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
Esaias when he saw his glory and spake of him In this verse the pertinent citation of these prophecies chiefly the last is cleared And lest any should think these testimonies belonged only to Isaiahs dayes and spake of the Father John clears his citation was pertinent and that however these passages had their own accomplishment in Isaiâ—hs time yet they belong also to these dayes of the Gospel and to the times of Christ whose glory was seen and spoken of by Isaiah Isa 6.1 2. c. and who spake of Christ in that and the other passage Isa 53.1 2. And therefore they were predictions of these times Whence learn 1. It is not enough to justifie mens assertions in Religion that they can bring many Scriptures which seem to favour their opinions unlesse they can clear they are pertinently cited and that in their true meaning they hold out what they assert Therefore John not only cites Scriptures but proves the pertinency of his citation 2. This passage doth clearly demonstrate that Christ is true God and that there are three persons in the blessed Godhead for Jehovah who appeared and spake to Isaiah is granted by all to be Father and here the same glorious appearance is said to be the glory of Christ and Acts 28.25 26. The commission then given is ascribed to the Holy Ghost as Jehovah equal with the Father and the Son 3. It pleased Christ our Lord to manifest himselfe to his people under the Old Testament sometime in the likeness of a man as a preludy to his Incarnation as to Abraham and others and sometime in resplendent glory to give evidence of his Godhead As here Esaias saw his glory which gives us to understand that the glory of other visions shewed to the Prophets were the glory of Christ also See 1 Cor. 10.9 4. The more of Christs glory be seen and the more means men have the greater will the obduration of wicked men be for these thing of mens being blinded and hardened said Esaias when he saw his glory and spake of him intimating that as in his time there was never greater hardness then when most of Christ was seen and spoken of So in the dayes of the Gospel when the Sun of righteousness should shine most brightly the hardness would be greatest of all Ver. 42. Neverthelesse among the chiefe rulers also many beleeved on him but because of the Pharisees they did not confesse him lest they should be put out of the Synagogue 43. For they loved the praise of men more then the praise of God In these verses is recorded Christs successe among another sort of hearers even hid and timorous friends and these of chief rank Of these it is said 1. That though they did indeed beleeve yet they durst not confess nor avow Christ 2. That the impediment hindering them was fear of excommunication from the Pharisees 3. That the reason why this was an impediment was their love of credite and applause among men which they in this particular preferred to the approbation of God Which albeit where it beareth full swey is an invincible impediment to grace Chap. 5.44 Yet prevailing here but in part and being only in one particular of not confession it doth not anul the reality of their grace though it prove the great weakness thereof From verse 42. Learn 1. Even in times of greatest obstinacy and where the Word comes worst speed the Ministry will still have some successe and not be in vain Therefore is it declared that in this time Christ had some hidden ones beside his own flock that followed and avowed him who beleeved on him when the generality were hardened See 1 King 19.18 Rom. 11.4 2. Christ is so powerful in the Ministry of his Word that he will when he pleaseth work upon them who have many impediments in their way and who are amongst the most bitter enemies to him for among the chief rulers also who were bitter enemies to Christ many beleeved on him And albeit they were under so many tentations that they durst not confess him yet they are made to beleeve 3. Albeit the conversion of any be a work of omnipotency yet the conversion of the greater sort of men who have so many tentations and impediments in their way is more to be admired then the bringing in of the meaner sort especially in corrupt times of the Church Therefore is it especially marked that among the chief rulers also many beleeved on him 4. There may be true faith and grace where yet there is much infirmity to smother and bear it down for they beleeved on him though they durst not avow it This ought not to make men flatter themselves in their weakness but should teach others to be charitable and to encourage and stir up such to be more strong having such a seed in them as will prevail and not to weaken their hands from duty by thinking they are gracelesse because they are weak 5. Faith is in a very weak condition when confession is not joyned with it and when men do not professe Christ and the true Religion nor avow him in troublous times and by their conversation lift not up a banner professing that they are his followers for this was the infirmity of their faith although they beleeved on him yet they did not confesse him Albeit a bate outside profession be to be condemned yet if it be well grounded it is commendable and as necessary in its own kinde as beleeving is in its kinde Rom. 10.10 6. Carnal fear of men and danger from them is a great impediment to the avowing of Christ for because of the Pharisees they did not confesse him Albeit they were not so powerful against Christ as to hinder their heart from beleeving yet they deterred them from confessing with their mouths This is an impediment to be removed by trust in God Prov. 29.25 and by the fear of his dreadfulnesse Matth 10.28 7. It is a great judgement and an evidence of great wickedness in men when not only men will not come to Christ themselves but they are a terrour to all these who would embrace and avow him for such were the Pharisees here because of whom they did not confesse him See Matth 23.13 8. Albeit all men are naturally affraid to hazard any thing for Christ Yet ordinarily fear prevails most with them who are eminent and have most to loose for it was the chief rulers who because of the Pharisees did not confesse him lest they should lose their place and reputation But it was otherwise with the blinde man Chap. 9.30 34. 9. Excommunication is a divine Ordinance in the house of God and which was in force in the most corrupt times of the Jewish Church As here they kept it in use to put men out of the Synagogue of which we have spoken formerly 10. Not only mean persons but professours of greatest rank and place in the Church are subject to the censure of excommunication and it may
obedience must flow not only from the fear of God but from love and sense of our obligation to Christ also and disciples will look on commandments and give them obedience as very sweet for his sake Therefore also doth he presuppose love to him as a principle of obedience and recommends the commandments to be observed as his keep my commandments 7. To be much about duty and service in obedience to Christs commandments is a very present diversion and cure of heart-trouble which is but fed with idle discouragement And it is the way to a more perfect cure which cannot be expected by lazie drowpers for this direction is both a cure in it selfe and fits them for obtaining the following promise as hath been said in opening up of the words Ver. 16. And I will pray the Father and he shall give you another Comforter that he may abide with you for ever 17. Even the Spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you In these verses is contained the argument of consolation it selfe and the promise of the Spirit which is subjoyned to the former direction as a fruit following thereupon and as an encouragement against the difficulties they would meet with in doing their duty Not that formerly they were wholly destitute of the Spirit but that now they were to receive him in more ample measure The gift promised is here described 1. From the way of his coming Christ interceeds with the Father and he sends him not secluding the Sonne as God from whom he proceeds and who also sends him from the Father Chap. 15.26 and 16.7 though here he speak only of himself as Mediatour 2. From his titles taken from his office and work in beleevers He is a Comforter and Advocate as the Word also is rendred 1 Joh. 2.1 and another Comforter as being a distinct person from the Father and the Sonne and working comfort in beleevers in a distinct way of applying Christs purchase to them and sealing and bearing witnesse to it in them he is likewise called the Spirit of truth ver 17. not only in his own essence but in his operation in beleevers leading them in all truth Of which afterward ver 26. and Chap. 16.13 3. From his permanency in beleevers that he will abide with them for ever and not depart from them as Christ took away his bodily presence 4. From the singularity of the gift as being peculiar to beleevers For the world cannot receive him because of their ignorance but they having knowledge of him by his begun presence their knowledge and communion shall be continued and augmented By the word here we are not to understand only these who are eminent in it or all without the Church but all who are of the world in the state of nature and addicted to the world and under the power of sin And while it is said the world cannot receive him it holds true of reprobates whom the Lord hath determined to leave in their woful natural condition that they can never receive the Spirit of regeneration nor any comfort flowing therefrom though they be partakers of the common and even extraordinary gifts of the Spirit But if we take the world more generally for men in the state of nature whereof there may be many elect the meaning is that they cannot receive him to wit so long as they continue in that state and till he translate them Far lesse are they capable of such a gift in the increase thereof which is the thing here promised more then a dead man is capable of nourishment Though in this place he seemeth chiefly to point at the reprobate world who are of the world and continue so And albeit the promise be made particularly to the Apostles and they had the accomplishment thereof in a singular way yet the encouragement is to be extended to all beleevers who finde the Spirit a Comforter and Spirit of truth to them though not in so extraordinary a manner From ver 16. Learn 1. None can expect the consolations of Christ by his Spirit unlesse they testifie their love to him by obedience And they who do so have his Word whereupon they may expect needful comfort for upon these tearms mentioned ver 15. I saith he will pray the Father and he will give you another Comforter 2. Christs bodily presence was a great comfort to his disciples and during the time of his converse with them he was so tender of them so kinde to them and took such burthen and care of them as did much refresh and ease them for while he promiseth another Comforter in stâ—ad of himself it intimates he had been a Comforter himselfe Hence it was that he would not let them fast nor did put hard burthens on them but let them see his glory preached sweetly unto them and went betwixt them and all difficulties 3. Christ doth not remove one Comforter from his people but he will give another and make up their losse for when he is to remove another Comforter is promised 4. As disciples can have no true comfort but by the Spirit so a large measure thereof is allowed them to supply the want of Christs bodily presence for he is the Comforter during Christs absence namely in a larger measure then they had before 5. Whatever be the operations of the Spirit of Christ in beleevers Yet the scope of all his employments and his exercising of them tend in end to comfort them Therefore gets he this stile of a Comforter in relation to them 6. The Spirit of God in beleevers is not only a Comforter to plead apply and bear in the consolations of God purchased by Christ upon their hearts But is their Advocate also who pleads their cause with God by furnishing them with prayers and groans that cannot be uttered to be put up in the hands of Christ the Mediatour of intercession for the Comforter is the Advocate also as the Word imports See Rom. 8.26 27. 7. The Holy Ghost is a person in the Godhead distinct from and equal with the Father and the Sonne for he is another Comforter distinct from the Son and equal with him in that he is a Comforter also as he is And he is given by the Father and so distinct from him and his giving or sending him is no note of superiority nor being sent of inferiority for equals may send one another but it only points at the order of the persons in their substance and operation And so as the holy Spirit proceeds from the Father and the Son so he is given by both in their order of subsistence to beleevers 8. In expecting this great promise of the Comforter beleevers ought not to look to their own merits or the worth of their obedience which can promise no such thing But their eye must be fixed on the free grace of God who doth freely gift his
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 beâ—n 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 beaâ—eth 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
body and humane nature framed by the finger of the Holy Ghost without original corruption and filled with excellent endowments and the inhabitation of the Godhead therefore is his body spoken of under the name of the type and called The Temple of his body Verse 22. When therefore he was risen from the dead his disciples remembred that he had said this unto them and they beleeved the Scripture and the word which Jesus had said John recordeth the use the disciples got of this conference not presently but after the Resurrection of Christ Namely that then this passage is brought to their remembrance and they were coofirmed in the faith of this and other Scriptures which spake of his Resurrection Whence learn 1. Even true disciples may be such babes in knowledge that for a long time they will little understand what Christ saith for it was long before the disciples took up the meaning of this passage 2. It is a mark of true disciples that however they be ignorant yet they will not carp at what they understand not as enemies do but will in silence reverence all that Christ saith for when the Jewes quarrelled v 20. we finde them silent 3. Disciples may heare that at one time the understanding and benefit whereof may be reserved to begotten by them at another time and that it may be long thereafâ—er for When therefore he was risen from the dead his disciples remembred that he had said this unto them c. 4. The doctrine of the Crosse and of victory and deliverance from the same even when it seemeth to prevaile most over the sufferer is a doctrine which disciples are slowest to learne and believe of any because of their carnal conceptions of Christ and his Kingdome and of their discouragement when these are disappointed for it was when he was risen from the dead that the disciples remembred and understood and believed this doctrine as they ought See Luke 24 45 46. And thus also is the lot of his members oft-times judged of 5. As Christ will accomplish in due time what he hath spoken so the event of matters being compared with the Scripture will clear many mistakes and be a notable confirmation to faith and an exposition of many Scriptures for When he was risen they then remembred and believed this and other Scriptures 6. The doctrine of Christ was agreeable to the Scriptures and both alike sure it being all one to have his minde in Scripture and to have himself speaking immediately seeing he is the Authour of boâ—h for They believed the Scripture and the word which Jesus had said as being both alike sure and to one purpose Verse 23. Now when he was in Hierusalem at the Passeover in the feast day many believed in his Name when they saw the miracles which he did 24. But Jesus did not commit himself unto them because he knew all men 25. And needed not that any should testifie of man for he knew what was in man Lastly in this part of the chapter John recordeth some further of Christs proceedings at this feast that he wrought such miracles as drew divers to professe faith in him whose profession he would not trust as knowing well what they were as he doth all men even what is most inward and secret in them and that of himselfe without any information from others Whence learn 1. Albeit Christ will not satisfie the curiosity or tempting humours of men yet he will not denie to work whatsoever may be needful for the confirmation of the faith of his own for though he would grant no present signe to the contentious Jewes v. 18. yet he did miracles in Jerusalem at the Passeover in the feast day though it be not recorded in particular what they were hereby also giving us to understand that when Christ cometh to work a work of Reformation as here he may sometime second it not with miracles now but with notable and wonderful works of Providence to gain credit to his work and faithful instruments about it and it may be to quash the fury of malicious opposites 2. It is not unusual for some natural men to be so far affected with Christ and his working as to be convinced in their judgement of some excellency in him and be drawn to professe some sort of embracing of him and yet they remain still in nature and unconverted for many believed in his Name or professed to do so who yet were unsound as the sequel cleareth 3. It is a clear evidence of unsoundnesse when Christs works are the chief thing drawing men to professe faith and not his Word revealing his nature and properties for such was their faith They believed because they saw the miracles which he did Such converts are not affected with their own misery and Christs mercy and so have not a right principle and Christs works will not be alwayes alike glorious and so their affection bottomed on that will ebbe and flow and at last evanish 4. As Christ no sooner begins to reforme but Satan in enemies will be raising stormes and laying snares for him in which unsound converts will not prove trusty nor back him but be ready to turne enemies so it is wisdome in trying times to be wary whom we trust even of Professors for Jesus did not commit himself unto them that is seeing hazard appearing he would not familiarly converse with them as men to be confided in for he kept but one Judas of such and he betrayed him 5. Albeit we cannot infallibly discern of Professors before they discover themselves yet Christ knoweth hypocrites before they discover themselves to men for he knew all men and them among the rest so as not to trust them 6 Christs discovering of one or more hypocrites is a document to all to take heed to themselves as being seen and known of him therefore is his knowing them expressed in a general He knew all men 7. Christs knowledge of men is not conjectural or by report but certain as being by and from himself as God for he needed not that any should testifie of man 8. Christ doth infallibly know what is in-most or most secret and hidden in man the thought whereof should excite all to self examination and be an encouragement to the sincere so much is imported in this reason For he knew what was in man CHAP. III. THis Chapter containeth First Christs conference with Nicodemus concerning regeneration and faith in him for attaining salvation to v 22. Next Johns last testimony concerning Christ some occasions whereof are recorded to v. 27. and the testimony it self from thence to the end Verse 1. THere was a man of the Pharisees named Nicodemus a ruler of the Jewes 2. The same came to Jesus by night and said unto him Rabbi we know that then art a Teacher come from God fâ—r no man can do these miracles that thou doest except God be with him The occasion of this Conference and Sermon of Christ is Nicodemus a
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
himself as God that they might not stumble at his suffering nor their own scattering 8. Christ notwithstanding his abasement and suffering as man is true God the object of saving saith equally with the Father Therefore doth he urge beleeving in him as they did beleeve in God 9. The saith of humbled and troubled souls can bottome or fasten on nothing that is inferiour to God nor can any other thing bear their weight for it is a proofe of his deity that he is the object of faith 10. Albeit Christ do not remove from troubled Saints the afflictions which raise their trouble Yet they have comfort sufficient if they beleeve for this is their encouragement who had Christ himselfe to comfort them beleeve 11. It is the will of God that Christs bodily absence be supplyed and made up with faith which will make an absent Christ present to a beleever for it is to cure this disease that this remedy is applyed beleeve 12. Whatever other ground of consolation Christ allow upon his followers within time Yet the first encouragement must begin at beleeving and faith must grip him and hold him fast till other encouragements spring up in it's hand for this is the first encouragement that must go before all the rest here subjoyned and make way for them 13. Faith in God and Christ is so acceptable and well-pleasing unto Christ that troubled souls are commanded and invited to it so that they sin if they beleeve not for saith he ye beleeve in God or beleeve in God beleeve also in me 14. While he conjoynes himselfe with the Father and presseth to faith in both it serveth to teach 1. Faith in laying hold on Christ must ascend up through the vail of his flesh and office of Mediatour and fasten on him as true God one in essence and equal with the Father for so doth this exhortation import 2. Faith in God the Father must be joyned with faith in Christ in whom the Father is to be taken up in the matter of reconciliation 2 Cor. 5.19 and through whom we must beleeve in God 2 Cor. 3.4 1 Pet. 1.21 Therefore it is required that with their beleeving in God they beleeve also in him 3. It is a notable encouragement inviting troubled souls to beleeve when they consider the infinite latitude of the object of faith as it closeth both with the Father and the Son not secluding the Holy Ghost For in the Son they will finde eternal Redemption everlasting righteousnesse and satisfaction In the Father infinite love and free grace accepting the Elect in Christ In the Holy Ghost infinite vertue and power applying Christs purchase And in both Father and Son not secluding the Holy Ghost infinite power upholding and preserving the Elect till they come to full fruition So much also may be gathered from the distinct naming of the Father and Son as the object of their faith Verse 2. In my Fathers house are many mansions if it were not so I would have told you I go to prepare a place for you In this verse is contained the second Argument of consolation which as Christs consolations are all rich contains a double encouragement in the bosome of it For 1. He presupposeth it as a ground of the following consolation that heaven to which he went was his Fathers house and was designed not for him alone to ascend unto but for many moe through him for whom there is roome enough for their perpetual rest and abode 2. He confirmes this supposition from his fidelity and good-will to them assuring them he would never delude them with vain hopes 3. He subjoynes the principal consolation that his going to heaven was for their good to prepare a place for them Whence learn 1. Such as study encouragement by saith ought to lift up their hearts to the hope of future glory that so their consolation may be strong Therefore is this encouragement from the hope of glory subjoyned to the former of living by faith for the present ver 1. 2. Whatever be the tossed life of Saints here which the Lord in deep wisdome carves out for them that they may indeed be strangers and pilgrims Yet it may encourage them that there is a solid and quiet resting place prepared for them in heaven for this cause doth he give it the name of a mansion See Heb. 13.14 Rev. 14.13 3. There is abundance of roome in heaven and in Gods love to receive sinners And albeit it hath not seemed good to him to save all nor the most part Yet there are many to be saved and admitted into that blessed rest Therefore it is designed Many mansions which is not to be carnally conceived of as if heaven were divided into so many Cel's Nor yet as pointing at several degrees in glory But the expression is to be understood in opposition to Christs ascending at this time his alone And by it he would intimate that there was roome in heaven not for him alone but for many through him in whose name he was a forerunner as is after cleared So that none need to be deterred from comming to Christ by reason of the paucity of the Elect. 4. It may sweeten the hope of glory unto Saints when they consider that heaven is the house of God wherein he will familiarly converse with his domesticks wherein they will get a clear and full fight of him shall enjoy full glory as being in the Kings Palace shall get a secure and quiet habitation beyond the reach of enemies enjoying the treasures which they laid up there before And wherein all the children shall at last be gathered together Therefore it is here described to be the Fathers house 5. It adds to the consolation of Saints that however the glory and riches of heaven might crush their hopes that ever such unworthy ones as they should be so dignified Yet Christ as their head is Lord and heire thereof and he will come speed there for their behoose Therefore doth he so comfortably describe it my Fathers house 6. Christ is no false Prophet or deceiver of his people He reveals all that is necessary for them to know nor will he hide any thing that is for their good for in this he bids them credit his fidelity and love If it were not so I would have told you 7. Christs deed and performance will never give his Word the lye nor will there be anything lesse found in heaven then he hath promised So much also is imported in this here If it were not so I would have told you 8. There is no trial so bitter and sad but Christ can draw precious consolations out of it to his own and bring it about for their good for what more sad to the disciples then to be separate from their Master and yet he draws ground of comfort out of it I go saith he speaking of his voluntarinesse in dying to prepare a place for you 9. No man by nature hath any right to heaven
nor make void what he hath promised for the encouragement of his own and whosoever love him shall finde themselves richly recompensed in his and the Fathers free love Therefore saith he again And my Father will love him to wit in and with and through me 6. Where God loveth any both the Father and Son will make a sweet and intimate fellowship with them and will be at pains to make up the distance for we will come unto him c. 7. God and Christs fellowship with beleevers is constant for all times and all difficulties till they be taken up to be with him for ever for we will make our abode with him From v. 24 Learn 1. It may stir up beleevers to their duty when they consider the great sin and losse of disobeyers Therefore is this illustrated by propounding the contrary sin which imports the contrary hazard of being deprived of fellowship with God 2. Disobedience to Christ and want of love to him are inseparably conjoyned let men pretend what they will for He that loveth me not keepeth not my sayings 3. It aggravates the sin of disobedience that the Gospel is the very Word of God both the Fathers and the Sons Therefore doth he set out their sin from this The Word which you hear is not in me to wit as he is man or his alone as he is God but the Fathers which sent me 4. Obedience to the commandments of God is not required as a simple act of love and courtesie but as a testimony of subjection to divine authority and these who will not studie love to Christ that they may obey him ought to look to the authority of God which will not be vilipended Therefore is the authority of the Word thus held out to despisers as also to guard believers that they be not driven from their duty by the fear of men The Word which you hear is not mine but the Fathers which sent me Verse 25. These things have I spoken unto you being yet present with you 26. But the Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you The sixth benefit which they shall reap by the Spirit it instruction and teaching as he is the Spirit of truth And that however Christ had taught them all things necessary and yet they continued rude and incapable and his doctrine was very dark to them as appeareth by the many questions they had lately started v. 5 8 22. yet the Holy Ghost should effectually and clearly teach them all things and bring to remembrance what he had spoken but they through ignorance negligence or sorrow had forgotten It is not needful for us to determine whether these all things to be taught by the Spirit be the same with these all things which Christ had said which the Spirit not only brings to remembrance but doth make them plain unto them or whether beside what Christ had said and the Spirit brings to remembrance some particulars were remitted to the Spirits immediate and extraordinary teaching of the Apostles as ch 16.12 13 For in this it sufficeth us to know that these all things be what they will were revealed to the Apostles for the good of the Church and by them to the Church in writing so that there is no room left for traditions or extraordinary and immediate revelations Nor is it to be expected that the Spirit who brings Christs doctrine to remembrance as true and excellent will reveal and teach any new thing contrary to what Christ said which were to make the Spirit to contradict himselfe Yet if we consider the matter narrowly we will finde that the Scripture warrants us rather to assert that these all things which the Spirit taught them were the same which Christ had said For chap. 15.15 Christ made known to them all that he had heard of his Father namely which is necessary for the Church to know and Acts 1.3 Christ after his Resurrection continued with them fourty dayes instructing them and speaking of the things pertaining to the Kingdome of God and that so fully as their Commission is limited to whatsoever he had already commanded them Matth. 28.20 It is true the Apostle 1 Cor. 7.12 25 40. mentions somewhat wherein he gave direction being guided by the Spirit to which the Lord had not so expressely spoken But in that he relates especially to things that had not been determined in the Law of Moses nor to what Christ had said and however it be these particulars are not sufficient to make so general a distinction betwixt the expressions And so here is held forth a twofold work of the Spirit in reference to Christs doctrine 1. Whereas Christ had revealed to them the summe of all Christian Religion and yet they were not capable thereof therefore the Spirit was sent to enlighten their understanding and to explain these things more fully and distinctly which Christ had spoken summarily as they were able to hear them And of this is that to be understood chap. 16.2 not of any new doctrine or articles of faith but of the more distinct explication of what he had delivered 2 The Spirit by this teaching did bring to the Apostles remembrance for their further confirmation that these things had been spoken by Christ though then they did not understand them and afterwards forgat them as chap. 2.22 and 12.16 Doct. 1. The seed of the Word may be sowen whereof yet no visible fruit may appear for a time as here is to be seen in Christs speaking to the disciples who for a time were not much if at all bettered by it 2. The Word of the Lord may not be operative and fruitful even in the godly for a time and when they first hear it which yet afterward may do much good for Christ soweth the seed among the disciples which yet took not effect till the Spirit was poured out and then iâ— did good 3. The efficacy of the Word doth not alwayes accompany the outward Ministry not doth it depend upon the ability and livelinesse of the Teacher unlesse the Spirit do accompany it in the hearts of hearers for albeit even Christ considered as an outward Teacher spake these things being present with them yet the Comforter is needed to make them effectual 4. It is the Holy Spirit only who makes the Ministry and outward teaching effectual and who where he cometh doth freely fully and effectually make the Word plain and livelie to beleevers for albeit Christs Ministry took not effectâ—â—â— them at first yet here is the remedy the Comforter shall teach you He is a remedy against grosse ignorance and errour against our not making progresse in knowledge against our ignorancie and inadvertencie through astonishment in trouble and against our perplexiâ—â—s through the multitude of dark steps in our path All which should stir us up to seek after and entertain
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 fruâ—tfulnesse 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
he might call these things his which the Spirit should shew as being communicate by the Spirit from the Father and him Whence learn 1. The way to understand aright what Christ saith is to compare one passage with another Therefore doth he by this following passage explain what seemed harsh in the former that he shall take of mine and shew it unto you 2. Christ is to be so eyed in the large allowances communicate unto his Church as we forget not the Father but rather we ought to see the fulnesse and rich good-will of the Father in what Christ communicateth and Christs own excellencie who hath all fulnesse that is in the Father to communicate Therefore he asserteth that all things that the Father hath are mine as the reason of that expression He shall take of mine c. 3. Such is the strict union of the Persons of the blessed Trinity that there is among them a perfect communion in all things for all things that the Father hath are mine and so the Spirits also 4. As there is an union in essence and communion among the Persons of the Trinity so their order of subsistence and operation is distinct the Son being and working from the Father and the Holy Ghost from the Father and the Son for saith he all things that the Father hath are mine from him and the Spirit shall take of mine and shew it unto you Verse 16. A little while and ye shall not see me and again a little while and ye shall see me because I goe to the Father From this to v. 23. is contained the second encouragement whereby Christ comforts his disciples and mitigates their excessive sorrow for his departure In this verse the encouragement is more briefly propounded That however he was shortly to be removed from them in respect of his bodily presence being now to suffer death and leave the world yet they should shortly after that see him again and he should finde a way to be indeed present with them For understanding whereof albeit that reason of his going to the Father may lead us to understand it of his appearing again to them bodily after his resurrection and that since he was not to abide under the power of death but to rise again and ascend to his Father they should get a sight of him by the way yet I take not this sight to be understood here further then as it was a forerunner of greater things For this is to be done in that day wherein they were to be endowed with much knowledge and to come much speed in their prayers put up in his Name v. 23. which is not to be restricted to that time betwixt his Death and Ascension but was rather verified after his Ascension And upon the same ground albeit the enjoyment and sight of Christ in heaven which every beleever may expect after a short while do indeed compleat that joy which is propounded v. 20. as the fruit of their seeing of him yet it is not to be restricted to that either For in that day they will need no prayer as v. 23. it is said they shall in the day they shall see him Therefore it is most clear to understand the encouragement thus That however he was shortly to die and remove from them yet seeing he was not to abide under the power of death but to ascend and be exalted with the Father he would therefore give proof of his exaltation and good-will toward them by pouring out of his Spirit whereby they should enjoy a spiritual sight of him as chap. 14. 19. and by this their sad houres should be sweetned as also all beleevers till they come to full sight and full joy in heaven Now albeit this encouragement thus explained together with the rest that follow do all depend upon the pouring out of the Spirit as fruits and benefits to be reaped thereby as well as these that are formerly mentioned in this chapter And so may all be reduced to that general encouragement of the coming of the Holy Ghost yet seeing Christ doth not here as in the former name this as a fruit of the Spirits coming therefore I have made it a distinct encouragement Doct. 1. The life of beleevers within time is made up and consists of gâ—eat variety of lots having and wanting sweets and soures mixed together and succeeding one to another for so it is here declared they are now seeing shortly not to see and after that to see again 2. The great exercise of beleevers is about the enjoying or wanting a sight of Christ and this sight of Christ is so precious to them that it moves all the wheeles of their affections and makes faire weather or foule according as they want or enjoy it it being still winter when he is absent and whenever he returns he brings the Spring with him Therefore is all their exercise summed up in this ye shall not see me and ye shall see me and this is it which begets the joy and sorrow after mentioned 3. Whatever be Christs tender condescendence at sometimes to his people yet they are to expect that within time they will get satisfaction to their sense but for a short time for so did the disciples finde its the matter of his bodily presence and so will beleevers finde in the matter of sensible enjoyments a little while being all put together or but now a little while in respect of what they had enjoyed chap. 14. 9. and ye shall not see me The word imports a serious and intent seeing and contemplating and is attribute oft-times to a sight of the minde and it may insinuate that now they should not get him seen so distinctly as formerly or that his removal should so confound them for a time as they should not so much as get him contemplate with the eyes of their minde till the Spirit come upon them 4. It is the Will of Christ that believers be not surprized with the withdrawing of Christ sensible presence but that in the midst of enjoyments they resolve and be armed for it Therefore while they enjoy his company he doth warne them a little while and ye shall not see me 5. Christ when he doth withdraw his sensible and bodily presence is yet not absent from believers but hath a way of presence wherein spiritual minds may discern and see him for notwithstanding his removal ye shall see me saith he The word imports a full and clear sight as if he were before their eyes 6. As the sensible enjoyments of beleevers are but short while they are within time so their desertions and clouds are but short also They may think the time long because of their affection and they may prolong their own affliction by taking in an idol in the room of an absent Christ and by not making use of desertion as they ought But he alloweth that their sad houres be short and however it be they are so in respect of eternity for again a
eternal life and the beginning of it while it is known by faith here and eternal life hereafter shall consist in the full sight fruition thereof For further clearing of this purpose Consider 1. Christs scope in inserting this explication in his prayer is not to informe the Father but partly to informe the disciples for whose edification he thus prayed in their audience partly to presse the argument strongly for the glorifying of Christ to give eternal life should glorifie the Father by his being known and acknowledged by beleevers and it was needful Christ should be supported in his agony and afterward exalted to give eternal life seeing eternal life consisted only in knowing God in his Christ Consider 2. While Christ propounds the Father to be the only true God the meaning is not to seclude himself and the holy Spirit from being the true God also one in essence and equal in power and glory with the Father For that is a truth fully asserted throughout the Scripture Joh. 20.28 Act. 20.28 and elsewhere and in the same prayer v. 5. Christ is said to have had glory with the Father before the world was Now before the world was there was nothing subsisting to have glory or any other thing but only the true God and so Christ with the Holy Ghost must be true God also But for clearing of the words we would consider that this exclusive only is not joyned with the word Father as if it ran thus Only the Father is the true God but it runs with the words that follow the only true God And so when it is said the Father is the only true God the meaning is that God or the deity which subsists in the person of the Father is the only true God or godhead in opposition to all idols and supposed deities not secluding the other persons in whom that true Godhead subsists also seeing the essence is one in all the three and every one of them are that only true God Withal for confirmation of this it would be considered that in Scripture there are such words of restriction made use of in things ascribed to one or other person of the Godhead which yet are not to be taken absolutely as secluding the rest of the persons but only in relation to the creatures as Matth. 11.27 it is said None as it is in the Original knoweth the Sonne but the Father or the Father but the Son c. in both which assertions it is not to be supposed that the Son or Father are secluded from knowing themselves though the knowledge of the one be ascribed only to the other but it is to be understood that no creatures know the one or the other untill the Son reveal them Nor is the Spirit either secluded from knowing the Father and Son by these expressions seeing he searcheth even the deep things of God 1 Cor. 2.10 but only the creatures So here take this restriction as we will and it secludes not the Son and Spirit from being that true God but only sheweth that idols are not that true deity Doct. 1. The happinesse of beleevers would be much studied by them wherein it consists and what is the way to it And for this end there is need of Christs own teaching Therefore doth he take occasion for their edification to insert this description of life eternal 2. It may sweeten beleevers condition unto them when they consider how much the Father and Son do interesse themselves in their happinesse Therefore doth he propound their eternal happinesse as a thing wherein both of them are so much concerned as hath been explained 3. The estate unto which beleevers are and will be advanced by Christ is a state of life and only worthy of that name any other estate beside being but a state of death Therefore doth he call it life and life eternal even as it is begun here See Act. 5.20 where it is called this life by way of excellency And for our assurance of an interest in this state we should be sensible of our being dead without it and sensible of what annoyeth this life when we have received it we would seek after food suteable for entertaining of our life and be active in such motions and duties as do slow from the principle of such a life 4. Whatever other life men live yet it is but fading their best dayes vanity and few and evil But it is the happinesse of beleevers that their begun-life is everlasting and will be perfected in glory for it is life eternal 5. Eternal life as it is begun here and the way to attain to the full enjoyment thereof in heaven consists in the knowledge of God as it includes faith in him and sutable affections and practice for This is life eternal that they might know thee as knowledge consists not in a bare act of the understanding but takes the will and affections alongst with it 6. It is necessary to the saving knowledge of God that he be taken up as God in his nature and attributes as he hath revealed himselfe and that he be known to be really and truly that which he reveals himselfe to be for they must know him God and the true God 7. Albeit there be many things cried up as god in the world and in mens estimation Yet they are but vanities and lies and only Jehovah is the true God And they who know him savingly will acknowledge him as such renouncing and crying down all idols all delights and confidences beside for he is the only true God and they must know and acknowledge him as such 8 Whatever knowledge of God men attain unto as the true God in opposition unto idols Yet that will not be sufficient unto salvation unlesse Christ the Mediatour be known also and God in him and in his dispensation of grace in sending him into the world Therefore are these conjoyned here to know thee the only true God and Jesus Christ whom thou hast sent 9. To know Christ savingly or to salvation is to know him as in his person and natures so in his offices and the trust committâ—d to him and to know that he is sent and approven of the Father in going about his work and what are the tearmes upon which he engaged and did come into the world to performe this work what the Father promised unto him and he again unto the Father for so is the knowledge of Christ in order to salvation qualified to know Jesus Christ whom thou hast sent Ver. 4. I have glorified thee on the earth I have finished the work which thou gavest me to do A fourth argument pressing the petition is taken from his fidelity in discharging the trust committed to him in that he had glorified the Father by accomplishing the work which was laid upon him to do Upon which in the next verse he repeats his sute He saith I have finished the work for albeit in heaven he be still working for us and working that
histories record he went to Asia the lesser where he did propagate the Kingdome of Christ not onely by preaching unto them but by writing at the direction of the Holy Ghost to the edification of the whole Church as appeareth by his Epistles the Revelation and this Gospel whereof he declareth he was the Penman John 21.20 24. His scope in this Narration of the History of Christ is to prove that Christ-man is also the very Son of God and to clear up the way of salvation through faith in his Name as he declareth Chap. 20. 31. And more particularly the time and occasion of his writing of it as is recorded in Ecclesiastical history was That during the time of his exile in Pathmos where he wrote the Revelation the Churches in Asia were infested with many seducers publishing their pernicious errors as may be gathered also from his Epistles to the seven Churches there Rev. 2. and 3. and namely with Ebion and Cerinthus who denied the divinity of Christ Therefore after his return and so long after all the rest of the Apostles were dead he is set on work by Christ to write this Gospel and adde this witnesse to the other three to make up a most perfect narration for the use of the Church in all ages Wherin he doth in a very sublime way describe and assert the person natures and offices of Jesus Christ against all the errors of that time or which might afterward trouble the Church and as the beloved Disciple that had lien in his Masters bosome he soareth very high in speaking of the great mystery of godlinesse In his narration he doth not insist to repeat what had been sufficiently recorded by the other Evangelists but pitcheth chiefly upon some noted and special actions of Christ adding thereto divers of his excellent Sermons upon the chief points of Christian Religion together with his solemn Prayer before his passion which in the Lords holy and wise providence had been reserved for such a time and such a Penman and wherein the deepest mysteries of saith and the rich treasures of the godlies comfort are clearly and satisfactorily pointed out The parts of this History are 1. A descrition of Christ to ver 37. of Chap. 1. 2. A narration of the execution of his offices in his doctrine and actions during the time of his life and ministry to Chap. 18. 3. The history of his death and sufferings Chap 18. and 19. 4. The history of his resurrection with some passages confirming the same Chap. 20. 21. CHAP. I. IN this Chapter first John describeth Christ the subject of the Gospel pointing out his divinity and his manifestation of himself to the world before and by his incarnation to v. 15. Next he confirmeth this doctrine from sundry testimonies of John the Baptist concerning Christ to v 37. Lastly He relateth the calling of five disciples to the end of the Chapter Verse 1. IN the beginning was the Word and the Word was with God and the Word was God In the first part of the Chapter John asserteth the divinity of christ v. 1 2. and confirmeth his assertion and proveth his subsistence and manifestation of himself to the world before his incarnation v. 3 4 5. Then to make way for the doctrine of his manifestation in the flesh he begins with the sending of John the Baptist his forerunner v. 6.7 By occasion of whom he describeth yet more of Christ his excellency and dignity in his manifestations and offices to v. 14. And in the last place he describeth his incarnation and proveth that he became God and man in one person ver 14. In this verse the Godhead of Christ is asserted and confirmed from his eternity from his coexistence and society with the Father and by expreâ—s assertion declaring him to be true God one in essence with the Father and the holy Ghost Doctr. 1. Christ is called the Word both here and ver 14. and 1 John 1.1 and 5.7 Rev. 19.13 and elsewhere not only because he is the chief subject of the written Word or Scripture being the promise made and often repeated in the Old Testament He in whom all the promises are Yea and Amen the substance and truth of all the Law-types and shadowes the end of the Law and kernel of the Gospel But further because as a word is a mean of revealing a mans mind to others so Christ hath revealed the Father in his own person being the brightnsse of his glory and the expresse image of his person Heb. 1.3 so that God is to be taken up and is savingly known onely as he hath revealed himself in Christ And in his office as he is the wisdome of the Father Prov. 8.12 22 23. and knoweth all the Fathers secrets so he is the Word of the Father as declaring him his minde and will to the Church in all ages Matth. 11.27 John 1 18. 2. As Christ in his person natures and offices is the great Theame of the Gospel and ought to be the matter of our studie so particularly it is needful that beleevers do know and take him up as God Not onely that they may avoid errours concerning his person but That they may see how little need he had of the son of men whom yet he came to seek and save for their own good not to receive from them but to give unto them That their faith may be led through the vaile of his flesh to this rock of his God head where it will get sure sooting in his essence and attributes against all assaults That the ignominy of his Crosse may not obscure his glory but they may have high and honourable thoughts of their humbled Lord in his lowest estate That they may see the infinite worth that is in his sufferings to satisfie justice and to expiate sin considering the dignity of his person And That this may teach them rightly to receive his doctrine and not to be ashamed of his truth and the profession of his Name or to suffer for him who is so excellent a Lord for these among other reasons doth John begin this Gospel with so sublime a description of the Godhead of Christ 3 The Godhead of Christ doth appear in his being eternal and that he had his proper and perfect subsistence not onely before his incarnation but before the first point of time wherein God began to create all things for In the beginning was the Word He doth not say as Moses Gen. 1.1 whom he imitates in this beginning of his Gospel In the beginning God created the Word but in the beginning when all things created got a begining the Word was and did actually subsist He thus describeth his eternity that he was in the begining because there is nothing before the first period of times beginning but eternity and because our shallow conceptions can follow eternity no farther but onely over the border of time 4. Christ as God is a person distinct from the Father yet undivided
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
gave power to become the sons of God 7. Every one who is adopted to be a son of God must have a new birth and spiritual being in Christ by a change of disposition and qualities of the soul going along with that priviledge to prove the truth of it for these sons of God are borne to wit again By this change they will be led to esteeme highly of this dignity 1 John 3.1 to study conformity with Christ their elder brother Rom. 8.29 and to performe obedience whatever they can attain to with childrens dispositions out of fear to offend their Father 1 Pet. 1.14 which are the kindly evidences of adoption 8. Faith and receiving of Christ is so much the gift of God as first by regeneration Christ must make an inward offer and joyne himself to us and give us this hand to grip before we can by faith actively receive him or set about the work of sanctification by faith for all who beleeve on his Name were born again 9. The change of man out of nature into grace is a kind of new birth of the man in producing whereof there will be some travelling in pain by it there is brought forth a proportionable new man of grace spreading it self though weakly as in the natural man through the whole man also a new life and likenesse to the Father an appetite after food sutable to that life and a being sensible of hurt from what is contrary to this life for so is imported in that they are borne 10. Regeneration cometh not by natural generation or by the dignity of mens race and descent from pious progenitors for they were borne not of blood or of bloods that is by descent from their ancestors of many generations of which the Jewes boasted 11. Mens freewill or natural power is quite dead in the matter of regeneration its utmost endeavours can contribute nothing to this work for they were borne not of the will or the strongest inclinations of the flesh 12. Whatever singular endowments of learning wisdome or valour men have yet none of these do prove regeneration nor can they contribute any thing to such a work for they were borne not of the will of man or of famous and vertuous men as the word in the Original often signifieth 13. Regeneration is Gods own work who employeth his Word as the seed 1 Pet. 1.23 sendeth his Ministers as instruments to sowe this seed Gal. 4.19 and who quickeneth this seed by the Spirit who is the immediate worker of regeneration in order of operation John 3.6 8. And so whatever excellency regenerate men may have they are still bound to acknowledge that grace prevented them and made them to differ from others for they were born not of any thing but of God Ver. 14. And the Word was made flesh and dwelt amongst us and we beheld his glory as the glory of the onely begotten of the Father full of grace and truth John cometh here to speak of Christs humanity his incarnation and manifestation in the flesh whereby he became God and man in one person And declareth further how he abode in our nature on eâ—â—th for a season how the glory of his divinity shined forth even in that abasement in the view of his disciples and followers and what the benefits were he was filled with for sinners good to whom he came and among whom he abode even grace and truth in opposition chiefly to the curse and shadows of the Law as appeareth from ver 17. Doctrine 1. The sinfulnesse and ingratitude of the world and visible Church will not make void Christs love to his own nor will hinder him to draw so neer unto them and to others for their sake as is needful for their redemption and salvation and may yet further convince others of their ingratitude for notwithstanding that ingratitude ver 10 11. he drew neerer yet and was made flesh 2. So great was the difficulty of restoring the image of God in lost man and of restoring him to Gods favour and the dignity of Son-ship that no lesse could do it then the natural Son of God his becoming the Son of man to suffer in our nature And so great was Gods and Christs love as to lay a foundation of reconciliation betwixt God and man in the personal Union of the divine and humane nature in Christ so much is imported in that the Word was made flesh 3. The person of the Godhead that was incarnate was neither the Father nor the Holy Ghost but the Son the second person for the Word was made flesh There being a real distinction of the persons that one of them is not anâ—ther and each of them having their proper manner of subsistence the one of them might be incarnate and not the other and it is the Godhead not simply considered but the person of the Son subsisting in that Godhead that was incarnate And it was very convenient that the second or middle person in order of subsistence of the blessed Trinity should be the reconciler of God and man and that he by whom all things were made should be the restorer and maker of the new world and that he who was the expresse image of the Father should be the repairer of the image of God in us 4. The Son of God became true man and did take on our nature with all the essential properties thereof and all the common infirmities thereof yet without sin for so much is imported in that he was made flesh by which name is not signified that he assumed onely a body his divinity supplying the place of a soul for as the soul is sometime taken for the whole man Acts 27.47 so also is flesh Psal 145.21 And the Scripture speaks expressely of Christs soul Matth. 6.38 of his will Matth. 26.39 And knowledge or wisdome as man Luke 2.52 Nor doth it signifie that he took on our nature as it is corrupted with sin by the fall as flesh is sometimes taken for he was separate from sinners Heb. 7.26 But the designation serveth to point out the reality of his humane nature that he was true man having a real body with all the properties thereof And it points out his abâ—sing of himself that he united not onely our soul to himself but even our flesh and body wherein we agree with beasts And that he took on the sinlesse infirmities and frailties of man as flesh oftentimes signifieth Isaih 40.6 Psal 78.39 that so he might simpathize with us as a merciful and faithful High-Priest 5. Albeit Christ did assume both a soul and a body yet these did not make up another person in Christ distinct from the person of the Son of God but the personal subsistence of his humanity was prevented in his conception by its being assumed into a personal union with his Godhead and that without any change on the Godheads part and without mixture or confusion of the natures and properties flowing from the same for so are we
taught in that the Word was made or became flesh that is being God from all eternity and remaining so still he became also man in respect of the unity of the person and yet the Word and flesh remain distinct still in their own natures and properties though the properties of either nature be ascribed to the whole person with relation to that nature to which they do belong and both concurre in the operations required in execution of the office of Mediator And by reason of this union he is a fit Mediator betwixt God and man his sufferings are of infinite worth being the sufferings of one who is God Act. 20.28 And is able not onely to suffer but to carry through the work to apply his own purchase and repair all our losses 6. As the ingratitude of the world did not hinder the Son of God to come into the world and to take on our nature so it pleased him in our nature to live in the world for a space That so he might prove the truth of his humanity to these who conversed with him That he might sanctifie the earth by his residence upon it as a place of his peoples pilgrimage that he might in his owne person who was greater then Moses abrogate the ceremonies of Moses and That he might perfect the work of mans redemption appointed to him of the Father Wherein his great love appeared that no provocation no contradiction of sinners did prevaile with him to leave the earth till he had perfected his work for the Word was made flesh and dwelt among us saith John in name of all the Apostles 7. The Son of God his incarnation and dwelling in our nature is the substance of the type of the ancient Tabernacle in the Church of Israel His humane nature and flesh is that true Tabernacle wherein he dwelt Heb. 8.2 and 9.11 The glory of his Godhead did fill this Tabernacle and shine forth in view of his disciples as after followeth as the glory of the Lord filled that Tabernacle Exod 40.34 35. And the Son of God thus incarnate is the trysting place wherein sinners may draw neer unto and meet with God as of old they sought him in the Tabernacle Therefore it is said in the Original He or the Word dwelt as in a tent or Tabernacle among us 8. Christ our Lord during his abode in the world was content to submit to a meane and pilgrims life That through his poverty many might become rich That he might sanctifie a poor condition of life to his followers and That he might assure us of his being a fellow-feeling High-Priest having been in his own person partaker of our miseries for so much also is imported in that he dwelt as in a tent or Tabernacle which is the habitation of pilgrims among us And to this also doth the type of the ancient Tabernacle agree which was ambulatory and fitted to their wandring condition Though Christ also be the substance of the type of the fixed Temple John 2.21 9. Christ also came into the world and dwelt in it to undertake a warfare and did undertake Devils men death and all that had any thing to say against his people and did overcome them that so his people might have to do with vanquished enemies and might go to him in need as to one who had experience of hard conflicts and exercise in his own person for so much further doth his dwelling as in a tent which is a military habitation import 10. Christ in his abasement and sufferings did not cease to be the same glorious and excellent Lord still and this his glorious excellency and Godhead did shine through the veile of his flesh and in his low condition and was seene by all them who got anointed eyes and seriously considered it for saith John in name of the Apostles and believers we saw or did contemplate and seriously view till we discerned his glory His starres appearing while he was lying in a manger the Angels proclaiming his birth to the shepheards his disputing with the Doctors when he was young the glorious appearances at his Baptisme and transfiguration yea the whole course of his doctrine miracles and sufferings ascension and pouring out of the Holy Ghost afterward did abundantly evince this And by this we are taught not to judge of him nor of his members according to outward appearance 11. Christ as God comes of the Father by way of inexpressible generation proper to himself onely as being an eternal generation by communication of the same essence and properties And a generation wherein the Father is not before the Son but both alike eternal And this his glory did shine forth in his lowest condition for his glory was the glory as of the onely begotten of the Father that is such glory as was sutable and becoming Gods onely begotten Son for as here is not a note of similitude or likenesse as when we say of a beggar he goeth as or like a King but a note of sutablenesse as when we say of a King he goeth as or as becometh a King And by this Christ is commended to his people as he who should be onely and chief in their hearts 12. Albeit Christ conversed in the world in a poor and meane condition yet his furniture for the worlds behoof was rich And particularly there was in him grace or the free favour of God as a remedy for that wrath which the Law revealeth because of sin and the gifts of grace to cure and remove sin In him did the fulnesse of the Godhead dwell bodily and on him as man was the spirit poured forth above measure and he had fulnesse of this grace to supply all his peoples wants to make up the greatnesse of their misery and to overcome even their abuse of grace for he dwelt among us full of grace as the construction in the Original conjoyneth them 13. Christ also came into the world fraught with truth and fulnesse of truth being as God truth it self and as man full of truth by vertue of the personal union having treasures of knowledge for all our ignorance and errours the truth of all the shadows of the Law and what was foretold of him by word or signes being found in him and all that is in him and said of him being true and solid and such as will not disappoint us whereas other things without him prove but shadows for he dwelt among us full of truth Ver. 15. John bare witnesse of him and cried saying This was he of whom I spake He that cometh after me is preferred before me for he was before me IN the second part of the Chapter John confirmeth this his doctrine concerning Christ from four testimonies of John the Baptist given after the Baptisme of Christ ver 37. The first from this ver to ver 14. The second from ver 19. to ver 29. The third from ver 29. to ver 35. The fourth ver 35 36. In the first testimony
and supernatural mysteries we are to submit unto and acquiesce in divine revelation what ever carnal reason suggest to the contrary so much also doth his confirming this truth and obviating all objections with his asseveration teach us 5. As the Father and Sonne are one in nature and essence so are they undivided and inseparable in operation and working and the Sonne worketh only what the Father worketh for the Sonne can do nothing of himselfe or seperate from the Father but what the Father doth and that he cannot work otherwise but in conjunction with the Father doth not argue any impotency in him but his strait union with the Father 6. Albeit the Father and Sonne be one in essence and operation yet are they distinct persons and there is an order of subsistence and operation to be observed betwixt the Father and the Sonne So much are we taught in that the one is the Sonne the other the Father and so distinct each from other and in that the Sonne doth nothing of himselfe which doth not seclude Christs own proper power as God but holds out beside his conjunction with the Father that in order of working he worketh from the Father And it is yet further confirmed in that he doth what he seeth the Father do Which seeing as that shewing also ver 20. though it be an expression fitted to our capacity and borrowed from among men who shew their children their skill by acting and practising thereof before them that they may imitate it Yet it is not to be understood as if Christs work were posterior to the Fathers work and done in imitation of his as is after cleared But it points out that unspeakable communication whereby the Father communicates unto the Sonne his nature will wisdome and power and so the Sonne in order of subsistence is from the Father and points out also that the Sonne knoweth the Fathers working because he works the same work with him and from him 7. The Sonne is not only joint with his Father in working or execution of his purposes but is upon all his counsels also and perfectly understandeth all his purposes So much also may be gathered from his seeing what the Father doth and the Fathers shewing ver 20. importing that he is conscious to all his Fathers counsel and working as having the same wisedome communicate from the Father to him 8. Christs workes are not only like unto the Fathers but the same in substance as flowing from one and the same essence and power for what he doth these things also doth the Sonne 9. Christ in working with the Father acts not as an instrument subordinate but as there is an unity in the work so also in the manner of it by the same power wisdome liberty authority c. the order of operation being observed for these things also doth the Son likewise or in like manner 10. Christ is joint with the Father not in one or some only of his workes but in all that he doth for whatsoever things he doth these doth the Sonne likewise 11. It is comfortable to the Church to be much in studying Christs excellency to look on his working as the work of God who can effectuate what he will and that the works which he works they are the works of the Father also and to see him on all the Fathers counsels and undertakings whereby beleevers may see nothing contrived from all eternity or acted within time but what he who is their Head and Mediatour also hath an hand in So much may be gathered from this doctrine whereby he sets out his own glory for our use Verse 20. For the Father loveth the Sonne and sheweth him all things that himselfe doth and he will shew him greater workes then these that ye may marvaile This unity and equality in operation betwixt the Father and the Sonne is againe repeated confirmed and amplified from several considerations 1. That this unity floweth from and is conjoined with the Fathers special love to the Sonne 2. That this communication of counsell and power in operation is universal as he communicates his whole essence and 3. He promiseth more ample proofes of this equality then they had seen in the late cure though they should make but little good use of it This promise of more ample proofes of his equality with the Father though it be verified in all the following instances to which this is a transition Yet as to them it is to be understood specially of his great miracles wrought afterward of opening the eyes of the blind raising the dead c. Whence learn 1. There is true love betwixt the Father and the Sonne accompanying their communion in essence and operation And Christ is beloved of the Father in a special manner not only as Mediator and man by vertue of the personal union but as God he is the object of his eternal love as being the substantial image of himselfe and the splendor and brightnesse of his glory for the Father loveth the Sonne and sheweth him c. See Prov. 8.30 And it teacheth us to tryst with the Fathers love by coming to the Sonne to be assured of it in him and as Christ is beloved and therefore gets the Fathers counsels so by studying to be beloved of God we are sure to get his minde and secrets in so far as is for our good Joh. 15.15 2. As the Father and the Sonne are alsufficiently blessed in themselves with the holy Spirit loving and delighting in one another without needing of the creature So it commends Gods love to sinners that he would send the beloved Sonne of his bosome to them and Christs love who would come out of the Fathers bosome who would have his delights among the sonnes of men also and would purchase to himselfe love and an object of love from among them And it should teach all to love him who is the Fathers beloved and in whom others are beloved So much further may be gathered from this the Father loveth the Sonne 3. Gods love is communicative and will manifest it selfe in effects according to the capacity of the party beloved so much appeareth in that unspeakable love of the Father to the Sonne the Father loveth the Sonne and sheweth him all things c. or communicateth his nature wisdom and power for operation with him which is expressed in termes taken from among men because of our weaknesse and ought to be spiritually taken up and not carnally conceived of And therefore also these termes of the Fathers shewing and the Sonnes seeing are made use of to prevent all carnal and grosse conceptions of this inexpressible communication from the Father and participation by the Sonne 4. Christ as he is and knoweth and worketh from the Father so he is not posterior but coeternal with him in his nature and attributes and worketh in the same time with him for he sheweth him not what he hath done but what he doth as being joynt with him in counsel
againe into the mountaine where he and the disciples had been ver 3. and that alone having commanded his disciples to go to Sea as the other Evangelists do record And so this is a transition to the following miracle Doctrine 1. There is no point of divine truth received by natural men but their hearts are ready to detain the same in unrighteousnesse and to leaven it with their own corrupt principles for they who acknowledge him to be the Prophet according to the Scripture and who had warrant also to receive the Messiah as a King do yet pervert all this with their corrupt conceptions of his Kingdom 2. Christ is ordinarily much mistaken even by those who acknowledge him And particularly his Kingdom is oft-times conceived of amisse for so do they here Though they knew him to be the promised Messiah yet they leave that and take themselves only to his Kingly office not to submit themselves to his Spiritual yoke and government but expecting carnal liberty and a prosperous condition under their promised King And for begetting of these conceptions there concurred 1. Their mistake and carnal conceptions of Scriptures pointing at Christs Kingdome wherein they were fostered by the corrupt glosses of their Teachers who pointed out the Messiah as a worldly Monarch coming to subdue all nations under his and their feet 2. Their own carnal disposition which minded no other want but that of their belly and therefore could conceive of no other remedy and advantage by him but that they should live at ease and with much liberty under him and he give them their meat without toile as he had done in the late miracle 3. They were more sensible of the yoke of oppression wreathed about their necks by the Romans and of their slavery that way then they were of sinne and soul slavery and therefore they could not take up Christ rightly nor make right use of him but dreamed only of deliverance from their outward slavery by him All these evils would be guarded against by them who would conceive a right of Christ and in a word men would beware dreaming of great things under the Sun in Christs company and when they engage themselves in the waies of godlinesse Doctrine 3. Men may have fits of zeale pretending more to honour Christ and be more furious and violent in the expressions thereof then those who have spiritual and pure zeale and yet all of it be but fleshly and sinful for such is their blind zeale here all they pretend to in it is to honour Christ and exalt him as a King and they will do it violently and by force never minding the danger wherein they involved themselves thereby and yet there was nothing but flesh in it Carnal zeale what ever it pretend yet it sailes both with winde and tide and therefore such impetuous furious motions are to be suspected 4. Rash and carnal blind zeale for Christ and his Kingdome is one of Satans great engines whereby he labours to bring real prejudice to Christ and his Kingdome for by this attempt of theirs not only were all thoughts of his spiritual Kingdome banished and swallowed up in the thoughts of a carnal Monarchy but this was the ready way to raise a scandal on him as guilty of treason and to draw the Romans on him and them and all his followers to cut them off 5. Christ is omniscient and knoweth what is rolling in every mans minde and he will not be surprized nor over-reached by any designe of men for Jesus therefore perceived that they would come and take him by force c. 6 Christ will not approve of any honour offered to him which he hath not prescribed and enjoined were it cloaked with never so much of apparent zeal for he refuseth and declineth all this honour as not required by himselfe 7. Albeit Christ be a true King over his Church and do exercise a spiritual Kingdome in it and have also a spiritual government established for keeping his subjects in order Yet he came not into the world to be a worldly King nor to administrate a Kingdome which is of this world Nor is his Kingdome prejudicial to the thrones and civil government of men but the best pillar they have if they will suffer him to rule among them Therefore doth Christ refuse all this offer as not competent to him And this teacheth his followers to beware of usurping Lordly dominion under pretext of administring the things of his Kingdome 8. As Christs followers should shun popular applause and worldly pomp as their Masters example here doth teach So true zeal against these should be very fervent and real and not for the fashion only Therefore Christ not only prevents their motion before it break forth but withdraws himselfe alone having sent his disciples away that they may not finde him And this he did not only to avoid all occasion of suspicion or prudently to break their fit of zeal which could not have been diverted by his staying and reasoning with them But also to testifie how really he abhorred their course and so gave a patterne to all his followers not to put away applause so as they would have it follow them but really to detest it 9. Such as do not make right use of Christ and his company but do only expect carnal things of him are justly punished with the want of his company As here he deals with this people 10 That Christ when he withdrew went to prayer as is remarked Matth. 14.22 23. Mark 6.46 it may teach 1. Christ hath sanctified to his people the exercise of prayer in all their needs and he is the great Intercessour for them under all their miseries and distresses So much doth his practice teach For albeit he was true God and so needed not pray yet as he was a man under the Law he would pay this homage and fulfill all righteousnesse and by making use thereof in his need Heb. 5.7 Matth. 26.39 he hath sanctified this exercise to all his needy people And by this practice he teacheth that as Mediatour his intercession is alwaies ready in a strait and he delights in that exercise as here he had this peoples folly to pray about and his disciples following trial to hold up to the Father 2. Prayer is a special mean of entertaining communion with God and a mean of converse with him wherein they who are most holy will be most frequent as Christs practice doth teach who at all occasions did converse with his Father in the practice of this duty 3. Private prayer doth require as much privacy and retirednesse as may conveniently be had that mens spirits may settle and be composed for the dutie So much also doth this practice of Christ teach in going alone to the mountaine to pray as it is a patterne to us though he himselfe was not pestered with any sinful distractions 4. When men get much applause in the world it is their duty not only to shun
holy derision as if Christ had said Ye think ye know me well enough but ye know me not at all as ye should since ye know not the Father who sent me and that I am come from him And this indeed holds true in general That conceit is a great prop unto mistakes and errours and an hinderance unto closing with Christ That mens not closing with Christ by faith doth flow from ignorance of the Father And That conceit of knowledge is very hateful to Christ seeing he doth in an holy manner mock it 2. The words may be taken as declaring them to know Christ and yet to be ignorant of him but in diverse respects They knew him and whence he was as man though even in that they erred if they supposed him to be the Carpenters Sonne Yet they knew not the Father nor him as God proceeding from the Father and sent by him And indeed They have need to be quick sighted who know Christ as he is in truth and they who do know much will perceive when they get opened eyes that they are ignorant of far more of him These interpretations have indeed these truths in them and do aggree well with the temper of the body of the Jewes who were very ignorant But Christ zeal and indignation in this discourse testified by crying with the consideration of these he speaks unto may lead us to look yet more narrowly into the words Therefore 3 when we consider that Christ is not now dealing with the multitude but with the companions of the Rulers who knew all their plots ver 25. with these who even now had been convinced in the matter of Christs healing the man on the Sabbath and had therefore in great rage started this new quarrel and with these who would have taken him though they had no warrant from the Rulers ver 30. When I say we consider these things the words may run very well thus That Christ chargeth upon them that they knew him well enough and yet against their light would not acknowledge him but delighted to câ—vil And this is not strange for it was the great sinne of the Rulers that they sinned against their light in opposing of Christ and so might also their associats See Joh. 3.2 Matth. 22.16 The only difficulty against this interpretation is that it seems not to agree with what is afterward said that they knew not him that sent him But so is also said of the Rulers who sinned against their light that they knew not the Father nor Christ Joh. 18.2 3. because however they knew as much as to make them guiltie of sinning against light yet they knew him not savingly and their carnal conceptions concerning the Messiah made them maliciously reject all the convincing arguments that this was he since they saw no satisfaction to their desires in him Consider 2. As for these proofes of Christs knowing the Father ver 29. the last of them is clear of it selfe that Christ being sent Ambassadour from the Father behooved to know him who sent him and to have ample instructions and knowledge of his minde As for the other proofe I am from him however it may be taken generally that he came from the Father and not only so for one may come from another and yet know little of him or his minde either but came cloathed with a commission and furnished with instructions as his sending imports or it may point out that he did voluntarily come as well as the Father sent him Yet it seemeth clearer to understand it of his eternal generation and being from the Father as God and so it points out an higher proofe of his knowing the Father beside his being an Ambassadour Doctrine 1. Such is the perversitie of men in opposing Christ and the Gospel that it is hard for them who have any zeal of God to get it endured So much did Christ testifie by his vehemency in speaking to these he cried in the Temple as he taught 2. The violent malicious and effronted opposition of men should not blunt nor dash zeal but rather set an edge upon it in all these who would approve themselves to have antipathy against sinne Therefore Christ cries as he taught To be calme so long as our particular is not touched however God be dishonoured is stupidity and not meeknesse and an evidence of the want of the zeal of God 3. Among other trials and exercises that Christ and his followers do meet within the world from the ignorance of men and their infirmities this is one of the chiefe that they will have to do with men who directly against their light do oppose him and his truth for such did Christ meet with here And it may warne men to take heed how they sleight and go over their light in ordinary walking lest in processe of time they maliciously contradict their light And to beware of engaging against truth lest they be lest to themselves to run to hell before they stop 4. Mens opposing of truth and Christ against their light is not only a sad trial to the zealous but an horrid iniquity in it selfe and will be a witnesse for the friends of truth in the bosome of opposers Therefore Christ not only cries against this but beares their knowledge upon them as a witnesse for him and an aggravation of their sinne ye both know me and ye know whence I am 5. Whatever light malicious opposers of Christ have which will aggreage their own guilt yet their opposition proves that they have no saving knowledge of God nor of him Therefore saith Christ to them him that sent me ye know not Whatever light and knowledge of God men have yet they know nothing indeed and savingly but what their heart submits unto and embraces and what the Sonne reveals of him Matth. 11.27 and what tends to eternal life Job 17.3 6. Such as are approven of God ought not to be shaken by the misconstructions and malicious oppositions and cavillations of men Therefore doth Christ set forth his own grounds of comfort and assurance to testifie that he would not be moved by all their opposition nor needed a testimony from them 7. Albeit the gaining and conversion of one soul be of more worth then a whole world Yet it is one good end of a Ministry to convince malicious men and not leave them without a witnesse Therefore also doth Christ assert his calling and commission before these malicious men that they might know there was not only a Prophet but the Messiah among them See Ezek. 2.5 8. It is a sweet encouragement under trial when men know they have a calling from God to what they are opposed in and that they do not undertake it of themselves for when Christ saith I am not come of my selfe c. It not only imports that he was indeed sent by the Father but holds out his ground of encouragement from his calling And if men knew what it were to bear the burthen and
any visible communion and intercourse betwixt Satan and every unrenewed man but that they do according as he prompts and acts them 2 Tim. 2.26 Eph 2.2 and so do commit these evils wherein he fell before them as is instanced ver 44. 6. It is a sad and humbling sight of natural mens condition to see them acted and led by Satan as effectually and really as ever their bodies were who were corporally possessed by him Therefore doth Christ by this point out the odiousnesse of their case unto them And if this were well considered it might not only discover how little wonder it is there be a great opposition be twixt them and the children of Christ who are led by his Spirit But it might humble them to think that they are under the conduct of such a guide when they think they are only following some pleasant or profitable course And it might let them who dreame of a change of their manners when they please see that it is not so easie a matter but as hard as it was to dispossesse the man that had the Legion of devils in him Verse 39. They answered and said unto him Abraham is our father Jesus saith unto them If ye were Abrahams children ye would do the workes of Abraham 40. But now ye seek to kill me a man that hath told you the truth which I have heard of God this did not Abraham 41. Ye do the deeds of your father The Jewes do except nothing against the first branch of Christs doctrine concerning spiritual bondage but finding that in his answer to their objection he had insinuate that they had some father of whom he had little good to say and being either really ignorant or wilfully seeming not to know that Christ spake of their spiritual parentage and pedigree they again lay claim to Abraham as their father of whom Christ durst say no ill and so would render him odious as calumniating holy Abraham Christ in his reply doth more clearly hold out that he is not speaking of their carnal descent according to the flesh but of their original and parentage according to the Spirit And 1. He sheweth in general that if they were Abrahams children according to the Spirit they would imitate him in his works 2. He sheweth in particular wherein their way was contrary to Abrahams in that they persecuted him for telling the truth of God And therefore 3. They behoved to father themselves on another in that respect then Abraham Doctrine 1. Conceit of priviledges is a disease not easily cured nor will men be easily taught or convinced of the evill of it for after Christ hath sufficiently refuted this exception before yet they will not be put from it but repeat it again Abraham is our Father 2. It is an old trick of degenerate Churches and Church-men to cry up the names of pious Ancestours to oppose them against the light of truth for so do they hold up Abraham as their Father that any thing Christ would say of their parentage might be repelled by that and so do many like them cry up these from whom they have farre degenerate But if these Saints departed knew how they were abused by these their degenerate sinnes they would cry let them perish from under these heavens 3. Whatever external priviledges men may enjoy by being born of religious Parents and members of the Church Yet true grace is not an hereditary gift nor doth carnal and outward succession make men partakers of spiritual priviledges Therefore albeit he had granted they were Abrahams seed ver 37. by carnal generation and succession yet he makes a doubt of their being his spiritual seed till they prove it better If ye were Abrahams children c. 4. There is no just ground for any to boast of their religious progenitours unlesse they follow their footsteps for saith he If ye were the children of Abraham and would have that a priviledge unto you indeed ye would do the works of Abraham Such as do boast of religiouâ— Parents and yet will not imitate them are but in effect reading a Narrative to a sad sentence against themselves 5. Albeit Abrahams carnal seed did enjoy many temporal yea and external Church-priviledges by vertue of the Covenant made with him Yet none are his successours as to participation of peculiar spiritual blessings and priviledges but only these who are followers of his faith and fruitfulnesse in piety And they who do so may lay hold on all the spiritual promises made to him and his seed Therefore doth Christ require of these men who were his carnal seed that if they would partake of the promises made to him concerning spiritual freedom they should prove their interest in him by another title doing the works of Abraham and then their claim would be good And this is a fair advanâ—age and encouragement to Gentiles See Rom. 4.11 12 6. As walking in any wicked course so in particular the persecution of Christ and his followers is unbeseeming Saints and proves that the persecutors have no claime to the priviledges of Saints Therefore doth he instance this in particular ye seek to kill me who have told you the truth to shew how unlike they were to Abraham who did not this and therefore could not claim to the priviledges of his spiritual seed 7. Albeit the Lord in great mercy will passe over the many violent fits of corruption in his people which through grace and by fleeing to Christ they get smothered before they break forth Yet the Lord will judge of wicked men by their wicked endeavours and attempts though they succeed not seeing they are only withheld by some obstacle from without Theâ—efore doth he charge it on them as sufficient to prove what they were ye seek to kill me though it had not taken affect See Psal 21.11 and 28.4 8. Christ is a Teacher who will not dissemble nor deceive or slâ—tâ—er his heareâ—s but will faithfully deliver the truth which he receives for saith he I have told you the truth which I have heard of God 9. As a faithful declaration of the truth of God is the best service can be done to men so it is horrid wickednesse and ingratitude in men when they will not only persecute the innocent but even these who are beneficial unto them and do them best offices for so doth Christ aggravate their cruelty ye seek to kill me a man that hath told you the truth See Psal 109.4 2 Cor. 12.15 10. Such is the perversity of the world and their hatred to the truth of God pointing them out in their right colours that the servants of Christ need expect no case so long as they are faithful in their trust for such was Christs lot before them ye seek to kill me a man that hath told you the truth 11. Wicked men can never attempt any violence against the servants of God because of their fidelity but God will look upon the injury as reflecting on himselfe who
Thou art his disciple 3. Albeit it be the greatest honour of sinful men to be admitted disciples unto Christ and their greatest ignominy who are not so Yet times may be so ill even in a visible Church that it may be accounted the greatest of reproaches upon men that they give up their name to Christ for they think it a reproach great enough when they may say Thou art his disciple 4. The best of men may be mistaken and abused by their carnal successours and particularly it is a great wrong when any instrument is cried up to Christs prejudice and when men do pretend to the doctrine of the Scriptures when they are rejecting Christ for say they as a pretext whereupon they do reject Christ But we are Moses disciples Moses did set forth Christ and he pressed the Law to lead them to Christ and so none could be his disciples who were not Christs disciples also and yet they made use of Moses and their adhering to his doctrine to oppose and reject Christ 5. Such as men do admit of as teachers to their souls they would make sure that they are called of God and have their doctrine from him for this was sound though ill applied by them We are Moses disciples for we know that God spake unto Moses 6 Such as are led by malice and prejudice against Christ will not onely think basely of his person but will not see the clear evidences of his authority and Commission for albeit this point had been often cleared before this yet say they as for this fellow we know not from whence he is or who gave him Commission Verse 30. The man answered and said unto them Why herein is a marvelous thing that ye know not from whence he is and yet he hath opened mine eyes 31. Now we know that God heareth not sinners but if any man be a worshipper of God and doth his will him he heareth 32. Since the world began was it not heard that any man opened the eyes of one that was born blinde 33. If this man were not of God he could do nothing In these verses the man gives a solid answer to their frivolous cavil He passes what they had spoken against himself and doth not labour to diminish Moses due esteeme but onely replies to what they had excepted against Christ And 1. He propounds his reply by way of admiration that Christ having wrought such a miracle on him yet they should be ignorant of his authority verse 30. 2. He proceeds by solid argument to evince that his working this miracle proved he was of God Wherin 1. He layeth down a general proposition that no grosse sinners but onely such as did worship God and obey him would be heard or obtain things at Gods hand verse 31. 2. He subsumes in particular that Christ behoved to be heard of God having wrought so great a miracle and so singular that none of the Prophets nay nor Moses of whom they boasted did ever the like verse 32. 3. From this he concludes that certainly Christ was not a wicked sinner but of God seeing if it were not so he could not do any thing of that kinde verse 33. For clearing this argument Consider 1. We need not be curious to evince the truth of this assertion That Christ his miracles proved his divine authority however Impostors and Deceivers may also work wonders For the greatnesse of his works and the way of doing them were so convincing that even enemies themselves could not deny it when they spake their real thoughts verse 16. John 3.2 nor could the greatest enemies contradict it unlesse they maliciously sinned against the Holy Ghost as Matth. 12.24 31. 2. while he supposeth that Christ prayed to God that he might work this miracle we are not to conceive that he undestood who Christ was or that it was his way to pray to the Father in the state of humiliation John 11.41 41. But he onely looks on him as meere man and therefore he doth so commend the instrument as he exalts the power of God in what he did 3. While he proves Christ to be heard because he wrought this miracle the meaning is not to prove that all that are not heard in an extraordinary way are sinners But this holds onely good in them who pretend to extraordinary callings that they must prove it by some wonders and doth also argue that none who are so heard are sinners 4. Taking this Assertion generally God heareth not sinners it is not to be understood that even the grossest of sinners may not come to God to have their sins pardoned and removed and expect to be accepted and heard through Christ But the meaning is that they cannot be heard in other things while they purpose to continue in their sins 5. It is also to be considered that in some respect God may hear even grosse sinners so far as to give them many temporal favours to their greater condemnation in end as witnesse his answer to Ahabs hypocritical repentance 1 Kings 21.27 28 29. Yet this that is asserted here doth also hold good not onely because whatever God do for wicked men yet he hates both their persons and their prayers or because whatever God do for the wicked at some times yet the perpetual assistance and favour of God accompanying Christ in all his life and actions did prove that he was none of these But seeing the man as appears knew not so much of Christ nor doth he insist on any other proof but this one miracle Therefore the very nature of this miracle whereof the like was never done by any did prove that he was of God For however many miracles were wrought by Prophets before him yet some sort of miracles were reserved to be done by him to evidence that he was the Messiah The words being thus cleared in reference to the present scope from verse 30. Learn 1. Most learned men will grow blinde and absurd when they oppose themselves against Christ and his truth for so doth this man finde these Pharisees to be 2. Christ may give his weakest friends so much sound knowledge of him as will make them wonder at the blindnesse and absurdity of persecutors for saith he herein is a marvelous thing that ye know not whence he is and yet he hath opened mine eyes 3. Such as are truly affected with Christs dealing will wonder and be ill pleased that every one will not see as much in it as they do for he wonders and takes it ill that they are not so affected with the miracle and with Christ the author of it as he was From verse 31. Learn 1. Christs weak followers will not want a mouth and wisdome and courage to plead his cause and confound their adversaries in a day of trial for this poor beggar is enabled solidly to reason against the Rulers to their confusion 2. The generality of the visible Church want not common and received principles which being well
and put them to a non-plus in all their resolutions that they shall not know what to do or say for if the great teacher of his Church who hath much to say for our counsel and comfort in such cases if he I say under this cloud be so puzzled as he is put to what shall I say what may others expect 8. As Christ by his perplexitie till he had nothing to say hath purchased an open mouth to his people in their addresses to God So when any of them are perplexed they ought not to be discouraged at it but should look to him who hath tasted of that cup for their comfort and behoof Therefore is it left on record that he was put to what shall I say not asking counsel at any by this question but testifying his real perplexity 9. Prayer is the special mean of relieving troubled and perplexed souls which will finde out a vent and outgate to perplexity if there be any to be found under or in heaven Therefore Christ betaketh himself to this remedy And whosoever do neglect it and betake themselves to carnal shifts will prove Physicians of no value and will heal their own wounds slightly or prove miserable comforters and adde to their own sorrows 10. As God doth not break off his relations to his people when he plungeth them under sad exercises and perplexities but continueth still a Father so it is the duty of Saints to hold fast this interest and to make use of it in prayer and it may be cleaved unto in the midst of great perplexities For in this Christ hath cast us a copy who in all this agony pleads with God as his Father and teacheth Saints that they have warrant to do the like 11. Albeit Christs wrestling betwixt the inclination of his holy nature and his obligation by his office was free of sinne as hath been cleared Yet his experience of this exercise may teach Saints that he will be very tender of their ravings in their feavers and that he will pity them when they are tossed betwixt inclination and conscience of duty betwixt a willing spirit and weak flesh and when the fleshes word is first out and the Spirits word followeth after it to correct it for here he hath come as neare us in this exercise as might be without sinne that he might sympathize with us in it 12. Were our distresse and perplexities never so great yet it is our duty to beleeve the power of God that he is able to deliver them out of them all if he please for Christs prayer save me from this houre oâ— this sad sit of trouble doth import that he beleeveth God could do it if he would 13. The sense of wrath is insupportable to humane flesh and sinlesse nature will abhor to be under the wrath of God above any oâ—her sad lot for both these are imported in this prayer of Christ save me from this houre as is before explained 14. Saints ought not to be discouraged when the strength of exercise and tentation doth overturn their resolutions for a time but they are to expect that after they are laid by they may yet recover and acquit themselves as becometh for herein Christ hath paved a way though without sinne who after his holy inclination would have declined his work yet continues resolute to undertake it 15. It is the duty of Saints not to lean much to their own inclinations especially under exercise how innocent soever they seeme to be But they ought to reckon that usually their inclinations and choice are different from what is their duty and the Will of God concerning them For so much doth Christs exercise teach us who though he without sinne desired to decline wrath yet he quits that desire because the thing desired was inconsistent with that to which God had called him 16. The conscience of our duty and of our obligation to God not to neglect it ought to moderate our desires concerning our own safeties for so doth Christ recal his former desire with this But for this cause came I unto this houre That is this calling to suffer this was laid upon me and I have undertaken it and therefore will not now decline it 17. Christ commends his love unto his people in that he would decline nothing that his office and calling required should be done for them how much soever he abhorred it in his sinlesse nature Therefore after he had testified his abhorring this cup yet for our sake he submits to drink it Verse 28. Father glorifie thy Name Then came there a voice from heaven saying I have both glorified it and will glorifie it againe In this verse is recorded Christs outgate and consolation it begins at submission in his prayer that God would so dispose of him as might glorifie his own Name without respect to his ease or inclination And as this evidenceth the calme temper of his minde so his consolation is perfected by a voice from heaven testifying that as the Father had glorified his Name already in Christs life so he would glorifie it yet more in his death From Christs submission Learn 1. It is the duty of Gods children not to expect always or at the first an outgate by a change of Gods dispensations toward them but rather to seek it by a change of their own disposition within them making them fit to undergo such dispensations for herein Christ hath cast us a copy in laying aside the inclination of his nature to be rid of trouble and submitting to it 2. It is the duty of Saints under trouble to prefer the honour of God and to seek how it may be advanced before their own ease for Christ ends all his debates with this Father glorifie thy Name though by my trouble and suffering 3. Submission unto the Will of God is a real outgate from trouble and a special victory over it for hereby Christ gets an issue of his agony and perplexities Father glorifie thy Name See Mat. 26.39 Acts 21.14 4. The way to attaine submission is to be tender of Gods glory and to account that dearer unto us then any thing else for this leads Christ to submit unto this bitter cup that hereby the Father glorifieth his Name Whereas on the contrary mens selfishnesse and want of zeal is a great enemy to their submission From the Lords comfortable answer Learn 1. Sorest exercises are not sent on Gods children to destroy them but when in their perplexities they seek to God and submit to him there will be a comfortable issue for immediately there came a voice from heaven c. and so not only is he delivered but the sorer his exercise had been it is the shorter 2. There is no true comfort against soul-trouble but what comes from God and is spoken by him from heaven for this comforts Christ There came a voice from heaven And albeit we are not to expect such extraordinary manifestations nor did Christ simply need them in such a
Spirit to his own for albeit a duty be required of them who expect this mercy ver 15. Yet saith he the Father shall give you another Comforter 9. As it is Christs work in heaven to intercede for his people and to procure their comforts notwithstanding the sinfulnesse and short coming of their prayers and the difficulty of things desired And therefore he should be acknowledged in all the comforts they receive as minding them in heaven So in particular the Spirit who is the great Comforter is conferred upon them through his Mediation which is the channel through which free grace runs out toward sinners For I will pray the Father and he shall give you another Comforter 10. Albeit many yea all the outward comforts of beleevers are moveable yet the holy Spirit is given unto them without reversion and is an abiding consolation and Comforter for all times and all cases for he is given that he may abide and abide a Comforter answerable to his name with you for ever From ver 17. Learn 1. As the Spirit of God is true yea truth it self in his essence and person so is he true in his office of Comforter to beleevers all his consolations being solid and real and free of delusion for the Comforter is the Spirit of truth 2. As the holy Ghost is the revealer of truth So he comforts by the Word of truth and by leading beleevers to relye thereupon for thus is he the Spirit of truth leading men to the Word of truth and making it effectual for their comfort So that without the Word there is no enjoying of the Spirit of Christ 3. As the gift of the Spirit in his special dispensations is very rare So it will adde to the commendation of this encouragement if we study the singularity thereof and what a difference the Lord puts therein betwixt his own and the world Therefore is he commended from this the world cannot receive him but ye know him So also are other mercies commended and to be studied Psal 147.19 20. Deut. 4.7 8. 4. The world and natural men are great strangers to the Spirit of Christ they are not capable of such a gift nor do they desire after it but beleevers live on hid Manna to them for he is the Spirit of truth whom the Word cannot receive 5. As the Spirit of Christ where he is received bringeth light and knowledge along with him So the reason why he is so little desired is because he is so little known and what sweetnesse is to be had in enjoying of him And so it rubs no indignity on him that the world desireth him not for that which is subjoyned because it seeth him not neither knoweth him is both a cause of their not receiving him as 1 Cor. 2.14 and a proofe that they have not received him since they do not know him as on the contrary in the end of the verse disciples know him because he dwells with them Their knowledge is a fruit of inhabitation As for the two words here used of seeing and knowing we need not be curious to put a difference betwixt them as if the first pointed out that as they saw him not with bodily eyes so they took as little notice of his visible operations and the second charged upon them that they did as little understand with their heart as they did see with their eyes Or that the first points out their simple ignorance and not seeing of him and the second that since they have not seen him they do not esteeme of nor desire him since knowledge must draw out affections It sufficeth to know that by these expressions is pointed out their utter ignorance of him and Christ prevents all curious criticismes by comprehending the contrary case of disciples in this one for both ye know him 6. A cause of mens ignorance and not desiring of the Spirit is that they are of the world and so transformed into a conformity with these things they lust after as they become brutish and can neither discern nor desire what is their true excellency and happinesse for they are the world and therefore cannot receive him not see or know him 7. The brutish stupidity of the world will not hinder Gods kindnesse to his own in communicating and revealing his Spirit unto them Nor should it hinder disciples to study to know and desire after him for saith he But ye know him ye both know and desire after him 8. No light will discover the Spirit but himself nor can any know him but they who enjoy him for ye know him for he dwelleth with you 9 The Spirits presence in beleevers is very intimate and familiar for he not only dwelleth with you to be assisting in what they need but shall be in you as in his Temple 1 Cor. 3.16 and 6.19 10. Where the Spirit is given he will not change his dwelling but beleevers enjoyment of him shall be blessed with constant and encreasing enjoyment for as he dwelleth with you so he shall be in you in a more large measure and constant abode Ver. 18. I will not leave you comfortlesse I will come to you Followeth to ver 27 the third particular in this argument of consolation wherein Christ propounds for their encouragement and where need is amplifieth several benefits which they shall reap by enjoying his Spirit They may be reduced to six which I shall name as I go through And some of them may be conceived as the Spirits more proper work as he is a Comforter as most of the first five and the last as more peculiar to him as the Spirit of truth Though we need not so curiously distinguish seeing in every one of them he is both a comforter and Spirit of truth The first benefit in this verse is that he will not leave them in their uncomfortable and Orphan-condition but will come again unto them not only in his bodily presence after his resurrection and at the great day but by his Spirit as an assured pledge of his presence till at last he return to compleat their Redemption Whence learn 1. Such is oft-times the weaknesse of beleevers faith and the abundance and greatnesse of their discouragements that promises must be often repeated before they can admit of them or be comforted in them Therefore after the former promise of another Comforter he must and doth over again tell them I will not leave you comfortlesse 2. Beleevers in Christs absence and without him will stand in need of great comfort being like Orphans exposed to deceits and injuries unable to do for themselves and having none to do for them but desolate and despised and exposed as a prey to every one for so is supposed here that they are comfortlesse or Orphans as the word is 3. Albeit beleevers may be such Orphans in themselves yet they have Christs Word for it that they shall not be left so but taken up and cared for by him for saith he I will not
such a Teacher 5. As the Spirit is the great Comforter of his Church particularly by his teaching which all tends to their comfort so he is a Comforter to none to whom he is not also a Sanctifier for the Comforter is the Holy Ghost in respect of his sanctifying operation 6. The special benefits and particularly the Spirit bestowed upon beleevers are given through the mediation of Christ and serve to be tokens of his love and remembring them in his Kingdome for faith he The Father will send him in my Name 7. The Apostles were fully instructed by the Spirit in all things pertaining to the Kingdom of God so that in the matter of Religion nothing is to be hearkened unto beside or contrary to that which God revealed to them and by them to the Church for He shall teach you all things 8 The true Spirit of Christ taught the Apostles no other thing but what Christ had said unto them nor doth he teach beleevers any thing but what Christ hath taught by his Prophets himself and his Apostles for these all things which he shall teach are all things whatsoever I have said unto you as hath been cleared 9. Christs disciples are frequently subject to forgetfulnesse of what Christ saith unto them occasioned partly by their ignorance ch 12.16 partly by the little interest and felt need they have of what the Word saith partly by their slothfull negligence being taken up with other things and partly by their trusting to their own understanding and memory Therefore need they to have all things brought to remembrance 10. The ignorance dulness and forgetfulnesse of disciples doth lose them many a fair opportunity and would irrecoverably deprive them of fair advantages if mercy prevented it not for Christ their wealth is away before they knew what it meant and they are left ignorant and forgetful of what he had taught 11. Such as are humbled under the sense of their ignorance and do seek after and entertain the presence of the Spirit will finde him a remembrancer of saving truths which they have heard as they need them for He shall bring all things to your remembrance whatsoever I have said unto you Ver. 27. Peace I leave with you my peace I give unto you not as the world giveth give I unto you let not your heart be troubled neither let it be afraid Christ being now about to close this exhortation and part of his farewell-Sermon doth in this verse point out the sixth argument of consolation Namely his peace as a result of all the rest which both in its own nature and donation differeth far from the worlds peace And upon this he repeats the exhortation propounded ver 1. and so goeth on to the conclusion of this part of his discourse Whence learn 1. Christs disciples are allowed true peace in all dispensations to uphold their hearts So that whatever their outward trouble be yet they may have peace with God Rom. 5.1 quiet under all dispensations and an ordering of outward afflictions so as they need not marre their peace for peace is his allowance here 2. True peace is Christs peace as being the purchaser thereof the object in whom they have it Chap. 16 33. and he who gifts it Therefore calls he it my peace 3. Christs peace doth not depend upon his bodily presence but may be continued when he is gone and is an antidote to supply that want and losse for when he is to remove peace I leave with you saith he 4. Whatever be the beleevers unworthiness or not deserving of peace yet it may answer all objections that it is Christs legacy and free gift for peace I leave with you my peace I give unto you 5. The excellencie of Christs legacies and the priviledges enjoyed by his people ought to be studied as far transcending what they enjoy at their best who do not come to him Therefore doth he make the comparison betwixt the worlds peace and his 6. Christs peace is far different from the peace which is given or enjoyed by the world for that is oft-times in sin or is but a lethargy of security portending sad trouble or but at best a freedome from outward trouble when yet thy are at enmity with God But his peace is solide and true peace Therefore saith he not as the world giveth give I unto you 7. Christs peace doth also differ from the worlds peace in the way of giving it They oft-times give words of peace without reality but he is real in what he saith They may wish peace when they cannot give it but his peace is real and effectual Joh. 34.29 They cannot perpetuate any peace they afford or wish but his peace is firme and he preserveth his people in it This also is imported in these words not as the world giveth give I unto you 8. The heart-trouble wherewith Saints are oft-times exercised is ready to beget many heart-terrours and fears for the future for here heart-trouble and being afraid go together 9. Christ may be dealing very comfortably with his people when yet their perplexities and fears do continue and lye on for as at the beginning ver 1. so here after all his sweet discourse their distemper continueth their heart is troubled and it is afraid 10. As there is no true cure of heart-troubles and fears but in Christ So his consolations and peace are sufficient to guard the heart against them all So that Saints having this allowance cannot without sin continue in their perplexities Therefore after all these consolations and particularly that of his peace he repeats the exhortation as a duty which they cannot decline Let not your heart be troubled neither let it be afraid Ver. 28. Ye have heard how I said unto you I go away and come again unto you If ye loved me ye would rejoyce because I said I go unto the Father For my Father is greater then I. From this to the end of the Chapter we have a conclusion of this part of the discourse in prosecution of that exhortation ver 27. which may be reduced to two heads 1. A reproofe that they entertained not his doctrine and particularly the râ—ws of his departure with joy for which he giveth two reasons ver 28 29. 2. A declaration that this was his farewell-Sermon and therefore to be better hearkened unto ver 30 31. In this verse is contained 1. The summe of what he is now teaching them to wit concerning his departure and return again to them 2. The use they should have made even of the saddest part of this doctrine concerning his departure Namely not to be grieved and troubled as they were but rather to rejoyce 3. What the want of this evidenced in them even the want of such love to him as became them which would have made them rejoyce 3. The first reason why they would rejoyce if they had loved him Namely because he went to the Father who is greater then he not as God but as man
1. He asserts in this verse that they could not partake of that mercy but upon his removal 2. In the following purpose he propounds the benefits to be expected by the Spirits coming beyond what they enjoyed by his bodily presence that so they might be induced to submit to his departure as making way for the Comforters coming In this verse Christ asserts that however they relished the newes of his departure yet it was expedient and for their behoof that he should remove Which he cleareth by shewing the necessary connexion betwixt his departure and the Spirits coming who is so excellent a gift This he instructs both negatively that if he did not go away the Spirit would not come and positively that upon his removal he would send him unto them which is not to be understood as if they or others could not or had not received the Spirit before his Ascension But that the Spirit was not to be poured out so largely upon the members till after his exaltation and glorification who is their Head as chap. 7 39. Doct. 1. Christs dealing may be very expedient and useful when yet it is very unsatisfactory to sense for what filled their heart with sorrow is neverthelesse expedient for you saith he So that he is to be Judge of what is good for us and not we our selves 2. We are ordinarily so addicted to our corrupt sense that the usefulnesse of an afflicted and humbling condition is hardly beleeved even out of Christs own mouth Therefore must he so strongly assert it I tell you the truth it is expedient 3. As all Christs Word is of infallible verity so we are to look on it as such that it may comfort us under afflictions and uphold us against the testimony and apprehension of our sense Therefore doth he lead them to lean on this as their support under all tentations to the contrary I tell you the truth it is expedient for you that I go away 4. As Christ doth nothing for or to his people but what is useful and profitable for them so he is so tender as not to withhold what is useful because it satisfieth not their sense but is grievous to their flesh as knowing well that what is profitable will be pleasant in end however they look on it for present for it was of his mercy that since it was expedient he went away therefore he did go let them resent it for present never so sadly 5. Christs people and their welfare are so dear to him that in all that he did and that befel him and in all the changes of his condition he was still doing and minding that which was for their profit for as it was because it was expedient for them that he came to earth and stayed in it so he went away again not because he was weary of them and their company nor yet only because he was to be glorified himself but because it is expedient for you that I go away and be exalted into glory 6. The Spirit of God as he is largely communicate under the Gospel is so sweet an Advocate and Comforter that his presence may compense the saddest of losses were it even of the bodily presence of Christ for here it is insinuate that he is such a gift as it is a great favour to want Christs bodily presence to make way for his coming And that because he is that Comforter by way of excellencie above that comfort they had by his bodily presence and who can comfort beleevers in all places at once whereas his bodily presence was confined to one place Therefore saith he If I go not away the Comforter will not come but if I go I will send him 7. As Christs bodily presence is not the most powerful and refreshing way of comfort however it was needful in its time and refreshful in its measure so beleevers are not capable of the full consolations of the Spirit but by the removal of his bodily presence out of the world for not only did he by his death and going out of the world merit it and he must be glorified and enter into his Kingdome before his members participate so largely of his fulnesse but they were so dull while he was with them that they could not be capable of these comforts till they were weaned from a bodily presence and exercised with trouble Therefore saith he If I go not away the Comforter will not come So that they who doat still on a corporal presence of Christ do thereby stop the way of the comforts of a spiritual presence 8. Christ by sending of the Spirit after his Ascension doth not only prove himself true God the second Person of the blessed Trinity from whom as from the Father the Holy Ghost proceedeth and is sent But also That as Mediatour justice is satisfied by his death That he as the Head of beleevers is glorified chap. 7.39 and entred in possession of his dignity Acts 2.33 and That being thus exalted he is still mindful of his brethren So much is imported in this If I depart I will send him unto you 9. Christ being now exalted there is free access to partake of the Spirit by all these who do employ him for that effect for being departed he will send him to them who ask him Verse 8. And when he is come he will reprove the world of sinne and of righteousnesse and of judgement The benefits to be reaped by the Spirits coming which would richly compense his departure are three The first relates to the world whom the Spirit will convince of three great points sin righteousnesse and judgement which being here named only are distinctly insisted upon in the three following verses and the grounds upon which they shall be convinced of every one of them and the evidences thereof produced For clearing of this purpose a little Consider First as for the Act here ascribed to the Spirit of reproving or rather convincing I take it to import not only his offering and affording sufficient meanes which might convince men but also the successe of these means and his effectual and actual convincing of them thereby And that not only by illuminating them with knowledge which may be without conviction nor yet by bearing in challenges and reproofes only for there may be challenges and reproofes without through conviction But further by arguing them out of their principles and grounds to a contrary opinion as the word imports and bearing in of truth so as they are put to silence and cannot in reason gainsay it Secondly as for the object of this work of the Spirit by the world who shall be convinced I understand men in the world and particularly men in the state of nature and yet unconverted whether they be elect or reprobate and that not a few but many of them All which are frequentlie expressed in Scripture by the name of the world Thirdly as for the nature scope and tendencie of this work of conviction
the â—pirit 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 aâ—cension 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 câ—st 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 infiâ—mities 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
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 wiâ—hout â—â—stâ—â—ction 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 pâ—eservation 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
is to be payed And so did finish the work of our Redemption and purchased that whereby we are perfected for ever for saith he It is finished whereby he not only gives an account that he had finished what was hitherto required or fore prophesied but by this testament he gives a comfortable account of his immediatly ensuing death also See Joh. 17.2 3. Death and no lesse then death is the wages of sinne Therefore after the former sufferings our surety behooved also to give up the ghost to finish his work 4 Christ by undergoing bodily death for his people hath hereby purchased that however they must die yet death is no punishment of sin to them for his suffering of death hath taken that sting out of it â— Christ did not die by constraint but voluntarily and of his own accord yeilded himselfe deaths prisoner for whereas the bowing of the head is naturally a signe of death Châ—ist before he died bowed his head in testimony that he died voluntarily and went to meet death and gave up the ghost by a real separation of soul and body which could not have been if his body had been every where 6. Whatever desertions Christ endured as our Surety yet it tends to our great comfort that he died at peace and reconciled to his Father So much is imported in that he gave up or rendred the ghost or his Spirit into the hands of his Father as is further cleared from his last prayer Luke 23.46 Ver. 31. The Jewes therefore because it was the preparation that the bodies should not remain upon the crosse on the Sabbath day for that Sabbath day was an high day besought Pilate that their legs might be broken and that they might be taken away Followeth the third part of the Chapter containing two consequents following upon his death The first whereof to v. 38. contains some passages tending to the confirmation of this truth that he was really dead and to clear the accomplishment of some further prophecies concerning him In which the Jewes the Souldiers and John do each of them act their part In this verse we have the Jewes part in clearing up this truth and making way for the accomplishment of these predictions They desire Pilate who had power of the bodies of condemned men to have the bodies of these now crucified taken away from the crosse and buried and lest by this desire they should seem to encline to the sparing of their lives they propound that their legs may be broken to hasten their death that so they might be removed The reason of which desire was that seeing according to the law the land was defiled with these who were hanged especially if not timeously buried Deut 21.22 23. They judged more especially that their continuance on the crosse on that high Sabbath when the ordinary Sabbath and the first day of the feast of unleavened bread did concurre together as is marâ—ed on John 13.2 might pollute them and their feast And therefore and because of their preparations and eating the passeover that night they would have it speedily done And this desire and the granting thereof by Pilate did make way for that which followeth Whence learn 1. Christ our Lord was content to be made a curse for us Gal. 3.13 and to bear the curse that it might not be ours He was looked upon as one who would defile all things that he might expiate our pestiferous and infectious dispositions And he submitted to be accounted a polluter of their solemn feasts in his suffering that so he might expiate our being spots in the feasts of charity Jude v. 12. So much may we gather from his condition here and the Jewes esteem of him that his body among the rest might not remain upon the crosse on the Sabbath day 2. It is a commendable care in all the members of the visible Church to endeavour that curses or accursed things abide not upon their land or that it be not defiled by others for so much doth the common equity of this law upon which they found their desire point out in the general And though the ceremony be ceased yet the substance remaineth providing it be rightly applied in particular cases See 1 Cor. 5.2 6 7. 3. The Lord can make use even of bloody enemies to do service to his suffering people as they need whatever their intentions and designes be for Christ now hanging on the crosse with ignominy and as a curse his very enemies are consulting and careful to have him taken out of that condition and that the bodies should not remain upon the crosse though they intend him no courtesie in so doing but do it only upon other grounds yea they devise to put him to further pain and that his legs might be broken 4. God ordereth so by his providence as he will prevent any cruel purposes of his enemies which might make void his purposes concerning his own Therefore it is said Therefore the Jewes besought Pilate c. which doth not import any connexion with the former purpose concerning his death as if they had known of it but that God keept them off from any such purpose till the time that he was dead and so prevented the breaking of his bones which would have made void a prediction 5. Men through formality and custome may be strictly bound to performe the duties of ceremonial or external worship whose consciences notwithstanding never scruple to violate the most weighty precepts of the law for they observe the ceremonial precept that the bodies should not remain upon the crosse and therefore besought Pilate that they might be taken away and yet they scruple not to crucifie the Son of God yea and to use him with all rigour and besought that their legs might be broken See Prov. 7.14 18. 6. It is agreeable to the will of God that special respect be had to the observation of the Sabbath and that it be remembred and thought of aforehand that we may prepare for it for this in general and in it selfe was commendable that they so respect the ceremonial precept concerning these who were hanged as they account it a special pollution that their bodies should remain upon the crosse on the Sabbath And their ceremonial observance of the preparation not only to the feast of the passeover but to the ordinary Sabbath may put us in minde that we ought to remember the Sabbath-day that we may keep it holy 7. The more solemnities or considerations exciting us to serve God do in his providence concurre at one time the greater should our care be to emprove that time and to observe it according to the rule for so much may we learn from their care of the Sabbath upon this consideration that that Sabbath-day was an high day for the reason formerly given And albeit it was but from a tradition of their own as hath been observed on John 13.2 that two solemnities concurred at this time yet when ever in following Gods
him to undertake it unlesse he had an extraordinary calling or were the Messiah and if so he were they desire a proof of his Commission by some signe Christ in answering remits them but in dark termes to his death which he foresaw and would permit them to put him to and to his Resurrection to prove that he was the true Messiah and Saviour of sinners Doct. 1. A work of Reformation of Gods house will never want opposition from corrupt men even when Christ and his terrour is eminently seen in it for Christ met with opposition thus far that we should not stumble when we meet with more 2 Obstinate wicked men and especially polluters of the House of God will hardly be reformed however they be convinced for these Jewes answer again or except against what he did now when terrour had driven them out and they had nothing to say 3. Whatever pretences men may have wherewith they think to palliate their corruptions in Gods service and make them plausible yet when Christ cometh he will make their greatest Patrons speechless in that cause for they are put to the door with silence and when they would carp most they dare say nothing in defence of the corruptions themselves only they question his authority to purge them out 4. When mens hearts are once hardened in ill courses even a shake with the terrour of God will not gaine them but so soon as the fit is over they will not fear impudently to speak against Christ for so do they when he draweth back his terrour 5. When enemies of Reformation cannot justifie their own faults they will rather quarrel the calling of Reformers then yield to the convincing truth held out by them for their question importeth their questioning of his calling to do this since he had given no signe for it 6. Enemies of Reformation and unbelievers are not content with warrants from the Word nor with such confirmations as God prescribeth unlesse they get signes of their own carving for it was not their fault simply to sâ—ek a signe seeing Christ was to confirme his authority and doctrine by signes but that beside that they had no intention to believe however they were nothing at all wrought upon by the Word fore â—â—ing this noâ— are they content and convinced by he signe Christ had given now wrought upon themselves in that one man had chased them all being overcome wiâ—h the conscience of the filthinesse of their fact and the sense of his Majesty 7. No man ought to undertake a work of Reformation but he who hath a calling thereto and can instruct it by evidences sutable to the nature of the calling he claimeth to for this Question doth import that if Christ could not prove his â—uthority he had done unwarrantably though the action were good in it self 8. Chtist did foreknow all his own sufferings and would not hinder but willingly permitted them to come on and underwent them for Destroy this Temple is not a command of Christ but a Prediction foretelling their malice and a permission to them to do their uttermost 9. The malice of superstitious and greedy enemies of Truth and Reformation will be satisfied with no lesse then the lives of Reformers and as God permitted Christ to be killed so he may permit the lives of notable Reformers to be taken by enemies that so they may be made conforme to their head and that their sufferings may be a seale and testimony to their doctrine for Destroy this Temple doth import that he knew no signes would satisfie them but to have him killed hereby also teaching all his followers what to expect in doing the like work 10. Christ foreknew that he would not succumbe in his sufferings but would overcome death and all the malice of his enemies by giving them their will and then rising again the third day by his own power as it accordingly came to passe for saith he Destroy this Temple and in three dayes I will raise it up 11. Christs Death and Resurrection from the deal is an infallible signe that he is the Messiah and true Redeemer of sinners having authority to order abuses in his own house for herein he did the works of the Redeemer of sinners and triumphed over death and proved himself to be God Rom. 1.4 therefore doth he remit them to this signe to prove his authority Verse 20. Then said the Jewes Fourty and six years was this Temple in building and wilt thou reare it up in three dayes 21. But he spake of the Temple of his body These Jewes mistaking Christs speech do again carp supposing he had meant of the material Temple But John cleareth Christs meaning whereas they as would appear were lest to their mistakes Whence learn It is Gods judgement on haters of truth that Christ speaketh in parables to them and that they are given up to mistake and carp at him and are left in their mistakes for so fared it with these Jewes to whom Christ spake of his body under the name of the Temple 2 As it is no new thing to see men wrest Christs speeches so a maine cause of mens mistakes in Religion is when they understand figurative speeches as if they were proper for the Jews erre in taking what Christ spake of his body under the name of the Temple the type thereof as if it had been spoken of the type it selfe 3. A work of Reformation is a work of great difficulty and may encounter with much opposition and many delays before it be perfected for so much doth the Jewes exception against Christs words taken in their own sense import Fourtie and six years was the Temple in building reckoning all the time betwixt Cyrus edict of their laying the foundation and the sixth yeare of Darius wherein it was finished after many delayes Ezr. 6.15 Or however their supputation hold yet it was certainly long in building 4. Men do mistake Christ take his words as they will when they measure his power by their carnal reason for take them even in their own sense it was not impossible for him to reare up the Temple in three dayes since he was God and did undertake a greater work even to raise up his own body from the dead 5. Scripture doth expound it self and what is dark in one place is cleared in another for John doth here clear Christs meaning He spake of the Temple of his body 6. Christs body is the truth of that type of the Temple for as God did declare the Temple to be his dwelling place so in him dwelleth the fulnesse of the Godhead bodily As the Temple was the trysting place whese sinners found God in the Mercy-seat and where he gave out his Oracles so in Christ incarnate God is to be found reconciled with sinners and he is to be heard revealing the Father and his minde And as the Temple was a magnificent stately Palace yet more glorious within then in outward shew so also was Christs
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