragement in the bosome of his prayer that God is his Father and he his Son to teach us to make that interest sure which may beget so much confidence in prayer in a day of need seeing a father can deny nothing that is good to a childe nor will many words be needed to a father when the childe is in distresse 11. Christ haâh a sweet fellowship with and spceial interest in the Father and his approaches to him for himself or his people are full of Sonly confidence and such as cannot be ineffectual for to him it belongs in a special manner and to all others only through him to plead these relations of Father and Son and to expect audience because he stands in so near relation to God 12. Whatever be the excuses of Saints in ordinary yet they may still expect that needful and promised proofes of love will not be withheld in the houre of their distresse and that honest prayers will avail much when distresse is great and nothing left but prayer for now when the hour or the set time appointed for his suffering is come he betakes himself to prayer confidently expecting that then the Father will glorifie his Son See Heb. 4.16 13 The only way to come speed at Gods hands in obtaining promised mercies is patiently to wait his time submitting to be exercised in our faith audience patience and subjection to him till the houre of deliverance come for Christ having a promise of being glorified not only in but after his sufferings doth quietly continue under the forme of a servant till now the houre is come wherein God had promised to glorifie him See Heb. 10.36 14. As Gods being a Father gives sweet ground of encouragement in prayer to his children so it is an evidence
eternal life and the beginning of it while it is known by faith here and eternal life hereafter shall consist in the full sight fruition thereof For further clearing of this purpose Consider 1. Christs scope in inserting this explication in his prayer is not to informe the Father but partly to informe the disciples for whose edification he thus prayed in their audience partly to presse the argument strongly for the glorifying of Christ to give eternal life should glorifie the Father by his being known and acknowledged by beleevers and it was needful Christ should be supported in his agony and afterward exalted to give eternal life seeing eternal life consisted only in knowing God in his Christ Consider 2. While Christ propounds the Father to be the only true God the meaning is not to seclude himself and the holy Spirit from being the true God also one in essence and equal in power and glory with the Father For that is a truth fully asserted throughout the Scripture Joh. 20.28 Act. 20.28 and elsewhere and in the same prayer v. 5. Christ is said to have had glory with the Father before the world was Now before the world was there was nothing subsisting to have glory or any other thing but only the true God and so Christ with the Holy Ghost must be true God also But for clearing of the words we would consider that this exclusive only is not joyned with the word Father as if it ran thus Only the Father is the true God but it runs with the words that follow the only true God And so when it is said the Father is the only true God the meaning is that God or the deity which subsists in the person of the Father is the only true God or godhead in opposition to all idols and supposed deities not secluding the other persons in whom that true Godhead subsists also seeing the essence is one in all the three and every one of them are that only true God Withal for confirmation of this it would be considered that in Scripture there are such words of restriction made use of in things ascribed to one or other person of the Godhead which yet are not to be taken absolutely as secluding the rest of the persons but only in relation to the creatures as Matth. 11.27 it is said None as it is in the Original knoweth the Sonne but the Father or the Father but the Son c. in both which assertions it is not to be supposed that the Son or Father are secluded from knowing themselves though the knowledge of the one be ascribed only to the other but it is to be understood that no creatures know the one or the other untill the Son reveal them Nor is the Spirit either secluded from knowing the Father and Son by these expressions seeing he searcheth even the deep things of God 1 Cor. 2.10 but only the creatures So here take this restriction as we will and it secludes not the Son and Spirit from being that true God but only sheweth that idols are not that true deity Doct. 1. The happinesse of beleevers would be much studied by them wherein it consists and what is the way to it And for this end there is need of Christs own teaching Therefore doth he take occasion for their edification to insert this description of life eternal 2. It may sweeten beleevers condition unto them when they consider how much the Father and Son do interesse themselves in their happinesse Therefore doth he propound their eternal happinesse as a thing wherein both of them are so much concerned as hath been explained 3. The estate unto which beleevers are and will be advanced by Christ is a state of life and only worthy of that name any other estate beside being but a state of death Therefore doth he call it life and life eternal even as it is begun here See Act. 5.20 where it is called this life by way of excellency And for our assurance of an interest in this state we should be sensible of our being dead without it and sensible of what annoyeth this life when we have received it we would seek after food suteable for entertaining of our life and be active in such motions and duties as do slow from the principle of such a life 4. Whatever other life men live yet it is but fading their best dayes vanity and few and evil But it is the happinesse of beleevers that their begun-life is everlasting and will be perfected in glory for it is life eternal 5. Eternal life as it is begun here and the way to attain to the full enjoyment thereof in heaven consists in the knowledge of God as it includes faith in him and sutable affections and practice for This is life eternal that they might know thee as knowledge consists not in a bare act of the understanding but takes the will and affections alongst with it 6. It is necessary to the saving knowledge of God that he be taken up as God in his nature and attributes as he hath revealed himselfe and that he be known to be really and truly that which he reveals himselfe to be for they must know him God and the true God 7. Albeit there be many things cried up as god in the world and in mens estimation Yet they are but vanities and lies and only Jehovah is the true God And they who know him savingly will acknowledge him as such renouncing and crying down all idols all delights and confidences beside for he is the only true God and they must know and acknowledge him as such 8 Whatever knowledge of God men attain unto as the true God in opposition unto idols Yet that will not be sufficient unto salvation unlesse Christ the Mediatour be known also and God in him and in his dispensation of grace in sending him into the world Therefore are these conjoyned here to know thee the only true God and Jesus Christ whom thou hast sent 9. To know Christ savingly or to salvation is to know him as in his person and natures so in his offices and the trust committâd to him and to know that he is sent and approven of the Father in going about his work and what are the tearmes upon which he engaged and did come into the world to performe this work what the Father promised unto him and he again unto the Father for so is the knowledge of Christ in order to salvation qualified to know Jesus Christ whom thou hast sent Ver. 4. I have glorified thee on the earth I have finished the work which thou gavest me to do A fourth argument pressing the petition is taken from his fidelity in discharging the trust committed to him in that he had glorified the Father by accomplishing the work which was laid upon him to do Upon which in the next verse he repeats his sute He saith I have finished the work for albeit in heaven he be still working for us and working that
communicates with the Father being in and with the Father and rejoycing alway before him as the Son of his bosome John 1.1 18. Prov. 8.30 5. It pleased the glorious Son of God in obedience to the Father to humble himselfe and obscure the glory of his Godhead that he might be like his brethren and a sit Mediator for sympathy and suffering and that he might engage his life and glory for redeeming of the Elect and lay by his robes of Majesty not to be reassumed till he gave a good account of that work for here he humbles himselfe to have his glory to seek from the Father in respect of his person God-man upon the performance of what was entrusted to him I have finished the work c. v. 4. And now glorifie me saith he 6. Christ did so faithfully discharge his trust and perfected the woâk of our Râdemption as the Father was engaged by paction to glorifie him and accordingly Christ God incarnate is exalted with the Father in glory and Majesty for now he hâth so finished the work as he may seek to be glorified as he is So that beleevers may be as sure that all things necessary for their Râdemption are done as it is sure that Christ is glorified And as by the incarnation of the Son of God his Godhead is brought near unto us and he sitted with these humane affections and sinlesse passions sutable to what we needed of him and to a surety and high Priest So by the uniting of his humanity to his Godhead in one person and the exaltation thereof unto that height of glory he is elevated above all such weaknesses of mutability and emptinesse which do accompany and usually corrupt these affections and passions and render them uselesse and uncomfortable in these who are but mere men Verse 6. I have manifested thy Name unto the men which thou gavest me out of the world thine they were and thou gavest them me and they have kept thy word 7. Now they have known that all things whatsoever thou hast given me are of thee Followeth to v. 20. the second part of the Chapter wherein Christ prayeth for his eleven disciples Wherein albeit some things be peculiaâ to them yet several grounds of the petitions and the petitions themselves are common to them not only with Ministers but with all the Elect to be converted by the Apostles Ministry either mediatly or immediatly And so they may in this part of the prayer be looked on as representing the whole Ministry and Church and the purpose as much one in substance with the following part of the Chapter Only Christ for the full encouragement of his followers of all sorts would first pray somewhat for the Apostles expressely lest they should think they were lost among the bulk of professour And would have somewhat expressely for all beleevers in all ages that they might not think they were forgotten by him and only his disciples cared for in this his solemne prayer to the Father In the first branch of this part of the Chapter Christ describes these whom he prayeth for and giveth an account of his diligence about them and successe with them Whereby he not only giveth a notable instance of his fidelity which he had asserted v. 4. but doth also recommend them to the Fathers care and love and that the petitions put up for them may be answered This description and account is propounded in these verses which may be taken up in this order That for interest these for whom he prayeth were the Fathers by eternal election and committed to his care and trust to purchase apply and promove their happiness And for the matter of diligence and successe He had in discharge of his trust taken them in teaching and revealed the Father unto them which being don in subâerviency to his eternal purpose of Election had so succeeded as they had kept the Fathers Word and acknowledged Christ to have received his authority commission furniture and doctrine from the Father And so Christ gives a fair account of his bringing in of the Elect in that he had converted the Apostles who were to be his instruments in converting of the rest throughout the world And layeth a ground of confidence to be heard in their behalfe taken from Gods eternal interest in them and their converted estate Whence learn 1. It doth commend the love of God toward fallen men that fallen Angels being cast off without hope of recovery they are admitted to the hope of Redemption and restitution after their fall for this great trust of Christ is discharged toward men See Heb. 2.16 2. Christs commission extends not to all the world but to some in it only for he gives an account of the men which thou gavest me saith he out of the world even the Apostles and other Elect. 3. Whatever difference there be in Gods eternal purpose or wrought by Christs grace in these committed to him Yet Gods love and Christs grace findes them in the same condition with others till the difference be made for they are given out of the world 4. All these of whom Christ takes special care are the Fathers by a peculiar interest as being appropriate for him in his eternal purpose of Election for thine they were saith he Not as all other things are but elected by him to be his peculiar people 5. The Elect being the Fathers property are not entrusted with that happinesse intended and to be conferred upon them But are given over to Christ and committed to him in the covenant of Redemption that he may die to satisfie justice and obtain eternal Redemption for them and may apply his purchase in converting them and preserving them and their furniture till they come to obtain everlasting life for Thine they were and thou gavest them me Not only to the Apostleship of which v. 12. but entrusted to him with all the Elect in that paction betwixt the Father and the Son of which Chap. 6.37 39. So that they who are under his charge may be sure considering his infinite sufficiency for it and his fidelity to the Father who hath entrusted him 6. The first visible evidence of election and of mens being committed to Christs trust breaks forth in the work of conversion for upon these two it followeth and they have kept thy Word This is not only Christs charge to see it done but the Fathers also who engageth to draw Christs purchase unto him Joh 6.44 So that conversion is a fruit of Gods eternal love land of Christs taking charge of us both which we may look back and read when we finde that change wrought See Acts 13.48 7. True and effectual conversion is wrought by the Word of God as the instrument So that any change wrought by another mean will not avail nor is there any hope of them who contemne the Word let them have what other means they will for I have manifested thy Name and they have kept thy word See
1 Pet. 1.23 Luke 16.31 8. It is not the naked proposition of the Word that will avail to conversion unlesse the heart be opened and the Word born in with such efficacy as to reveal God in his nature and attributes of justice mercy in his Christ power holinesse c. as the fragrant smell thereof may invite sinners to draw near for I have manifested thy Name saith he in order to their conversion 9. Who ever be the instrument administring the Word yet it is Christ that must reveal the Father in and by it and make it effectual for I have manifested thy Name saith he Not only by his preaching in person but by his powerful operation and illumination which must be his work in all ages though Ministers be his instruments 10. However reprobates do live obstinate under the Word to their own perdition And however the Elect may lye long unconverted Yet the Word being administred to them as a subservient mean of executing the decree of Election will in due time prevail in Christs hand to their conversion for I have manifested thy Name unto the men which thou gavest me who were thine and they have kept thy Word 11. Such as have found the Word effectual to their conversion will be sure to lay it up in their heart as their daily food and to observe it in their practice and to do so because of the Authority of God shining in it for this is an evidence of their conversion they have kept thy Word that so they may be nourished by the same mean by which they are begotten 12. It is also a special evidence of true conversion to know Christ savingly and the mystery of Redemption to know Christs union with the Father his commission and authority from him as Mediator and to see God in Christ for this is another evidence of his successe they looked not on Christ as the malicious Jews did but now they have known that all things whatsoever thou hast given me the office of Mediator and furniture for it are of thee and not usurped by me or of my selfe nor any invention of man but all divine and heavenly Which commendation with what follows v 8. seems to be grounded on their profession Chap. 16.30 13. Whatever may be the weaknesse and ignorance of true converts for a time Yet being in Christs hand and through his blessing on the means they will at last come up to a more full measure for saith he Now they have known c. to wit in respect of degrees of knowledge and fixedness in it 14. Jesus Christ the great Advocate of his people doth cover their defects esteem of their small beginnings considering what he purposeth to make them And however he point out their faults to themselves to humble them yet he will present and commend their weak beginnings to his Father Therefore albeit he chide their presumption in their professing after his commending of them ch 16.27 30 31 32. yet here and in the following verse he doth notably commend them to the Father 15. Albeit it be our duty to embrace Christ offering himselfe and to be converted and it is our great happinesse when it is so Yet it is put on Christ that he should not only give an account of his diligence but of his successe also and that he not only offer salvation to the Elect but present them also converted to his Father As here and in the following verse he doth 16. Such as have embraced Christs offer have sweet ground of confidence to be respected of the Father and heard in prayer Considering both his eternal love and interest and the grace of God in them needing his preservation and upholding Therefore doth Christ present them as these who were the Fathers and are now converted that so he may be accepted in his prayers for them for albeit he intercede and prevail for the conversion of the elect as knowing who are given him yet they can have no comfort of it unlesse they be converted Verse 8. For I have given unto them the words which thou gavest me and they have received them and have known surely that I came out from thee and they have beleeved that thou didst send me In this verse Christ insists to enlarge and amplifie this his account of diligence and successe about them shewing that he delivered them no Word but what the Father had given him and that they had received it and certainly beleeved the truth concerning his person and office that he came out and was sent Embassadour from the Father Whence learn 1. Christ is not a sleighter of his trust nor will he content himself superficially to discharge it but will so go about it as he may abide the strictest inquest concerning his fidelity in it Therefore doth he over again by way of confirmation insist to give his account for I have given c. as not declining to be tried and better tried concerning it 2. Conversion unto God is a business of so great importance as men ought not easily to satisfie themselves about it Therefore also doth he again give an account of the way of their Conversion that we may learn to try and try again if we be converted indeed See 2 Pet. 1.10 3. In the trial of Conversion it is not enough to see what change is wrought but what the Word is that wrought it that it be not a word of errour but the sound Word of truth coming from Christ for saith he I have given unto them the words which thou gavest me and they have received them 4. Whatever word be held out for the conviction and conversion of sinners yet the divine original and authority thereof must be studied and acknowledged before it be effectual or received and obeyed for in order to their Conversion he saith I have given unto them the words which thou gavest unto me even divine truth which they acknowledged to be of God v. 7. 5. The word of divine truth concerning the conversion and salvation of lost man is delivered by the Father to Christ the great Prophet of his Church that he may communicate the same to his people and see to the preservation thereof in the world for these words are the words which thou saith he gavest me So that the doctrine of the Gospel proceeds from the Father and Christ is entrusted with the preservation thereof in this corrupt world 6. Christ is faithful in his Prophetical office and hath concealed no truth necessary to salvation but delivered all that was entrusted to him by the Father for I have given them the words which thou gavest me 7. As the Elect do all of them in due time welcome and entertain God and Christs Word and all of it whatever it say so they who do receive the Word so as to open their hearts to it as a word of truth admitting the convictions consolations and directions thereof do give true evidence of their conversion thereby for this was
an evidence thereof in the Apostles they have received them which includes that knowledge and beleeving after-mentioned And where the Word is not thus received and welcomed there it will pursue and overtake sinners Zech. 5.6 8. The Word of Christ is never savingly received but when Christ is known and embraced as offering himself therein for this was the summe and âcope of his doctrine and the obedience of their Conversion that they have known that I came out from thee c. See chap. 20.31 9. Christ is to be taken up by lâst sinners not as their fancie or fear would point him out but as he hath revealed himself in his saving Word for they have received the words and thereby have known c. 10. Christ is then savingly known when he is known in his person and offices and that the Father is in him and he his Embassadour reconciling the world for they have known that I came out from thee and that thou didst send me of which chap. 16.27 11. Beleeverâ ought to be well rooted in their knowledge of Christ his person and offices considering the many tentations and assaults they will meet with to shake them in this particular for they have surely or truly known c. 12. For setling of beleevers in the point of knowing Christ they must not expect such evidences as are usual in natural things but must submit and be content with the evidence of faith which how obâcure soever it seem is a sure knowledge in its own kinde for they have surely known is expounded they have believed that thou didst send me Verse 9. I pray for them I pray not for the world but for them which thou hast given me for they are thine 10. And all mine are thine and thine are mine and I am glorified in them In these verses is contained the second branch of this part of the chapter wherein Christ appropriates his prayer to his Apostles and his elect in them in opposition to the world For which he giveth several reasons As 1. That they are his charge given him by the Father 2. That they are the Fathers also by eternal election unto which he subjoyns an illustration clearing how they are the Fathers being given to him namely that both as God he hath a communion with the Father in all things and as Mediatour also as the Elect were given to him by the Father and all things for their behoof so they continued still the Fathers in respect of election and it was his work to make them the Fathers again by converting and dedicating them to him 3. That he was glorified in them and therefore would intercede for them All which makes it clear that he doth not restrict this intercession to the persons of the Apostles only but to all these who are not of the world but have the same interest in the Father and him for whom also he prayeth expresly v. 20. Doct. 1. Jesus Christ is the great High Priest not only to offer up himself a sacrifice for sin but by his prayer and intercession to compleat his work and apply his purchase for I pray saith he as giving in this action a pattern of his perpetual intercession in heaven 2. It is no small priviledge to have interest in Châists intercession who hath perfect knowledge of all the necessities of his people and of the true remedy and supply thereof who hath fidelity and tendernesse not to sleight those whom he undertakes who is not refused of any suit he puts up for them chap. 11.42 and whose merit and intercession is sufficient to render naughty persons and services acceptable Theâefore it is held out as a special priviledge I pray for them c. See Heb. 7.25 3. Christ did not go about the exercise of his Mediatory-office at adventure not knowing whether many or few all or none would reap benefit thereby But he knew distinctly for whom he appeared and for whom not for saith he I pray for them I pray not for the world 4. Christ was so far from laying down his life for all in the world that all in and of the world are secluded from any part in his intercession except only the elect for whatsoever some do say of Christs praying as a man under the Law wherein he looks not so much to the event as his duty and so may pray for them in whose behalf he is not heard to which they referre that prayer Luke 23.34 whatever I say they assert of this kinde wherein I shall not be positive though that petition Luke 23. for his ignorant persecutors got a large answer in the Conversion of so many of them Act. 2. and afterwards yet the world is here secluded from his intercession as Mediatour and only the Elect taken in I pray for them I pray not for the world Which yet doth no way militate against our duty of praying for all manner of men who have not sinned unto death for his praying is grounded upon the distinct knowledge of the Will of God and whom he will save and therefore he prayes distinctly Whereas we wanting this knowledge ought to pray for all men with submission to the Will of God 5. Whatever the elect be in themselves even aâter they are converted yet the charge and trust of them being committed to Christ it doth engage him to intercede for them so that all his wounds bleed and his credit in heaven is employed when they have to do for I pray for them which thou hast given me saith he 6. The Elect are so given to Christ as they are still the Fathers in respect of his eternal election and good will toward them for them which thou hast given me they are thine 7. It is a notable encouragement to employ God on behalfe of the Elect that he hath such an interest in them and being chosen by him they are cast upon him and left upon his help for upon this consideration doth he commend his given ones to the Father in prayer for they are thine and that he commends none to him but those whom he first gave him 8. Christs people have room in his heart and affection not only because of his interest in them and charge of them but because of the interest the Father hath also in them whose beloved Son he is for this is not only a reason why the Father should respect his prayers for them but also why he so heartily undertakes to pray for them for they are thine Which should teach all in their stations heartily to respect and care for those persons or things wherein God hath an interest 9. There is a communion and reciprocal interest in all things betwixt the Father and his Son who is heir of all things Heb. 1.2 and betwixt the Father and Christ as Mediatour in the Elect for All mine are thine and thine are mine 10. This communion and interest tends much to the advantage of Gods people as having interest both in the
power 13. It is the duty of all such as have souls committed to their charge to put them on Gods hand and to be earnest with him for his care over them as Christs example doth teach Father keep those whom thou hast given me 14. As the elect are committed to Christs charge to give an account of them so also is the Father engaged for their Conversion John 6.37 Isa 53.11 and for their preservation being converted as being not only his own given to Christ out of his love to them but as being engaged to Christ that he shall not be frustrate of the reward of his sufferings but have a seed to glorifie him eternally Therefore doth Christ not only constantly preserve them by his Spirit but doth leave that burden also on the Father Father keep those whom thou hast given me See John 10.28 29. 15. It gives great ground of confidence in Christs intercession for his people that he prayeth to his Father and their Father in him And believers in their addresses to God through Christ ought to take him up as Christs Father and theirs in him for by this warme title Father Christ would not only intimate his own familiarity but would give us a faire ground of hope that he shall be heard for us and direct us how to pray for our selves 16. Confidence of interest in God should be seasoned with much reverence in prayer and we should close with such attributes in God as are suitable to our conditions and petitions and may help our confidence for both these causes doth Christ adde that Epithet Holy Father to teach us that as he is a Father so he is Holy and reverend and that none who draw near to him should entertain motions or desires contrary to his holinesse and to assure us that a petition for preservation from the evil of the world cannot but be acceptable to an holy God and that he who is the holy God is able to preserve and continue them holy and will not make void his promise to his Son concerning his given-ones Thus is his holinesse engaged in every promise Psal 60.6 and 89.35 17. God who hath undertaken the preservation of his people doth hold out in himself sufficient ground of confidence that he is both able and willing to do it and can finde reasons in himself for it for so is imported in this keep them in or through thine owne Name which imports both that Gods Name or what he hath revealed of himself is a strong tower to which they may flee there being sufficiencie of power wisdom mercie immutability c. in him to keep them safe on all hands as also that he will preserve them because his Name is called upon them and for his Names sake and because his glory is engaged and will shine in so doing whatever they be in themselves and because he can reveal his Name and make his Name known unto them that they may cleave to him and be preserved 18. Only these who are given to Christ have assurance of divine protection and preservation and all of these have warrant to expect it even the smallest and weakest as well as the greatest Apostle Therefore is the prayer conceived generally wiâhout ââstââction to the Apostles only keep those whom thou hast given me all of them and only them 19. Union among the children of God in judgement Rom. 12 16 affection Gal. 5.14 15. and practice evidenced by entertaining society Mal. 3.16 condescendence Rom. 12.16 and mutual admonition Col. 3.16 is a special blessing and fruit of Christs intercession the great fruit of their preservation by the Father from the evils and snares of the world and the condition and state wherein they may expect all other promised and needful blessings Psal 133.1 3. Therefore doth he comprehend all the good things intended for them in this one that as they have many bonds of union Eph. 4.4 5 6. so they may be one and in being one participate of the blessings purchased by him and evidence their pâeservation from the snares of the world and their being kept near God keep them that they may be one And as this is a singular mercy among professours of all sorts so especially among Ministers such as the Apostles were 20. Albeit this union among the people of God cannot any way equal that incomprehensible union betwixt the Father and Son Yet it ought and will in some measure resemble it and look heaven like And that partly in respect of the strictnesse of the union they being in their own measure one in nature judgement will and operation as the Father and Son are and partly in respect of the sweet exercises of holinesse truth and righteousnesse wherein they are united as the Father and Son do eternally delight each in other For this cause doth he pray that they may be one as we are 21. Whatever be the bonds tying Christians together Eph. 4.4 5 6. and whatever prudential considerations and motives they have to induce them to obey the command of God in keeping together in unity as Gal. 5.15 and else where yet it is only the power of God that can keep the bond of unity inviolable and unlesse he keep them near him and free from the evils of the world their union will break and there being over powered with flesh will break out in the bitter fruits of strife and division Therefore saith he Holy Father keep them that they may be one as we are Ver. 12. While I was with them in the world I kept them in thy Name those that thou gavest me I have kept and none of them is lost but the Son of perdition that the Scripture might be fulfilled This petition Christ presseth by three Arguments The first whereof in this verse is taken from his care of these given him while he was bodily present with them He had such a care of them as he can make a fair account that none of them are lost Only Judas was gone who though he were chosen to the Apostleship chap. 6.70 yet was never given to be redeemed or saved by him but was one destinate to perdition of whose defection and ruine the Scriptures speaking of him under the type of Achithophel and other of Davids enemies Acts 1.20 with Psal 69.25 and 109.8 had foretold From which Christ would inferre that he being not to quit his charge which he exerceth with the Father still but to remove from them in respect of his bodily presence as v. 11. and 14. therefore the Father must keep them that his pains be not lost Whence learn 1. Christ the Son of God did for a time condescend to be present with his people in humane shape as for other ends so to testifie his tendernesse and respect to their infirmity Matth. 9.15 16. and to give a proofe that he will still be tender of his people for I was with them in the world 2. There is no time wherein disciples while they are in
the world will not need care and over sight without themselves for their preservation for as now they were to need so then they did need to be kept 3. Albeit Christ while he was in the world had his own throng of sharp exercise and sufferings Yet all that did not hinder him to lay out himselfe in caring for his people and to make his bodily presence comfortable to them for while I was with them in the world I kept them 4. Christ did exercise this charge of keeping his people in the Fathers Name that is not only out of love to the Father whose name is called upon them as true Ministers caâe for them because of their relation to Christ Joh. 21 15. but also by the power of God and his attributes communicate to him from the Father as God and concurring with him in carrying on his work as Mediatour Whereby as he leaves us a pattern of selfe-denial in the enjoyment of all our gifted excellencies So he teacheth all beleevers to ascribe the glory of their perseverance to God only for these causes and in these respects he saith I kept them in thy Name 5. Christ is so faithful in caring for these committed to him that he can make a fair account of one and all of them and of his dealing and dispensations toward them that none of them are a missing but all well and safely kept and guided for These that thou gavest me I kept and none of them is lost And this is some shaddow of the great account he will make of all his flock in the last day 6. When Christ hath taken pains upon his people as they will still need more so he takes an argument from what he hath done to do more for them because he will not lose the pains he hath taken Therefore doth Christ plead that since he had taken so much pains and kept them therefore the Father would keep them still as he hath desired 7. As there are in the world given ones of whom Christ will have a care so there are sons of perdition and men appointed to destruction for their sin for so saith Christ there is but the son of perdition Which cannot come in here by way of exception as if the meaning were I have lost none of them whom thou hast given me except Judas for it is clear from Joh. 6.37 39 40. that none of all these the Father gave him shall perish And Judas was never given to Christ to be redeemed but only to the office of Apostleship But it comes in by way of opposition as the Original particle is frequently used to this sense I have lost none of them thou hast given me but Judas is lost or though Judas be lost And the expression used for designation of Judas doth serve to obviate an exception for whereas it might be objected how had he lost none since Judas was gone He answers that he was therefore lost because he was never so given to him but from the beginning was a son of perdition or a man appointed to destruction as the Hebrew phrase imports 8. Sons of perdition may be not only in the world and in the visible Church but even very high in Christs Court as to external employment and service for so was Judas given to be an Apostle whose defection necessitates Christ to vindicate himselfe that he was not the lesse faithful in his trust though such an eminent man did perish 9. Sons of perdition are such as will not be the better of any means or care but will perish were they even in Christs own company and his hands as to outward dispensations about them for so Judas in Christs own Court is the Son of perdition and will and doth perish 10. The defection and destruction of Reprobates were they never so eminent doth not any way rub on Christs fidelity in his account they never being given to him to save them for he gives a faithful account to his Father though the son of perdition be lost 11. God is not deceived by the defection and perishing of any how eminent soever but as he had his eternal purpose about them so he could give an account what would become of them if it were needfull long before they had a being As he gives proofe in his foretelling of Judas and his defection and ruine so long before in the Scripture 12. The Scriptures of God are of infallible verity in threatnings promises or predictions for the Scripture must be fulfilled 13. The best way to read strange and crosse dispensations is to see an hand and providence of God in them which may quiet our hearts till we get a more full and distinct account of his minde in them Therefore in mentioning the son of perdiction he leads us to the Scripture wherein God by foretelling thereof testified his providence about it and to the fulfilling thereof by his defection that we may see nothing in it but that wherein he had an holy hand Verse 13. And now come I to thee and these things I speak in the world that they might have my joy fulfilled in themselves The second argument pressing the petition is taken from Christs end in putting up the petition in the disciples audience and the event that should follow upon the Fathers granting the same Namely the fulfilling and compleating of their joy who were much discouraged with the removal of his bodily presence The summe of the argument is That he being to remove and take away his bodily presence which had been so comfortable to his disciples albeit his intercession in heaven might have sufficed for obtaining what they needed Yet he would recommend them to the Father and pray for preservation to them in their own audience that so they might be encouraged seeing his care of them and having hope of audience to such a sute put up by such a petitioner And therefore he would inferre that the Father will not disappoint their hope but fulfil their joy by granting the request Whence learn 1. Christs removal out of the world looked very sweet upon him as being a coming to his Father with whom he is so familiar And in him death is sanctified and sweetned to all his followers as being a departing to him that they may be with him for ever Phil. 1.23 1 Thes 4.17 So doth he describe his removal Now I come to thee 2. Christ is very condescending in his dealing with and for his people and doth not only what is simply needful but what in reason may abundantly satisfie them notwithstanding their tentations and infirmities for albeit his intercession being exalted at the right hand of the Father was sufficient to bring about needful benefits yet for their satisfaction he will even pray in their audience These things I speak in the world And this should gain our consent to say he doth all things well and by what we see of his condesendence in any particular to trust him in others more
dark 3. Joy is allowed by Christ upon all his followers It is his scope in his dealing toward them and he hath done and daily doth what may breed them joy for this is his scope here that they may have joy See Phil. 4.4 1 Thes 5.16 4. The faith and knowledge of Christs intercession for his people that they may be preserved and made to persevere is such a pledge of their sure estate and of his good-will toward them as may afford abundant matter of joy in their saddest case for These things I speak in the world that they may have joy 5. The joy of beleevers is of Christs allowing is his work in them and a joy in him over all that they finde in themselves Therefore doth he call it my joy 6. Christs joy allowed on his people is a compleat joy far beyond the empty joy of the world in midst whereof the heart is sorrowful And albeit the full degrees of their joy will meet them in heaven yet their joy here is full in parts as satisfying the minde calming their stormes and staying their foot against all essayes if they emprove it right Therefore is this joy in that he prayes for them and their joy in obtaining their answer called a fulfilled joy 7. Christ doth not only take care to give his people cause of joy but to make them rejoyce in it also and that with an inexpressible joy whereof others are ignorant Therefore will he have it fulfilled in themselves that is their hearts filled with it and feeding on that hid Manna whereof strangers are not pertakers as Prov. 14.10 8. The Father doth allow that which Christ doth for the encouragement of his people and will not let it be ineffectual For this is Christs argument for obtaining his sure which certainly hath weight with the Father These things I speak in the world that they might have my joy fulfilled in themselves Ver. 14. I have given them thy word and the world hath hated them because they are not of the world even as I am not of the world The third argument pressing the petition is taken from the worlds opposition to them being converted The word which Christ gave them ver 8. had so far wrought upon them as to regenerate them and make them dissent from the world in judgement affection and conversation so rendering them conforme in some measure to him their Head And this change made them incurre the worlds hatred which doth call for divine preservation Whence learn 1. As it is Christs great favour and kindenesse to give his Word unto his people so where it is given with a blessing and rightly received it draws the receiver to a disconformity with the world and not to be of it though he be in it for I have given them thy Word and they are not of the world 2. It doth exceedingly commend the grace of God in Saints that albeit they kept in the world and forced to walk among the many snares thereof yet they are separated from it and not conforme unto it for though they are in the warld v. 11. yet they are not of the world 3. Whatever civility men of the world may have yet all of them are so opposite to gâace and godlinesse that they will not only oppose it in themselves but hate and persecute it in others one way or other if it were but by traducing piety that they may persecute it under some odious name for the world hath hated them because they are not of the world So that when it seems to be otherwise we may reckon either that professours of Religion are but too much like the world and little like Christ or that the worlds malice is but overpowred and bridled till they get an opportunity 4. It may encouâage Saints to endure opposition from the world so Religions sake that the quarrel wherein they suffer is most glorious and what the world hates in them is theiâ gââatest ornament before God for he points out to them that the quarrel is because they are not of the world 5. It may encourage them also in this conflict that in their state suffering they have a conformity with Christ their Head conformity with whom is a great dignity for by this also doth he encourage them they are not of the world even as I am not of the world He or his Kingdome are not of this world more then they are and their suffering on this account redounds to him who is first hated and for whose sake and because of conformity with him they are hated 6. The worlds opposition to Saints because of their separation from it doth engage God to see the more carefully to their pâeservation for it is an argument why the Father should keep them The world hath hated them because they are not of the world Verse 15. I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil 16. They are not of the world even as I am not of the world In these verses 1. Christ repeats and explains the former petition shewing for their instruction that he desired not as yet they should be freed from all danger and trouble by taking them away out of the world by death but that he would preserve them in the midst of troubles from the tentations and snares of their troubles v 15. 2. He presseth and enforceth the petition thus explained upon the reason propounded v. 14. taken from their condition opposite to the world and conforme to him their Master v. 16. Whence learn 1. Christs followers have need to guard against mistakes of what he saith that they do not delude themselves nor let their own luâts put a commentary upon his doctrine Therefore doth he explain his own meaning not to informe his Father but to prevent their mistakes 2. Such as are employed to speak in publike for the edification of others ought to make it their study to accommodate their speech to the capacity of their hearers As Christ here doth so speak as may clearly explain his meaning unto them 3. Christ hath more wayes then one whereby to secure his people against all they can meet with As here he hath one way of preservation which he layeth by for a time and another which he pitcheth upon 4. There is one fair outgate from all troubles abiding Saints when by death they shall be translated out of the world and above the reach of all their difficulties for this is one outgate though he will not make use of it at this time to take them out of the world See Job 3.17 18 19. Rev. 14.13 5. Albeit death be very often desired by Saints in their perplexities Yet Christ seeth it meet rather to exercise them for a time and fit them for proofes of his love then to grant that desire And however we ought still to have our eye upon our rest and make ready for it Yet we are not anxiously
to long after it till his time come nor to weary of life especially because of any trouble persecution or inconvenience we meet with in his service Therefore Christ who loves his people better then they do love themselves will not pray for this I pray not that thou shouldest take them out of the world 6. âeleevers while they are thus left by Christ in the world are exposed to manifold hazards having not only outward troubles but Satan and sin taking advantage of their troubles to drive them wrong for they are in this world in the midst of the evil not so much of outward trouble from which he will not alwaies preserve them but Satan the wicked one as the word will read and the evil and wickednesse to which they are exposed in an evil world and by the many pressures they meet with 7. Albeit Christ will not remove his people from these hazards yet they are no way able to guard themselves against them but they must resolve to have much to do and very little or rather nothing in themselves wherewith to do it for they must be keeped or else they are undone 8. When Christ seeth it not fit to remove his own out of the world he will see to their preservation in it So as though they get now and then the foile yet his intercession is a sure pledge that they shall recover again for these two go together I pray not that thou shouldest take them out of the world but that thou shouldest keep them 9. Christ doth abundantly testifie his care and diligence about his people when albeit he doth not exempt them from troubles and these it may be very sharp yet he keeps them from the evil thereof or from spiritual hurt thereby And when albeit he doth not deliver them even from assaults and tentations from that evil yet he upholds them by sufficient grace 2 Cor. 12.7 8 9 10. for herein doth his care appear in praying that the Father should keep them from the evil 10. Albeit many when they look upon Christs promises and allowances and his intercession for his people be ready to delude themselves with vain hopes of that which Christ never allowed upon them Yet they who are content with being preserved from evil however they be tempted and exercised are no way deluded when they expect this from Christ for it is his express will when he explains himselfe that they should be keeped from the evil 11. It is frequently to be studied by beleevers that their separation from the world is an evidence of their conformity with Christ and consequently that they are like to him in enduring opposition from the world because thereof Therefore is it again held out They are not of the world even as I am not of the world 12. Beleevers disconformity with the world and conformity with Christ is a sure pledge that the Father will keep them from the evil of the world and will not lose these good things which grace hath begun in them for this is an Argument why he should keep them from the evil v. 15. They are not of the world c. Verse 17. Sanctifie them through thy truth thy Word is truth Followeth the fourth and last branch of this part of the chapter containing Christs second petition for his Apostles which is propounded in this verse and pressed by two Arguments v. 18 19. The petition is that the Father would sanctifie them which albeit it sometime signifie the consecrating of a man and setting him apart to an office as the Apostles also were v. 18. yet here it imports somewhat beside and subservient to that namely that the Lord would conferre upon them the grace of sanctification and so consecrate them unto himself as beleevers and so also fit them for that employment to which he had devoted and consecrated them Unto this is subjoyned the instrumental cause of their sanctification through thy truth whereby is not only signified that he would have them sanctified in truth or truly of which we may hear v. 19. but that the Word of truth is the mean and instrument of sanctification And to prevent all mistakes he declares that this truth is in the Word against all them who seek truth beside it Whence learn 1. Such as are Christs followers indeed and may make comfortable application of other benefits of his intercession must be men sanctified by habitual graces of holinesse infused into them which will not only break forth in some few acts of Religion and righteousnesse but must so devote and consecrate them to God as they may not withdraw themselves to another use for so much is imported in this that Christ prayes for unto his Apostles Sanctifie them intimating that where he intercedes for any he also prayeth for and in due time works this in them 2 It is not enough that men have a begun work of sanctification in them unlesse they grow up in it daily more and more for he prayeth for these who were already converted and sanctified as he maketh his account v. 6 7 8. that the Father would sanctifie them and carry them on in sanctification till it be perfected in glory Such will be invited to grow who entertain the sense of what they have received 1 Pet. 2.2 3. who are sensible of their short-coming in what they have Phil. 3.12 13. and who fear back-sliding and consider that not to grow is the way to decay and they will study to evidence this growth by persevering in their first principles not loving age in what once through grace they loathed nor building up what they once destroyed and by growing in graces especially in sense of their pollution humility love painfulnesse c. 3. Whatever principles or obligations men have to keep them from the evils of the world and from Satan in it yet all these will not avail unlesse they be not only truly sanctified but be growing therein Therefore is this petition sanctifie them subjoyned to the former v. 15. of keeping them as being the effectual mean of their preservation 4. As sanctification is the duty of beleevers laid upon them by God so it is also his work in them who principleth them for it and works it in them when they in the sense of their own inability do put it upon him for Christ by prayer seeketh it of the Father sanctifie them 5. As the truth of God is the rule of true sanctification nothing being holinesse in Gods account how specious soever it be unlesse it be according to that truth So the truth of God which is the instrument of regeneration hath also a special influence in the matter of daily sanctification 1 Pet. 2.2 The word of command being made effectual to presse the duty the word of promise to encourage it 2 Cor. 7.1 2 Pet. 1.4 and the Word and doctrine of the Crosse of Christ holding out vertue enabling to duty 1 Cor. 1.18 and exciting faith which purifieth the heart
Acts 15.9 In both these respects he prayeth Sanctifie them through or in thy truth both as the rule and touchstone of sanctification and as a mean and instrument of it 6. It is not safe for men to cry up their own or others sanctification to the countenancing of the errours which they maintain but they must prove the truth of their holinesse by the truth which hath been instrumental in it and must reckon that the holiness they have is either counterfeit or else hath been wrought not by their errours but by the power of some real truthes which they have or do still hold and that therefore by embracing errour they do exceedingly wrong their piety by depriving themselves of the mean which doth beget and cherish it for these causes doth Christ so expresly pray not only Sanctifie them by what mean soever but Sanctifie them through thy truth as the only mean of true holinesse 7. Whatever efficacie truth hath in the matter of sanctification it doth all come from God who must be employed by prayer to make the word successeful for that end for so much doth Christ example teach who prayeth to the Father Sanctifie them through thy truth See 2 Thess 3.1 8. Whatever wayes men do dream of for finding the truth of God yet it is only to be found in the Word of God and all other wayes beside will but produce delusion and lies Therefore doth he subjoine to prevent all mistakes Thy Word is truth 9. Whatever may be the hesitations of men concerning the Word of God yet it is his infallible verity and will not deceive them who betake themselves to it for direction and encouragement for Thy Word is truth See Psal 12.6 2 Pet. 1.19 Verse 18. As thou hast sent me into the world even so have I also sent them into the world The first Argument pressing this petition is taken from their emploiment and calling to be his Embassadours in the world which presseth the necessity of their sanctification This their calling and Commission is amplified from its similitude and likenesse unto the Fathers sending of him Which as all similitudes have their own dissimilitudes and are not to be strictly pressed in every thing is not to be extended to all the ends of Christs coming into the world for he alone came to die for and redeem his people but only to his Ministerial office of preaching the Gospel In which albeit there was some resemblance betwixt Châist and the Apostles as to the matter of extraordinary calling and assistance immediate direction and great difficulties yet there was also as great difference both in respect of their persons and authority he being the Lord and true God but they were men and servants in respect of the manner of their furniture he being furnished inwardly by the substantial in-dwelling of the Godhead they by extrinsecal revelation and assistance and in respect of the measure of assistance he being furnished without measure and constantly and they only but in part and when it pleased the Spirit to breath Doct. 1. Christ is the great Apostle of our Profession sent to us by the Father so that we need not think shame of a Profession which is owned by such a one as he is for Thou hast sent me into the world See Heb. 3.1 2. Christ hath employed the Apostles and their successours in their own room to be his Embassadours and to supply his place as he was a Preacher of reconciliation so that as they ought to study an imitation of him 1 Cor. 11 1. so they ought to be received in their Ministry as coming in Christs stead 2 Cor. 5.20 Gal 4.14 Therefore saith he As thou hast sent me into the world so have I also sent them as is before explained 3. It doth commend the love of God that he hath employed the Ministry of his Son and servants even in this corrupt world that out of such base materials he may build up an excellent Church and habitation to himself and that he may encourage the most desperate to come to him who out of such gathereth his precious jewels 1 Cor. 6.9 10 11. Tit. 3.2 3.4 Therefore it is said that both he and they are sent into the world 4. Beside the obligations and necessitie which lie upon Ministers with all Saints to be holy Heb 12.14 their calling doth particularly call for sanctification and separation from the world as necessary by divine precept and for the well-being of the Ministry that so they may stand in their Masters counsel and be kept near him that their face may shine and they may be more successeful in their Ministry for this is a condition calling for the granting that suit that they maâ be sanctified even that they are sent into the world It is true men may be lawful Ministers yea and successeful also in their Ministry who are not sanctified themselves for even Judas was an Apostle And Christ is here more expresly praying for his eleven Apostles who beside that they were Apostles were given to him also by the Father in opposition to the world and the son of perdition who yet was an Apostle v 9 1â yet his reasoning in prayer doth lay before all Ministers how needful it is they be sanctified not only in order to their own salvation but even that their labour may be more successeful and this his reasoning doth plead for holinesse to all Ministers who employ him for that end in their own measure however the extraordinary emploiment of the Apostles did plead for an extraordinary measure of this sanctification that they might be kept from errour being sanctified through the truth and made fruitful in their great work 5. When God doth call his servants to any employment his calling may assure them of furniture and what they need for discharge of that calling And particularly Christ will have a special care to furnish Church-officers sent out by himself for this is the face of Christs pleading in prayer which prevails with the Father that since they are sent into the world therefore they may get sanctification Sanctifie them v. 17. for I have sent them into the world See John 20.21 22. Verse 19. And for their sakes I sanctifie my self that they also might be sanctified thorow the truth As the former reason pressing this petition is taken from their need of sanctification in respect of their calling so this second is taken from the cause and purchase of their sanctification by his sanctifying himself that they may be sanctified For clearing wherefore Consider 1. Christs sanctifying of himself is not to be understood of any personal cleansing now in doing or to be done by him for he was without spot from his first conception nor yet of that purity of his nature only but with relation to some further sanctification But as in the language of the Old Testament things are said to be sanctified when they are set apart fitted and prepared for some special service and
employment and particularly Priests are said to be sanctified to their office and sacrifices to be offered up so Châists sanctification imports that as the Father did sanctifie or consecrate and send him into the world John 10.36 so he did consecrate himself unto the Lord on the Elects behalf a Priest and sacrifice without spot and did consecrate himself to the whole work of his Mediatory-office and particularly did offer himself a sacrifice for sin that they might be sanctied Consider 2. The effect of his sanctifying of himself is that they may be sanctified through the truth or in truth whereby may be understood as formerly v. 17. that the vertue of his deaâh accompanying the Word of truth is that which sanctifieth and further also it may import that by his sanctifying of himself they are sânctified in truth or truly and that not only in opposition to counterfeit sanctification but in opposition also to legal purifications by the use of the ceremonies of the Law which were but a shadow of true holinesse whereas the vertue of Christs death being the truth of these shadows doth truly and in truâh sanctifie Doct. 1. Christ in going about the office of Mediatour and offering up himself a sacrifice did wholly consecrate and set himself apart for his peoples behoof that he might be theirs and seek their well and not his own for for their sakes he sanctified or consecrated and set apart himself to that work which may engage them not to be their own but wholly his 2. As the Father did consecrate and sanctifie his Son to the office of Mediatour John 10.36 so he also did consecrate himself as having inherent worth and not needing external consecrations and as being a most willing Agent in this work for I sanctifie my self saith he 3. Albeit the elect be in themselves polluted and have no worth to merit any purification from God yet there is enough in Christ and his consecrating himself a sacrifice to the Father to supply all their worthlesnesse and obtain what they need for for their sake I sanctifie my self that they may be sanctified 4. True sanctification of the elect slows from Christs sanctifying and consecrating himself to the Father for them not only doth the merit of his suffering being imputed make them appear without spot and wrinkle in him but the vertue of his death and sacrifice must be applied to sanctifie them inherently for I sanctifie my self that they may be sanctified 5. Christ did sanctifie and consecrate himself a sacrifice in the Father not for these who die in their pollution but for these only whom he in time sanctifies thereby for I sanctifie my self that they may be sanctified the one followeth upon the other not in the Apostles only but all the Elect. 6. Christ doth approve of no sanctification but that which is truly such and abhorres all counterfeits of it and such as rest on outside sanctification or shadows of true holinesse only for that is his aime that they may be sanctified in truth 7. Whatever effects good inclinations and education moral principles or example or Church-discipline and Ordinances or afflictions on men may produce yet true sanctification slows only from the application of Christs sacrifice and it is that which mââes the Word of truth effectual for sanctifying of them truly for upon his sanctifying himself it followeth that they are sanctified in truth and through the truth Verse 20. Neither pray I for these alone but for them also which beleeve on me through their word 21. That they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may beleeve that thou hast sent me Followeth the third part of the Chapter wherein Christ prayeth for the Apostles and whole Church of beleevers expresly seeking several benefits unto them In these verses 1. He describes these for whom he prayes namely not the Apostles only but all these who to the end of the world should by the Word preached by them either immediately or mediately in the mouth of other messengers be converted and drawn to beleeve on him v. 20. 2. He propounds his first suit for them the same in substance with what he had sought unto the disciples v. 11. Namely that they may be preserved in unity and be one in the Father and him as he and the Father are one and the Father in him and he in the Father This suit he amplifieth and presseth from the final cause thereof namely that by their union the world may be convinced and made to beleeve the truth of Christian Religion and that Christ is an Embassadour sent by the Father into the world v. 21. This unity prayed for doth indeed include and presuppose their unity in relation to Christ and God in him in which they are stated by beleeving and which is the root of the other unity But that which it most expresly holds out is unity in love flowing from the other and which is visible to the conviction of the world From v. 20. Learn 1. Albeit Christ when he departed out of this world left but a few followers and his weak disciples being entrusted with the word of reconciliation were to meet with persecution and opposition yet he knew certainly his Kingdome was to spread as accordingly he hath accomplished in the world for here he supposeth for certain that there will be them who shall beleeve 2. Christs love and heart are enlarged to take in all his people throughout the world and to employ himself in his Mediatory office and intercession for them Therefore after his prayer for himself and for his Apostles he doth now shew how large his affection is Neither pray I for these alone but for them also which shall beleeve 3. Christs love towards his people is a preventing love even before they have a being and before they come to him and whoever do in any age embrace him shall finde that they were in his heart and were as tenderly regarded and minded of him in his suffering and solemn intercession on earth as any of his followers then present with him for here before they are or do beleeve they are remembred and he hath left a blank that all beleevers in all ages may put in their owne name as prayed for by him when he prayeth for his Apostles Neither pray I for these alone but for them also which shall beleeve 4. The character whereby Christs followers and those whom he prayes for are discerned is their faith in him whereby they are driven out of themselves to embrace and relie upon him and to have all their subsistence by him for I pray for them which shall beleeve on me Where albeit he pray for them before they beleeve and that the meanes may be kept to them till they be brought to beleeve yet the thing here prayed for supposeth them in a state of beleeving and him interceding for what is needful to
them in that state And albeit his intercession have influence also upon their beleeving and is a mean to draw them to it yet Christ doth not mention that in the Apostles audience because none can make comfortable application of Christs intercession to themselves till first they be drawn to beleeve 5. True faith is begotten by and grounds it self upon the Word of God delivered by the Apostles without doating on signes and wonders or expecting any other revelation of the minde of God for they beleeve on me through their word Which also imports that that Word will be continued and a Ministry to preach it so long as there is a Church or any to be converted 6. Such as are taught to discerne the divine authority of the Word will not stumble at the despicablenesse or meannesse of instruments carrying the same but will close with it by saith to salvation for albeit it be their word as the instruments who were but mean and despised men in the world yet they beleeve on me through their word From v. 21. Learn 1. The whole bulk of beleevers and Catholike Church though of different Nations and conditions are but one body in Christ their Head having one Spirit one faith one baptisme c. Eph 4.4 5 6. for this is Christs aime wherein he succeeds that they which shall beleeve may be one 2. Whatever adversity there be among beleevers in administrations gifts and operations yet this doth not nor ought hinder their being one in him and all of them have alike interest in him and his love for when he mentions the Apostles who were extraordinarily gifted and all beleevers of all sorts he prayeth that they all may be one 3. As it is the great dignity and priviledge of beleevers to be one so their emproving of this priviledge and living in unity is the summe and compend of their happinesse and the mean of obtaining all other blessings Therefore doth Christ so oâten pray for this and for this only in place of all that they may be one See Psal 133.1 2 3. Jam 3.16 4. Whatever be the bonds of unity among beleevers or their obligations to it yet the emprovement thereof to the uniting of them must be sought and given of God and Christs intercession made use of for that end for so much doth Christ teach us while he prayeth that they all may be one 5. The union of beleevers prayed for by Christ is not every combination or consent even of Saints nor a conjunction in any sinful course but it is an union in God and in the wayes of God for this doth Christ pray for that they may be one in us 6. The way to keep up true union among Saints is that they keep close communion with God in Christ lest otherwise if they be carnal this breeds strife 1 Cor. 3.3 for so much also is imported in this prayer that they may be one in us or by being in us and keeping communion with us 7. The true union of beleevers among themselves doth resemble that union betwixt the Father and Son partly in respect of the strictness of the union that this union cometh nearest to that inexpressible union though indeed it be infinitely short of it and doth far surpasse any other conjunction And partly that as the Father being in the Son and the Son in the Father they do mutually delight each in other as a consequent of their union Prov. 8.30 so this union of beleevers is testified and entertained by spiritual exercise of mutual edification to which also may be added that from this union betwixt the Father and the Son who is our Mediatour this union of beleevers doth flow that they are made one in them Therefore again doth Christ pray That as thou Father art in me and I in thee they may be one in us 8. The true union of beleevers will not consist in contemplative notions or outward professions but ought to expresse it self in visible fruits as here is subjoyned that the world may beleeve c. 9 In expressing the fâuâts of union beleevers ought not only to respect the honour of God and their own edification but they ought to study such a conversation as as may either convince or convert others and bring them to the acknowledgment of Christ and his truth for this the end propounded here that the world may beleeve that thou hast sent me See 1 Pet. 3.1 2. 10. The people of God then walking in an united way is a special mean to convince the world of the excellency of Christ and of the truth of Christian Religion and so either leave them inexcusable or convert them whereas schismes and rents among them is a ready mean to beget and cherish Atheisme in the world for when they are one in us the world shall beleeve that thou hast sent me Verse 22. And the glory which thou gavest me I have given them that they may be one even as we are one In this verse Christ to presse this suit before the Father and convince his Apostles and all beleevers of the necessity of this union holds forth what excellent priviledges he had conferred and allowed upon them to advance their union even a communication of that glory given to him by the Father Which is not to be understood as if the essential glory and attributes of Christ as God or the glory of the personal union of the manhood of Christ to his Godhead or of the office of Mediatour were communicable to any other or that any glory given to him is communicate to any in the same measure with him nor yet only of the glory of the Apostleship or Ministry committed to him For that was given only to the Apostles and their successours this to all beleevers But the meaning is That as his incommunicable glory is made forth-coming for them so the glory of Sonship of his sanctification without measure of being on Gods secrets and dwelling in his bosome and of his union with the Father is communicate to them in its own kinde and measure and they are made Sons sanctified in part admitted to the knowledge of the Fathers secrets and to be one with the Father in him and all this in order to their union which also is a resemblance of that glory of his unity with the Father communicate unto them Whence learn 1. Christ is truly glorious having not only essential glory the same and equal with the Fathers glory and which was declared to be in him by his exaltation but our nature being exalted in him to the glory of the personal union and of the offices and dignities following thereupon for there is the glory which thou gavest me 2. Christ is communicative of his fulnesse to his people all his excellencies being either communicate to them to partake of or daily forth-coming for them for the glory which thou gavest me I have given them 3. All that is in Christ for beleevers or communicate to them from
him cometh by free gift without any deserving on their part and should be esteemed of as an excellent gift for I have given them the glory 4. What beleevers have in and from Christ doth advance them to a glorious estate and is their begun glory and salvation so that none but they have any true glory nor is any thing enjoyed by men truly glorious but the grace and other priviledges they enjoy in and from him for it is the glory which I have given them 5. It is not enough we know what we have in Christ and from him unlesse we also take up the end for which it is allowed and emprove it accordingly Therefore doth he subjoyne I have given them that glory that they may be one 6. All Christs communication of himself to beleevers doth tend to advance their union Their union among themselves in some sort of resemblance with that union betwixt the Father and him and their union with God through him for that end is in it self a part of that glory which he giveth them And all their participation of the fruits of that incommunicable glory which is in Christ and all that is communicate by Christ to them should sit them the more for union and make them grow in humility and mutual condescendence for that effect and not puffe them up for the glory which thou gavest me I have given them that they may be one even as we are one 7. Christ would have the excellency of union studied in the gloriousnesse thereof in his large communications for the advancement thereof and in the resemblance it hath with the union betwixt the Father and him Therefore doth he so point it out here to the conviction of all I have given them the glory even to be one and that they may be one even as we are one 8. Such as would promove the welfare of Gods people ought not only to wish or pray for it but must also be active in their station for promoving thereof for so much doth Christs practice teach who as he prayed for this union so he gave them the glory that they may be one 9. It may upon the one hand shame beleevers from division and dissention that hereby they do what they can to deprive themselves of that glory gifted by Christ to be one as the Father and he are and to make void the fruit of all his glorious communications And on the other hand it may assure them who long for union that Christ whose desire and allowance it is and who hath laid out so much for it and is daily interceding with the Father for that effect will in due time bring it about among his people Therefore both to shame his people from their contentions and neglect of union and to presse his suit before the Father how averse soever they be he useth this Argument The glory which thou gavest me I have given them that they may be one c. Verse 23. I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me In this verse Christ yet insists to clear presse his suit for obtaining union of beleevers among themselves And for this end 1. He propounds the way of their union among themselves instancing one particular branch of that glory given them v. 22. for that end even union with himself and with the Father through him Which as it is a great dignity in it self so it tends to the perfecting of their union among themselves 2. He again amplifieth and presseth the suit from the final causes thereof where unto that end formerly mentioned v. 21. of the conviction of the world of his authority and Commission another also is added that hereby the world shall be convinced of the Fathers love to his followers according as he loved him Whence learn 1. Christ takes up an inhabitation in his people by his Spirit so that they become one with him for it is their allowance I in them 2. The Father dwells in Christ not only as he is one God with him but also as he is man in whom the fulnesse of the Godhead dwells bodily so highly is our nature dignified in his person for thou art in me saith he 3. Albeit there can be no union betwixt God and fallen man immediately yet through Christ this union is made up and Christ being in us and we united to him the Father also in him is in us and we in him for thus is our union here with God made up I in them and thou in me 4. It is by our union with Christ and with God through him that our union among our selves is perfected for by this mean they are made perfect in one 5. Whatever excellency the Lord conferre upon every particular beleever yet their perfection consists in their union among themselves and with Christ their Head and Store-house and with the Father in his fulnesse through him for no one member hath the perfection of the whole body but of a part only nor hath it that perfection separate from the body but in it and being united with it to supply its own proper function and the whole body thus united hath its perfection in and from Christ and the Father for so doth Christs conjoyning of all these teach us I in them and thou in me that they may he made perfect in one 6. It is never enough studied how necessary union is to convince the world of the excellency of Christ and his doctrine therefore it is again repeated as a forcible argument pressing this union that the world may know that thou hast sent me And as the Apostles union and consent in doctrine âid contribute to this end so also doth the union of the people of God in every age in its own measure 7. It tends to the great encouragement of beleevers that Christ their Surety is beloved and accepted of the Father for thou hast loved me saith he 8. Every beleever also is really beloved of the Father so that whatever he do unto them there is still love in it and they keep a room in his affection for thou hast loved them saith he 9. The Fathers love to beleevers doth resemble his love to his Son Christ for though his love to his eternal and only Son be matchlesse and necessary not voluntary us his love to us is nor are we loved for our own sakes as he is nor is he capable of some effects of love we receive yet this love doth most resemble it of any and albeit considering him as Mediatour there is a great difference betwixt us who are beloved and him for whose sake we âe beloved yet the resemblance doth also here hold And the Father loveth Christ and all his as one mystical body and loveth them eternally immutably and freely as he loved the Mediatour yea that same love that is leââ out on Christ
as Mediatour is conveighed through him to us for thou hast loved them as thou hast loved me not in respect of equality but by way of similitude and resemblance 10. The love of God toward sonne of fallen mankinde is such as ought not to be concealed but Christ would have it published to the conviction or conversion of others Therefore he would have the world know that thou hast loved them 11. Union among beleevers is so great a work of God evidencing so much of his care and love and is the condition upon which he raines so many showres of blessings and mercies that it serves exceedingly to convince the world of Gods love to them when they are thus united and are reaping the fruits thereof for hereby the world shall know that thou hast loved them as thou hast loved me Verse 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me for thou lovedst me before the foundation of the world In this verse is contained another sute put up by Christ in behalfe of all his people Wherein having prayed for their spiritual union among themselves and for union with him and with the Father through him he now prayeth for their union in place with himselfe in heaven at last and describeth the blessed estate of beleevers in heaven 1. From their company that they shall be with him where he is 2. From their exercise which shall be to behold that glory given unto him which is further commended from the fountain cause thereof even the Fathers eternal love to him Of this glory of Christ compare v. 1 5. Doct. 1. It is a sweet way to keep our hearts fresh and lively in prayer when we have many thoughts of that tender relation betwixt God to whom we pray and us Therefore Christ who began his prayer with the sweet stile of Father v. 1. doth so often repeat the same v. 11 here and v. 25. that the thoughts of that relation might sweeten his heart and renew his ardour and affection 2. The thoughts and hope of eternal life ought and will warne beleevers hearts toward God and excite much alacrity and affection in them for so much also doth Christs practice reach who beginning to speak of his glory flowing from the Fathers love and of heaven and eternal life to be conferred upon all his followers his heart warmeth and he breaketh out with that sweet compellation Father 3. While Christ expresseth his petition in these tearmes I will it doth not import any imperious commanding way repugnant to his former way of humble supplication But it only imports that in this his supplication he was making his latter Will and Testament and leaving his legacies which he was sure would be effectual being purchased by his effectual merits and prosecuted by his affectionate and earnest requests and intercession all which are imported in this expression And so it teacheth us That as all these things sought in this prayer are beleevers duty to study after them So are they Christs legacies purchased and earnestly prayed for by him which will certainly be forth-coming to them for saith he concerning them I will that they be 4. Christ is very desirous and much taken up with his peoples fellowship and company so that before he remove his bodily presence from them his heart is upon meeting and fellowship again As here we see in his prayer before his departure And this he maketh evident from day to day in that until that time of meeting come two or three are not gathered in his name but he is in the midst of them 5. Spiritual communion with Christ will at last end in glory and in communion with him in place in heaven Christ will never rest satisfied till their begun communion be thus perfected And however the world and our hearts do oft-times look on spiritual communion but as a fancy Yet heaven shall confirme the reality thereof and that it was to good purpose to beleeve and wait on And what difficulties we finde in entertaining communion here shall then be removed and we shall get Christ conversed with without an impediment Therefore unto the former way of union among themselves and with him v. 22 23. this union in place is subjoyned 6. Such as have attained to spiritual communion with Christ and are growing therein will long after the compleating thereof in heaven and after union in place with him As here Christs practice and method doth teach who after praying for the former doth ascend higher to pray for this also 7. As it is only the elect who are given to Christ that do attain salvation and all they do certainly attain it So whatever preparations Christ work in them in order to their salvation Yet as free love is the fountain so it is also the perfecter of their salvation and grace will be as free in a saved mans account the last hour as the first Therefore in this sute Christ doth only designe them they whom thou hast given me to intimate not only that only such and all such do attain salvation but also that this is to be looked to as the great cause and fountain of their salvation as well as of their conversion Chap. 6 37. So much also doth he intimate by his praying for their salvation as well as for their conversion 8. The glory and happinesse of heaven to the Elect will consist much in being in Christs company in whom they belight so much on earth to follow the Lamb whither soever he goeth and to enjoy him fully without separation any more for so is heaven here described in Christs prayer that they may be with me where I am though not secluding the Father in this nor in what followeth with whom we are through the Son 9. Christ the Head of beleevers is now truly glorious and highly exalted in heaven His glory being openly declared as God and he put in possession of glory as man for saith he there is my glory which thou hast given me 10. Whatever wayes of Christs glory be made manifest to beleevers on earth in his Church and his manifestations to them yet it cannot be fully seen on this side of time so transcendent and infinite is it for it is not till they be with me where I am that they shall behold my glory 11. The day is coming wherein beleevers shall be compleatly happy in a sight of Christs glory when he shall be conspicuously glorified and admired in his Saints 2 Thes 1.10 and glorified by them and when all veils being laid aside and they fitted for a more full fruition shall visibly and immediatly behold and enjoy him Therefore is their condition in heaven described as consisting in this that they may behold my glory which thou hast given me 12. Spiritual and heavenly mercies are then rightly seen and acknowledged when Gods love as the fountain thereof affects their heart
for so much doth Christs practice teach us who speaking of the glory given him doth fall out in a commendation of that love whence it flowed for thou lovedst me 13. Christ the Mediator is beloved of the Father with an everlasting love evidenced in his exalting of him in glory that so sinners may expect to be accepted in him for saith he Thou lovedst me before the foundation of the world Ver. 25. O righteous Father the world hath not known thee but I have known thee and these have known that thou hast sent me 26. And I have declared unto them thy Name and will declare it that the love wherewith thou hast loved me may be in them and I in them In the close of this solemne prayer Christ having prayed that his people may be glorified with him doth in the mean time till they come to that blessed state recommend them to the participation of that love wherewith himselfe was loved and to his own inhabitation Which desire he grounds upon their condition opposite to the world and that they were separate from the worlds fashions For whereas the world doth not know God nor acknowledge him as they ought Yet it was not so with them However as is imported they knew not the Father fully yet he knew him and they knew Christ to be the Fathers Ambassadour And he had revealed the Father to them in some measure and would reveal him yet more that so they might partake of these mercies desired This desire is not so much propounded prayer-wise as by way of confident assurance that he should obtain from his righteous Father what he desired to them considering what they were and what he would make them Hereby yet further assuring us of his successe with the Father in the work of intercession It is also to be marked that however this sute have place for all beleevers when they are brought to that condition here mentioned Yet considering that here Christ speaks expressely of these to whom he had already revealed the Father v. 26. we are to conceive that in the first place he points at his Apostles already converted and that he would close his prayer with a word yet again more expressely in their behalfe for their encouragement Doct. 1. Christ hath so large an heart and so distinct an eye upon his people that at once without any distraction he can be taken up with his whole Church and yet not forget any particular member or society of his people And he hath such a care of every one as if he had no moe to care for but that one for here in praying for all beleevers he brings out a word more expressely for the Apostles to let them see how one thought and care doth not justle out another with him 2. In our prayers we ought to ground our selves well upon the knowledge of God in his attributes That as we may be ashamed to seek such things as beseem not such a God to give so we may be encouraged in what we are allowed to seek Therefore doth Christ give this title to God righteous Father it being a righteous and approven petition and God who is righteous engaged to Christ and to beleevers in him by his promise to grant it 3. Christ is a supplicant who according to the tenour of the paction betwixt the Father and him can face the bâr of righteousnesse and justice on our behalfe and be sure to come speed Therefore also doth he designe him righteous Father expecting that in righteousness he could not be refused 4. Albeit the compleat happiness of beleevers be laid up in heaven yet Christ allowes enough for their through-bearing till they come there As here we see in this large allowance till that sute v. 24. be granted 5. The love of God in Christ and the enjoyment of an interest and communion with him is sufficient for beleevers encouragement till they arrive at full fruition in heaven for that in particular is their allowance here 6. As Christ the Mediator is dearly beloved of the Father so he is a storehouse thereof and a conduit to conveigh that love to his people for so is his desire here that the love wherewith thou hast loved me may be in them See v. 23. 7. It is Christs allowance and desire that not only his people be beloved of the Father but that they have the faith and lively feeling thereof to refresh their hearts and drive away clouds and jealousies for it is his desire that his love may be in them and they possesse it and feele it and dwell in it and feed upon it 8. It is by being and abiding in Christ that beleevers come to partake and possesse the love of the Father and when they wander away from him it is no wonder if a cloud come over their good condition Therefore are these conjoyned That the love c. may be in them and I in them 9. Christ is so tender and liberal toward his people that he communicateth himselfe with all he giveth them His love so to say being given over again with his love and his heart communicated with all he bestoweth For this cause also are they conjoyned The love in them and I in them to shew that he giveth himself with that love which is laid up in him to be derived through him to them 10. As Christ knoweth to whom he prayeth so he knoweth well who and what they are for whom he prayeth and on whose behalfe the Father will hear him And he would have all his people who expect the benefit of his intercession to make sure their acquaintance with God and their separation from the evil manners of the world Therefore as he takes up a righteous Father in this sute so he recommends these he prayeth for as not like the world who have not known the Father to teach us That however he intercede for the Elect who know him not that they may know him Yet none but such as this change is wrought upon can make comfortable application of the benefit of his intercession 11. It is the great sin of the world and men unconverted that they do not know God whatever they pretend What they seem to know is but by hear-say they have no solid impression of it They do not know God in Christ practically and savingly and therefore all they know beside is nothing They do not affect and love God and true knowledge in Scripture language imports also affection and They do not practice what they know and so are but really ignorant For these causes and in these respects it is said The world hath not known thee 12. As Gods soveraignty doth shine in with-holding the knowledge of himselfe from whom he pleaseth Matth. 11.25 26. So also his righteousness is conspicuous in it For the world doth not love to know God and therefore justly are they filled with their own waies Psal 81.11 12. They will not be at pains to know him Psal 10.4
And what wonder they suffer hunger because of their idlenesse and They abuse what light they have and therefore it is justly taken from them Rom. 1.21 24. c. Therefore as in other respects before mentioned so in this respect also he is called righteous Father in that the world hath not known him 13. Albeit the world do not know nor acknowledge God yet he is content with the acknowledgement he gets among his people and it is their commendation that they do know him when so many are ignorant of him In both these respects is their condition here held out and commended to the Father in opposition to the world 14. The best of Saints within time will finde no perfect opposition betwixt the world and them in themselves but only in Christ and what he is for them and for their behoofe Therefore to supply their defect in knowledge which is here supposed the opposition begins with this but I have known thee 15. Christ doth perfectly know the Father that he may cover and rectifie all our ignorance in our uptaking of him and addresses to him and that he may be assured he will give no false character of him for it is recorded for the disciples behoofe and advantage I have known thee 16 Whatever degrees of ignorance Saints lye under yet it doth commend them to God if they know Christ as Mediator and Ambassador of the Father and so know God in Christ and in order to salvation for in this Christ commends his rude disciples these have known that thou hast sent me See 1 Cor. 2.2 17. What ever measure of knowledge of God beleevers have attained unto it cometh all from Christ who is the fountain of all the light the Church receives and who only can manifest him truely and savingly unto sinners for so doth he commend their weak knowledge from the cause of it I have declared unto them thy Name 18. As what Christ hath been or is that he will still be to his people for I have declared and will declare saith he So he is an undertaker to his Father for his people and engageth himselfe to be forth-coming for what is wanting in them that so their imperfections may not deprive them of his allowance Therefore that they may not be deprived of what here he desireth to them he undertakes for what they want I have declared and will declare it 19. Albeit the knowledge and grace of beleevers be but small yet if it be growing it will not want the reward of a larger measure Therefore doth he undertake for the encrease of their knowledge I will declare thy Name that upon this consideration they may be admitted to pertake of this prayed for mercy 20. Christ hath so absolute power over the hearts and understandings of his people that he can when he pleaseth break in with light upon them and cause their hearts take with it for he undertakes I will declare thy Name which is not only a promise that he will afford sufficient means but also that he will effectually make them know the Father and so put them in a condition for receiving this desired mercy which the offer and having opportunity of means could not do 21. As the true knowledge of God in Christ is an evidence that men are converted and so have accesse to the possession of the Fathers love and communion with Christ So in particular the true knowledge of him will beget saith in him and love to him whereby the sense and assurance of his love is made clear to their hearts In both these respects doth Christ on these grounds recommend them to the Fathers love I have declared thy Name c. that the love may be in them c. because this knowledge did evidence them to be converted and so to have right to this love and because it did put them in a neer capacity and fitnesse to partake of the sense and fruits thereof And so their possession of this love depends and followeth upon this knowledge CHAP. XVIII HItherto John hath recorded Christs life and doctrine with some miracles confirming the same insisting chiefly on what the rest of the Evangelists had omitted Now he proceeds to record his exercise and sufferings chap. 18 and 19. and his begun victory over them in his resurrection which was confirmed by several apparitions chap. 20 and 21. Christs sufferings may be taken up in this order 1. His sufferings in the Garden where he was taken 2. His sufferings in the High Priests hall 3. His sufferings in Pilats judgement-hall 4 His sufferings in Mount Calvarie the place where he was crucified 5. His burial which was the capestone of his sufferings In handling of all which albeit an harmony of all the Evangelists would take in all circumstances Yet I shall keep by what John saith who no doubt hath a sufficient as all of them together an abundant Narration clearing what is spoken here and so far as I necessary from the rest And however every particular and circumstance of his sufferings be full of rich mysteries which can hardly be dipped into Yet we cannot go wrong if in interpreting thereof we follow these general Rules 1. That Christ really suffered and died for his people and in their stead satisfying divine justice for them and bearing that curse which was due to man for sin 1 Pet. 3.18 and elsewhere 2. That Christ did suffer all this meekly and willingly not by compulsion or constraint Isa 53.7 Joh. 10.17 18. 3. That by what he suffered is pointed out what we deserved and that by his suffering of it we are delivered from it and a contrary good purchased unto us He was condemned by an High Priest that we who deserved condemnation might be absolved by our High Priest He ware a crown of thornes that we might ware a crown of glory c. 4. That in his way of suffering he is a pattern to his people how they ought to bear the afflictions he sends upon them 1 Pet. 2.20 21 22 23. 5. That by his drinking the cup of sufferings he hath sanctified these afflictions to his members and followers who fill up what is behinde of his sufferings Col. 1.14 Namely in so far as they are a testimony to the truth See Joh. 15.18 In this Chapter first John records Christs sufferings in the Garden whether he went after his former doctrine and prayer v. 1. and to which Judas as knowing the place v. 2. brought a band of men to take him v. 3 Where after a conference with these who came to take him Wherein he gives a proofe of his Deity though he be going to suffer v. 4 5 6. and exempts his disciples from the trial v. 7 8 9. And after a reprehension of Peters rash behaviour v. 10 11. He is taken and bound and carried away to the High Priests v. 12 13 14. Secondly He records Christs sufferings in the High Priests hall together with Peters threefold slip there And 1.
He declares how Peter with some difficultie getting in after his Master v. 15 16. doth at the voice of a damsel deny him v. 17. and yet stayeth still in a place so full of snares v 18. 2. He giveth an account of Christs conflict with the High Priest v. 19 20 21. and with one of his servants v. 22 23 24. 3. He declareth that Peter staying still there did yet twice deny his Master v. 25 26 27. Thirdly He recordeth a part of Christs trial in Pilates judgement-hall to which the Jewes brought him v. 28. Wherein after some debates betwixt Pilate and the Jews about entring of the processe v 29 30 31 32. Pilate examines him concerning his kingdome and gets a meet answer v 32 34 35 36 37. Which Pilate little heeding goeth oât to the Jewes and absolveth Christ v. 38. and endeavours but in vain to release him by occasion of their custome at the feast v. 39 40. Ver. 1. WHen Jesus had spoken these words he went forth with his Disciples over the brook Cedron where was a garden into the which he entred and his Disciples 2. And Judas also which betrayed him knew the place for Jesus oft-times resorted thither with his disciples 3. Judas then having received a band of men and officers from the chief Priests and Pharisees cometh thither with lanthornes and torches and weapons John omitting Christs agony in the garden as having been largely spoken to by the rest and contenting himselfe to record in this part of the Chapter how he was taken and bound there and carried away from thence He doth premit three necessary particulars to that Naration The first whereof in these verses is the conveening of all parties in this place He first records how Jesus after the former sweet exercise goeth out of the Citie to this garden beyond the brook Cedron wiâh his disciples v. 1. Next he declareth that this being a place frequently haunted by Christ and his disciples and so known to Judas v. 2. He came there well guarded to take him v. 3. I need not here insist to describe this garden nor yet to shew that as Adam sinned in a garden so Christ would suffer in a garden to expiate the guilt of this sin in all his people But we may from v. 1. Learn 1. It is the duty of Christs followers not to expect alwayes so sweet a life as preaching hearing communicating and prayer but to lay their account that after such exercises they may be called to suffer and after fair blenks may meet with black stormes for so much doth Christs example teach who when he had spoken these words in preaching and prayer and had instistute and celebrate the Supper he went forth c. to his trial 2. Such as have committed themselves to God and lest any of whom they have charge on him may very safely leave them in the midst of hazards and themselves hazard to look trouble in the face for more particularly When Jesus had spoken these words in the former prayer wherein he had prayed to the Father for himselfe and left his disciples upon him he went forth to encounter death and is not affraid to be taken from his disciples and leave them in the world since he had put them in so sure a hand 3. It is the duty of the Lords people to be resolute in undergoing suffering and to offer themselves voluntarily to God to underly it in so far as they have a calling And herein Christ is an eminent pattern who went forth over the brook Cedron a little brook running betwixt Jerusalem and the mount of Olives of which see 2 King 23.6 and elsewhere and entred into the garden where he was to meet with several conflicts 4. His taking his disciples with him and their following of him may serve to teach Partly how affectionatly Christ is to be followed when he is foretelling of his departure for on their part it imports their hanging on him Luk. 22 39. as Elisha did on Elijah till the fiery chariot parted them Partly That we should be thrifty in spending every moment of our time whatever encumbrances we have for Christ in all this throng took them with him that by the way he might informe them of their scattering and appoint the meeting place after his resurrection as it is recorded Matth. 26.31 32. Partly That Christ hath sanctified in his own person the desolate and low condition of his people wherein they would be glad of the meanest encouragement even from the company of weak Christians and yet cannot have it for he also took them with him that they might watch with him in his agony wherein yet they disappointed him as is recorded Mat. 26.38 40. And partly That as naturally we are averse from trouble especially from suffering for Christ So it is his peoples duty to train and breed themselves for such lots both by the observation of the courage of others Heb. 6.12 and 12.1 which no doubt made many in the primitive times so stout and by the observation of their own weaknesse in lesser assayes that being humbled thereby they may put themselves in Christs hand who may make notable instruments of these who at first are very weak Therefore also did he take them with him not that they might suffer at this time but that they might be bred for their after sufferings by beholding his courage and power and by getting a taste of their own weaknesse to make them more selfe-denied and eager to recover themselves at another time 5. Such as would bear out under trial and persecution ought not to be found sleeping but in the first place should make all sure with God that trial do not surprize them while they have not entreated the face of the Lord 1 Sam. 13.12 Therefore also doth he enter into the Garden that there he may endure his agony and wrastle with his Father before Judas came as is cleared by the rest From v. 2 3. Learn 1. As it is our duty to be very diligent with God when troubles are eminent or incumbent So we ought not to leave all to the pinch of extremity but should be making ready before-hand for Jesus oft-times resorted thither with his disciples See Luk. 21.37 and 22.39 And this he did not only to sanctifie unto his followers ill entertainment notwithstanding the services they do to the world as he preached all day and yet lay in the fields all night Luke 21.37 or to sanctifie essayes of hazards and trials whereby they are fitted for greater trouble when it cometh as he was long before so pursued as he could not conveniently lodge by night in Jerusalem But further he did this that in the night time he might give himself there to prayer as was his custome Mat. 14. â3 and that before his Agony came 2. As beleevers ought not to rush upon trials without a calling so they ought not timerously to decline them but should set their face toward them
rather prevent then prorogate his terms And by this rule are we to correct our thoughts concerning his dealing for albeit he had set the tryst after his resurrection to be in Galilee Matth. 26.32 and the Angels had repeated the same to the women Mark 16.7 yet his love will not stay so long but he will come unto them the same day at evening 2. It is the duty of scattered Saints to gather together in times of straits and to make use of the fellowship one of another as conveniently they may for now the scattered Disciples were assembled and conferring one with another and communicating what light any of them had received as hath been cleared See Mal. 3.16 Acts 1.14 3. It hath been no strange thing in the Church that Saints have been put to frequent their assemblies with great fear and have been forced to meet in the dark-night and with great caution because of danger from persecutors for they were met at evening and the doores were shut where the Disciples were assembled for fear of the Jewes And this may teach us to blesse the Lord for our liberty 4. The danger and hazard wherein Disciples are will not hold Christ from their company And he can come even when he is little expected and many impediments are in his way for when they are in this case and when the doores are shut and they little expect him Jesus came and stood in the midst which posture also points at the manner of his presence among his people as Matth. 18.20 Namely that he is very near to every one of them and they all round about him and that he takes not a weak list nor hath a remote influence upon their way and society 5. Peace is Christs company and allowance to his people where he cometh And as it is he who can command and speak peace so he alloweth it upon them whatever his dealing be or he speak unto them beside for by this he evidenced his presence that he saith unto them peace be unto you which was his allowance and legacy before his suffering Chap. 14.27 And this he alloweth upon them however he upbraided them at the same time as it is Mark 16.14 and in opposition also to any terrour they might have by reason of his so suddain and unexpected appearing among them Verse 20. And when he had so said he shewed unto them his hands and his side Then were the disciples glad when they saw the Lord. The next and a more clear evidence of his resurrection is by shewing them his pierced hands and side and the scars and wounds which he yet retained after his resurrection though it be needlesse to determine whether he keep them to all eternity or not Which doth fully confirme and affect them with much joy Whence learn 1. Christ after his resurrection had still the same body for substance and essential properties which he had before his suffering for by shewing his hands and his side as they had been pierced he makes it evident to them that it was the same body and consequently that it was truely he who appeared now to them 2. Christ even in his exaltation looks upon his sufferings for his people as his crown and glory Therefore did he rise again with his pierced hands and side as is clear from this compared with v. 25 27. and retained these prints at least for a time in his state of exaltation 3. Christ will not forget how dearly his people though worthlesse cost him that so he may see the better to his purchase Therefore also did he retain the print of these wounds at least for a time in his begun exaltation 4. It is the Churches great comfort not simply that Christ is alive but that he had been dead and was now alive having overcome all their enemies for this also may be gathered from his shewing them his hands and side wheâeby he would point out unto them that he was returned unto them a Conquerour over death and all his sufferings See Rev. 1.8 5. Whatever sight beleevers get of Christ yet it is still needful to look upon him as pierced by their sins that this may season their other exercise with useful tendernesse and sorrow for this fuââââe may be pointed at in his shewing them his hands and side that he would keep them in minde even in his exaltation how he had been pierced for their sakes 6. Christ is the most joyful sight to Disciples of any that ever they see And whatever their condition be yet a sight of him will make them glad especially after they have had sad apprehensions about the want of him for of this sad company it is said Then were the Disciples glad when they saw the Lord. Ver. 21. Then said Jesus to them again Peace be unto you As my Father hath sent me even so send I you The second part of Christs scope and errand in appearing is to confirme and renew their calling to the Apostleship and work of the Ministry who had just cause to be much shaken with the remembrance of their faint-heartednesse in his late sufferings It containeth three particulars In the first whereof in this verse after a preface wherein he reneweth his allowance of peace unto them He doth in general commissionate and send them to the work of the Ministry as the Father sent him Whence learn 1. Disciples are so often essayed and opposed in their enjoying of Christs allowed peace that they need to have the sense thereof and their right thereunto often renewed and repeated unto them by Christ Therefore he said unto them again after that v. 19. peace be unto you 2. The summe of the employment of the Ministers of the Gospel is peace as being sent to publish the glad tidings of the Gospel of peace and the scope of their work being to bring people to enjoy sound and solid peace in the due order Therefore also doth he say Peace be unto you in reference to their Commission and emploiment 3. Preachers of the Gospel of peace have much need of Christs peace both to support them under the tribulation they will meet with in discharge of their trust and to enable them experimentally to preach that peace unto others Therefore further doth he say Peace be unto you to qualifie and encourage them for this work and that they having received this peace might be fit preachers of it 4. It pleased the Father to send his own Son into the world cloathed with a Commission that hereby he might give a proof of his great love unto lost man for my Father hath sent me saith he 5. Christ did not leave his Church destitute when his own Ministry was ended but hath substituted a Ministry in his Name till the end of the world for saith he I send you which was true of them and their successours to the end of the world Mat. 28.19 20. 6. Ministers are of Christs sending and employing by his soveraign authority as his
no man spake openly of him for fear of the Jewes 2. Faithlesse and slavish fear in men will easily bear down their affection to Christ if it be but coldriffe and ill principled for so did it with these here who had but little to plead for him 3. When Satan cannot prevaile by violence he may sometime essay to weary Christ and his followers out by burying all debates and contraversies that in processe of time truth may weare out and be buried for as was hinted in the Exposition so may it be taken here also They would have none to speak at all concerning him on any side that so thoughts of him may weare out in time he having been so long absent However it be yet this is a course that oft-times prevaileth much though men never gain their point by it and it should warn us to look on being let alone many time as a trial Verse 14. Now about the midst of the feast Jesus went up into the Temple and taught Followeth the second thing which occurred at this feast containing Christs preaching in the mid-dayes of the feast with the consequents that followed thereupon to ver 37. In this ver is recorded that Christ went publickly into the Temple and taught whereby he supplyed the defect of the dumb and corrupt Priests who at such solemnities were bound to teach the people out of the law Whence learn 1. Christs not appearing till the midst of the feast sheweth that albeit he subjected himselfe to fulfil all righteousnesse yet his great errand was not the feast but the gaining of souls at it And it teacheth that the gaining of souls to Christ is the great work and end to which the use of all Ordinances should be directed 2. While they are about sacrifices in the Temple Christ goeth up and teacheth there no doubt as appeareth from the following Sermon ver 37. inviting them to himselfe as the substance of all these shadows And it teacheth that when people are taken up with the practice of external Ordinances they have much need of Christs teaching that they rest not on these but presse after the marrow and substance of them This was the great sinne of that time that they rested on these rites and had few or none to bid them go forward And albeit the true Religion be a living way wherein men may still continue fresh and lively even to old age Psal 92.13 14. Yet formality is a very frequent disease and they who labour hard till they attain to somewhat may be ready to sit down when they have attained it 3. In that Christ who before lurked and kept himselfe secret doth now appeare openly in the Temple It teacheth that whatever caution Christs servants should use yet when their calling presseth them they should without fear cast themselves if it were in the midst of bodily dangers as their Master did before them 4. Albeit John record many Sermons which the rest omit yet he doth not expresse what Christ preached at this time only it appeares from the following ver that his doctrine was admirable This the Lord hath in deep wisdom ordered to teach That as we are bound to know what Christ revealeth so we should be sober and set bounds to our curiositie when he is pleased to keep up any thing And as Christ hath revealed all that is necessary for salvation so by his wrapping up some things in silence he would sharpen our appetite and encrease our desire after that day wherein we shall know as we are known Verse 15. And the Jewes marvelled saying How knoweth this man letters having never learned Followeth to ver 37. the effects of this publike appearing of Christ which may be taken up in this order 1. There is a conference with the Jewes who marvelled at his doctrine ver 15. Wherein he vindicates his doctrine ver 16 17 18. and the miracle he had wrought before in which debates the multitude have some hand ver 19. 24. 2. They of Jerusalem barking against him ver 25 26 27. he returnes them an answer ver 28 29. which hath some effects ver 30 31. 3. The Rulers sending to take him ver 32. he preacheth yet more ver 33 34. and is carped at by the hearers ver 35 36. In this ver it is recorded that they hearing Christ preach so well and learnedly though he was never brought up at their publick schooles do marvel at it in stead of seeing God in it This is ascribed to the Jewes which may be either understood generally of the multitude there conveened who were of that Nation or it may be his malicious enemies did begin this debate and conference though afterward the multitude who knew not their plots ver 20. do interpose in it And it is not unlike that by this wondering they would bring Christ in suspition as not having his skill by good means seeing he was no scholar Doctrine 1. Christs knowledge and insight in the things of God is admirable even his enemies being Judges for the Jewes marvelled c. they admired both the measure of his knowledge and the way of attaining it without means Though this being extraordinary in him is not to be drawen into ordinary imitation 2. Whatever be the seeming great effects of Christs doctrine among a people yet so long as they want faith it will be all to no purpose for albeit it was much that they should marvel yet since they beleeved not it was in the best of them nothing else but stupidity The least degree of saving faith is beyond all admiration without it 3. The corrupt heart of man is ready to retort even the most undeniable and convincing arguments pleading for Christ and to make use of them to their own hardning for albeit Christs knowing of letters having never learned was an undeniable evidence that he was taught of God and filled with the Spirit according to the prophecie Is 11.2 3. yet they use it as a ground of exception 4. Such is the perversitie of corrupt men by nature in opposing of Christ that nothing can be done or said but they will bend their wits to cavil at it for if Christ had preached but in an ordinary way they would have thought nothing of him And if he preach to admiration then they will strive to render that suspitious Verse 16. Jesus answered them My doctrine is not mine but his that sent me Followeth Christs reply wherein he vindicates his doctrine and then justifieth his old practice And first he declareth that he had not his doctrine from Satan nor by any humane art or industry but from his father whose Ambassadour he was and that he spake not his own minde only but the Fathers While he saith it is not his but the Fathers the meaning is not to seclude him simply but to shew that he devised it not of himselfe as man as they conceived only of him and without the Father But as he was God equal with the Father and
required then that ye beleeve Ver. 30. Hereafter I will not talk much with you for the prince of this world cometh and hath nothing in me 31. But that the world may know that I love the Father and as the Father gave me commandment even so I do Arise let us go hence These verses contain a second branch of the conclusion of this part of his discourse Wherein he intimates that this was his farewel-Sermon and that he was not to speak much after this with them being to enter the lists with Satan at the Fathers commandment And therefore it is to be inferred for nothing of his scope or the use they were to make of this is expressed here that they were to hearken better to this discourse of their Lord and Master in taking his leave which could not but contain matter profitable to them as being his last words and not suffer themselves to be distracted with fear and trouble In the words there is 1. An intimation that he was shortly to break off discourse with them being to engage in his sufferings against Satan the prime instrumental cause therein 2. To prevent any scandal that might arise upon his being exposed to Satans malice and his dying in that conflict He declareth that he went to dye not because Satan had any power over him or ground of challenge against him in himselfe but meerly that he might testifie his love and obedience to the Father who laid that duty upon him 3. To testifie how willingly he obeyed this command he declareth himselfe willing to go meet his enemie and warnes them to make ready to go out with him to see his obedience acted and withall that they might have better opportunity to shift for themselves Now concerning this that Christ bids them Arise c. it should seem that Christ at this word arose from the Communion Table and that the rest of his Sermon and the Prayer in the three following Chapters were spoken either on their feet in the same roome or in the way to the garden But it is clear from Chap. 18. 1. that after all that and not till then he went forth and with all it is not very probable that this his solemne Sermon and Prayer were delivered in a confused posture or that Christ continuing still in the same roome would quit the grave and composed posture wherein he and they were sitting and put them all to their feet to hear it out And therefore it seems that by this exhortation he only puts them in minde to make ready to go away when he had done And so goeth on with his Sermon Doctrine 1. When difficulties to which we are called draw near we should make ready to go and meet them Therefore Christ is making ready to meet with his sufferings intimateth that he would close his preaching for that end 2. It should stir up beleevers to emprove opportunities of grace and of Christs company when they consider how soon they may be deprived thereof Therefore he stirs them up to attention by putting them in minde that they would not have opportunity to hear him much after this Hereafter I will not talk much with you 3. Christ will never be so throng but he will take leisure to speak what is needful for his needy people Therefore albeit he knew the Jewes were making fast ready yet he saith not he will talk no more but not much and for all the hast he goeth on to speak out his minde So in the midst of his sufferings he hath a look to reclaime sliding Peter Luk. 22.61 and a word for his mother and John when he is on the cross Joh. 19.26 27. 4. It is a point to be frequently studyed that Satan through Gods permission exerciseth a tyranical dominion among the sinful children of men that so it may be lamented that Christ wants so much of his due for this cause is he so often pointed out to be the Prince of this world 5. Christ in his sufferings for the Elects sin had to do not only with the malice and cruelty of men but with Satan and the powers of hell who also have chiefe hand in all the persecutions of the Saints Therefore doth he describe his sufferings from this cause The prince of this world cometh to wit in and with his instruments to use his utmost endeavours against him 6. It may adde much to the comfort of Saints that Satan and all his forces did bend and essay their strength against Christ their surety So that if they prevailed not against him Saints may in him look upon them as conquered enemies Therefore hath he recorded for our comfort that the prince of this world cometh against him 7. Albeit the best of men have much within them of corruption and naughtiness upon which Satan may fasten his tentations and suggestions and enflame them with his fiery darts and much guilt upon which he may accuse and foile them if left to themselves Yet Christ being without sinne Satan had no power over him in any of these respects for he hath nothing in me that is his power over men came in only by sin in them but Christ being free of sin Satan had nothing of his own in him either of guilt for which to accuse him or of corruptions upon which to fasten his tentations and make them prevaile 8. It is beleevers great advantage that what Christ did undergo was for nothing in himselfe but all for them Therefore doth he hold out for their comfort he hath nothing in me 9. All the power malice and policy of Satan cannot prevail over Christ and his followers in him save in so far as God permitteth for so much also is imported in this he hath nothing in me and consequently could not prevail or have power over him unlesse he voluntarily yeilded himselfe to suffer as is after subjoyned 10. Satan is so malicious a tempter and assaulter that he will not spare even these in whom he hath no right and against whom he knoweth he will not succeed for he cometh against Christ though he hath nothing in him And therefore they who take all his tentations for currant do far mistake for he durst offer to call in question unto Christ himselfe if he was the Son of God Matth. 4.6 11. All that Christ suffered for the Redemption of sinners was by the order and at the command of the Father who did Covenant with him concerning this work for as the Father gave me commandment even so I do 12. In our going about duty and enduring of hard lots it is good to eye the will and appointment of God not only that we propound not wrong ends but that we may look more to God and his minde in these lots then to mens malice and projects Therefore doth Christ so much fasten his eye not on Satan but on the Fathers commandment 13. As love to God ought to be the rise of all our obedience so true love to
hate you 5. As the world do keep up their love from the godly so their love will be little worth to a right discerner when he considereth that to be beloved of the world is but an ill token and evidenceth that either the person beloved is of their own stamp or at least complieth too much with their evil fashions therefore doth he illustrate this from the contrary If ye were of the world the world would love his own 6. As evidences of our Regeneration are worthy to be sought after at any rate so in particular it may sweeten the worlds hatred to Saints when they consider that the world cannot sincerely love what is good And therefore their hating of them for good is a real confirmation of their good estate for this is the encouragement that the world hateth you because I have chosen you out of the world Verse 20. Remember the word that I said unto you The servant is not greater then the Lord. If they have persecuted me they will also persecute you If they have kept my saying they will keep yours also The third Argument of consolation amplifying and enlarging the first and wherein he expounds that hatred v. 18. to comprehend both persecution of their person and contempt of their doctrine is taken from the inevitablenesse of trouble considering their relation to Christ as servants to their Master and the equity that is in this that they should be no better intreated then he was both in their person and Ministry Whence learn 1. Christs words are not spoken at randome but to good purpose and may long after they are heard serve us in much stead Therefore doth he remit them to the word that he said unto them Matth. 10.24 John 13.16 2. The Word of God rightly emproven is a special mean of patience and encouragement under sufferings Therefore doth he send them to it 3. As we ought not to sleight the Word but lay it up as we hear it so in an houre of tentation and trouble we ought to remember on what we have heard as being spoken for our use in such cases Therefore saith he Remember the word that I said unto you when they are to resolve on troubles 4. Of all that we hear nothing is so effectual to arme us with patience and encourage us under troubles as to be much acquainted with Christ his usage in the world and his deportment under it Therefore doth he in particular call to remembrance what he had said concerning his suffering who was their Master 5. Christs servants cannot in reason expect better entertainment then he found in the world for he mentions his sufferings that they may close with that truth The servant is not greater then the Lord which as before it preached humility chap. 13.16 so here patience and submission 6. Such as have a sow esteem of themselves and an high esteem of Christ who yet stooped to suffer more then they are put to will easily be brought to stoop and be patient in trouble Therefore doth he propound the comparison under the termes of servant and Lord that thoughts of the one and the other may perswade them to submit and not think it strange that if they have persecuted me they also persecute you c. 7. Hatred against Christ and his servants will resolve in cruelty against their persons as there is opportunity for so doth he explain it They persecuted me and will persecute you 8. As contemners of doctrine in the mouth of faithful messengers are upon their way to persecute their persons so also their very contempt is a most cruel persecution in Christs account and in the account of godly Ministers who cannot but be sadly afflicted with the ill successe of their Ministery for both these causes it is added to the persecuting of their persons If they have kept my saying they will keep yours also that is they will keep the one no better then they did the other 9. Whatever pretence of respect men may have to the Word yet they are but real despisers thereof so long as they do not lay it up as a treasure in their heart and observe it in their practice for this is it he requireth that they keep his saying 10. It is the great advantage of beleevers that Christ and they have the same common friends and enemies and are embarqued together in sufferings therefore doth he parallel their case with his If they have persecuted me they will also persecute you if they have kept my saying they will keep yours also Verse 21. But all these things will they do unto you for my Names sake because they know not him that sent me The fourth Argument of consolation is taken from the goodnesse of the cause of their sufferings as being for his Names sake Which is further amplified from the cause of the worlds violence on that quarrel to wit their ignorance of God who sent him and consequently of the wise contrivance of the mystery of Redemption Whence learn 1. The godly and particularly faithful Ministers ought to expect trial from the world in great multiplicity and variety Therefore saith he All these things will they do unto you pointing chiefly to that opposition both against their persons and doctrine v. 20. 2. It is the duty of beleevers and particularly of faithful Ministers to own and avow the Name of Christ his truth and glory whatever befal them for their suffering for his Names sake importeth that they stand for it 3. The great quarrel of the world against beleevers is for the Name of Christ And as when the world was heathenish this quarrel was avowed so however now some other thing be pretended yet it is the quarrel still for All these things will they do unto you for my Names sake 4. A good cause may make suffering for it easie when we consider our mercy to be honoured to be for Christ and that we have so much sin and guilt as might draw on more uncomfortable exercise for it is an encouragement here that they will do these things unto you for my Names sake See Acts 5.41 5 None do oppose the doctrine of the Gospel in the mouths of Christs servants or do persecute them for its sake but they bewray their grosse ignorance thereof and of God and Christ and what relation he hath to the Father for they will do these things because they know not him that sent me Verse 22. If I had not come and spoken unto them they had not had sin but now they have no cloke for their sin Because the former Arguments of consolation contain somewhat at which his weak followers might readily offend As namely That Christ should be unknown and hated in the world yea and so hated as they his followers should be hated for his sake Therefore Christ subjoynes other Arguments to encourage them by obviating all scandal which might be taken at the cause of their suffering and his being hated in the world The