This is the hainous sinne of men to affront Christ to respect Satan in his messengers before God in his Sonne as to preferre lies to truth And it is their dreadful punishment to be given up to such delusions because they will not see the light or do receive it only as it may serve their turne or weary of the light and walk not answerable to it And men should be ashamed of their errours as being their plague and a proclamation that they have not received the love of the truth Verse 44. How can ye beleeve which receive honour one of another and seek not the honour that cometh from God only The fourth chalenge and the chiefe cause of their unbelief and not embracing Christ is for their pride and vaine glory which they hunted after among men not contenting themselves to be approven and respected of God by embracing his Sonne by faith See chap. 12.43 Doctrine 1. True beleevers and receivers of Christ are all one They do indeed beleeve in Christ who out of affection and sense of need do close with and embrace Christ offering himselfe in the Gospel albeit they have not attained to lively assurance and without this historical assent will not prove saving faith Therefore receiving ver 43. and beleeving in this verse do mutually explain one another So also Joh. 1.12 2. Albeit faith be the gift of God and it be impossible for any natural man to beleeve of himselfe Yet men by continuance in sinfull wayes and entertaining particular reigning sinnes may adde to this impotency may lay more impediments in the way of Gods working faith and may be convinced that their case is inconsistent with true faith for how can ye beleeve saith he intimating that they had superadded impediments of beleeving to their condition by nature as a crooked twig by growing becometh more difficult to be made streight and that themselves might see that their temper was inconsistent with faith 3. As faith which supposeth a man regenerate and subdued to Christ and his yoke and which purifieth the heart is inconsistent with the dominion of any one lust or corrupt affection So in particular it cannot consist with the dominion of ambition and affectation of vaine-glory for albeit we be bound to honour all men and Magistrates in particular 1 Pet. 2.17 and are bound in honour to preferre one another Rom. 12.10 and albeit beleevers ought so to carry themselves as the way of God may be honoured in and because of them Rom. 2.24 Yea albeit they cannot hinder nor is it their sinne if undue honour be offered unto them provided they mourn for it and receive it not Yet when men hunt after respect from men and do receive it with lustful delight and rest on it as the chief scope of their actions it is an evidence of no faith or that what they pretend to is unsound Therefore albeit some such be said to beleeve where it prevailed but in part Joh. 12.42 yet where it beares full sway and it only is sought after he saith how can ye beleeve which receive honour one of another And indeed such do evidence that they have not closed with Christ on his own tearmes of selfe denial and being convinced of their worthlesnesse that they will take most paines on their outside to be seen of men and so cannot but neglect sincerity and that their ambition and love of respect from men will draw them to apostacy and prove their unsoundnesse when they are called to undergo an ignominious crosse 4. God alloweth and conferreth much honour upon true beleevers They have an honour of state and priviledges in being sonnes and friends to God They have the honour of his approbation in their conscience yea and sometimes his respects to them are made conspicuous to the world And they are allowed to wait for the honour of eternal exaltation for there is the honour that cometh from God to such 5. As this true honour comes from God alone whose approbation only may be rested on and who can advance those whom he approveth and make them honourable So sincere beleevers must seek after this which is so necessary by studying humble sincerity in his sight following those duties that are in least respect in the world and not resting on so much only as may gain them honour from men And as they must seek after it not contenting themselves with lesse so they must be content with this and be loosed from the love of honour from men not regarding how they be looked on by the world because they embrace Christ Therefore it is imported they should seek the honour that cometh from God only See Rom. 2.29 2 Cor. 10.18 6. Whatever may be mens duty in seeking to approve themselves even to the consciences of men and not to neglect just disrespect in the world under pretext of approving themselves to God Yet such as ambitiously hunt after vain-glory and respect from men do prove themselves to be carelesse of Gods approbation since hunting after the one and seeking the other cannot consist together for here they are opposed ye receive honour one of another and seek not the honour that cometh from God only Verse 45. Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust To make the former chalenges have place Christ warnes them of being judged and accused before the tribunal of God And that he might prevent the thoughts of their hearts who leaned to Moses as their great teacher Joh. 9.28 29. and beleeved to be absolved and saved by following the Law given by him and so regarded not Christs chalenges He declareth that not only he but Moses his Law would accuse and condemne them And so leades a special Scripture witnesse for himselfe even Moses Law While Christ saith he will not accuse them it is not a simple denial for his doctrine and offer of salvation will be the sad condemnation of sinners But it is spoken according to their opinion who regarded little his opposition and therefore he declares that even Moses their great friend would be their partie not in respect of his person but his writeings Doctrine 1. Sinners continuing obstinate after abundance of conviction may look for appearing before Gods tribunal to have the matter discussed and Ministers oughe to set this before them Therefore doth a Christ here put them in minde of being accused to the Father 2. Sinne unrepented of and the sinners not fleeing to Christ for pardon and purging of it will draw on sharp and sad accusations before the tribunal of God both law and Gospel Gods justice mens own consciences the spirit resisted by them in his moral swasions Act. 7.51 yea all the paines taken on them will contribute to this work for it is supposed they will be accused to the Father 3. Such as reject Christ and do neglect chalenges for this it is because they have some false confidence beside
no man spake openly of him for fear of the Jewes 2. Faithlesse and slavish fear in men will easily bear down their affection to Christ if it be but coldriffe and ill principled for so did it with these here who had but little to plead for him 3. When Satan cannot prevaile by violence he may sometime essay to weary Christ and his followers out by burying all debates and contraversies that in processe of time truth may weare out and be buried for as was hinted in the Exposition so may it be taken here also They would have none to speak at all concerning him on any side that so thoughts of him may weare out in time he having been so long absent However it be yet this is a course that oft-times prevaileth much though men never gain their point by it and it should warn us to look on being let alone many time as a trial Verse 14. Now about the midst of the feast Jesus went up into the Temple and taught Followeth the second thing which occurred at this feast containing Christs preaching in the mid-dayes of the feast with the consequents that followed thereupon to ver 37. In this ver is recorded that Christ went publickly into the Temple and taught whereby he supplyed the defect of the dumb and corrupt Priests who at such solemnities were bound to teach the people out of the law Whence learn 1. Christs not appearing till the midst of the feast sheweth that albeit he subjected himselfe to fulfil all righteousnesse yet his great errand was not the feast but the gaining of souls at it And it teacheth that the gaining of souls to Christ is the great work and end to which the use of all Ordinances should be directed 2. While they are about sacrifices in the Temple Christ goeth up and teacheth there no doubt as appeareth from the following Sermon ver 37. inviting them to himselfe as the substance of all these shadows And it teacheth that when people are taken up with the practice of external Ordinances they have much need of Christs teaching that they rest not on these but presse after the marrow and substance of them This was the great sinne of that time that they rested on these rites and had few or none to bid them go forward And albeit the true Religion be a living way wherein men may still continue fresh and lively even to old age Psal 92.13 14. Yet formality is a very frequent disease and they who labour hard till they attain to somewhat may be ready to sit down when they have attained it 3. In that Christ who before lurked and kept himselfe secret doth now appeare openly in the Temple It teacheth that whatever caution Christs servants should use yet when their calling presseth them they should without fear cast themselves if it were in the midst of bodily dangers as their Master did before them 4. Albeit John record many Sermons which the rest omit yet he doth not expresse what Christ preached at this time only it appeares from the following ver that his doctrine was admirable This the Lord hath in deep wisdom ordered to teach That as we are bound to know what Christ revealeth so we should be sober and set bounds to our curiositie when he is pleased to keep up any thing And as Christ hath revealed all that is necessary for salvation so by his wrapping up some things in silence he would sharpen our appetite and encrease our desire after that day wherein we shall know as we are known Verse 15. And the Jewes marvelled saying How knoweth this man letters having never learned Followeth to ver 37. the effects of this publike appearing of Christ which may be taken up in this order 1. There is a conference with the Jewes who marvelled at his doctrine ver 15. Wherein he vindicates his doctrine ver 16 17 18. and the miracle he had wrought before in which debates the multitude have some hand ver 19. 24. 2. They of Jerusalem barking against him ver 25 26 27. he returnes them an answer ver 28 29. which hath some effects ver 30 31. 3. The Rulers sending to take him ver 32. he preacheth yet more ver 33 34. and is carped at by the hearers ver 35 36. In this ver it is recorded that they hearing Christ preach so well and learnedly though he was never brought up at their publick schooles do marvel at it in stead of seeing God in it This is ascribed to the Jewes which may be either understood generally of the multitude there conveened who were of that Nation or it may be his malicious enemies did begin this debate and conference though afterward the multitude who knew not their plots ver 20. do interpose in it And it is not unlike that by this wondering they would bring Christ in suspition as not having his skill by good means seeing he was no scholar Doctrine 1. Christs knowledge and insight in the things of God is admirable even his enemies being Judges for the Jewes marvelled c. they admired both the measure of his knowledge and the way of attaining it without means Though this being extraordinary in him is not to be drawen into ordinary imitation 2. Whatever be the seeming great effects of Christs doctrine among a people yet so long as they want faith it will be all to no purpose for albeit it was much that they should marvel yet since they beleeved not it was in the best of them nothing else but stupidity The least degree of saving faith is beyond all admiration without it 3. The corrupt heart of man is ready to retort even the most undeniable and convincing arguments pleading for Christ and to make use of them to their own hardning for albeit Christs knowing of letters having never learned was an undeniable evidence that he was taught of God and filled with the Spirit according to the prophecie Is 11.2 3. yet they use it as a ground of exception 4. Such is the perversitie of corrupt men by nature in opposing of Christ that nothing can be done or said but they will bend their wits to cavil at it for if Christ had preached but in an ordinary way they would have thought nothing of him And if he preach to admiration then they will strive to render that suspitious Verse 16. Jesus answered them My doctrine is not mine but his that sent me Followeth Christs reply wherein he vindicates his doctrine and then justifieth his old practice And first he declareth that he had not his doctrine from Satan nor by any humane art or industry but from his father whose Ambassadour he was and that he spake not his own minde only but the Fathers While he saith it is not his but the Fathers the meaning is not to seclude him simply but to shew that he devised it not of himselfe as man as they conceived only of him and without the Father But as he was God equal with the Father and
being thus cleared doth professe his embracing of him by faith and in testimony thereof doth worship him ver 38. From verse 35. Learn 1. Men by the persecution of enemies may be driven to their thrift to need and get more proofes of Christ for had they let this man alone possibly this great mercy might have worne out of his minde but by their tossing and excommunicating of him they put him to it to need comfort and so way is made for his receiving of it 2. There are none of these who are dear to Christ and have tasted of his mercy but he hath an eye upon them and doth know and take notice what lots they meet with in the world for this is not hid from him Jesus heard that they had cast him out 3. When Christs people are crushed with troubles and ill usage then it is his fit time to fall in and give them a tender visit when they are deserted by all they are left on him for at this time he seeks and findes him He takes advantage to do him good in this strait as he had done formerly 4. Christ will be at pains to seek and finde his own in trouble when they little know where to finde him for whereas the man knew him not nor where to finde him yet he found him 5. Christ will draw near to them who are rejected of the world for his names sake and such as are unjustly excommunicate will be brought the nearer to Christ for he found him whom they had cast out 6. Men may be put to tryal with a lesser measure of knowledge and a further measure be reserved for their encouragement when they are under it for he had endured a sharp trial in Christs defence before he knew him well and now he is led up to know him to be the Sonne of God for his encouragement 7. The main matter where upon Christ trieth his own and their great encouragement against suffering is faith in Christ whereby communion with him is entertained for he propounds this as his only cordial and the mean to reap benefit by him and tries him about it dost thou beleeve 8. Albeit faith must take up Christ in both his natures and all his offices Yet it never findes sure footing till it go through the vaile of his humanity and finde him to be true God and rest on him as such Therefore saith he doest thou beleeve on the Sonne of God From verse 36. Learn 1. Christ may be present with his own and speaking to them and yet they not know him till he reveal himselfe for saith he when the Sonne of God is speaking to him Who is he Lord 2. Weak and ignorant professours may yet have somewhat to witnesse their honesty And namely their sense and acknowledgement of their ignorance Some sparks of love to Christ though they know him not well and a strong desire to beleeve and a desire after the knowledge of Christ that they may beleeve which in effect is an evidence of begun faith desiring growth All these appear in this question proving the mans honesty Who is he Lord that I might beleeve on him 3. Whatever good desires there may be in the heart of one who is very ignorant Yet true faith is not content to go on implicit grounds but seeks for clear knowledge of the ground it goeth upon nor can there be solide faith without sound knowledge of that which we beleeve Therefore he doth not please himselfe with these beginnings but desires to have his doubts cleared that he may beleeve indeed Who is he Lord that I might beleeve on him 4. The right end at which we should aime in our desires after the knowledge of Christ and heavenly things is not barely to know and contemplate them but that we may close with and embrace them by faith for this man desires knowledge for that end who is he that I might beleeve on him From verse 37. Learn 1. Unto such as really misse Christ and deâ—re after him he is not so far off as they may conceive but really present for when he propounded the question little thinking where he might be he gets a speedy account that he whom he desires to know is present with him 2. When Christ hath manifested himselfe to any of his people it is his new gift to make them discerne it for saith he thou hast seen him to wit now with bodily eyes and before this thou hast seen his glory in the miracle and yet he must be helped to discerne this See 1 Cor. 2.12 3. As Christ doth insinuate himselfe into the hearts and mindes of his people by singular benefits which he conferreth on them as here he makes himselfe known to this man by his admitting him to see and hear him so it is his will that they carefully remember the favours he hath conferred on them Therefore doth he say Thou hast seen him or art seeing him that he may keep him mindefull of the mercy he had received in recovering his sight 4. As it is of Christs great condescendence that he stoops to speak to vile sinners So the sure way of taking him up even albeit he were bodily present is by his Word Therefore saith he thou hast seen him and not only so but it is he that talketh with thee whereby he not only commends his own love that did speak to him but leads him not to look to his person only but especially to his speech and doctrine 5. The longer Christ keeps intercourse with a sinner his manifestations of himselfe will be still the clearer and sweeter for after he had made himselfe so known to this man as he knew him to be a good man and a Prophet now he reveals himselfe to be the Sonne of God for his further comfort From verse 38. Learn 1. Whatever may be the power of unbeliefe when yet men have much notional knowledge of Christ Yet when Christ reveals himselfe to soules it is accompanyed with such power and life that they are drawn to beleeve and to confesse him as they have a calling Therefore upon this short information from Christ he said Lord I believe 2. When one closeth with Christ by faith it may and will put an end to all his perplexities and fears for this cures him of all his distempers in his trials Lord I beleeve 3. True knowledge of the Sonne of God and true faith in him will beget much subjection adoration and reverence and will draw the heart to do homage to Christ Therefore is it subjoyned and he worshipped him to wit as God manifested in the flesh Ver. 39. And Jesus said For judgement I am come into this world that they which see not might see and that they which see might be made blinde The second ground of comfort which it seems Christ spake in the audience of all that were present relates chiefly to the sentence of excommunication unjustly pronounced against this man Wherein by judgement we are
all the wonders that God wrought of oâ—â— upon the creatures fâ—â— this peâ—â—â—e a beleever may finde them all wrought within him in his spiritual restauration 6. By nature men aâ—e 〈◊〉 estranged and far from grace â—s a dead man is â—â—â—m life for so is here supposed that man is dead and needs Christ to be the resurrection 7. The only fountain and cause of the recovery of this condition is in Christ the author of both bodily and â—pâ—rituâ—â— resurrection as here we are taught 8. The only meaâ— to partake of this resurrection is by saith to lay hold on Christ for he that beleeves in me shall live 〈◊〉 Christ being thus laid hold on no bonds of spiritual 〈◊〉 shall hinder his quickening vertue to â—â—â—e them â—p but he will make the very dead to live for he that beleeveth though he were dead yet shall he live This is not to be vnderstood as if any man that is dead by nature could in that estate lay hold on Christ by faith for he must first be prevented by passive regeneration and the infusion of grace But the meaning is that it is faith only that puts the sinner in a state oâ— life and is he saving exercise of infused grace without which all antecedent exercises 〈◊〉 discovery and conviction of sin and misery terrour c. will not availe as being common to Saints and regenerate men with temporaries From ver 26. Learn 1. As the children of God are by regeneration put in a state of life so they prove it by their after carriage by exercising the functions of spiritual life and being lively in their way for he to whom Christ is the resurrection to quicken him when he is dead he liveth 2. As spiritual life flowes only from Christ embraced by faith so it must be entertained and preserved by the same mean of faith in Christ for as the dead by beleeving do live so he that liveth must beleeve in me saith he The keeping in of our spiritual life is a continued resurrection as the preservation of the creatures is a continued creation And as the same power is employed in begetting and entertaining this life so the same mean of faith must still be kept in exercise So that they are exceedingly in the wrong who in their defections and â—istempers and in their swoundings and faintings do cast away their confidence 3. The power of Christ will be forth coming to preserve beleevers in him from an utter decay in their spiritual life So that albeit they may be overtaken with some degrees of death yet upon renewing of their faith they shall be recovered out of their swounds He will also preserve them from eternal death and bodily death it selfe shall not extinguish the life that is begotten and entertained by faith in Jesus Christ for he that liveth and beleeveth in me shall never die 4. It is the will of God that when he reveals truth we embrace it by faith and do not either reject it or give only a general assent to it in our judgements Therefore doth he pose her Beleevest thou this and thus should we daily pose our own hearts 5. In particular it is necessary that we be well grounded in the faith of getting life through Christ and that we make special application of the general promise made by him concerning this and that faith be not to seek in a pinch when Christ calls for it for it is in these matters that he requires her to professe her faith Beleevest thou this Verse 27. She saith unto him Yea Lord I beleeve that thou art the Christ the Sonne of God which should come into the world In the last place we have Martha's answer to this question wherein she assents unto what Christ had required her to beleeve and ads a confession of her faith concerning his person and offices which she professeth she hath beleeved before as it is in the original This she subjoynes not only as the ground of her faith in this particular unto which she now assents But her weak grip as would appear not being able expressely to apprehend all this which he hath spoken though she assent unto it Therefore she passeth it in a word and professeth her faith concerning his person and office acknowledging him to be the promised Messiah the Sonne of God and consequently professeth she beleeveth all that may flow from this Whence learn 1. Weak faith may grow up to more clearnesse and assurance by conversing and conference with Christ laying open our weaknesses to him and receiving instructions from him for her answer to Christs question is Yea Lord affirming that she beleeved it though yet weakly and so she is brought a further length then she had attained before ver 24. 2. In the matter of encouragements and promises the Lord hath so ordered it that some should be fundamentals such as the promise I am thy God the truths concerning Christs person and offices c. which comprehend many promises in them the rest being but a particular application of these generals to particular cases As here her practice insinuates recurring to this as a chiefe and comprehensive ground of comfort that he is the Christ c. 3. The consequences that flow from these fundamental encouragements and promises are so many and so full that one who beleeveth the first may yet not see these consequences so clearly nor yet so firmely beleeve all that flows from it for Martha as would appear cannot get all this so distinctly gripped when yet she beleeves that he is the Christ c. from which all of it necessarily flows At least this is clear that she hath beleeved that he is the Christ c. even when she doubted of this particular which he calls her to beleeve And this lets us see that they who beleeve these general encouragements have much more to be refreshed with then they have well considered and that it is of Gods rich love condescending to our weaknesse that he draws out these generals in particular promises relating to our particular necessities 4. When our faith staggers in any particular exigent or proves weak in beleeving particular promises it is our duty to recurre to these general grounds of faith and encouragement and hold them fast till we get more and study the fulnesse that is in them that we may be led on to more particular confidence for such is her practice whatever her former doubting or present weaknesse in beleeving were yet she beleeves and hath beleeved that he is the Christ c. The studying of Christs person and offices is a notable mean to confirme our faith in all the promises concerning all the benefits to be had in him for this she layeth hold on for that end I beleeve that thou art the Christ the Sonne of God which should come into the world The study of this will make us sure both of his good will as Mediators and power as God to do what he promiseth 6.
occurred at the grave to wit a reproofe of Martha's fit of unbelief when Christ begins to prepare for the miracle He commanding to remove the stone her unbelief objects that it was needlesse seeing he was so long dead and it would raise a noisome smell now to open his grave ver 39. And he reproves this her unbelief as being very odious since he had given her a promise that upon her beleeving she should see the glory of God manifested in this miracle ver 40. Albeit we finde not these expresse words mentioned by Christ yet if we compare his general encouragement ver 4. with the doctrine he required her to beleeve ver 23 25 26. we will finde the same in substance From ver 39. Learn 1. Whatever haste Christ make to releeve his needy people Yet he will so order his working as to take leisure to decipher the hidden unbelief that is in the hearts of any of his Therefore when he cometh to the grave he doth not at first raise the dead man but takes time to have the stone taken away that so Martha who very probably expected a very suddain miracle or none at all seeing him employ no divine power but only the help of men to take away the stone that he may look on a stinking body may discover the unbelief of her heart 2. Christs miracles were such and so clear as all beholders might be witnesses of the truth of them and that there was no juggling in the matter Therefore he who could have put away the stone commands them Take ye away the stone to prevent all suspition of collusion or fraud in this matter 3. Albeit the Lords people may expect wonderful proofes of his power and love in their need in so far as is for their good Yet in any distresse we are not to expect that where ordinary means may availe Christ will work wonders and miracles for us Therefore albeit he who could raise the dead could have also removed the stone yet saith he to some about Take ye away the stone For that was a work which men could do and therefore he will not appear in it whereas none could raise the dead but himselfe 4. When Christ is about to do good unto and for his people they are ready to obstruct their own mercy by unbelief as Martha's example doth teach 5. In times of great strait Saints may expect to have frequent and sore tossings and that after their faith is settled they may yet be shaken of new for Martha whom Christ had brought to beleeve after her doubtings doth now begin to doubt again 6. Saints who have had their confidence fixed when impediments are at a distance may yet be in hazard of staggering when it comes to the push and faith is to grapple with these impediments for Martha who closed her debate with Christ by beleeving doth now doubt again when the miracle comes to be done and the grave to be opened 7. It is a great impediment unto faith and the exercise thereof when either new impediments not foreseen do come in and make a new battel or when carnal reason bears sway in the heart and judgeth of all things according to its discerning for both of these concurre here in her doubting She had not thought in her former conference of this impediment and her reason suggests that it was to no purpose to meddle with a man who stinketh in the grave 8. When the Lord is bringing the difficulties of his people nearest an end he may then give unto them most humbling discoveries of their own unbelief and distrust ever to see an issue that so he alone may have the glory of bringing it about for immediately before the miracle is wrought Martha's unbelief doubts if ever it shall be 9. Such is the frailty and lothsomnesse of mens bodies that however they have beauty and vigour while the soul possesseth and acteth them Yet a few dayes separation of the soul by death will alter them so that dearest friends cannot endure them Therefore saith she By this time he stinketh and that albeit he hath been dead but foure daies From ver 40. Learn 1. God doth so order the affairs and conditions of his people as his glory may be manifested in and about them and this is his chiefe aime and end in all he doth Therefore doth he describe the miracle from this as his chiefe end in it that it is a manifestation of the glory of God 2. It is the duty of the Lords people to be more affected with the glory of God shining in his works then with any particular advantage redounds to them thereby Therefore also doth he hold out the glory of God to be seen in this miracle as rather to be taken notice of by her then the raising up of her brother 3. It may encourage Gods people to expect the performance of his promise how impossible so ever it seem that by so doing he will not only do them good but will get occasion of setting forth his own glory and that his glory is engaged to do them good for this further is imported in this designation of the miracle as a manifestation of the glory of God that since his glory is engaged she needs not be so anxious 4. The way prescribed by God wherein Saints may meet with experimental manifestations of his glory for their good and comfort is first to give him glory by beleeving him and his Word the want whereof doth justly provoke him not to let forth himselfe for if thou wouldest beleeve thou should see the glory of God See Mark 6 6. Matth. 13.58 Luk. 1.20 45. Joh. 1.50 5. Albeit faith for present have many disadvantages to grapple with yet the sweet fruits that will follow upon beleeving may invite us to beleeve that we may partake of them for albeit now the stinking body of her brother do marre her faith yet it pleads strongly for faith that if in that case she will hazard to beleeve her beleeving shall lead her to see the glory of God 6. Faiths ground whereupon it may thus hazard and expect this fair fruit is Gods Word and not carnal reason for I said unto thee and therefore thou should beleeve to see 7. Where God hath past his word and it is not credited there is â—ust ground of sharp rebuke and chalenge Therefore saith he Said not I unto thee if thou wouldest beleeve thou shouldest see See Numb 23.19 8. Albeit unbelief go masked oft-times under a fair shew of humility or the like commendable disposition Yet in Christs account it is an evil not to be tolerated but sharply reproved and an evil that would be quickly removed that it get not leave to take root Therefore doth he so sharply and so speedily rebuke it Ver. 41. Then they took away the stone from the place where the dead was laid And Jesus lift up his eyes and said Father I thank thee that thou hast heard me 42. And I knew
sufficient we desire after knowledge of spiritual things unlesse our desires be chiefly carried after the best things and particularly to know God himselfe Lord shew us the Father saith he 6. The sight and knowledge of God is full of satisfaction and refreshment and beleevers will rest content therewith whatever be their case beside shew us saith he the Father and it sufficeth us See Psal 16.11 7. Saints even in their best and spiritual desires are subject to infirmities and ready to be unsatisfied with Christs way and manner of satisfying them for Philip not being satisfied with what Christ said of knowing the Father in him would know him in a way of his own and have a nearer cut of it as he thought Lord shew us the Father 8. The way of seeing and knowing God by faith as he is revealed in his Son is a way not satisfactory to a carnal heart and beleevers themselves have a jealousie of it in so far as they are carnal for this is the sight of God which Philip declineth and would have another before it suffice him 9. When we are unsatisfied with Christs way and would have a way of our own we will finde upon trial that the way we would be at is either impossible or unsit or cometh far short of what we enjoy for whereas he desireth Christ to shew them the Father if he desire an immediate sight of him that is impossible and would consume mortal men and if he mean only such a sight as Moses and others got it cometh far short of what they had already Verse 9. Jesus saith unto him Have I been so long time with you and yet hast thou not known me Philip he that hath seen me hath seen the Father and how sayest thou then Shew us the Father Followeth Christs answer to this proposition clearing the encouragement and his uâ—ity with the Father It may be taken up in three branches whereof the first in this verse is a reprehension of Philips ignorance and a complaint that notwithstanding his long converse with them yet he knew him so ill as not to see the Father in seeing of him but taking no notice of that did still call for a sight of the Father Whence learn 1. Even Christs disciples may for a long time be but ill scholars and slow of conception As here Christ findes them 2. Ignorance in disciples is rebuke worthy and Christ will not spare it in them As here he reproves Philip. 3. Christ takes notice of the means of knowledge his people enjoy and the continuance thereof with them that he may aggravate their continued in ignorance for Have I been so long time with you and yet hast thou not known me 4. Christ may be very long with his people and they be studying to know him and yet not know him fully for hast thou not known me Philip Not that he was simply ignorant of Christ but that he knew him not so as to know the Father in him 5. Christ doth reprove the ignorance of followers with much tendernesse and so as may witnesse his affection to them and their welfare Therefore doth he propound the challenge by way of regrate Hast thou not known me 6. As the Father can only be savingly known in Christ So none do know Christ rightly and as they ought unlesse they know the Father in him who is the expresse image of his person and he in whom the fulnesse of the undivided essence of the Godhead dwells bodily for Philip hath not known Christ aright since he saith shew us the Father and that because he that hath seen me hath seen the Father So that if he had known him as he ought he had not been ignorant of the Father 7. The knowledge of God which is to be had in Christ is a most clear and distinct knowledge for it is a sight he that hath seen me hath seen the Father 8. The excellency and preciousnesse of things desired by Saints will not bear weight before God if they be not put up in a right way and if the desire be joyned with inadvertency and not emproving of means received for albeit shew us the Father be a commendable desire Yet in so far as he propounds it in these tearmes to know him without the Son and as if they had not seen him already in the Son Christ rejects it He that hath seen me hath seen the Father and how sayest thou then shew us the Father Ver. 10. Beleevest thou not that I am in the Father and the Father in me The words that I speak unto you I speak not of my selfe but the Father that dwelleth in me he doth the works The second branch of Christs answer contains an information of the ground of this assertion that they who know him know the Father Namely that he is one in essence with the Father This he presseth upon Philips conscience if he would not assent to it by faith and confirmeth it from his Word which is the Fathers with him and from his works which were wrought not only by him but by the Father with and in him these being external works which are common to the whole Trinity by reason of the unity of essence though they be distinct persons Whence learn 1. Christ when he reproves his people doth minde their good and is willing to informe them and direct them how to amend Therefore doth he subjoyne an information to his reproofe clearing the ground of their knowing the Father in him And by this he teacheth all Ministers to joyne doctrine with reproofe 2 Tim. 4.2 2. The true ground of our knowing the Father in the Son is his unity in essence with the Father so that though their personal properties be distinct yet the essence is the same in both and the one is in the other for by this he cleareth his former doctrine I am in the Father and the Father in me 3. It is faith only and not our sense or corrupt reason that must be employed to take up the mysteries of Religion and particularly that Christ is God coessential with the Father for it is faith that is put to it in this matter beleevest thou not that I am in the Father c. 4. It is our duty to put our hearts to it to see what they beleeve in the mysteries of God that so we may not take the naked assent of the minde for faith and may be ashamed to harbour that secret unbelief in our hearts which we dare not avow nor own Therefore doth Christ so put him to it Beleevest thou not that I am in the Father and the Father in me to shame him from thinking otherwise 5. The Word preached by Christ and transmitted to us in Scripture is the very Word of God the Father and the Son for the words that I speak unto you I speak not of my selfe not only not of his own head as he was an Ambassadour but not of himselfe without the Father as is
further cleared ver 24. So that the Word was his and the Fathers who is in him 6. Christs works both miraculous and these wrought in beleevers being done by his own power do prove him to be true God one in essence with the Father and the Fathers also with him by reason of that unity for The Father that dwelleth in me being the same in essence he doth the works to wit with the Son 7. It is our duty to make use of Christs Word and works to confirme our faith in him as true God one with the Father for these are not only arguments proving the point but serving to excite Philip and the rest so to study them as to finde proofes of a deity in them 8. They who would profit by Christs Word and works in the knowledge of him should first begin and bottome themselves on his Word and finde him God there and then look out to his works for further confirmation Therefore doth he first urge the argument of his Word and then subjoynes that of his works Ver. 11. Beleeve me that I am in the Father and the Father in me or else beleeve me for the very works sake The third branch of Christs answer contains an exhortation to all the disciples that they would beleeve this truth of his unity in essence with the Father Which he presseth and confirmeth from three reasons whereof the first in this verse is the same in substance with that ver 10. that he who is the truth speaks it and hath confirmed it by his works Whence learn 1. The deity of Christ and his unity in essence with the Father is the main article of the Christian Religion to be studied and beleeved Therefore doth he presse it Beleeve that I am in the Father and the Father in me 2. This point of saving truth ought to be seriously and distinctly inculcate and studied and learned otherwise our consolation arising from the knowledge of our Mediatour will not be so solide and so full as is allowed Therefore notwithstanding any imperfect knowledge they had of him and what he had pressed on Philip he doth again urge that they beleeve this Beleeve that I am in the Father c. 3. Christ doth so take care of one of his followers whose infirmities become visible as he will not forget others who may be in the like need for as he pressed Philip ver 10. so he presseth here all the rest to beleeve whom he knew to be ignorant as well as Philip though they had not expressed it Beleeve ye saith he to all of them in the plural number 4. The knowledge of Christ to be true God under the vail of his manhood and state of humiliation is as difficult as it is necessary and a study wherein beleevers will finde much matter of humiliation for their short coming for so much also doth this insisting on it teach us 5. Christ takes pleasure in the soul-prosperity of his servants and that for this end they study him well who is their fountain and store-house and do close with him by faith as true God Therefore doth he exhort and intreat them to beleeve 6. Christ is a witnesse who will not lye And as it is only on his testimony we must fasten in matters of faith So his testimony is worthy of all credite and acceptation by faith in our hearts for the exhortation is a reason to it selfe beleeve me saith he since I have said it 7. Christ by his condescending to adde works to the testimony of his Word for confirmation of our faith and that albeit he be God who cannot lye doth teach his people not to try men by their words but their power 1 Cor. 4.19 And to examine all the fair professions of men by their fruits for this other branch of the argument taken from his works is added not because his Word needs such a witnesse in it selfe but in part to teach us caution in the like case 8. Christs works joyned with his Word do so clearly point him out that they may extort an acknowledgement of his God-head from men and will exceedingly heighten the sin of them who will not trust in him as God Therefore saith he or else beleeve me for the very works sake Whereby he doth not allow them not to beleeve himself speaking in his Word nor yet approves of that faith as saving which is begotten by his works without the Word But declareth that his works were so clear proofes of a deity as none without impudence could deny it nor without great sin misbeleeve a truth so confirmed Ver. 12. Verily verily I say unto you He that beleeveth on me the works that I do shall he do also and greater works then these shall he do because I go unto my Father The second reason confirming this truth and pressing the exhortation which also is an argument of consolation against his removal is contained in a promise that beleevers in him shall do the works that he did â—and greater also through faith in him who after his ascension shall let out proofes of his deity with them in a more ample manner then he manifested himselfe in the state of his humiliation For clearing of this purpose and the scope thereof Consider 1. The works of Christ which here he paralels with these to be done by beleevers are not his works of Redemption as Mediatour nor his works of creation and providence as God which are incommunicable with any but his miraculous works and works wrought on the hearts of men by giving successe to his ministry 2. As for these beleevers who are to do these and greater works whatever may be said in a sound sense of every beleevers doing great things and overcoming the world through faith in him Yet the paralel holds clearer to restrict it to the Apostles and others in the primitive times who were endued with extraordinary power and sent abroad to preach the Gospel 3. As for the paralel it selfe that it is promised they shall do these and greater then these and that albeit Christ did raise the dead open the eyes of the blind c. and cure every disease It may be thus cleared partly they were greater in respect of number they working many miracles for number beyond what he did and many for kinde which he did not as speaking with new tongues and the like See Mark 16.17 18. and elsewhere partly albeit his miracles in themselves were as great as any of theirs yet in the way and manner of them the power did shine more conspicuously then in some of his For he did cure men by his Word and by the touch of his garment but they did cure many by their shaddow passing by Act. 5.15 and by napkins carried from them Act. 19.12 And partly and chiefly this is to be understood of the effects of these their miraculous works and of their ministry which these works did accompany For Christ was the Minister of the circumcision only and
impossible for the creatures made by him to subsist without him Therefore it is subjoyned to the former he was in the world and the world was made by him as a proof that he behooved to be in it because he made it 3. It is the sin of the world not to know or take notice of Christ in his manifestations And particularly it is the sin of men without the Church that they do not acknowledge nor glorifie God when he manifests his glory to them in the works of creation and providence for the world knew him not 4. God may justly make use of very common favours and means as sufficient to aggravate the sinne of such as do not acknowledge him for saith he he was in the world and the world was made by him and the world knew him not which imports that his making of the world and his presence in it was such a manifestation as might have led them to know acknowledge and glorifie him as God and that they were without excuse who having these means did it not Rom. 1.20 And that the common favour of mens being and Gods providence about them doth heighten their sin who do not acknowledge their Maker Isa 1 3. 5. Besides Christs common interest in all mankind as their Creator and his special interest in his own elect and converted people he hath also an interest in a visible Church and they in him which no other people have and that by vertue of a visible Covenant and election to the external priviledges of the Church for in this respect the body of Israel are his own or his peculiar people This interest may give self-condemned sinners a liberty to go to him as born in his own house when other priviledges are obscured from them 6. Christ even before his incarnation was present in the Church of Israel and beside his common and general presence he drew neerer unto them in his Word and Ordinances and types pointing him out as Mediator till at last he came to them in Person for even then he came to his own See Acts 7.38 1 Cor. 10.9 7. All the favour and kindnesse that is betwixt Christ and his people begins at him and he is at the pains to seek and come to them first though he stand in no need of them for he came to his own 8. Common relations betwixt Christ and a visible Church are so farre from proving a peoples good condition as to the particular state of their soul that such may and oftentimes do refuse to make Christ and his offer welcome for his own received him not 9. The neerer the relation be betwixt Christ and his people and the greater his offer be the sin of not making use of it is the greater in it self and he will take the refusall the worse at their hand as being a despising of his love for whereas the world knew him not v. 10. their sin was greater that they received him not when they knew him and so sinned of contempt And Christ takes this iâ—l and accounts it a great aggravation of this sin that they did it who were his own and they to whom he came 10. As the great sin without the Church is ignorance and not acknowledging and glorifying of God so the great sin within the Church is contempt of Christ and not embracing of him nor his offer for the world knew him not but his own received him not Ver. 12. But as many as received him to them gave he power to become the sonnes of God even to them that beleeve on his Name 13. Which were borne not of blood nor of the will of the flesh nor of the will of man but of God Christs excellency and manifestation of himself are here spoken of with relation to these who at any time do embrace his offer made in the Church His excellency herein appeareth 1. In prevailing with some to make him and his offer welcome though many reject it 2. In advancing them to the dignity of Adoption and son-ship who thus embrace him And he farther clears how it is that men do receive Christ to wit by faith and whence it is that any come to beleeve and so attain to the dignity of sons even from a principle of regeneration which is wrought by no power of the creature but by God only Doct. 1. Howsoever many within the visible Church do reject Christ yet there will still be some to make him welcome As he never lighteth a candle but where he hath some lost groat to seek So he hath excellency even when many despise him to allure hearts and vertue not to take a refusal but to draw his own till they be made willing for there are who receive him 2. Such as make the offer of grace right welcome do first welcome and receive Christ himself not contenting themselves with his common gifts nor yet seeking first after his saving graces but after himself that he may work these in them for they receive him 3. Christ is received and made welcome by faith and all they who hearing of the offer made to the Church on Christs part do out of the sence of their need embrace and consent and roll themselves upon Christ thus offered these have made up an union with him and are beleevers though as yet they have not attained to particular assurance which is the fruit of the Spirit of Adoption Ephes 1.13 14. for they who receive him are even they that beleeve 4. Such as rightly beleeve in Christ ought not to take him up as in their presumption security fear or discouragement they may imagine but they ought to cleave close to the Word revealing him and bring all their thoughts of him to the touch-stone thereof correcting them thereby and submitting thereunto for they beleeve on his Name or as he hath revealed himself 5. As all spiritual priviledges are in Christs hand and disposing So albeit we be by nature children of wrath yet he offers reconciliation to such and whosoever they be that by faith receive him he conferreth upon them the priviledge to become heirs and co-heirs with himself and children unto God with allowance to call him father And instead of a slavish and worldly spirit and a spirit of fear and bondage he giveth them the spirit of enlargement and of sons and a disposition sutable to their dignity and high calling in every condition for as many of whatsoever rank or condition as received him to them he gave power or right priviledge and dignity to become the sonnes of God 6. As it is by faith that we come to the priviledge of Adoption by closing with Christ the onely begotten Son so when we have beleeved adoption is still his gift it being still of grace that he exalts us to that dignity and when we have done all the comfort of that dignity must be his work by sending the spirit of sonnes into our hearts to loase our bands and elevate our hearts for he
plain and intelligible to all who seek the way of salvation therein Therefore is the Hebrew word Messias interpreted the Christ in Greek in which the New Testament was written for the use both of Gentiles and Jewes as being then a common language so also ver 38.42 8. The titles and stiles given to Christ in Scripture are not to be lightly passed over but pondered what may be held out in them for our edification and comfort And particularly that he hath taken to himself the title of being the anointed one by the Spirit without measure for the discharge of all his offices for the Churches good therefore also is his name the Messias which signifieth the Anointed interpreted in Greek the Christ signifying the same 9. Whatever is wanting in the light of Instruments pointing out Christ will be made up if the hearer go to Christ himself And faithful Preachers will not be at ease till they draw hearers to Christ and hearers should be tractable when means are offered and not rest up in any mans word but go to Christ themselves for Andrew having little more to say drawes him to Christ and Peter goeth with him he brought him to Jesus 10. Christ doth perfectly know all that come to him and what concerns them and this he discovereth that they may be encouraged to employ him in all exigents and may walk before him as an heart searching God Therefore when Jesus beheld him he said thou art Simon c. At first view he lets him see he knew him 11. Christ will welcome these that come to him whoever were the instruments of their conversion nor will he despite them for their outward mean condition for he welcometh Peter though called by the private instruction of Andrew as well as these who were called by John and that albeit he was poor Simon the sonne of fisher Jona 12. Such as come to Christ he giveth them a new nature and admits them into his family as children for his giving him a new name imports he was now a borne childe in his family and he his Father 13. Whatever dignity and excellency Christ conferre upon his converts yet he would have them not forgetting what they are of themselves that this may still keep them humble and commend Christs grace the more Therefore with the promise he puts him in minde that he is Simon the sonne of Jona 14. As constancie and firmnesse in the truth and profession thereof in variety of times and trials is a commendable excellency so the dispensation of the measures of faith whereby professors are stronger or weaker are in Christs own hand And it is not onely beleevers duty to be firme but Christs promise also who undertakes to make them such so farre as he seeth it meet for the thing signified by this name Sephas or a Stone is constancy as Peters excellency and Christ by giving him this name undertaketh to make him so 15. The Lord doth not measure nor judge of his servants by their fits of weaknesse but by the constant tenour of their way And in great mercy he giveth confirmations to his own whom he is to try that when their weaknesse appeareth they may not lose hope for Christ calleth Simon Cephas or a fixed beleever notwithstanding his slips that followed and by this name would sore-arme him against discouragement therefrom Ver. 43. The day following Jesus would go forth into Galilee and findeth Philip and saith unto him Follow me 44. Now Philip was of Bethsaida the City of Andrew and Peter The fourth disciple whom Christ himself sought out and called is Philip and to this is subjoyned the place of Philips habitation being the same with Andrew and Peters also Whence learn 1. As Christ was constant and diligent about his Fathers work So he will not faile to go wherever he hath an errand or any to bring in and wherever he cometh he hath some to finde for The day following without losse of a day Jesus would go forth from the place where he stayed after he passed by John into Galilee because he had Philip to seek 2. Such as Christ hath a purpose of love unto he will not only prevent them but will finde them out and gain them for he findeth Philip. 3. Christ hath divers wayes of calling and bringing men to him so that none are to carve out a way to themselves as if there were none else nor are any to suspect their being accepted by Christ when they come to him though they have not been dealt with in all things as others for here we have some called by John some by private instruction and Philip called by Christs own mouth and yet all alike welcome 4. Such as would prove the truth of their Conversion ought to renounce all things in affection and practice in so far as they hinder from Christ ought not to presume to go before Christ in prescribing their way to him nor to follow their own wit will or lusts but to follow him as a Teacher and Guide and as a patterne of obedience to the moral Law and suffering for righteousnesse and to do this constantly so much is imported in this invitation Follow me which Philip obeyed as the sequel declareth 5. The work of the Gospel and Kingdome of Christ may begin in very obscure places and among mean persons that so none may despise a day of small things for here he begins the gathering of his Kingdome which afterward over-spread the world in obscure Galilee and among men of an obscure town Bethsaida 6. The wickednesse of a place will not seclude Christs favour from particular persons who are his own in it for Bethsaida was a wicked place as appeareth from Christs woes denounced against it Mat. 11.20 21. yet from thence he calleth three eminent Instruments Verse 45. Philip findeth Nathaneel and saith unto him We have found him of whom Moses in the Law and the Prophets did write Jesus of Nazareth the son of Joseph 46. And Nathaneel said unto him Can there any good thing come out of Nazareth Philip saith unto him Come and see The last who is called here to embrace Christ for the Messiah is Nathaneel who is wrought upon partly by Philip ver 45 46. partly by Christ himself ver 47 48 49. And upon his believing he is commended and promises of greater things given for his encouragement v. 50 51. As for Philip the instruments part he finding Nathaneel declareth how they had found the promised Messiah and when he stumbled at Christ because of the place of his residence or biâ—th as was supposed Philip inviteth him to come to Christ for clearing of that doubt Doct. 1. As Christ by one word can draw a soul to him so Conversion is best proved by effects and particularly by zeal in seeking to promote the Kingdome of Christ and the good of our neighbours soule in our station it being an inseparable companion of the new nature to seek to multiplie the kinde
sheweth that there is no intermission in that work see Act. 17.28 Matth. 6.26 30. and 10.29 30. Exod. 21.13 2. Christ the Son of God is joyned with and undivided from the Father in working and that not in one work alone or at some time only but in all works and without intermission As the Father created all things by him so with and from the Father he preserveth and governeth all things for my Father worketh hitherto and I work even the same workes which he worketh see Heb. 1.2 3. 3. God and Christ is God is above all law which he hath prescribed to the creature He works on the Sabbath and doth not violate it he may do what he pleaseth without quarrelling and may command what he pleaseth and make it service for so doth the scope of the Apology teach that Christ being undivided from the Father in working was God and so not subject to the Law of the Sabbath and might command the man to carry his bed and warrand him in so doing Verse 18. Therefore the Jewes sought the more to kill him not only because he had broken the Sabbath but said also that God was his Father making himself equal with God The fruit of this Apology among the Jews is that their rage of persecution is encreased the more by it and they thirst the more for his life And that because he not only had broken the Sabbath as they alledged but had asserted that God was his Father in so peculiar a way as made him equal with God Whence learn 1. Clear declaration of truth will not satisfie wicked and malicious men but the more Christ and the light is held out to such it is hated the more for after his Apology therefore the Jews sought the more to kill him 2. No vindication nor defence of lawfull practices will wipe off the misconstructions of prejudged men but they will stick by their prejudices and maliciously fasten them upon the innocent for let him say what he will yet he had broken the Sabbath not indeed but as they alledged 3. Albeit God have many Sonnes by creation and adoption yet Christ is his Sonne in a peculiar and proper way by eternal generation and communication of the same essence for so doth the Jews understand him he said God was his Father or his Father in a proper and peculiar way otherwise they could not have quarrelled with him and Christ doth not refute this 4. Christs conjunction with his Father in working doth prove his equality with the Father and that he is of the same essence and doth partake of the same omnipotency for so much do they soundly gather from his Apology ver 17. that he made himselfe equal with God neither doth Christ call them calumniators nor clear any mistake in it as in other cases he doth Joh. 21.23 but cleares and confirmes what they challenged though they gathered a vitious consequence that he should be killed as a blasphemer and what they collect is asserted by the Apostle Phil. 2.6 5. Such may be the corruption of a visible Church as very truth may be accounted blasphemy and a ground of putting men to death for albeit it be horrid blasphemy for any creature to equall it selfe with God yet they were far wrong when they would slay Christ for asserting the comfortable and supernatural truth of his Godhead Verse 19. Then answered Jesus and said unto them Verily verily I say unto you The Sonne can do nothing of himselfe but what he seeth the Father do For what things soever he doeth these also doeth the Sonne likewise Christ insisteth in his Apology to the end of the Chapter and cleareth and confirmeth that which offended them in his discourse of his equality and conjunction with the Father which doth inferre the justifying of his work on the Sabbath For this end he produceth many instances and arguments of his equality to ver 31. and then produceth many witnesses testifying concerning him whereof he maketh use in the rest of the Chapter What Christ here speaks of himselfe is to be understood of his Godhead for divine nature though he mention his commission to come into the world ver 23. and bis becoming man ver 27. to shew that as he is man and Mediatour that the Majesty of his Godhead might not deterre sinners from coming to him so his condescendence did take away none of his glory nor his equality with the Father as God In proving this equality 1. He insists in general to prove his conjunction in operation with the Father which he had asserted ver 17. promising further and greater manifestations of it ver 19 20. 2. He produceth particular instances of this conjunction and equality to ver 31. And namely That he is equal with the Father in quickening the dead ver 21. in the matter of judgement and authority ver 22. in being the object of divine honour ver 23. in giving eternal life to beleevers on his word ver 24. in quickening dead souls by his word ver 25. in having a fountaine of life ver 26. which may be cleared by his authority as Mediatour also ver 27. and in his power to be shewed in the resurrection and general judgement ver 28 29. all which is summed up by way of conclusion ver 30. In this verse after a grave asseveration we have two assertions in the first which is negative is declared that what the Sonne doth he doth it from the Father and doth nothing separate or divided from him and so sheweth that he doth only what the Father doth though there be a distinction and order of his working from the Father In the second which is positive and a confirmation of the former is declared that the Sonne doth all that the Father doth and the Father doth nothing without him and withall that there is an unity and equality of the working of the Father and Sonne both in matter and manner Whence learn 1. As truth is not to be quit and forsaken because of opposition so truth will lose nothing by opposition but Christ will take occasion thereby to clear it more and make it shine the brighter for notwithstanding their rage he insists to inculcate and clear this truth the more 2. The mysteries of Religion especially concerning God and Christ as God and plurality of persons in the unity of essence ought to be spoken of heard and thought upon with much gravity reverence and sobriety Therefore doth he begin this doctrine with a grave esseveration verilie verilie 3. Christs equality and unity with the Father is a truth hardly received or believed by the hearts of men as being a mystery above the reach of natural reason and yet it is worthy to be received for setting forth of his greatnesse and the dignity of his person for grounding our faith in him and for assuring us of the certaine successe of his undertakings Therefore also it is inculcate with a verelie verelie 4. In takeing up divine
the Baptist Matth. 1â— 10 11 12 13 c. which trysted also with his disciples return after he had sent them out to preach Mark 6.29 30 31 32 c. and with Herods hearing of his fame and desiring to see him Luk. 9.7 10 c. As for the place it is said he went over the Sea of Galilee c. This lake in Galilee through which Jordan runs gets several names in Scripture from several places upon the banks of it as here it is called the Sea of Tiberias from a Town built there by Herod the Tetrarch and named from Tiberius the Roman Emperour We need not conceive that Christ went over the lake to the opposite shoare for Tiberias and Bethsaida to the bounds whereof he went Luk. 9.10 were both on one side of that lake and the people followed him on foot ver 2. with Mark 6.33 But he passed over some creek or bay of that lake that so he might more speedily retire himselfe into a desert place as the rest call it and might ease his wearied disciples who had been toiled with travel and be rid of the presse of the multitude at least for a time From these words as they are cleared we may learn 1. Christs practice and lot teacheth that his servants ought to be very bussie in their stations and may expect and should submit unto a tossed unsetled life for he is whiles in Judea and whiles in Galilee about his calling and is here driven to new wandring 2. Christs and his servants entertainment in the world is ordinarily such as most desart and barren places will be more sweet and comfortable then any other Therefore Christ leaveth the Cities and retires to a desart shunning Herods fury See Heb. 11.37 38. 3. As it is no right way to keep Christ among a people to wrong his servants for he removes when John is slain So it is lawful for Ministers to withdraw themselves from the dangers wherewith they are threatned providing the trial be personal and they may do it without wronging their cause and calling for so hath Christ taught us who went over the Sea of Galilee c. to shun the rage of Herod who being engaged in persecution would be at more of it 4. As Christs servants may have much toile and should spend themselves willingly in his work So he will be tollicitous for them who serve him and careful to give them needful refreshments and breathings for such is his care of his disciples here who return wearied unto him Verse 2. And a great multitude followed him because they saw his miracles which he did on them that were diseased This verse contains a remote occasion of the miracle and a consequent of Christs removal which is that many did follow him considering the miracles he had done And their following him till they were hungry occasioned the miracle in feeding of them Doctrine 1. Persecution and trouble will not make Christ have a thin back when he sees it meet to honour himselfe by having many followers for here a great multitude followed him though Herod be seeking him and he go but to a desert place where they could be but ill accommodate And this speaks sadly against the lazinesse of many in times of greater quiet 2. Such as have an errand to Christ or any estimation of him will be at pains to follow him for so did they here yea and outwent them Mark 6.33 though they were not at least all of them well principled 3. It is not enough that multitudes pretend great respect to Christ and follow him for outward considerations and advantages unlesse their principals and their motives be yet more spiritual for herein they fell short in that they followed him because they saw his miracles not taking up the true excellency of his person thereby nor being affected with his doctrine or seeking their own spiritual good But the great wheele in all this was their being affected with his works as a novelty and the outward benefit they had thereby And therefore however now they follow him on all hazards yet afterward when he lets them see their errour and presseth spiritual things upon them they voluntarily forsake him ver 66. It is better to feel one miracle wrought upon the heart in changing of it then to be affected with many outward miracles 4. Christ doth perfectly know and take notice who they are that do follow him and what their principles and motives are for here an account of it is given and regestrate and afterward he lets them know it more clearly 5. Christ makes himselfe known by these miracles on the diseased not onely to fulfil the prophesies that went before of him Matth. 11.5 with Isa 35.6 But to shew that he came by his miracles to do good Acts 10.38 and not to satisfie curiosity And to teach that his company and dispensations are very alluring to invite men to come to him for they will finde many diseases and wants among his followers and him taking notice of them all and curing them even miraculously Verse 3. And Jesus went up into a mountain and there he sate with his disciples Followeth another antecedent of the miracle shewing that however the people do follow and interrupt him yet he went up for a while into a retired mountain with his disciples to refresh them with his company This mountain was not the place where the miracle was wrought but after he had rested a while here he came down to the plain to the multitude as may be gathered from verse 15. Whence learn 1. Refreshment after labour and travel in Gods service is so necessary and so lawful that Christ will have a care to afford it to his servants even in greatest throng of busines Therefore albeit the people do follow and interrupt him yet he went up into a mountain for this end 2. It is the sweet refreshment of Christs followers when they have not onely vacation for a time from their laborious toile but when they enjoy some familiar hours of fellowship with himself being free from the noise of distractions in the world for thus were they refreshed there he sate with his disciples where no doubt he refreshed their bodies with rest and food as may be gathered from Mark 6.31 but chiefly their souls with divine conferences 3. Christ is the wise dispenser of his servants refreshments and breathing times who doth let out their allowances as they may be most useful and not prejudicial unto them for he doth not bring them after their toile to a place of delights but to a desert and a mountain to rest them in and allowes it but for a while or a little as it is Mark 6.31 and presently they are at work again If Christ did not deale thus they would finde rest and excesse of delights waste them more then toile it self Verse 4. And the Passeover a feast of the Jewes was nigh In this verse the circumstance of the time of this
motive to feed on him and reason to prove that feeders have life is taken from the uninion that is betwixt Christ and feeders on him That as meat is turned into the eaters substance so they and Christ become one and upon feeding there followeth a mutual inhabitation Whence learn 1. Union with Christ doth produce in souls a life begun in grace here and to be perfected in glory for Christ brings this indwelling as an argument to prove that feeders have life 2. Albeit such as do but taste of Christ and his goodnesse may spit out again what they have tasted yet true feeders will abide in him by constant dependance and uniting themselves to him that they may have life and feeding will make up this union for he that eateth my flesh and drinketh my blood dwelleth in me feeding draweth him to abide more and more in Christ and it makes up this union on the feeders part 3. As the true feeder is united to Christ and abides in him so Christ also doth abide in him by constant influence and quickening vertue to make him live and so the inhabitation is mutual for he dwelleth in me and I in him Verse 57. As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me A third reason proving that feeders have life and that life flowes from union with Christ is taken from Christs union with his Father and his being sent by him to do the office of a Mediatour Wherein he declareth that as the Father hath sent him to be a Mediator and soul-feeder to beleevers and as the Father who sent him liveth of himself and he the second person liveth by the Father so they who feed on him shall live by him Of this doctrine see in part on chap. 5.26 Doctrine 1. It is a truth to be much pressed and wherein we have need to be well rooted that life and spiritual well-being is to be had onely in Christ embraced by faith both as purchaser and appliar Therefore is this again inculcate he that eateth me shall live by me 2. Christ is such a fountain of vertue and life that even the dead may expect life by closing with him for life or to live by him is promised to feeders 3. Such is a beleevers interest in Christ that whatever Christ hath shall be forthcoming for him as he needs it for so doth the argument run that as he liveth so they shall live See John 14.19 4. The Fathers sending of Christ into the world to be the Redeemer and Saviour of his people is a sure pledge that feeders on him shall live seeing he will not frustrate the Fathers end but will do the work he is sent about Therefore is this used as an argument the Father hath sent me c. 5. As the Father hath a fountain of life in himself and the Son hath the same life communicate to him with his essence from the Father and this dwelleth in the man Christ by the personal union so this life of the Father and Christ is a pledge that beleevers shall live for as the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me Beleevers life must be sure for which there is such a pledge and that fulnesse of the Godhead and life that dwels in the man Christ cannot but put life and preserve life in all that close with him Yea Christs living by the Father is not onely a pledge of our life but our life holds also some proportion or similitude to his For as he hath life communicate by eternal generation so by regeneration we are made partakers of the divine nature 2 Pet. 1.4 to wit in respect of qualities as he subsists in his life as man by vertue of the personal union with the Godhead so do we live by vertue of the mystical inhabitation or union with God by his Spirit And as he as man had a created life here and now lives gloriously at the Fathers right hand so by the gracious operation of Gods Spirit we shall be made conforme to Christ and partake of the same life for kinde 6. Albeit in our application of Christ we must begin at his crosse and death yet his whole person is forthcoming to make beleevers live Therefore in place of his flesh and blood he speaks generally he shall live by me pointing at his whole person Verse 58. This is that bread which came down from heaven not as your fathers did eate Manna and are dead he that eateth of this bread shall live for ever 59. These things said he in the Synagogue as he taught in Capernaum In the conclusion of this discourse 1. Christ repeateth his former doctrine pointing out his excellency as bread of life from his divine original his excellency above Manna and the effects of feeding on him 2. John designes the place where Christ preached his Sermon which was their Synagogue at Capernaum or the place where they of that City did assemble as the word signifieth for reading the Law and ordinary moral worship This erecting of Synagogues in the several places of the Land hath beene of old appointed by God for the peoples edification albeit they behoved to performe ceremonial worship in the Temple at Jerusalem See Act. 15.21 with Psal 74.8 And the designation of the place is recorded here to shew that at this Christ closed his sermon and that what is after recorded was onely occasionall and upon their removall or after they were gone thence From verse 58. Learn 1. The blinde and corrupt hearts of men are not easily brought to close with saving truths but either they do reject them or do soone forget and let them slip So much doth this inculcating of the commendation of this heavenly bread import 2. It is absolutely necessary that men do not halt nor hesitate in the matter of closing with Christ and feeding upon him but that over all impediments they take up their need of him and make use of him accordingly Therefore it is so much born upon them again and again 3. Ministers must not be weary to presse ill learned truths but their inculcating them is one mean to make them be received for therefore doth Christ tell the same things over again 4. One main impediment unto the successe of truth is mens natural inclination to their old errours and principles and their unwillingnesse to quit them for so is here imported that Moses and the Manna which came from heaven did so stick with them that they could dreame of nothing so excellent and therefore he takes pains to refute this 5. Christ being known in his true excellency and worth both in respect of his Original and the benefits which are conferred by him will be found farre above any thing men doat on and richly able to make them happy Therefore is he held out here as come down from heaven and making men
were given unto him of my Father Christ having cleared his doctrine doth point out the true cause of their ignorance and mistakes and of their stumblings at his doctrine to wit their unbeliefe which because it was a peremptory censure therefore John brings the ground of it from the depth of Christs divine fore knowledge ver 64. and withall he brings to their remembrance what he had said ver 44. intimating he had spoken it with an eye to their corrupt dispositions and to let them see that it was nothing in him but want of grace in them that made this distance and stumbling From ver 64. learn 1. Who ever they be that stumble at Christs word as unsavoury the true cause thereof is in themselves whaâ—ever they pretend Therefore doth Christ retort that imputation cast upon his Word ver 60. as flowing from the distemper of their own heart 2. Such as do not understand Christs doctrine spiritually nor do finde it spirit and life in operation they have their own unbeliefe to blame for it Therefore doth he assigne that as the cause of all their distemper there are of you that beleeve not This darkens the understanding and deads the heart also See Heb. 4.2 3. 3. Christ would have his servants very tender and careful that in discovering of faults among hearers they do not discourage any who are innocent nor any who have a desire to be healed So much doth his own practice teach in that though they were many who were wrong here yet he propounds the reproofe very gently there are some of you c. not only to intimate that some were free but to guard against the deterring of all by a general rebuke 4. Christs reproofes and admonitions from his Word should be looked upon as flowing from good grounds and certain knowledge beyond any that the creature hath or can attain unto Therefore doth John vindicate this seeming hard censure of Christs from the imputation of rashnesse by shewing that Jesus knew from the beginning c. 5. As all unbeleevers are in a dangerous condition So traitours and enemies to Christ and his doctrine under pretence of friendship are among the first and worst of unbeleevers Therefore albeit Judas was an unbeleever also yet he is set his alone here Jesus knew who they were who beleeved not and who should betraâ— him 6. As there are many of these who do heare the Gospel who neither do nor will beleeve on Christ and some who will turne treacherous enemies So Christ is not surprized thereby but doth perfectly foreknow what men will prove for he knew from the beginning all this as being God to whom all things are known from everlasting 7. As there may be and of-times are very corrupt men in Christs company and among the visible societies of his people So it is his will that men be admitted to continue therein so long as they professe external subjection without making enquiry into their spiritual estate Therefore Christ when he judgeth thâ—se men giveth a reason of it from his divine knowledge to warn all meer creatures that they presume not to prie into these secrets And albeit he knew them well enough yet he never rejected them till first they bewrayed themselves From ver 63. learn 1. Christ hath very grave and important reasons for what he saith though we oft-times do not see them So much doth he make known concerning his former doctrine though they had little considered it He said Therefore said I unto you c. 2 Albeit hearers be oft-times so stupid and blinded with selfe-love that they never lay doctrine to heart unlesse it be said Thou art the man as we see even in David Yet it is the duty of all so to hear as they make particular application of what is heard for so much doth Christ point at while he tells that what he spake in general was with an eye to them 3. It is a truth to be much and frequently studied that men are naturally impotent of themselves to come to Christ and that they have rather cause to mourn under the sense of this when they close not with Christs doctrine then to quarrel him Therefore doth Christ repeat this doctrine over again 4. Such as do not flâ—e to Christ and embrace him in the sense of their misery are a ready prey for all evil courses Therefore doth Christ lead them up to this as the cause of all their distempers 5. Such as get power and strength to come to Christ do not receive it according to any merit in them but by free gift Therefore is that drawing ver 44. explained from the cause thereof except it were given him of my Father Wherein is held out that both power to come and their very actual coming is Gods free gift See Eph. 2.8 Phil. 1.29 and 2.13 Rom. 7.18 19. Verse 66. From that time many of his disciples went back and walked no more with him Followeth another and worse event that followed upon this Sermon even the open apostacy of many of his followers ver 66. with Christs confirmation of his Apostles and warning them of the unsoundnesse of some of themselves to the end of the chap. In this ver it is declared that even these disciples of whom ver 60. are so far from being taken with Christs doctrine or from listening to his vindication thereof when they murmured at it that they are the more irritate and do make open apostacy Whence learn 1. As there are times of visible flocking unto Christ so there are times of trial wherein there will be as great scattering and Apostacy from professions for so are we here taught that many went back and as it should seem comparing ver 67 all that were present but the twelve 2. Christs doctrine is a touchstone of true profession and such as do not profit by his preaching nor grow better by his reproofes or discoveries of their evils and the remedies thereof will still grow worse till they make open apostacy for it was from that time they went back that is after he had preached himselfe unto them and had discovered that the true cause of their murmuring was only in themselves and that this could be remedied only by God 3. Albeit such as have in sincerity given up their names to Christ will neither totally nor finally fall away Yet not only may they make a foul defection for a time and in part but visible professours may totally fall away for Many of his disciples went back c. That is many unsound professours did altogether renounce him and albeit it may be some did again recover their feet yet no mention is made of it here 4. Mens former professions and engagements to Christ and his truth will aggravate their Apostacy and adde to the sinne thereof Therefore also it is marked that they were disciples who went back See Gal. 3.3 and 4.15 5. Albeit unsound professours seem to cast the world and their old fashions
2. Albeit the Lords servants may for a time in some cases withdraw themselves from danger Yet when God calls them to appeare they should do it without shrinking though the danger continue for when his time was full come he also went up unto the feast though the malice of the Jewes was not yet abated 3. The cruelty and ingratitude of a people will not hold Christ away where he hath any good to do for he went up again to Jerusalem however they stood affected to him 4. Courage in following of a calling should not be looked on as inconsistent with prudence and with the carriage of our selves in a secret or open way as may most contribute for the great work of our calling Therefore Christ went up not openly but as it were in secret whereby he not only sheweth that he subjected himselfe to this wary way that he might purchase unto us boldnesse before God But as in the former purpose we are taught how he sanctified slight and retirement in his own person and as afterward he leaveth us a pattern of undoubted boldnesse So here by carrying himselfe privatly till he come up and till the people be conveened and his enemies somewhat settled after they misse him at the beginning of the feast he would teach them that as faint-heartednesse is none of his lessons so neither is temerity and rashnesse approven by him And that great circumspection should be used in our engageing in trial and then it should be resolutely managed Ver. 11. Then the Jewes sought him at the feast and said Where is he 12. And there was much murmuring among the people concerning him for some said He is a good man others said Nay but he deceiveth the people 13. Howbeit no man spake openly of him for fear of the Jewes In these verses we have the first thing that occurred at the feast concerning him to wit the carriage and speeches of the Jewes and people either before he came or before he shewed himselfe And 1. It is said ver 11. That they made inquisition for him which may be taken as the multitudes fact who had heard of him or had heard him preach and seen his miracles who now misse him at the feast As in deed when Christs doctâ—ine and works are notable and famous many may talk of him and desire to see him who yet make but little use of him or them either But it seems rather to be meant of the wicked Jewes and their Rulers who sought to stay him And this appeares not only from their contemptible designation of him where is he but from their names the Jewes the men of Judea and chiefly the Rulers called often by that name not only because they were of Judea but because the guilt of their cruelty lay upon many of the Nation who joyned too much with them in it as well as themselves who are said to seek his life ver 1. and who are distinguished here from the people or multitude ver 12. And are cause of terrour to the people ver 13. 2. The people expresse their different thoughts of him some allowing him the charity of being a good man and others traducing him as a seducer ver 12. 3. The manner of the conference is secret by way of muttering and that for fear of the Jewes ver 13. which is to be understood chiefly of the better sort that they durst not speak openly of him yet it may be conceived also that they would have all to let it alone that so the matter might be buried From ver 11. Learn 1. It is one part of Christs and his followers trial and hard lot that their persecuters do labour to bear them down by putting contempts and affronts upon them before the world for so do they speak of him where is he with contempt and disdain 2. Albeit enemies seeme to think very contemptibly of Christ and his followers and of what they can do against them yet for all that they will not get the terrour of him put out of their hearts for albeit they seem to despise him yet they sought him to take him out of the way 3. Albeit Christ and his followers should carry themselves never so modestly yet persecuters will not let them alone and while they cease to be they will still be an eye sore to the world for albeit he had now stayed long away and had not troubled them and there was no appearance of his coming or being come as yet more then at the last passover Yet they are not at ease but sought him 4. Even publick solemnities of sacred worship will not mollifie nor direct persecuters from their bloody designes for then the Jewes sought him at the feast From ver 12. Learn 1. Men by their violence and cruelty thinking to suppresse Christ and his truth may readily thereby awaken people to think and say more of him for upon the back of their search it is subjoyned and there was much murmuring or secret whisperings the cause whereof is shewed ver 13. among the people concerning him pointing out as would appear that their narrow search for him put him in the peoples mindes and mouths And so not only Christ is spoken of when they were dumb and would have others silent but beyond their intentions they occasion this themselves 2. This peoples making Christ the subject of their conference even behind his back when yet all of them had little or no knowledge of him and many of them no love at all to him may shame them who should know more and who professe more love unto him and yet entertain but few thoughts of him and little conference concerning him 3. Christ and his truth are oft-times the subject of great contradiction in the world and do encounter with variety of tempers among men for so was it here some are bitter and others are more charitable 4. Not only open enemies do great wrong to Christ but even some seeming welwishers by their indifferent way of pleading for him and their shallow conceptions of him do prove themselves to be but small friends unto him for such were these here who pleaded only He is a good man 5. As it is a very great iniquity in men when they not only erre themselves from the truth but turne Seducers of others for here they object it as a justly odious crime he deceiveth the people So it is no strange thing to see men brand Christ and his friends with this infamous title of being deceivers and under this pretext to cry down all that can be alleadged in their defence for others said nay he is no good man but he deceiveth the people See 2 Cor. 6.8 From ver 13. Learn 1. It is the sad case and too often the condition of the visible Church to be so corrupt as truth dare not be avowed in it and the Teachers thereof become a terrour to all who would maintain sound doctrine for so was it here Howbeit whatever they whispered yet
God had newly delivered from death and testified he would have him live 4. It is the great preferment and most special mercy that can be conferred on any when they are made means and instruments of advancing Christs honour and Kingdome for this was Lazarus dignity that because many of the Jewes went away and beleeved on Jesus 'T is not needful to assert that the faith of the most of them was sound but the least degree of it in the worst of them was enough to irritate the Rulers 5. Such as have received special mercies from Christ or are made instruments of his glory may expect that they shall meet with a rub and be made the But of the malice of enemies for there is a resolution against Lazarus life who was thus highly honoured 6. How mad soever enemies be or their projects cruel yet they would be farre enough from their point if Christ pleased though they got their will for suppose they had put Lazarus to death could not Christ raise him up againe as he had done even lately to their knowledge and so make his glory shine yet more brightly Verse 12. On the next day much people that were come to the Feast when they heard that Jesus was coming to Hierusalem 13. Took branches of palme trees and went forth to meet him and cried Hosanna blessed is the King of Israel that cometh in the Name of the Lord. Followeth to v. 20. the second part of the Chapter wherein is recorded Christs triumphant entry into Jerusalem according as was fore prophesied Wherein being now about to die he will first be publickly honoured after the manner of receiving Kings into Cities and proclaimed King of Israel and Davids successour in such a manner as became his spiritual Kingdome and that in despite of all his enemies This triumph as it is recorded by this Evangelist may be taken up in these 1. The multitudes part in it verse 12 13. 2. Christs own part and action in it verse 14 15. 3. The Disciples not understanding of all this at present verse 16.4 The seen cause moving the multitude to act thus verse 17 18. 5. The Pharisees part in all this solemnity verse 19. As for what is further and more amply recorded of this by the other Evangelists I remit to its proper place In these verses is recorded the carriage of the multitude who are come to the Feast who the next day after that many had been with Christ at Bethany hearing that he was coming to the City do solemnly meet him carrying branches of Palm-trees and with loud acclamations do proclaime him King of Israel who is blessed and cometh in the Name of the Lord. As for their action of carrying branches of Palm trees with some whereof they shewed the way Matth. 21.8 and others it would seem they carried in their hands we finde indeed use made thereof at the feast of Tabernacles Lev. 23.40 Neh. 8.15 Now they carry them before him at this feast of the Passeover to testifie that he is the substance of all the feasts And by this act beside what was signified by the feast of Tabernacles is pointed out that he is a triumphant and victorious King which is elsewhere signified by carrying of palms Rev. 7 9. As for their acclamations they do thereby acknowledge that they see him to be the blessed Messiah and King of Israel authorized and sent by the father to performe this glorious work And as for their Hosanna borrowed from Psalme 118.25 as appeâ—reth from the following words Blessed is he who cometh in the Name of the Lord taken from v. 26. of that Psalm it signifieth save now we beseech theâ— as it is rendred in that Psalme And albeit it we take it as directed to Christ by way of prayer that he would save them it doth import that it is a special way of honouring Christ in his Kingdome when we seek and expect salvation from him and in him only yet that seemes not to be their scope here for Matth 21.9 it is Hosanna the Son of David or make safe now or bring safety now to the sonne of David And so it imports their hearty wish that his Kingdom may prosper Doct. 1. If Christ saw it meet he could get himself glory not only among spiritual observers but even in the view of the world for by this solemn triumph he discovers how easily he could open the eyes of men to discern what he is and incline their hearts to flock unto him and proclaime his glory So that it is not for want of power that Christ doth so often obscure his glory under a vaile 2. As Christ can let out his glory when he pleaseth so in particular he delights to appear most glorious in and about his sufferings for here he who oftentimes entred Jerusalem privately will now at this last time when he is going to the crosse enter in state He will go triumphing to it as well as he triumphs on it Col. 2 15. and after it Psalme 68.18 3. When Christs enemies are raging at him and his successe he can vex them yet more by spreading his glory more and and more for when they are vexed with heaâ—ing of the confluence at Bethany verse 20 11. even the next day they see him more glorified coming to Jerusalem 4. When men of great eminency in the Church do slight Christ he can raise up others even the meanest to honour him and set out his praise for it is not the Rulers nay nor inhabitants of Jerusalem who do this but much people that were come to the feast See Mat. 21.15 16. 1 Cor. 1.27 5. As it is the duty of the Lords people to attend all the Ordinances appointed by him So their chief care should be to meet with Christ and to be most taken up with him in them for albeit they were come to the feast yet when they heard that Jesus was coming to Jerusalem they went forth to meet him 6. In Christ is to be found the substance of all the festivities and solemnities that were among the Jews for before him they carry Palmes at the Passeover which were used at another feast to testifie that the stance of all trysted in him 7. Christ is a triumphant and victorious conquerour who triumphs over all his enemies and makes his people alwayes to triumph in him 2 Cor. 2.14 Therefore also is he met with branches of palm-trees 8. It is the duty and commendtion of the members of the visible Church that they be well acquainted with Scripture for here the multâ—tude do not only know but can apply passages in the Psalmes and concerning Davids off-spring very fitly to Christ And if they understood so much in these declining times how much will this aggravate their guilt who are grossely ignorant in a time of clear light 9. Christ is the true King of Israel and of his Church to rule subdue protect and defend them and they who get open eyes will see this and
to say For considering him as man encompassed with our sinlesse infirmities and that this heavy weight of wrath did light upon him on a sudden it is no wonder it did confound all his thoughts as man These contrary desires and debates of Christ in his voluntary exinanition were without all sinful infirmitie For in his desiring the trouble to be removed he testified that his holy and sinlesse nature did abhor to lie under wrath and in his being willing to suffer he cleares that in respect of his office and being our Surety he denieth himself and submits to what his office required of him and what his Father had appointed him to suffer how much soever he abhorred it From this whole purpose in general we may learn 1. The sad agonies of Christs soul being under the burden of sinne imputed to him is a mirrour wherein we may read the bitter desert of sinne what bitter wrath follows upon it and how abominable it is that produceth such fruits 2. We may hâ—â—â— in also read how impartial a Judge God is and how impartial in craving and taking satisfaction for sin so that if his own beloved Sonne come betwixt sinners and the stroke he will not spare him but let out such sad soul-trouble upon him And this may make the sinnes of the Elect bitter to them that they did pierce Christ and did make him a man of sorrows and acquainted with griefs 3. This may also discover unto us what difficulty there was in the work of our Redemption that it put the Sonne of God to such pressures and perplexities to carry thorâ—w under it 4. Herein also shines forth the love of the Father in giving his Son and the Sonnes love in undertaking this hard task and drinking this bitter cup for their take who were living in enmity against him and who cannot be profitable unto him 5. Such as in the sense of sinne and deserved wrath do flee to Christ will finde him a tender Saviour who is experimentally acquainted with all their sinlesse infirmities and with all these tentations they are vexed with though without sinne for he hath drunk of that bitter cup. 6. Christ in his own person hath sanctified trouble and distresse of minde to all his followers as here is left upon record 7. In this exercise we may reade to whom it is we owe any true peace of conscience we enjoy even to him upon whom the chastisement of our peace was and who endured this trouble that we might rest safely under his shadow 8. The godly may also learn hence a good use of any trouble of mind that comes upon them even to learn hereby somewhat of his bitter sufferings for them that so he may be more precious in their eyes 9. We may read in this exercise and experience of Christ how soon a good condition may be clouded and how one may be well and have help near them and yet not see it for Christ while he is thus troubled is still the Sonne of God and beloved of him and his out-gate is very near yet for the present he is over-clouded and taken up with nothing but perplexity and horrour 10. Finally this sad trouble and exercise of Christ may point out what will be the sad lot of all the wicked who have not Christ to satisfie for them for if this be done in the green tree what shall be done in the drie Luke 23.31 More particularly from the words and context Learn 1. As sinne hath infected both soul and body of the Elect and chiefly the soul where it hath its chief seat So Christ to expiate this sinne did suffer unspeakable sorrows and trouble in his soul as well as torture in his body for my soul is troubled saith he See Isa 53.10 2. Albeit some sufferings of the body be very exquisite and painful and Christs in particular was such yet sad trouble of mind is far more grievous then any bodily distresse As Christ also found who silently bare all his outward troubles but must cry out of the other now is my soul troubled 3. Sad trouble of minde is very hard to conceal and smother from the knowledge of others nor have they cause to complaine of extremity who get it hid And they who get their exercise hid ought to acknowledge Christ who was put to proclaime his trouble before a multitude that theirs might be more easie And on the other hand when any are driven to that extremity that they must cry out of soul-trouble they may finde this exercise sanctified on Christs person who in the midst of a multitude must interrupt preaching and cry out now is my soul troubled 4. Albeit Christ be God over all blessed for ever yet it pleased him in going through his sufferings so to abase himself as to wrestle with horrour fears perplexities under them and to fight with the weapons he hath left for Saints in like cases that so he may be a faithful and merciful high Priest and may assure them of successe who in the like case make use of the like means For whereas upon Christs former doctrine of his sufferings and the duty of his followers to suffer any might be ready to think that it was easie for him to speak of trouble and beare it in respect of others Therefore he lets them see that he had the same exercise trouble perplexities and fears about it though without sinne that Saints have and that he used the same weapons of prayer wrestling and submission that are left unto them 5. A special mean for raising trouble in a tender minde is their thinking much upon it which doth beget and waken it for so was it with Christ while he is thinking and preaching of his sufferings trouble ariseth Now is my soul troubled saith he And albeit Christ was sinlesse in so doing yet it is our sinne oft-times to beget trouble by our musing upon it 6. There is a vast difference betwixt the most exact comprehension of trouble in the judgement and the experimental feeling thereof in the senses The one may be without so much vexation and trouble as the other will produce This also appears in Christs exercise who though he understood perfectly what his sufferings should be and had resolved upon them yet when he came to feele trouble it raiseth all this perplexitie And however Christ went beyond us in this that he met with all he resolved upon which made it thus heavy whereas we are oft-times disappointed in our apprehensions and get lesse then we look for And so the trouble it self is oft-times easier then the exercise and apprehension of it Yet this experience of Christs may learn all never to trust their own resolutions for trouble but to make ready for it if God send it on as another thing to present sense and feeling then any thing they could imagine 7. How stout soever the hearts of men be yet when the Lord lets out trouble for sin it will damp them
things spake Jesus and departed and did hide himselfe from them In these verses we have Christs answer unto and carriage upon this objection so closing this whole purpose And first He will not answer any more directly to their cavilling objection nor will he insist to clear how his suffering and abiding for ever are consistent having already abundantly cleared all doubts by his former doctrine and miracles Only he indirectly points at what his former doctrine and miracles had proven To wit that he is the Messiah and light of the world of which we heard chap 8.12 And that by his doctrine and Ministry they had the true means of grace to direct them to heaven And presseth upon them to walk in that light rather then to bark against it which afterward ver 36. he expounds to be their beleeving in him and answerable walking Secondly He subjoines reasons to enforce this exhortation As 1. They were to have but a little while of this light his person first and then the Gospel holding him out being to be removed from them And therefore they had need to emprove the opportunity better then to carp and dispute themselves from their happinesse 2. Upon the removal of this light darknesse of ignorance and misery would follow and then they should wander like men in the dark 3. If they beleeve and walk in the light they shall be the children of light and his true followers And by these subjoined to the exhortation he clears also that however it be a truth that he is to abide for ever yet not as they understood it For he was not to abide for ever wiâ—h the Jewes in person fâ—r less was it his errand among them to set up a worldly Kingdome But he came for a while to purchase eternal redemption that sinners might beleeve in him and so become children of the light and heirs of an heavenly Kingdome Thirdly Christ having said this leaves off his preaching and gets away from them This he did partly to avoid danger because he saw them begin to heat against him and knew that his enemies were waiting for his life And partly to begin the verification of that threatning of the lights departing from them And however Christ preached and debated much in publike at this his last entry to Jerusalem which is noted by the other Evangelists yet not much after this And however it was yet John mentions no more of his publike preaching after this save only a little in the close of this Chapter All the rest which followeth being only spoken unto and with the disciples From verse 35. Learn 1. Albeit Christ be very tender of weak ones who wander and hath commanded that they be instructed in meeknesse who oppose 2 Tim. 2.25 Yet when he hath clearly confirmed his truth he looks upon the continued carpings of men as a testimony of their malicious disposition which is neither to be dallied nor debated with Therefore will he not insist to answer to their cavil and objection but puts them to their duty upon their peril 2. As cavillations and disputes against the truth are an evidence that mens hearts are dead and that they are idle in point of practice So the best way of dealing with such after the truth is cleared is to presse the practice of godlinesse upon them and to let them see the danger of opposing that truth upon which they should be feeding Therefore doth he instead of answering presse them to walk while they have the light and points out the hazard of their ill emproving of their time 3. As Christ is the true light of the world however he be despised by unbeleevers Somers sleighting of him doth not diminish his estimation of his own worth nor should beleevers think the lesse of him for whatever their cavillations were he proposeth himselfe to be esteemed of as the light 4. So long as men enjoy Christ and the means of grace they enjoy light and a sweet estate if it be well emproven be their outward condition never so sad for it may still be said in such a case the light is with you 5. It is a short while for most part that men enjoy the occasion of the means of grace Either they are taken away from the means or the means are taken from them by persecution or because of their abuse thereof for saith he yet a little while is the light with you 6. Albeit Christ will not at first give up with despisers Yet when men who enjoy the means in stead of emproving thereof do fall a wearying of and carping at truth it is a token they will enjoy them but short while unlesse they repent for unto these câ—rpers it is said yet a little while is the light with you intimating his mercy that it was not yet away and the danger of a sad and speedy change if they persisted And however the Lord continue them with such for a time yet they may be so hardened as not to profit thereby 7. It may stir up men to emprove the opportunity of the means of grace when they consider how short while they may enjoy them and that their neglecting of the opportunity may shorten it for it clearly followeth yet a little while is the light with you therefore walk while ye have the light 8. Such as do rightly emprove an offer of Christ and the means of grace will be so far from carping thereat that they will not rest satisfied with any notional estimation thereof unlesse they reduce their knowledge into practice and in the use of means be advanced in their way to heaven for it is required they walk while they have the light as men make use of the day-light to do their businesse or travel in 9. Such as neglect opportunity and abuse the means of grace are justly deprived of that light and punished with darknesse of ignorance and wandring in sinful courses and of affliction and judgements for that is the certification lost darknesse come upon you when the light is removed And that is sadâ—er then if they had never enjoyed the light 10. When Christ is provoked to desert profane despisers of him Yet he will not want sâ—me to shine upon in the world for the threatning is particular darknesse upon you For when he removed his bodily presence from them and the Gospel also yet he took not this light from the world 11. As it is the great mercy of those who enjoy and emprove the Gospel that they know what they are doing and what to do in every condition for they are as men in day light who see their way So it is a sad judgement on despisers who provoke God to take away the means that they wander in darknesse stumbling on sinful courses and walking by guesse in very step and that in affliction they know not whither to turn them for so much is imported in this reason for he that walketh in darknesse knoweth not whither he goeth From verse
Gospel which Christ requires is that men take him up who is offered there what he is and by faith close with him and make use of him accordingly for this is the fruit he misseth they beleeved not on him 3. It is the judgment of the Lord upon the world that the offer of Christ in his Gospel doth not work upon the most part of hearers and most faithful labourers do misse the fruits of their labours among them for notwithstanding Christs pains yet they generally beleeved not on him See Matth. 11.16 17. Isa 49.4 5. 4 The great pains taken upon men contributes to aggravate the sinne of their obstinate infidelity for so is their sin agreaged here Though he had done so many miracles before them yet they beleeved not These miracles were many in number great in their nature as the Word will also beaâ— and clear as being done before them to their conviction and yet they prevailed not 5. Such as are not bettered by the Word nor will beleeve it for it selfe no other help they can crave will work upon them nor cause them beleeve it Therefore doth he aggravate their fault from the many miracles had been done not to seclude the clear light of his doctrine from being an aggravation but to shew that these despisers of the Word were nothing the better for all the signes and miracles they so much sought after From ver 38. Learn 1. The meane whereby sinners are brought to faith in Christ is their receiving and closing with the report of the Word concerning themselves and him in the mouth of sent messengers for herein consisted their not beleeving on him that they beleeved not our report 2. What ever be unbeleevers carriage yet it brings no discredite to the Gospel but to themselves for In this complaint it gets still its honourable titles 3. The Gospel is the power of God to salvation and Christ offered in it is the power of God to effectuate that for lost sinners which their own weaknesse Rom. 5.6 or the law Rom. 8.3 could not bring to passe for this is the honourable title of Christ and the Gospel the arme of the Lord. See Rom. 1.16 4. The Gospel and Christ offered in it are only effectual in these to whom the offer is inwardly reveâ—led by God for they only beleeve our report to whom the arâ—e of the Lord hath been revealed â—ee Matth. 11.25 5. The Gospel in all ages is met with unbelief in the most part of men who are left to their own darkness and wickedness to reject it for Isaias said this of old as true in his own time and in Christ and his Apostles dayes who hath beleeved our report and to whom hath the arme of the Lord been revealed The question imports that few or none did it or were partakers of this mercy 6. The obstinacy of men against the Gospel is maâ—ter of wonder and of sad complaint to God from his faithful servants Therefore is it propounded so here Lord who hath beleeved our report where John following the Greek Interpreters addes the word Lord which is not expressed in the Hebrew though it be virtually included in this that faithful Ministers know not where to pour out their complaints but in their Masters bosome 7. As even they who lived under Christs Ministry did for most part profit as little as these whom his servants labour among So he will joyne in this sad complaint with his faithful servants against such for he had cause to say and did say with the rest who hath beleeved our report And this is veâ—â—â—â—d when the Sâ—viâ—ur and Intercessour is put to complain of us 8 â—n â—ark and misty cases it is useful to look to what the Scriptures say of them that we may direct and compose our thoughts accordingly Therefore are the foregoing Prophesies looked unto in this matter â—as a ground of many useful thoughts 9. Whatever other duties be required of Ministers who are sensible of the unfruitfulness of their Ministry It is also required that they comfort themselves in this that the holy and soveraigne good pleasure of God is still accomplished by the Ministry of the Word Therefore is this prediction pointed at as a special mean to comfort Ministers when they see that things are according as God foretold they should be See Matth. 11.25 26. Acts 13.48 Rom. 11.7 10. However unbeleevers may think to affront Christ by their rejecting of him Yet he will be disappointed by none of them and he will emprove their opposition to special advantages Therefore also is this prophecy cited to shew that he knew well enough what they would prove even long before they were and that their not beleeving in him was an evidence he was the true Messiah as hath been cleared 11. God hath an holy Providence even about things that come to pass by contingent second causes and depend upon mens free will for he can foretell them here before they come to pass 12. Gods Providence is so infallible that he will not be frustrate of his purposes And an argument from the prediction of his Word concerning any thing is sufficient to conclude that it will come to passe for here the event answereth exactly to the prediction 13. Whatever be the providence of God about sinful men and their miscarriages Yet God and his providence are wholly free of blame He being the soveraigne Lord above the Laws given to his creatures bound to none and not concurrent in the wickedness of their actions and the guilt is wholly the sinners as being under the Law and voluntarily choosing the wicked course which he followeth Therefore albeit it be declared here that Gods providence had an hand in this business yet both in the prediction it is propounded by way of complaint and here by way of chalenge against such sinners Ver. 39. Therefore they could not beleeve because that Esaias said againe 40. He hath blinded their eyes and hardned their heart that they should not see with their eyes nor understand with their heart and be converted and I should heale them In these verses this their unbelief is further amplified That not only they did not but could not beleeve And That not only the means wrought not upon them to draw them to Christ but they were more hardned in their obstinacy thereby according to another prediction of Isaiah Chap. 6.10 The pertinent citation whereof is cleared ver 41. Now for clearing this purpose and the text cited Consider 1. As for this impotency that they could not beleeve albeit it be true that all men naturally are unable for it Yet this place speaks principally of a further degree of impossibility through contracted obstinacy and judicial obduration of which the following text speaks Consider 2. As for this inference from the prediction and the comparing of the event with it they could not beleeve because Esaias said If we look to the simple prediction it tends to the same purpose with the
former and to shew that the event was according to the prediction for the ends mentioned on ver 37 38. But if we look to the matter of the prediction the obduration and blinding mentioned have a further hand in the matter of their unbelief as may be cleared Consider 3. As for the matter of this citation albeit if we compare this place with Isa 6.10 Matth. 13.15 Acts 28.27 we will finde some diversity in words Yâ—t the purpose is the same For the grossenesse and fatnesse of the heart is the same with the hardnesse thereof And albeit the other places adde the making their cares heavy or dull of hearing to the other two here mentioned Yet the scope of these places and this is the same to shew that all passages were obstructed whereby the Word might enter to work conversion which brings salvation and healing with it And for the words here in particular albeit their not understanding with their heart may seem to import that their heart is to be understood of their minde and understanding and the same with their eyes not bodily but inward And so the plague of blinding their eyes and hardening their heart shall be the same Yet it is more full and clear to understand the words of distinct plagues on the several faculties of their soul that the eyes of their minde were blinded and their will signified by their heart hardened And so their not understanding added to their not seeing is to be understood not of a simple act of knowledge but such an understanding as produceth sutable effects upon the will and affections to work conversion which is subjoyned to it And so to understand signifieth frequently so to know a thing as to approve and esteeme of it to be affected with it or drawn to the enjoyment of it Consider 4. As for the author and efficient of these plagues if we compare the places before cited we will finde divers named in Matth. 13. and Acts 28. the closing of the eyes and consequently the rest is ascribed unto the sinners themselves In Isa 6. The Prophet is sent out to make their heart fat c. And here it is ascribed to Christ even to him whose glory Isaiah saw ver 41. who in the beginning of this verse is spoken of in the third person and in the end thereof speaks of himself in the first person as is usual in the Scripture These are easily reconciled for as men do sinfully harden themselves so the Lord by a judicial stroak gives them up thereunto as a punishment and the Messengers of Christ do not only carry and intimate this sad sentence but their doctrine is an occasion of mens stumbling and hardning of themselves as it is of hewing and slaying Hos 6.5 Consider 5. As for this judicial act of God in blinding and hardning sinners that we may understand it rightly 1. As we must not conceive that God doth approve this sinful hardness and blindness in men though as a just judge he inflict the punishment So we are not to conceive of it as if he made them blinde who did see or hardened them who were soft and tender but that by witholding of his grace which he is bound to give to none he leaves them to their own blindness and hardness or gives them up to augment it which is most properly a punishment 2. This judicial blinding and hardning of sinners here mentioned may be called Gods act partly in so far as he sent to them the preaching of the Gospel which was an occasion they took hold of to harden and blind themselves through the irritation of their corruptions thereby And partly in that to punish this their abuse he witholds his efficacious grace gives them to a reprobate minde and to the power of Satan to harden and blinde them more and more And this exhausts the meaning in this place that as they were hardened and blinded by Christs doctrine and miracles so he gave them up to be punished with more and more of it From this purpose thus explained Learn 1. Men by nature are lying in a woful and miserable deadly condition full of deadly wounds and sores for they need to be healed 2. Whatever course men take to rid themselves of their miseries yet there is no curing of their sores till God put to his hand for it is I that must heal them 3. However men flatter themselves yet none are indeed cured of these diseases by God but they who finde grace to turn to him by true regeneration and repentance which is the only way to cure their soul diseases to sanctifie and sweeten their other miseries and to ensure eternal salvation to them for this and this only is the way that they be converted and I should heal them 4. Let men have never so many flourishes yet none are truly converted but they who get open eyes to discern their own condition and the true remedy thereof and whose hearts will and affections are touched with what they see to draw them to answerable practice for they must see with their eyes and understand with their hearts who are converted 5. Whatever convictions practices or other changes are wrought in men by the Word Yet they must also flee to Christ and close with him by faith before they can prove they are truly converted for to beleeve ver 39. is explained by this in the testimony cited ver 40. to be converted 6. As all men are naturally unable to beleeve or turn to God So this impotency is still the greater the more we are dealt with by the Word and do not hearken to it for so was it here they could not beleeve and they had blinded eyes and hard hearts opposite to the seeing eye and understanding heart 7. As mens increase of blindnesse and hardnesse under the means of grace is their great sin So it is also Gods judgement upon them who as a righteous judge punishes sin with sin and giveth them a â—uâ—fer of what they so much affect for he hath blinded their eyes and hardned their heart Thus Saints are justly put to groan under in their partial obduration when thâ—iâ— bands lie on to humble them after they are sensible of them As Isa 63.15 8. As Christ is free to convert and save whom he pleaseth So when wicked men are most afraid of any thing lâ—st the Word should be effectual to their conversion and therefore do obstruct all passages whereby it might enter It is just with him to reject them and to give them up to multiply such impediments for when they shut their eyes lest they be converted Matth. 13.15 he justly blindeth their eyes c. that they should not be converted 9. The Scriptures are a compleat store-house for all cases and for clearing all events that may occurre for as before their not beleeving so here that they could not beleeve hath a Scripture to clear it because that Esaias said againe c. Ver. 41. These things said
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
and resolving to let them out when they little dream of such a thing till it appear Therefore it is marked that before the feast of the Passeover Christ was foreseeing the storme and resolving to let out proofes of love to his disciples which yet appeared not till after supper ver 2. 7. There is no difficultie so sad but Christ and his followers may get a comfortable look of it were it even of death it self for herein Christ hath cast a copy who looked on his sad and bitter death with what followed in his resurrection and ascension as a departing out of this world unto the Father 8. It is a comfortable sight of death unto Saints that hereby they are translated from the miseries toiles and vexations of this world to go rest with and enjoy God for herein hath Christ led the way who departed out of this world unto the Father and did so look on his death 9. It adds to the comfortable sight of death that Saints do hereby not only go to God but do go to him as their Father through Christ for so did Christ for so did Christ depart unto the Father and made way for our going to him as a Father in him as Chap. 20.17 10. It â—ds also to the consolation that as the time of our change is determined by God so it is measured by houres which will at last come to an end and the prisoners be set free for now after some time and houres in serving his generation the determined hour was come wherein he should depart out of this world 11. Albeit Christ conversed but a short while in the world in respect of his bodily presence yet he did make and dayly makes a fair purchase in it by drawing sinners to himselfe for he hath his own in it 12. As Christs people ought to resigne themselves to him and be wholly for him so he hath a peculiar interest in them is specially concerned in all their conditions and allowes special favours priviledges and care upon them for they are his own or his property and peculiar ones 13. Love even the infinite love of tender hearted Christ is the allowance and portion of all his peculiar ones for he loved his own 14. Albeit Christ leave his children in this tempestuous world to be humbled with the reliques of sin and tossed with the tempests of time Yet that doth neither take away their interest in him nor his love toward them for he loved his own in the world 15. The disadvantages of Saints and particularly their being lest in the world when Christ went out of it is so far from hindering his love toward them that it is rather an argument why he should love them and let out more of it for it is not only not an hinderance of his love but an argument also he loved his own because they were in the world And especially now in his farewel he would give a proofe of it considering the dangers unto which they were left exposed 16. It is not enough to see Christs love towards his Saints in some particular passages but they must labour to see an uninterrupted course thereof from the time of their closing with him Therefore now at his farewel he cleareth all by-goâ— as that he had hitherto loved them as well as he was now to give a proofe of it Having loved his own c. 17. Christs love is not to be measured by kinde out-lettings to the satisfaction of sense but the summe oâ— all his dealing toward his own is love which ought to be read in every condition and dispensation were it even in keeping up his tender heart for a time for albeit there had been many several passages betwixt him and his disciples and some of them very crosse to their humours yet all is summed up in this he had loved his own 18. Christs special love toward his own is unchangable and incessant till they be perfected and enjoy the full effects thereof for having loved his own he loved them to the end He continued his love from the beginning till now he is to dye for them and depart from them and continueth it even then and will do so till they be brought to the end of their journey 19. Christs love is not a decaying love but a love that continually growes in effects Nor is it a love that consists only in good affection and wishes but breaks forth in notable expressions as he hath witnessed by his dying for his own for he loved them to the end even to the death he suffered for them and in so doing he loved them perfectly as the Word also will signifie proving that his love was a growing love in letting out such abundant effects at the last 20. When Christs followers are in any danger then unchangeable love will be on foot to cover their infirmities under tentation and to provide cordials for them and testifie his special care of them for this his love is marked as a cause why now when he is to remove they are to be scattered and shaken with tentation and left desolate he will let out so much of his heart in the following purpose and give them such sweet instructions in the following signe and explication thereof And indeed his love suffers much in his Disciples need and if there were no more his love is enough to move him to see them well Verse 2. And supper being ended the devill having now put into the heart of Judas Iscariot Simons sonne to betray him 3. Jesus knowing that the Father had given all things into his hand and that he was come from God and went to God 4. He riseth from Supper In the first of these verses the circumstance of time wherein Christ did these things that follow is more exactly noted that it was after supper Unto which is subjoyned a second consideration leading him to the following practice Namely That Satan had now prevailed with Judas to betray his Master which as it holds out a ground why our milde Lord who hitherto had borne with Judas naughtinesse and pointed at it only in general is now pressed to discover him more particularly ver 21. since it concerned him in his glory to foretell it before the hand So more especially it is a ground of his washing their feet and of his following sweet and useful doctrine For knowing his time to be now short and that this night Judas would betray him He doth busily bestir himselfe to pour out his heart in his disciples bosome and will let no minute of time slip but in that one night did fully discover his heart unto them and give an ample proofe of that love mentioned ver 1. In the other verse is subjoyned a third consideration moving him to this practice Namely That notwithstanding Judas treachery and his approaching sufferings yet he knew his own excellency and greatnesse that all power and authority is committed to him and that as he came from God
his sake See c. 21.19 Ver. 32. If God be glorified in him God shall also glorifie him in himself and shall straitway glorifie him In this verse he confirmes the one branch of the former doctrine by the other and sheweth that if God be glorified in him and in his sufferings then certainly he would glorifie him in himselfe And again inculcates that this should be straitway done in his approaching sufferings and the glory hastening upon the back of that Whence learn 1. Albeit God be glorious and to be glorified in all his working Yet his special glory wherein he delights most is that which is offered to him and shines in his Son for this is the glory of God which Christ insists so much on that he is glorified in him See 2 Cor. 4.6 2. Gods being honoured in any condition or by any under such a condition is a sufficient evidence that the condition is honourable be what it will and that they themselves are and shall be honoured therein for so doth Christ argue If God be glorified in him God shall also glorifie him in himself See 1 Sam. 2.30 It is honour abundance to get leave to honour God and it portends much dignity to them who so do 3. It is a sure evidence of future glory when men make it their chief study to honour God here for so much also doth Christs arguing teach See 2 Tim 4.7 8. 4. Whatever our discouragements may object to weaken our own hands from doing or suffering in a hard time Yet it is our duty to reason against unbelief for our own encouragement for so doth Christs debating and reasoning the certainty of his approaching glory teach 5. God will not only give fair promises to them who glorifie him but will at last give performance And as we may alwaies in some respect look on this not as far off but near hand So after a whiles exercise our expectation will at last come to an issue Therefore doth he adde he shall straitway glorifie him 6. Christ and his followers true glory may be so little delayed by clouds of sufferings that it may be very near when they are engaging in the throng of afflictions for at that time saith Christ he shall straightway glorifie him Ver. 33. Little children yet a little while I am with you ye shall seek me and as I said unto the Jewes whither I go ye cannot come so now I say to you The second point propounded here to his disciples is a sweet and warme way of intimating his departure unto them Wherein letting out his affection in a warme title and compellation he intimates that he was shortly to depart from them in respect of his bodily presence and that as he had said unto the Jewes Chap. 7.34 and 8.21 though they should seek him yet they were not able to come whether he went and was Whereby we are to understand partly that while they entertained any carnal conceits of the Messiah as the Jewes did they should not finde satisfaction in them nor should they as they were wont when they missed him be able to follow him and enjoy his bodily presence And so when they sought him at the grave they could not finde him But chiefly we are to understand that as the unbeleeving Jewes were secluded from coming to him in heaven so was their coming to him there delayed and a thing above their power till he should come and fetch them And particularly their following him to heaven through the valley of suffering was delayed for a time to as many of them as were to be called thereunto as is cleared ver 36. Whence learn 1. Albeit Christs presence be the sweet cordial of his followers Yet he seeth it meet for wise ends and for their exercise to withdraw it from them sometimes As here he did from his disciples 2. Christ having fulfilled his Ministry on earth did withdraw in respect of his bodily presence not only from his foes but even from his followers for even to the disciples it is now a little while I am with you 3. It is Christs kindnesse to his followers that he advertiseth them of what is to come upon them that so they may be armed against it and prepared for it as here he beforehand intimateth his removal to his disciples 4. It is our duty to consider for how small a moment we may have the occasion and opportunitie of mercies that we may be very busie and emprove it well for therefore doth he advertise his disciples a little while I am with you that they might not trifle away that moment of time wherein he was so busie with them in the following Chapters 5. When Christ doth any thing that his followers think hard to digest they are bound to beleeve that he doth it not for want of care and respect but in the abundance of his love to them And that they have so much more roome in his heart that his dealing is sad and that he leaveth his heart with them when otherwise he withdraweth Therefore doth he sweeten this sad intimation with a sweet title not so usual before little children 6. A sweet word importing Christs love is sufficient to bear up Saints under saddest dispensations for this is a sufficient cordial here to make up his removal that he calls them little children 7. Such as do not undervalue the sweet consolations of Christs Word and his speaking to them will finde him speak more sweetly in trouble then ever before Therefore doth he reserve such a title for such a time 8. Whatever be Christs dealing in removing and withdrawing from his followers Yet he still retains the relation of a Father to them and will have such a care of them as Parents have of their young and tender children who cannot care for themselves and who use to be most dandled and tenderly dealt with for so much doth this compellation not only of children but little children import 9. It is not inconsistent with Christs love to his own that he deal and speak as sharply against their corruptions as against the corruptions of the wicked for in so far as the disciples were carnal he saith unto them as he said unto the Jewes as hath been explained 10. Christ by removing his bodily presence hath cut off all grounds of hope of any carnal way of intercourse or communion with him and laid on a necessity of studying a spiritual way of coming to him on all these who would enjoy him for so much also doth this intimation common to them with the Jewes import 11. The wicked and the godly even in their best frame may be under the same outward dispensation but in as far different a way as is betwixt their states and conditions for even in respect of their coming to him in heaven he saith As I said unto the Jewes c. so now I say unto you but in a far different sense for To the one he intimates his departure in judgement
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
will disdain to rejoyce in any thing beneath Christ So albeit they do evidence their interest in joy by fruitfulness Yet they will be far from rejoycing therein Only it leads them up to rejoyce in him who is the author of all and with whâ—m they are assured they hold communion by their fruitfulness Therefore also unto fruitful disciples it is called my joy namely a joy in him and not in their own fruitfulness far lesse in other carnal things 7. Christ doth allow unto beleevers not only flashes and fits of joy but a constant solide uninterrupted joy for his will is that my joy remain in you whereas the wickeds will wither See Phil. 4.4 1 Thes 5.16 8. If beleevers would make more conscience of tender walking and of constancy in fruitfulness their joy would be more constant and less interrupted for fruitfulness which he hath been pressing is the mean to attain this end that my joy remain in you whereas by barrenness they over-cloud their own good condition 6. The joy of beleevers in Christ is in it self a full joy needing no other carnal joy to be added with it to fill the heart being a joy that will bear out under all discouragements and a joy far different from the worldlings joy which is full of heaviness Prov. 14.13 for so it is here called a full joy 10. Beleevers within time do never tast so much of spiritual joy but more is allowed and more is to be expected in the way of tender and fruitful walking for his scope in exhorting to fruitfulness is That your joy might be full yet fuller not in regard of the object but in their sensible enjoyment thereof 11. Whatever be the small measure of joy beleevers do enjoy by reason of their fruitlesness diffidence discouragement and straitning in their own bowels and how oft so ever that they have be interrupted Yet it is Christs purpose and aime to have their joy constant and full and he will not give over till it be so for his ultimate scope in his dealing with them and his doctrine to them is that your joy might be full as it will be at last Psal 16.11 Matth. 25.23 And herein it differs from the joy of the wicked which ends in heavinesse Prov. 14.13 Verse 12. This my commandement that ye love one another as I have loved you Followeth to ver 18. the second part of the Chapter wherein Christ singleth out one particular fruit of mutual love which in this verse he enjoyneth and presseth from his own example Compare Chap. 13. 34. Doct. 1. Albeit Christ require that we study an universal obedience and fruitfulness in all that he hath commanded Yet it is his will we be carried most toward these fruits which are most excellent and necessary for this cause it is that having formerly pressed fruitfulnesse in general he now descends to presse this one particular fruit See 1 Cor. 12.31 2. The true touch-stone of our communion with Christ and of fruitfulness in the duties of his service is the consciencious performance of duties of the second Table Therefore doth he insist so particularly in this duty of mutual love as a mean to evidence the reality of their fruitfulness 3. Of all duties to our neighbour and particularly of one Saint to another love is the most excellent as being the summe of the law the fountain of all other duties and the mean of making beleevers useful each to other Therefore doth he require this in particular that ye love one another See 1 Cor. 12.31 with Chap. 13.1 2 c. Rom. 13.8 4. It is a sufficient obligation to mutual love that Christ hath commanded and enjoyned it who must be obeyed whatever our inclinations be for saith he This is my commandment that ye love one another 5. Christ love to beleevers is both an obligation unto mutual love and a pattern of it And whoever would be sure of his love to them ought to study mutual love as a fruit thereof Therefore saith he Love one another as I have loved you This will perswade us to love even them who are base unprofitable who have wronged us c. as he did Verse 13. Greater love hath no man then this that a man lay down his life for his friends That Christ may enforce this duty from his example he doth commend his love to them which they are to imitate from several evidences thereof Whereof the first in this verse is his laying down of his life for them Which being the greatest evidence of friendship among men Rom. 5.7 doth set out the greatnesse of his love to them And that so much the more as though they were friends in his purpose when he died for them and were to be reconciled and brought into friendship by his death yet they were then in themselves enemies Rom. 5.8 10. Whence learn 1. Christ will let no opportunity slip whereby he may unfold his heart and manifest somewhat of his love to his people Therefore in pressing this duty of mutual love he insists on such arguments as may not only presse it but may also aggree with his principal drift in this Sermon which is to let out his tender heart unto them 2. Such as would make right use of Christs love ought to be much in the study thereof and to know distinctly what it is Therefore doth he insist to commend his love that the example may be more binding 3. Christs love to beleevers is so large that we cannot comprehend or take it up but in resemblances and comparisons Therefore must he set it out here by the shadow of the love of friends 4. Christ did really lay down his life for and in place of his people They standing guilty before the Tribunal of divine justice He as their surety by the covenant of Redemption was surrogate in their roome their sins being charged on him and they set free for he laid down his life for his friends See Isa 53.5 5. The benefit of Christs death is intended only for his friends who are chosen of God and given to him to be reconciled and made friends for he laid down his life for his friends and them only 6. Christs laying down his life for his people is the clearest mirrour wherein to read his love for he proveth that he had loved them in that he laid down his life 7. Christs love in dying for his people doth shine in this that although they were enemies in themselves Yet he had a friendly respect to them and did follow them till he drew them into a covenant of friendship for this doth commend his love that he laid down his life for them as friends though they were enemies 8. Christs love to his people is the most matchlesse of loves and essay whom we will none will bid so much for us or our love as he Therefore doth he commend it as singular greater love hath no man then this that a man lay down his life for
dark 3. Joy is allowed by Christ upon all his followers It is his scope in his dealing toward them and he hath done and daily doth what may breed them joy for this is his scope here that they may have joy See Phil. 4.4 1 Thes 5.16 4. The faith and knowledge of Christs intercession for his people that they may be preserved and made to persevere is such a pledge of their sure estate and of his good-will toward them as may afford abundant matter of joy in their saddest case for These things I speak in the world that they may have joy 5. The joy of beleevers is of Christs allowing is his work in them and a joy in him over all that they finde in themselves Therefore doth he call it my joy 6. Christs joy allowed on his people is a compleat joy far beyond the empty joy of the world in midst whereof the heart is sorrowful And albeit the full degrees of their joy will meet them in heaven yet their joy here is full in parts as satisfying the minde calming their stormes and staying their foot against all essayes if they emprove it right Therefore is this joy in that he prayes for them and their joy in obtaining their answer called a fulfilled joy 7. Christ doth not only take care to give his people cause of joy but to make them rejoyce in it also and that with an inexpressible joy whereof others are ignorant Therefore will he have it fulfilled in themselves that is their hearts filled with it and feeding on that hid Manna whereof strangers are not pertakers as Prov. 14.10 8. The Father doth allow that which Christ doth for the encouragement of his people and will not let it be ineffectual For this is Christs argument for obtaining his sure which certainly hath weight with the Father These things I speak in the world that they might have my joy fulfilled in themselves Ver. 14. I have given them thy word and the world hath hated them because they are not of the world even as I am not of the world The third argument pressing the petition is taken from the worlds opposition to them being converted The word which Christ gave them ver 8. had so far wrought upon them as to regenerate them and make them dissent from the world in judgement affection and conversation so rendering them conforme in some measure to him their Head And this change made them incurre the worlds hatred which doth call for divine preservation Whence learn 1. As it is Christs great favour and kindenesse to give his Word unto his people so where it is given with a blessing and rightly received it draws the receiver to a disconformity with the world and not to be of it though he be in it for I have given them thy Word and they are not of the world 2. It doth exceedingly commend the grace of God in Saints that albeit they kept in the world and forced to walk among the many snares thereof yet they are separated from it and not conforme unto it for though they are in the warld v. 11. yet they are not of the world 3. Whatever civility men of the world may have yet all of them are so opposite to gâ—ace and godlinesse that they will not only oppose it in themselves but hate and persecute it in others one way or other if it were but by traducing piety that they may persecute it under some odious name for the world hath hated them because they are not of the world So that when it seems to be otherwise we may reckon either that professours of Religion are but too much like the world and little like Christ or that the worlds malice is but overpowred and bridled till they get an opportunity 4. It may encouâ—age Saints to endure opposition from the world so Religions sake that the quarrel wherein they suffer is most glorious and what the world hates in them is theiâ— gâ—â—atest ornament before God for he points out to them that the quarrel is because they are not of the world 5. It may encourage them also in this conflict that in their state suffering they have a conformity with Christ their Head conformity with whom is a great dignity for by this also doth he encourage them they are not of the world even as I am not of the world He or his Kingdome are not of this world more then they are and their suffering on this account redounds to him who is first hated and for whose sake and because of conformity with him they are hated 6. The worlds opposition to Saints because of their separation from it doth engage God to see the more carefully to their pâ—eservation for it is an argument why the Father should keep them The world hath hated them because they are not of the world Verse 15. I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil 16. They are not of the world even as I am not of the world In these verses 1. Christ repeats and explains the former petition shewing for their instruction that he desired not as yet they should be freed from all danger and trouble by taking them away out of the world by death but that he would preserve them in the midst of troubles from the tentations and snares of their troubles v 15. 2. He presseth and enforceth the petition thus explained upon the reason propounded v. 14. taken from their condition opposite to the world and conforme to him their Master v. 16. Whence learn 1. Christs followers have need to guard against mistakes of what he saith that they do not delude themselves nor let their own luâ—ts put a commentary upon his doctrine Therefore doth he explain his own meaning not to informe his Father but to prevent their mistakes 2. Such as are employed to speak in publike for the edification of others ought to make it their study to accommodate their speech to the capacity of their hearers As Christ here doth so speak as may clearly explain his meaning unto them 3. Christ hath more wayes then one whereby to secure his people against all they can meet with As here he hath one way of preservation which he layeth by for a time and another which he pitcheth upon 4. There is one fair outgate from all troubles abiding Saints when by death they shall be translated out of the world and above the reach of all their difficulties for this is one outgate though he will not make use of it at this time to take them out of the world See Job 3.17 18 19. Rev. 14.13 5. Albeit death be very often desired by Saints in their perplexities Yet Christ seeth it meet rather to exercise them for a time and fit them for proofes of his love then to grant that desire And however we ought still to have our eye upon our rest and make ready for it Yet we are not anxiously
employment and particularly Priests are said to be sanctified to their office and sacrifices to be offered up so Châ—ists sanctification imports that as the Father did sanctifie or consecrate and send him into the world John 10.36 so he did consecrate himself unto the Lord on the Elects behalf a Priest and sacrifice without spot and did consecrate himself to the whole work of his Mediatory-office and particularly did offer himself a sacrifice for sin that they might be sanctied Consider 2. The effect of his sanctifying of himself is that they may be sanctified through the truth or in truth whereby may be understood as formerly v. 17. that the vertue of his deaâ—h accompanying the Word of truth is that which sanctifieth and further also it may import that by his sanctifying of himself they are sâ—nctified in truth or truly and that not only in opposition to counterfeit sanctification but in opposition also to legal purifications by the use of the ceremonies of the Law which were but a shadow of true holinesse whereas the vertue of Christs death being the truth of these shadows doth truly and in truâ—h sanctifie Doct. 1. Christ in going about the office of Mediatour and offering up himself a sacrifice did wholly consecrate and set himself apart for his peoples behoof that he might be theirs and seek their well and not his own for for their sakes he sanctified or consecrated and set apart himself to that work which may engage them not to be their own but wholly his 2. As the Father did consecrate and sanctifie his Son to the office of Mediatour John 10.36 so he also did consecrate himself as having inherent worth and not needing external consecrations and as being a most willing Agent in this work for I sanctifie my self saith he 3. Albeit the elect be in themselves polluted and have no worth to merit any purification from God yet there is enough in Christ and his consecrating himself a sacrifice to the Father to supply all their worthlesnesse and obtain what they need for for their sake I sanctifie my self that they may be sanctified 4. True sanctification of the elect slows from Christs sanctifying and consecrating himself to the Father for them not only doth the merit of his suffering being imputed make them appear without spot and wrinkle in him but the vertue of his death and sacrifice must be applied to sanctifie them inherently for I sanctifie my self that they may be sanctified 5. Christ did sanctifie and consecrate himself a sacrifice in the Father not for these who die in their pollution but for these only whom he in time sanctifies thereby for I sanctifie my self that they may be sanctified the one followeth upon the other not in the Apostles only but all the Elect. 6. Christ doth approve of no sanctification but that which is truly such and abhorres all counterfeits of it and such as rest on outside sanctification or shadows of true holinesse only for that is his aime that they may be sanctified in truth 7. Whatever effects good inclinations and education moral principles or example or Church-discipline and Ordinances or afflictions on men may produce yet true sanctification slows only from the application of Christs sacrifice and it is that which mâ—â—es the Word of truth effectual for sanctifying of them truly for upon his sanctifying himself it followeth that they are sanctified in truth and through the truth Verse 20. Neither pray I for these alone but for them also which beleeve on me through their word 21. That they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may beleeve that thou hast sent me Followeth the third part of the Chapter wherein Christ prayeth for the Apostles and whole Church of beleevers expresly seeking several benefits unto them In these verses 1. He describes these for whom he prayes namely not the Apostles only but all these who to the end of the world should by the Word preached by them either immediately or mediately in the mouth of other messengers be converted and drawn to beleeve on him v. 20. 2. He propounds his first suit for them the same in substance with what he had sought unto the disciples v. 11. Namely that they may be preserved in unity and be one in the Father and him as he and the Father are one and the Father in him and he in the Father This suit he amplifieth and presseth from the final cause thereof namely that by their union the world may be convinced and made to beleeve the truth of Christian Religion and that Christ is an Embassadour sent by the Father into the world v. 21. This unity prayed for doth indeed include and presuppose their unity in relation to Christ and God in him in which they are stated by beleeving and which is the root of the other unity But that which it most expresly holds out is unity in love flowing from the other and which is visible to the conviction of the world From v. 20. Learn 1. Albeit Christ when he departed out of this world left but a few followers and his weak disciples being entrusted with the word of reconciliation were to meet with persecution and opposition yet he knew certainly his Kingdome was to spread as accordingly he hath accomplished in the world for here he supposeth for certain that there will be them who shall beleeve 2. Christs love and heart are enlarged to take in all his people throughout the world and to employ himself in his Mediatory office and intercession for them Therefore after his prayer for himself and for his Apostles he doth now shew how large his affection is Neither pray I for these alone but for them also which shall beleeve 3. Christs love towards his people is a preventing love even before they have a being and before they come to him and whoever do in any age embrace him shall finde that they were in his heart and were as tenderly regarded and minded of him in his suffering and solemn intercession on earth as any of his followers then present with him for here before they are or do beleeve they are remembred and he hath left a blank that all beleevers in all ages may put in their owne name as prayed for by him when he prayeth for his Apostles Neither pray I for these alone but for them also which shall beleeve 4. The character whereby Christs followers and those whom he prayes for are discerned is their faith in him whereby they are driven out of themselves to embrace and relie upon him and to have all their subsistence by him for I pray for them which shall beleeve on me Where albeit he pray for them before they beleeve and that the meanes may be kept to them till they be brought to beleeve yet the thing here prayed for supposeth them in a state of beleeving and him interceding for what is needful to
that certain of them which were with the disciples went to the sepulchre not that they were sent by common consent but they went of their own accord 4. Such as do slide in an houre of tentation ought not to lie still but recover themselves by repentance Jer. 8.4 5. and being recovered they ought to return to the society of the Lords people to keep communion with them and to run one hazard with them therefore we finde Simon Peter who had repented before returned unto the disciples again 5. As back-sliders should be encouraged to return considering that they have the Churches affection ready to receive them again and confirme their love toward them 2 Cor. 2.8 as here Simon Peter is admitted amongst them so the more any have tasted themselves of the love of Christ they will be the more ready with tendernesse to welcome back-sliders and such as do come in Therefore it is specially marked that Simon Peter and the other disciple whom Jesus loved were together and afterward they keep together A man so qualified as John was a fit man to receive and welcome a penitent Peter And thus also Barnabas the Son of consolation did entertain Paul Act. 9.26 27 28. and 11.25 26. And thus will these who are indeed spiritual deal with such as have fallen Gal. 6.1 6. Unbelief though joyned with affection may mistake Gods dealing so far as not only to look upon real mercies as trials but to point out supposed trials in the blackest colours enough to discourage a whole meeting of disciples and as sadder then their real afflictions yea the more affection there be unbelief may abuse it to render their apprehensions yet sadder for affectionate Mary represents this great mercy of Christs Resurrection as sadder then the death and burial of Christ for then though he was dead and buried yet she knew where to finde him to tender her respects to his dead body but now saith she They either some friends out of their respects or his foes or some others See v. 15. have taken away the Lord out of the sepulchre and we I nor any of the women who were with me know not where they have laid him 7. It is sad to affectionate soules when Christ is away from them but much sadder when they know not where to seek or finde him and this doth usually follow on the other for both these concurred in Maries trial in this particular way of finding Christ here They have taken away the Lord c. and we know not where they have laid him And this also is the lot of deserted soules Job 23.3 8 9. Cant. 3.1 2 3. and 5.6 8. which may teach them who enjoy Christ to entertain him well lest they not only want him but involve themselves in a perplexed labyrinth And may point out their tolerable condition unto them who though they want yet they know what to do and how to come speed 8. Such is the power of unbelief and tentation that even real encouragements will beget and feed discouragement and fear for the empty grave which should have comforted her occasions all this mistake and sorrow They have taken away the Lord out of the sepulchre 9 Unbelief also is so powerful and Gods wonderful actings do oft-times so overcome our weak faith that even an Angel from heaven will not prevail to perswade us of them till the Lord come for albeit as hath been cleared Angels had told her and the rest of Christs Resurrection yet she insists on this as her real thought of the businesse They have taken away the Lord c. A lie is far more easily beleeved then truth in an houre of tentation and she credits her own heart and sense better then an Angels testistimony 10. Whoever look upon Gods dealing and the passages they meet with without the Word they will readily mistake and feed their own tentations for whereas the Angels had remitted them to Christs doctrine to clear this passage Luke 24.6 7. the looks only to the empty grave and judgeth according to her sense They have taken away the Lord out of the sepulchre 11. In all this regrate she calls him the Lord a title proper to him in a peculiar sense and which she uttered in another sense here then when she gave that title to him when she supposed him to be the Gardiner v. 15. It doth not only point out her great respect to him when dead and gone as she supposed and that indeed he was the Lord still even when dead as she supposeth him now to be But further this title as it is proper to him in a peculiar sense and she intends it so doth contain a refutation of all her mistakes for his being the Lord and that even when dead in her account doth evince that he was not to be detained a prisoner by death but was now risen the time prefixed by him for his continuance in the grave being expired And so it may teach 1. Even in the greatest fits of Saints unbelief a right discerner may yet reade some faith as may be gathered to be in Mary from this compellation So in the Churches complaint Isa 49.14 my Lord is not only the language of affection regrating that such a one had forgotten her but the language of faith also cleaving to an interest in him though she discern it not being over-powred with sense which saith he had forgotten her 2. What Saints do sometime beleeve in the midst of their tentations if it were enlarged as it ought would refute all their unbelief for as her acknowledging him the Lord doth refute her present diffidence and mistake so when Saints beleeve an interest in God and that he is theirs when yet they are plunged in perplexities about many particulars His being their God is sufficient to give them comfortable ground of hope in all these Verse 3. Peter therefore went forth and that other disciple and came to the sepulchre 4. So they ran both together and the other disciple did out-run Peter and came first to the sepulchre The second particular in this Narration is the use which Peter and John make of this information and that they went to the sepulchre to see Which being generally propounded v 3. is more particularly spoken of v. 4. that they both ran toward the sepulchre and that John being more young and vigorous then Peter did out-strip him in running Whence learn 1. When Saints finde any intimation that Christ is a missing they should take with the alarme and it is their duty to be stir themselves to seek a good account of that dispensation for albeit there was much unbelief here yet it was commendable that when they heard the newes they went forth and came to the sepulchre to see what newes they could get 2. Such as have fresh sense of their own frailty and of Christs love will be most active to enquire after an absent and missed Christ for it is Peter new recovered and that
Church are subject to the order established by Christ in his house and none ought to free themselves from his yoke all are bound to submit to his doctrine in the mouths of his servants and all also are under his rod of Government for their authority is universal over whosoever need the exercise thereof 5. The exercise of this Ministerial Authority over Church-members is committed unto Christs servants not in reference to the good which is in any crush it but in reference to their sin to deal with them because of it according as their condition requireth Their power in doctrine is exercised about all sin as sin were it never so secret and inward and their power in discipline about sin only as it is scandalous and infectious for their power here is abouâ— sins and over persons because of this 6. The exercise of Ministerial Authority about the sins of Church-members consists in the remitting and retaining thereof according to the due Order and Rules of the Word And particularly that such as are penitent and feel the bonds of their sin they do declaratively and by Authority from Christ absolve and lose them and do also take off any censure judicially inflicted for their scandalous behaviour And such as are impenitent that they do by doctrine in Christs Name declare their sins not to be remitted but bound upon them and that as need requires they do by a judicial sentence tie them straiter that so they may feel the bonds and seek to be loosed for so is held out here that they are ministerially to remit and retain sins 7. This exercise of Ministerial Authority however carnal hearts may contemn and sleight it either in doctrine or discipline yet being gone about according to the Rules of the Word it is so effectual as it is ratified in heaven and the penitent or obstinate sinner will finde Gods minde toward them to be according as is declared in his Name on earth for upon these termes is their authority asserted Whose soever sins ye remit they are remitted unto them and whose soever sins ye retain they are retained See Matth. 18.18 20. And this may be matter of terrour to the obstinate and of encouragement to the penitent who are meet objects of the comfortable exercise of ministerial authority Verse 24. But Thomas one of the twelve called Dydimus was not with them when Jesus came 25. The other Disciples therefore said unto him We have seen the Lord But he said unto them Except I shall see in his hand the print of the nailes and put my finger into the print of the nailes and thrust my hand into his side I will not beleeve Followeth unto v. 30 Christs appearing to all the Disciples when Thomas was with them occasioned chiefly as is clear from the sequel by Thomas his diffidence The Narration of this appearing may be taken up in five particulars The first whereof in these verses is the occasion of his appearing at this time and this is either more remote That Thomas of whom we have already heard chap. 11.16 and 14.5 was not with them at their last meeting with Christ being not as yet returned from his lurking place v. 24. Oâ— more near That when the rest of the disciples acquaint him either having sought him out or he coming unto them that they had seen the Lord he wilfully professeth he will not beleeve unless he get the sensible satisfaction prescribed by himself v. 25. for clearing whereof we are to consider that it was not his sin simply that he desired a sight of Christ nor yet that he sought that evidence of his pierced hands of the hole of his side which it appeareth was now known to all the disciples though John only record that he saw it chap. 19 34 35. seeing that was the same evidence which Christ himselfe had given v. 20. and his desire of this did evidence his affection unto a crucified Christ But it was his fault not to beleeve the truth of Christs Resurrection till he not only saw this but thrust his hand also into his side for further satisfaction Neither was it his sin that simply he would not hearken to their report as men in this matter seeing that is no sure ground of faith But it was his sin that he did not beleeve the Scriptures which spake of Christs Resurrection and so did not beleeve them as Gods witnesses unlesse he got sensible satisfaction Doct. 1. They may be truly gracious who yet are very timorous in a trial and will not recover from their feares so soon as others for Thomas a godly man was not with them nor had returned to the society as yet when the rest had recollected themselves 2. Negligence in frequenting the society and Assemblies of the people of God casts men far behinde and prejudgeth them much for But Thomas one of the twelve called Didymus of the signification whereof see on chap. 11.16 was not with them when Jesus came and so he was deprived not only of the good newes which Mary and others brought them but of that comfortable sight of him also which they got and he is left in many snares and doubtings from which they are delivered 3. Disciples ought to be communicative in their station of what they have received and when their hearts are refreshed with a sweet sight of Christ they cannot but make it known as they have a calling and opportunity for The other disciples therefore said unto him We have seen the Lord which no doubt they told with all the circumstances of it whereof this was the summe and that which most affected them and sluck with them 4. Christ should be very great in his disciples estimation and their respects to him should be upon the growing hand for now he is still the Lord v. 2. 13 18 20 28 and ch 21. 7 12 15 16 c. which was a stile more rarely given him before 5. Unbelief is strangely rooted in the hearts of all men yea even of godly men and disciples so that they may frequently fall into that sin and be very pertinacious in it for so much doth Thomas his example teach us I will not beleeve saith he 6. Our carnal hearts know no way not will admit of any cure of unbelief unlesse they get all the objects of saith under the view of their senses for so is it with Thomas here he will see and lest his sight should be deluded he will touch also and thrust his hand into his side 7. It is the great sin and weaknesse of men when they do not beleeve unlesse they get satisfaction to their senses seeing faith is the evidence of things not seen Heb. 11.1 But it is yet a greater sin and an height of presumption to be wilful in unbelief and to be so bold as to say they will not beleeve upon grounds revealed and afforded by him unlesse they get their will which is a limiting of the Holy One of Israel for this