Lazarus as a thing they could not deny the more malicious sort do adde that cavil and exception From ver 36. Learn 1. Christs love to his people is a very captivating and ravishing meditation for that which took hold on them and strikes them with admiration is he loved him which was indeed a truth that Christ as he pitied Mary and her sister so he respected Lazarus especially and therefore burst forth in sorrow through affection to him and them and through indignation at Satan and sin which drew on these miseries 2. The fountain of any compassion shewed by Christ to his own in misery is not any worth in them but his own free love for his compassionate weeping leads them up to his love as the cause thereof 3. Christ thinks no shame of his love to his people but will avow it and have it known sometime to beholders for he doth here so let it out as they mark it See Rev. 3.9 4. Christs sympathy and compassion toward his people proves his love to them although they get not visible out-gates from their troubles for upon his weeping they gather he loved him his sympathy and tears prove love albeit the man died And indeed they who get a sight of Christs tender heart will beleeve his love whatever his dispensations be 5. Christs love and compassion is a wonder to them who know him not well Yea it is in it selfe admirable and such as see it will rather admire it then know how to comprehend it Behold say they how he loved him See Eph 3.18 19. 6. Christs love to his own will follow them even to their graves As here he gives evidence how he loved him when he is lying in his grave And albeit every Saint do not meet with that proofe of love which Lazarus got in being raised up again yet that love rests upon them till the general resurrection From ver 37. Learn 1. Christs love is readily misconstructed when he is letting it out most convincingly and it is liker an enemy then a friend so to do for there are here who indirectly carp at his love and the expressions of it since he sustered the man to die 2. Corrupt men and the corrupt dispositions of men will not readily beleeve Christs love unlesse it appear in some evidences and effects desired by them for this is their indirect exception that he caused not that this man should not have died Misconstructers of Christs love are ordinarily limiters of his love to be evidenced in such and such particulars 3. Men may have much knowledge and yet much malice against Christ Yea knowledge is very dangerous if it be not sanctified and seasoned with grace and love for these men can tell that he opened the eyes of the blinde ch 9.6 and it seems are better acquaint with his proceedings then the others and yet they carp at his love 4. Christ hath given such proofes of his power as may convince malice it selfe that he can do greatest things for his people if it be for their good for their reasoning grants that he which opened the eyes of the blind could have caused that this man should not have died 5. When malice and prejudice hath said its worst against Christs dealing it will be found in end that he is doing better then we could desire for all they could have expected was that he should have caused that this man should not have died which might have been done and yet little of Christ or his love have been seen in it For it might have been looked on only as a recovery out of a dangerous disease Whereas he is about to do that for Lazarus which sets forth his own glory and makes his love to him conspicuous indeed Ver. 38. Jesus therefore again groaning in himself cometh to the grave It was a cave and a stone lay upon it Followeth to ver 43. the antecedents of the miracle after Christ was come to the grave which are his rebuke of Martha's unbelief which burst forth when he commanded to take away the stone upon the grave ver 39 40. and his publike thanksgiving to the Father after the stone was taken away ver 41 42. Unto these is premitted in this verse 1. A declaration of his exercise in coming to the grave He again groaned in himselfe Partly out of indignation at their unbeleeving cavils ver 37. which he digested without answering But chiefly this flowed from his sympathy and affection which still continues and is renewed at the sight of the grave And it seems also that his praying of which he gives so comfortable an account ver 41. drave him to these groans For his prayers were very ardent and he had hard exercise in them Heb. 5.7 that he might be a fellow-feeler with all who tread these steps 2. There is premitted a description of the grave which seems to be marked chiefly as an introduction to the following command to take away the stone Doctrine 1. Christ our Lord was very serious in the works of his calling and could be very serious about them even in the midst of outward distractions for in the midst of all this company and while he is walking on in the way he is exercised till he groan again 2. Christs compassion and sympathy is not an evanishing passing thing but will continue toward the needy till they get their issue for he ceaseth not his groaning but groaned again in sympathy and prayer till the work be done 3. The unbelief of men when Christ is about to do great things is a grievous burden to him for this groaning again relates also to their unbelief who were to be witnesses of this miracle as is before marked See Mark 6.5 6. 4. Whatever be the desert of unbelief yet Christ will not alwayes be hindred by it to do good to the needy But he will bear it as a part of our misery and yet go on to his work for he groaned in himselfe for it and so cometh to the grave 5. As decent and ordinary burial is in it selfe a mercy and it is a judgement upon the wicked to want it Jer. 16.4 and 22.18 19. So in the way of burial there is no respect to be had to superstitious conceits nor yet to pompe and vain glory but only that the dead be removed out of the sight of the living Gen. 23.4 and that their bodies be secured against external violence and injury as being closed upon hope of a resurrection Therefore it is marked of Lazarus burial place that it was only a cave and a stone lay upon it that his body might not be violate nor injured Verse 39. Jesus said Take ye away the stone Martha the sister of him that was dead saith unto him Lord by this time he stinketh for he had been dead foure dayes 40. Jesus saith unto her Said I not unto thee that if thou wouldest beleeve thou shouldest see the glory of God In these verses we have the first thing which
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
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
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
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
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
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
true believers may be clouded with much ignorance yet Christ hath his time and way to make them understand the mysteries of God to their comfort and salvation for at that day when he sends the Comforter ye shall know though now ignorant 3. Christ rightly known will be seen to be one in essence with the Father and consequently approven of him and he in whom the Father is to be found And to know this is the great encouragement of believers for it is held out as their encouragement Ye shall know that I am in the Father 4. It exceedingly addes to the comfort of believers to know that Christ who is one with the Father hath also a mystical union and communion with them so that God and sinners tryst together in Christ who is in both though in a different manner for this compleats the encouragement Ye shall know that I am in the Father and you in me and I in you 5. The communion betwixt Christ and beleevers is mutual they being in him by faith and needy dependance and he in them by his Spirit as the root of their spiritual being and to make all his fulness forth-coming for them for it is you in me and I in you 6. The communion betwixt Christ and believers is very near and intimate so that there can be no separation and the fruits and comfort of it must be very real Therefore is it called a being in one another 7. Believers may have an intimate communion with Christ who yet stand in need to be made to know that it is so for this communion is true for the present I am in the Father and you in me c. and yet the knowledge of it is but to come Ye shall know in that day So that it is a great priviledge to know our priviledges already received Verse 21. He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him The fifth benefit the same in substance with some of the former is that they shall be beloved of the Father and him and in testimony thereof he will manifest himself to them This he illustrates and amplifies from their duty and the qualification required in Christs disciples Namely that they evidence love to him by their respect to his commandments which as he had formerly inculcate v. 15. as the way to obtain the Comforter so he presseth it over again as the mean to attain to these benefits which they were to reap by the Spirits presence Whence learn 1. When Christ is most sweetly comforting his people it is not his minde they should be emboldened to cast off duty thereby but rather that they be encouraged to duty as the way to clear their right to these comforts and to assure them that what they receive is not a delusion nor are they abusing it Therefore doth he again in the midst of these consolations put them in minde of duty and of the evidences of true love to him 2. Christ is a Law-giver to give Commandments to his people and who renders them sweet by coming from him who hath evidenced so much love to sinners and by so imposing them evidenceth that he knoweth their burthen and is ready to take employment to enable them to obedience for he owneth the rule of believers duty as his Law my commandments 3. As variety of duties are imposed upon believers so it is the Will of Christ that none of them be slighted and that none please themselves in observing one or moe when yet they lay others aside for he requires a duty in reference to his commandments even all of them See Psal 119.6 4. Christs commandments are not entertained as they ought except when there is an endeavour of actual obedience thereunto for he requireth it of the approven man that he keep my commandments 5. None can make conscience of obedience as becometh unlesse they first know their duty and unlesse they have an high estimation of the authority of the Law and excellencie of the thing commanded for it is required that first they have the commandments by knowing them in their judgement and by keeping them in their heart as a precious jewel and then they will keep them and testifie their respect thereto by having them still in their eye and regulating all their practice thereby See Psal 119.11 5. Albeit many loose professours pretend love to Christ who yet neglect their duty yet in Christs account none do truly love him but these who make conscience of obedience Therefore to refute all such delusions he saith again He and he only that hath my commandments and keepeth them he it is that loveth me 7. Albeit we be unprofitable servants when we have done all Luke 17.10 yet of free grace through Christ obedience will not want a reward as here he promiseth 8. To get more confirmation and evidences of the love of God in Christ is a rich reward and encouragement unto duty and this every tender walker is sure of for this is the promise here 9. As the love of God in Christ doth prevent our love and obedience so it is his will that the sensible manifestations and refreshful proofes thereof be drawn out by us in the way of obedience and diligent use of means for this is the order here He that loveth me shall be loved of my Father Not as if our love begun first 1 John 4.10 but that his love setting them on work to obedience and begetting love in them as it did prevent them so it will give them a rich meeting 10. As the love of God in Christ is the rich allowance of obedient beleevers whatever they get beside so his conferring of his Spirit upon them is a rich evidence of his love for that the Father and Son loveth them is evidenced by the sending of the Spiit unto them as the scope of this whole purpose teacheth So doth it also prove Sonship Gal. 4 6. 11. Christ is so acceptable to the Father that whoever respect him are beloved of the Father and his love and the Fathers do still concurre so that who is beloved of the one is beloved of the other Therefore saith he He that loveth me shall be loved of my Father and I will love him 12. Christs love to his people consists not in empty complements but in real manifestations of good-will for I will love him and will manifest my self to him 13. As Christ alloweth special manifestations of himself upon his own by lifting up the light of his countenance upon them by intimating his good-will unto them his fulnesse and righteousnesse for them so this unto a beleever is above any evidence of his love beside Therefore is this given as the proof of his love to them I will manifest my selfe unto him See Psal 4.6 7. and 17.4 14. As only beleevers and tender walkers are capable of special
this is the reason why he calls them friends which is true of all believers in their measure as of the Apostles in theirs for all things that I have heard of the Father I have made known to you Verse 16. Ye have not chosen me but I have chosen you and ordained you that you should go and bring forth fruit and that your fruit should remain that whatsoever ye shall ask of the Father in my Name he may give it you A third evidence of Christs love is held out in three particulars each of them following upon another 1. That his mercy had prevented them in their election both eternall unto salvation and their effectual calling as the effect thereof as also unto the office of Apostleship 2. That being chosen he had appointed them to bring forth much and remaining fruit in their private stations and publike callings 3. That for any thing they needed to enable them to be fruitful they should have accesse to the Father through him for obtaining thereof Whence learn 1. Such as are true beleevers and have indeed given up themselves to Christ to do him service ought and will have a singular estimation of Christ preferring and exalting him in their hearts above all other things for ye have not chosen me is not an absolute denial but on the contrary imports they had done so only in respect of order he had chosen them before See Phil. 3.12 2. It is naturally incident to all men to dispute in their mindes against the freedome of Gods grace and to be ambitious to have matter of boasting in themselves and to see somewhat moving God to let out his love upon them Therefore must Christ not only assert his choosing of them but remove any conceit of their choosing him first ye have not chosen me c. 3. Whatever debate there be in this matter yet our Lord is the preventer of all good in us both by his eternal election and by effectual vocation as also by predeterminating concurrence and influence to every good work in particular for ye have not chosen me but I have chosen you See 1 John 4.10 4. As no man may take any office to himself in Christs Church unlesse both the office be appointed by him and they appointed and called to it so the reason why he calls any to do him service in a particular office in his Church is not any worth in them but his own free grace who furnisheth them and setteth them to work for this holds true also of their office ye have not chosen me but I have chosen you 5. Such as God hath chosen to eternal life and effectually called are likewise ordained to serve Christ and bring forth fruit to him in their private stations and publike emploiments Therefore it is subjoyned and ordained you that ye should bring forth fruit 6. Such as Christ hath honoured with a Ministerial charge in his house ought not to loiter in it nor to please themselves with an high conceit of their own dignity and advancement But it should be their care to spend themselves in gaining souls and bringing in fruit to Christ for this holds true of the Apostles in their calling in particular I have chosen you and ordained you that ye should go and bring forth fruit See Matth. 28.19 7. Albeit beleevers and Christs servants be bound to their duty in their stations and offices yet their fruitfulnesse depends not on their diligence but upon Christs commanded and appointed blessing for this I have ordained or put and appointed you to go and bring forth fruit imports not only that he had appointed them to endeavour fruitfulnesse in the use of means but that he had appointed fruitfulnesse to follow upon their endeavours See Eph. 2 10. Acts 13.48 8. The fruits of a mans carriage and calling which Christ approveth of must be real and solid not empty and evanishing for it is fruit that may remain 9. The solid fruits which beleevers and Ministers bring forth shall not be lost but they will remain to Gods glory and their own good nourishing and confirming their faith and hope and confirming Ministers in their calling that they are approven of God in it for thus also their fruit remaineth in its use and effect 10. Whosoever are faithfully studying to be fruitful in their calling and particularly honest Ministers will finde many humbling wants in themselves for carrying through in it as becometh Therefore it is subjoyned to the former that they will be put to need prayer 11. Such as truly discern their own inabilities and wants will finde no help for them but by prayer to God nor any accesse to God in prayer but through Christ for they will be put to ask the Father and that in my Name saith he 12. It commends Christs love to his people that when he emptieth them that they may be sent to God through him they shall not be disappointed but get a good answer were their difficulties never so many or so great for this is an evidence of his love Whatsoever ye shall ask of the Father in my Name he shall give it you 13. Albeit it be only of free love and through Christs merit that the prayers of beleevers do finde accesse yet their fruitfulnesse is the way wherein to come speed as evidencing their persons to be reconciled their condition to be good and that they seek not things from God to consume on their lusts Jam. 4.3 but to enable them to more fruitfulnesse for this depends on the former that your fruit should remain that whatsoever ye shall ask c. he may give it Where fruitfulnesse is commended as the way to come speed and yet no merit to be placed in it but the supplication put up in Christs Name Verse 17. These things I command you that ye love one another Christ having thus commended his love to them as the pattern and motive of their duty he doth repeat and resume the former exhortation v. 12. and presseth it over again by way of conclusion from the former grounds Whence learn 1. Mutual love is a duty of great importance and very excellent in the sight of God Therefore doth Christ so oft repeat and inculcate it 2. Our hearts by nature are very dull in taking up our duty and very untoward and averse from the duty of mutual love for so much also doth the inculcating of this exhortation teach us 3. Such as take a full and serious view of Christs love to them cannot but see themselves engaged to mutual love and to be without excuse if they neglect it for upon the former grounds he here repeateth it as a duty that cannot be declined 4. The duty of mutual love is very comprehensive and containeth many duties in the bosome of it to which love will stoop and condescend Therefore Christ exhorts to it as to many duties These things I command you that ye love one another See Rom 13.8 1 Cor. 13.4 5 6 7.
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
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
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
time may yet be blessed at another for John short testimony doth now work on all that were his hearers at that time though we read of no effect the same doctrine more amply enlarged had the day before The two disciples heard him speak they so heard now as their hearts were touched and drawn to beleeve 2. As the doctrine of Christ as a sacrifice for sin is sweet to such as are trained in the school of repentance as Johns disciples were So this doctrine is the chief instrument of conversion Whatever other divine doctrine men receive it will but turne them Moralists unlesse they also receive and embrace the doctrine of Christ crucified and himself so held out in it to make them Christians indeed for behold the Lamb of God was the doctrine they heard him speak which wrought upon them 3. Such as do rightly hear Christ preached will never get rest till they attaine to some more acquaintance with himself The heart touched by the Word is set on work to follow after and seek communion with him and for this end will misse and follow after him never resting till they get him So much are we taught by these disciples practice they heard him speak and they followed Jesus 4. Christ taketh notice and knoweth wel-enough who they are that follow him although his back seeme to be toward them for his turning and seeing them follow importeth that he knew they were behinde him 5. Albeit Christ seeme to go away from these who follow him and let them follow awhile that so he may stirre them up and exercise and discover their faith the more Yet ere all be done he will turn and manifest himself unto them so much are we taught by this practice Jesus turned and saw them following 6. Such as follow Christ would very seriously try and enquire their end in so doing Whether it be ease and outward things oâ— spiritual ends Whether himself or his gifts and What estimation they have of him if they be seeking himself And before they do this and be single in their aime they will not finde Christs sweet entertainment Therefore Christ at first propoundeth this Question What seek ye â—s needful to be answered and till then he keeps a distance 7. One right end of seeking to Christ is out of the sense of our ignorance and errours to employ him to be our souls Master and Teacher who can infallibly and effectually instruct So much may be gathered from that title they give him They say unto him Rabbi which is to say being interpreted Master or Teacher 8. Such as have any sound knowledge of Christ will use meanes to be more acquainted with him And such as come to him for right ends will not have soone done their errands with him nor get enough of him So much is imported in their answer Where dwellest thou as minding to have more familiar acquaintance with him then to get a little information by the way onely 9. Such as seek Christ for himself will get warme invitations and entertainment from him at last And as they are not willing to have soone done with Christ so he will finde meanes to hold them on with him for be saith unto them come and see he doth not tell them that they might come when they liked but draweth them along with him And if we take it up spiritually it imports That his sincere followers will be made to know by experience the place where his honour dwelleth by tasting of the blessing of publick Ordinances till they come to dwell with him for ever And That they can better take up these things by seeing and experience then by any report 10. When Christ giveth invitations it is wisdome in his people to embrace the offer and not to sit their time when either the Word or the lively operation of the Spirit with it is calling and alluring their hearts for upon his call they came and saw where he dwelt 11. Such as follow Christs call may not onely get what good they expect but his providence may cast unexpected benefits in their way for they abode with him that day for it was about the tenth hour or according to the Jewes calculation who divided every day into twelve hours which therefore were longer in Summer and shorter in winter two hours before night They came onely to know the place of his abode but providence ordered that they got a nights lodging with him that they might learn more of him Ver. 40. One of the two which heard John speak and followed him was Andrew Simon Peters brother 41. He first findeth his own brother Simon and saith unto him We have found the Messias which is being interpreted the Christ 42. And he brought him to Jesus And when Jesus beheld him he said Thou art Simon the sonne of Jona thou shalt be called Cephas which is by interpretation a stone The next that is called is Peter whom his brother Andrew one of the former two finding he declareth how he had found the Messiah and bringeth him to him And Christ promiseth to make him of a mean man a prime beleever and instrument in his work and giveth him a name answerable Doctrine 1. Such as have gotten any knowledge of Christ and are brought in to him ought to be careful to invite others unto him And albeit such as are unrenewed may be instruments of conversion to others otherwise we should hear none in faith of a blessing to that Ordinance since we cannot be infallibly certain of the conversion of any yet such as are converted will be most zealous that way and ordinarily are most successeful Therefore doth Andrew being now called seek Simon and bring him to Christ 2. True grace sanctifieth natural affection and maketh a man expresse it by seeking their spiritual good to whom he is bound by nature Therefore Andrew seeketh his own brother Simon 3. God may by a weak instrument call a man to Christ who will prove a more excellent and notable instrument then himself He may make mean ones instruments of good to veâ—y eminent ones for Peter the great Apostle is called by Andrew 4. Kindnesse begins on Christs side and his grace doth prevent the sinner for Andrew the instrument of Peters good first findeth his own brother which importeth he was seeking him and did finde him before he dreamed of so good newes 5. Jesus of Nazareth is the Messiah promised in the Old Testament whom the Prophets and the godly looked for so doth Andrew reckon we have the Messiat implied also that he and his brother had been of these who looked for him 6. The finding of Jesus Christ the promised Messiah is good newes indeed and the most excellent of purchases as making the finder eternally happy for these are the good news that went among them we have found the Messias 7. It is the will of God that his minde in Scripture be not hid up in a dark language but that it be made
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
for Philip was gained by one word and proveth it by finding Nathaneel and seeking to gain him 2. Private conference and mutual edification is a notable means for advancing the Kingdom of Christ in our selves or others for by these means Christ gathereth his disciples here 3. The Messiah was spoken of and foretold both in the Law and in the Prophets and the godly before his coming waited for him by studying these Scriptures And Jesus is the true Messiah in whom all things that were foretold are accomplished the finding of whom is the best of newes for these are Philips newes to Nathaneel We have found him of whom Moses in the Law and the Prophets did write importing that Moses and the Prophets did write of him as is clear from Gen. 3.15 and 49.10 Deut. 18.18 and frequently through the Prophets importing also that Philip Nathaneel and other godly men were versed in the Scriptures point him out and fed upon him as held forth in the Word and that the finding of him now in person was joyful newes unto them 4. Such as are true Converts and love Christ may yet be very weak in knowledge yea and erre also especially when any thing of Christ is learned from tradition or vulgar report and not from the Scripture for so doth Philip mistake in calling him Jesus of Nazareth if it be taken for the place of his birth and not of his education Matth. 2.23 and the son of Joseph as the common report was 5. Men are naturally ready to stumble at something of Christ yea even good men may have prejudices to marre their own growth progresse for Nathaneel stumbleth at the place Can there any good thing come out of Nazareth not so much because Christ must be born at Bethlehem as because of the basenesse of the place the inhabitants of Galilee where Nazareth was being a blockish and grosse people so that it was generally conceived no Prophet could arise from thence John 7.52 And this good man is overtaken with that evil of the generation whereas there is no place so base or bad but God when he pleaseth can raise eminent instruments out of it or otherwise do it good 6. No prejudices should hinder men to come to Christ and albeit others cannot solve their doubts yet a blenk of him will easily dispel them for Philip answereth his doubt with Come and see intimating his own weaknesse to satisfie all his doubts that it was his duty to come to Christ notwithstanding and that Christ could clear him Verse 47. Jesus saw Nathaneel coming to him and saith of him Behold an Israelite indeed in whom is no guile 48. Nathaneel saith unto him Whence knowest thou me Jesus answered and said unto him Before that Philip called thee when thou wast under the fig-tree I saw thee 49. Nathaneel answered and saith unto him Rabbi thou art the Son of God thou art the King of Israel Nathaneel being perswaded to come to Christ by Philip Christ by commending the sincerity of his heart and when Nathaneel wonders at Christ for knowing that by deâ—lâ—â—ing unto him where he had been doth discover his Godhead unto him which to worketh as to draw Nathaneel to a confession of his Godhead and Office Whence learn 1. Christ will in mercy passe over the faults prejudices and mistakes of these who do not persist in them but come to him for Christ welcometh and receiveth Nathaneel even while he is coming and taketh notice of him when he minded it not and speaks of him and not to him 2. Christ is an exact discerner of men both their inside and outside and the knowledge of this should draw men to him for Christ gains ground on Nathaneel by discovering how exactly he know him 3. Albeit all who came of Jacob after the flesh were Israelites in the external Court yet all that were so by visible Covenant were not such inwardly and in the inward Court of God And Christ is a discerner both of the one and the other who cannot be deceived Therefore saith he of Nathaneel Behold an Israelite indeed or truly importing that many were not truly such or in the spirit 4. The true mark of a true Israelite in the spirit is not perfection or sinlesnesse but sincerity whereby men having gotten grace and closed with Christ and applied the vertue of his blood are enabled to serve God from right principles and for right ends and are in so far purged from hypocrisie and dissimulation that it doth not reigne in them but they love truth and hate guile they labour to be in reality and in secret what they seem to others to be they are jealous of the unsoundnesse of their own hearts and daily vexed with it they set against all by ends in Religion and aime at perfection in it Thus was Nathaneel an Israelite indeed in whom is no guile to wit reigning or approven 5. Albeit Christ be the Authour of every grace men have yet he will not spare to commend it in them and particularly he is a notable commender of sincerity where he findeth it and that so much the more as men are sincere in a corrupt time for he commends Nathaneel a sincere man in that time Behold an Israelite indeed in whom is no guile Men need not seek themselves for such as are sincere Christ will commend them 6. The practical knowledge of Christ and particularly that he is a searcheâ— of hearts is such as will strike these who attain unto it with admiration and wonder for saith Nathaneel surprized with this encounter Whence knowest thou me as little dreaming how Christ could know him and especially his heart and inside seeing he had never seen him before 7. Confused and surprizing thoughts concerning Christ ought not to be rested on but the knowledge of him ought to be dived further into till we get distinct satisfaction for Nathaneel doth not rest here but dives into the matter Whence knowest thou me that he might know whence this knowledge came and how he should be affected with it and Christ answereth him to give proof of his willingnesse to satisfie modest enquiries 8. Christs Omniscience and perfect knowledge of all things particularly these things that concern his people is such as when he hath discovered so much as may make men wonder he hath yet more to discover if he please for Christ tells Nathaneel how he knew yet more of him Before that Philip called thee c. A sight of this did overcome David Psal 139.1 6. 9. Christ hath an eye upon his people before that any instrument deal with them to draw them unto him from whence it is that instruments fall upon them and are successeful for Christ condescends particularly on this to Nathaneel before that Philip called thee I saw thee 10 Christs Omniscience as God and his Providence about all things particularly about his people doth condescend to very meanest things even postures of the body circumstances of time and place
Pharisee and not one of the common sort but a Ruler and Member of the Councel his coming to Christ by night and in his discourse giving him reverent titles and testifying that he and the rest of the Pharisees were convinced by Christs miracles that he was a teacher sent of God however their malice drave them over the belly of their light Whence learn 1 So great is the excellencie of Christ and the riches and efficacy of his grace as he can not only convince but will even when he pleaseth convert and draw in greatest enemies to him for Nicodemus a Pharisee and ruler of the Jewes came to Christ and albeit the beginnings were but small yet they came to further maturity afterward 2. Even Persecutors and haters of Christ may be so for convinced of his excellencie in his Ministry as in cold blood they will be forced to see God shining in it for saith Nicodemus in name of his associates the Pharisees and Rulers Rabbi we know that thou art a Teacher come from God and the like thoughts may men be forced to have of his working and presence in and with good Ministers who yet have not found enough evidences of grace for all that 3. There may be alike conviction and light in mens minde which yet doth not work alike on their will and affections but many who know as much as others being left to the natural corruption of their hearts do yet sit still when these others by the power of grace are drawn to Christ for saith Nicodemus we know c. and yet onely he came to Jesus 4. Great places and honour and credit prove oft-times great snares to men to hold them from Christ or from such an open avowing of him as becometh for Nicodemus came to Jesus by night as fearing to lose his place and reputation with the rest or to sustaine some damage or being unwilling to be found ignorant and one that needed come to be taught So great cause have men to be content with their mean estate which hideth them from many snares and to pity and have charity to others who have greater tentations 5. Men may seeme to have very high thoughts of Christ who yet come farre short of that estimation that is due to him for all he saith is Rabbi thou art a Teacher come from God or an extraordinary Teacher whereas he was God over all 6. Christs miracles were known even to enemies to be done by no jugglery and to be such as could be wrought onely by divine power and to be a proof of his authority for it was acknowledged no man can do these miracles that thou doest of which see chap. 2.23 except God be with him Ver. 3. Jesus answered and said unto him Verily verily I say unto thee except a man be borne againe hee cannot see the kingdom if God Followeth the conference it self and Christs instructing of this Pharisee wherein first he presseth the necessity of regeneration ver 3. Secondly meeting with an ignorant scholar he repeats and explaines the way of this birth ver 4 5 6 7 8. Thirdly Nicodemus continuing yet ignorant is rebuked for the same and for the unbelief common to him with the rest of the Pharisees ver 9 10 11 12. Fourthly he leads Nicodemus up to the knowledge of himself as the onely revealer of spiritual mysteries and author of salvation through faith in him ver 13 14 15. Fifthly this way of salvation and the certainty thereof is confirmed and commended from the love of God in sending Christ for that end ver 16.17 Unto which is subjoyned the condemnation of such as shall by unbeliefe and delight in their sinful wayes reject this remedy ver 18 19. Proving that it is their evil deeds which makes them so to do ver 20 21. In this verse Christ begins with this Pharisee at the first principles of Religion and by a grave asseveration teacheth the necessity that all men have of a change by regeneration if they would expect to enjoy a part either in the Kingdome of grace or glory for so this Kingdome of God may be extended to signifie It is said Christ answered and said this to him either because Nicodemus had moved a question concerning this matter unto him whom he had called a Teacher ver 2. though it be not recorded or because Christ saw his need and answered to it by applying fit remedies and seeking to cure all his ills at the root Doctrine 1. Christ is very meek to such as come to him though with many weaknesses and will not saile to take pains upon them to bring them further up for though Nicodemus failed in acknowledging him onely for a Teacher and stealing to him by night yet Christ passeth over all this and considering his need doth teach him 2. The great businesse of men especially professing themselves scholars at Christs school should be to know the way of salvation and how to be in a state of grace and in the way to glory for so much doth Christs grave and doubled asseveration in pressing this point as most necessary and his propounding the want of a part in this Kingdome as a certification sad enough whatever a man have else teach us 3. Every man by nature be he in appearance better or worse is out of the state of grace and unmeet for glory till a change be wrought So much doth Christ gravely assert Verily verily I say unto thee except a man be who he will an Epicure or Civilian or painted Pharisee a grosse sinner or under the power of original and heart corruption onely be borne again he cannot see or enjoy or partake of or as it is ver 5. enter into the Kingdome of God And by this doctrine Christ puts this Pharisee from all conceit of himself by discovering his danger of perishing that so he may become teachable 4. For working of this change in man mans nature is not in such a condition as needs some reparation onely but is wholly corrupt Not will a bare acknowlegment of Christ nor a moral reformation of carriage and principles nor common gifts and graces serve a mans turn unlesse there be a change of the whole man from the state of corruption to the state of holinesse and a restauration and renovation in some measure of that image of God wherein he was created for a man must be born again or the second time as Nicodemus expresseth it ver 4. before he be right The word rendred again signifieth also to be born all of new as a man going to build his house better razeth it to the very bottome to lay a new foundation and as a man beginning to declare a matter from the very original and first rise of it and so Luke useth the word Luke 1.3 5. This change and renovation is called a birth with allusion to a mans being born of his mother because of many resemblances betwixt the one and the other As 1. As a child is
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
season They are subject as well as others to the common condition of mortality and oft times they spend themselves speedily with burning and shining to others yea and are hastened out of the world by persecution Beside the Lord by removing of them doth put an end to their toile and call them to enjoy the fruit of their labours doth chastise the ingratitude of the world and exercise his own in it and doth make way for setting forth the riches of his glory in raising up and creating new stars in their place for here it is said of John he was a burning and shining light but now is put out and gone 7. When Christs faithful servants are dead and gone yet their commendation liveth in his estimation Therefore doth he commend John when now he is gone by death or at least is in prison 8. A sound and powerful a cleare and lively Ministry may have strange effects even among unrenewed people The excellency of their doctrine when it shines among a people who have long lien under the darknesse of ignorance and superstitious traditions the countenance of Ministers from great men as John had from Herod the excellency of their gifts together with a common work of the spirit upon hearers may produce strange effects in them who have no true grace nor faith for saith he ye were willing to rejoyce in his light there was none but John in their account and they were much taken up with him 9. Mens affections may be much aloft and they may have great fits of joy and delight through the novelty and excellency of doctrine and through some apprehension of that at a distance which the Word speaks of who yet have no sound grace as never having been humbled for sinne nor laid hold on Christ on whom alone sound joy is founded Phil. 3.3 for these temporaries were willing to rejoyce or delighted to rejoyce See Matth. 13.20 21. Mark 6.20 Heb 6.4 5. 10. It is also an evidence of mens unsoundnesse when they are more taken with men and with their gifts as their own then they are affected with God as the Authour of these gifts or do finde his power accompanying the exercise of them in effects upon their hearts for they rejoyced in his light or in that light as his not seeing nor feeling God in it 11. Temporary motions wrought in men by a lively Ministry are not to be leaned to by themselves nor are Ministers to look much to the respect that comes from such for it will be but momentany Their unsoundnesse will not beare out and when Ministers meet with discountenance from great men and with the crosse and do touch their darling sinnes they will give over for they were willing to rejoyce but for a season or an hour and particularly they rejected him when Herod turned his enemy and when he did testifie concerning Christ whom they liked not 12. Mens temporary sits will be a witnesse against them after they have made apostacy and their respect to a Minister will witnesse against their not receiving his message for their former carriage is now a check to them for their Apostacy and they are declared to be perverse who when they could upon no pretence reprove John but must admire him yet they would not credit his Testimony of Christ Verse 36. But I have greater witnesse then that of John for the works which the Father hath given me to finish the same workes that I do bear witness of me that the Father hath sent me The second particular testimony produced by Christ whereby also the Father witnesseth concerning him is that of his works in doing miracles and the work of redemption which he declareth to be a greater witnesse then that of John and that they prove abundantly that he is sent of the Father as the Messiah and Saviour of the world Whence learn 1. Albeit our hearts be naturally jealous and suspitious of divine truth and of what Christ saith of himself yet he hath abundance of witnesses for curing of this disease and putting us beyond all cause of suspition for beside John he hath more and greater witnesses that in their mouths every word may be established 2 Corinth 13.1 2. Christ is willing and ready to give proof of his excellency not onely by his own or others words but by his working really to prove it to their sense and satisfaction for he hath a witnesse of his works 3. Christs workings are not dumb works but are speaking testimonies of his glorie and we never take them up rightly till we see that in them for his works do beare witnesse that the Father hath sent him as his own Sonne to be the saviour of the world and that he is not contrary to the Father in his working as they alleadged 4. Albeit the testimony of the meanest instrument concerning Christ being according to the Word is as true as any other witnesse yet if we respect degrees of convincing evidence the testimony of Christs own works is a clearer confirmation of his Godhead office and doctrine then the best of mens testimonies For not only is this testimony more intrinsccall then the commendation of another but his doing these things that were fore-prophesied of the Messiah is an undeniable proofe and therefore he remits John to it Matth. 11.3 4 5. and his doing of them in his own name proveth that he did them of himselfe from the Father Therefore saith he that his works are a greater witnesse then that of John proving that the Father hath sent him For he could not have done what he did not only by way of confirmation of the doctrine of the Scriptures which seducers by their miracles do not Deut. 13.5 but so agreeable to predictions of Scripture concerning the Messiah if he had not been God and sent of the Father and if he had called himself what he was not And albeit Prophets and Apostles wrought great miracles who were not the Messiah Yet this infringeth not the clearnesse of this Testimony for these miracles did only confirme their calling authority and doctrine and that they were what they called themselves which was not that they were the Messiah and so do Christs miracles confirme his doctrine and what he said of himselfe Next they were but instruments and that not of the miracle but of the Word and signe by which it was done and they expressely declared that it was not in their own name or power any such thing was done Act. 3.12 16 But Christ was principal agent and wrought them in his own name and in this respect he did the works which none other man did Joh. 15.24 5. All the works that Christ did were entrusted him from the Father not only to undertake but to finish and perfect them As God the Father did communicate his nature and operation with him and as Mediatour he had a commission by the common counsell of the blessed Trinity for they were the works which the Father gave
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
pains upon them so long as they will stay with him and heat Therefore he doth not abandon them though carnal but answered them and in great compassion discovers their case that they may not deceive themselves 3. Albeit it be a most needful thing that men of double hearts be discovered to themselves that so way may be made for a cure Yet it is a very hard task to convince hypocrites and make them sensible of their condition Considering that men are naturally blind that their outward pains may make them appear somewhat in their own eyes and that most of such go on till they be judicially blinded and given up to conceit Therefore is this doctrine begun with a double asseveration Verily verily I say unto you as pointing out the necessity of this doctrine and withal how difficult it is for such doctrine to have place 4. Albeit painfulnesse be commendable yet the true difference betwixt time-servers and sincere professors is not alwayes to be taken from their outward diligence But they may be exceeding diligent who yet are not welcome to Christ but have a false heart lurking under it And there may be much unsoundnesse under seeming forwardnesse as casts it all down for here it is granted to them ye seek me and that with as much forwardnesse once and again as could be and yet they are but naught See Psalme 78 34 35 36 37. Isa 58 1 2. 5. Albeit Christ be displeased with the faults of hypocrites seeking of him Yet he is so tender that he will approve even of their pains and endeavours in so far as they are materially good in themselves though they go about them sinfully Therefore he acknowledgeth ye seek me and doth not condemne but yeelds to that as good in it selfe if they had done it rightly 6. Christ in trying of men looks not only to their diligence that for matter it be aggreeable to his will but chiefly to the ends and principles of men and their manner of doing that which is right for he trieth them thus here by pointing out wherefore and for what cause they seek him 7. As it is a rare thing to see men who aâ—e naturally filled with selfe-love free of by ends in seeking Christ So to seek him because of outward advantages which sometimes accompany him and his way is the basest and lowest of by ends and a practice which he exceedingly abhorres for this is their byasse here ye seek me not because ye saw the miracles of which ver 2. and 14 but because ye did eat of the loaves and were filled To follow him only because of miracles neglecting his doctrine were bad enough but this is yet worse when only their own belly drew them and they did not take up his scope in this miracle which was to hold forth that he was the true food of souls 8. Mens hearts are so deceiâ—ful that when they seem to be most taken up with Christs glory in his working yet they may in reality be only affected with attaining or expecting their own ends for though they seemed to be much taken up with the miracle v. 14 15. yet Christ declares that they sought him not because they saw the miracles but because they did eat of the loaves Albeit Christ condescended to conferre bodily benefits upon them by his miracles yet it was their fault not to see the glory of his Godhead shining in them nor to look on them as signes confirming his doctrine that they might beleeve it but that in the height of their applause they should only minde their own belly Verse 27. Labour not for the meat which perisheth but for that meat which endureth unto everlasting life which the Sonne of man shall give unto you for him hath God the Father sealed In the next place Christ having thus reproved them doth also direct them how to amend their fault by employing their paines and care chiefly about the spiritual good of their souls and not about these perishing things And this he presseth upon them partly from the consideration of the one and the other food and partly from his promise to give that spiritual food unto them if they seek it sincerely which he confirmeth further from his being authorized furnished and manifested to be the Messiah the Saviour and helper of lost sinners Whence learn 1. Christ doth not reprove the faults of men out of malicious splene but he is so ready to cherish desires of seeking himself that even when men are unsound in seeking him he reproves them not to put them away but to cure them and make them sound Therefore doth he subjoyne this direction and warme encouragement to the former reproofe 2. As unsoundnesse in seeking Christ is a disease that must be cured otherwise it will draw on perdition So even that is a disease which Christ is ready to cure and hath medecine for So much appeareth in this pains taken on these seekers 3. Men will never employ themselves rightly in seeking Christ till first their hearts be weaned from earthly things and fall most in love with what concerns their souls eternal welfare and till the things of the world cease to be their principal labour and end and they cease to follow Christ and religion for worldly ends and advantages for so much is imported in this direction Labour not for the meat which perisheth but for that meat c. Which prohibition is not to be understood absolutely as if it were simply unlawful to labour or take pains about the things of the world for that is contrary to Scripture rules Gen. 3.19 2 Thes 3.10 1 Tim. 5.8 And if the World were kept in it's own roome it would prove no enemy to grace But it is to be taken comparatively as in the like phrase Matth. 9.13 that they should not only or chiefly be taken up with the world neglecting what is better as all mankinde is since Adam fell from God to the creature and that they should not make the world their aime in seeking him as they did 4. Albeit men can merit no more by their works then the beggers craving merits the almes Yet men are not to expect that they will come to the enjoyment of spiritual things with idlenesse or wishes only But they must be at pains for them and such pains as flesh and blood will finde it hard labour for saith he labour not but for that meat c. where he diverts their affections and eagernesse from off these earthly things and sets them upon the right object 5. It may help to wean our hearts from the world when we consider that however natural hearts feed upon the things of the world and their soules imagine satisfaction in them Yet if they had the world at their will they will get no more of it but their bit meat which the poorest may attain unto Therefore doth he comprehend all earthly things under the name of meat not only because it was their meat they were
this is the case of the world that they need life 4. Mans lost and dead condition is irremediable by himselfe or any other mean under heaven for this life must come down from heaven 5. Christ is the true bread and food that not only preserves life and keeps from eternal death but doth put life and quickening even in the dead And such as do partake of Christ will live and become lively in their motions and actions for this bread of God giveth life 6. Christ that he might become fit food to quicken dead souls and might stoop to them who could not ascend to him hath been pleased to come down from heaven to earth unto sinners Not in regard of his Godheads changing of place seeing he fills heaven and earth but in regard of state in that he stooped to be incarnate and did assume our nature on earth by a personal union to himselfe Nor yet that his humane nature was from heaven but that the sanctification manner of conception and personal union thereof unto the Godhead was divine and from heaven and wrought by the vertue and power of the holy Ghost In these respects is this bread of God commended that he cometh down from heaven and giveth life 7. The spiritual benefits and refreshments of Christ are not proper to Israel only but common to all Nations And as the offer is made indifferently to all sorts of persons where the Gospel cometh So he is applyed to his own elect of all Nations and ranks of persons for he giveth life unto the world not to Israel only but to his own of all sorts and conditions throughout the world who in themselves dister nothing from the rest of the world till grace prevent them and therefore they get the common name of the world Verse 34. Then said they unto him Lord evermore give us this bread Christs commending of this bread produceth a vehement desire and earnest petition for it Albeit they had wickednesse enough to propound this desire by way of taunt desiring him who made such faire offers to give some real proofes of it Yet it seems rather to slow from their ignorant and carnal disposition who hearing of such bread and conceiving of it but carnally they desire to partake of it constantly as Israel did of the Manna Whence learn 1. The commendation of spiritual things may produce strange motions and desires and affections in men who yet are but carnal while as they have but carnal conceptions of things spiritual and their desires are neither serious nor constant nor laborious for here the former commendation produceth very vehement desires and strong insinuations with Christ calling him Lord that they may have their will and yet the issue proves them to be but naught in all this 2. As all men by nature are carnal so their conceptions of things spiritual are but carnal and their desires are agreeable to ther dispositions for such was their conception and desire here they are far from Christs purpose and dream of nothing but bodily refreshment in all this 3. As mens lustful hearts are vehement and ardent upon their desired objects So suddain changes and when people on a suddain become vehement in desiâ—ing spiritual things it gives just ground of suspition that at best there is much of flesh in these desires Seeing what ever grace can do yet such desires are not attained without much wrestling and much sense of former negligence and are for most part carried on against strong tides of opposition for their very instancy on a sudden is a strong evidence that they conceived but carnally of the matter Verse 35. And Jesus said unto them I am the bread of life he that cometh to me shall never hunger and he that beleeveth on me shall never thirst Christ returns an answer to this desire to ver 41. Wherein 1. He describes more plainly what and who this bread is ver 35. 2. He discovers their hypocrisie and checks them that for not being that in reality which here they pretend to in their desires ver 36. 3. He sheweth that his own Elect would not deale so with him and should be well dealt with according as was given him in Commission ver 37 38 39 40. In this ver 1. Christ upon occasion of their desire doth declare what and who this bread of life is He had told before the excellency thereof and that he and his Father would give it to them who seek it sincerely Now he brings out more of his minde declaring that he is the bread of life 2. He doth again repeat and inculcate the way of partaking of this bread which is by beleeving and coming to him of which See chap. 5.40 3. He confirmes that he is the bread of life and points out the excellency thereof from an effect which is that the partakers of him shall finde compleat refreshment in him for the preserving and perpetuating of their spiritual life Whence learn 1. Christ is so tender of any desires after himselfe that he will labour and take pains to make the best that can be even of natural and carnal desires and not cast them away at first but labour to make them better and set them right Therefore doth he answer this carnal crew and propound an object to elevate their desires 2. A right sight of Christ and his commending of himselfe to sinners is a special mean to make desires spiritual and elevate them toward him for he points out and commends himselfe here for that end 3. Christ is not only the giver of that food which begets and entertains spiritual life and which is most necessary and should be most sweet to sinners But he himselfe is the food of our souls also who gave himselfe to death that he might be prepared meat for us who by his merit doth purchase life and by his efficacy being applied doth dispense and entertaine that life for saith he I am the bread of life that is who hath life in himselfe and who merits begets maintains and perfects life in them who embrace and apply him And he speaks of himselfe under the notion of bread because it was bread which that carnal people was seeking 4. The right way of feeding on Christ for the entertainment of spiritual life and of finding him the bread of life is by faith to embrace and close with him his person offices and offers and exercise our faith on him daily for he is the bread of life to him that beleeveth 5. To come to Christ and to beleeve in him are all one And he that is made sensible of his distance from Christ and of the excellency and fulnesse that is in him and doth turn his course and eye toward him and is still moving on toward him is a beleever whatever he enjoy for he that cometh unto me is explained by this he that beleeveth on me 6. Christs offers unto all and every one that cometh unto him are not faire complements but
in Christ in men is to see and know him spiritually to have him revealed unto them and to get open eyes that they may see and contemplate him till they see beauty in him which may allure them to renounce themselves and flee to him and till they see fulnesse and alsufficiency to answer all their doubts for they see or contemplate the Sonne who beleeve on him 5. It is covenanted betwixt the Father and the Sonne that beleevers shall beside his tender dealing and care within time be made partakers of everlasting life for it is explained that not to lose them verse 39. is that they may have everlasting life 6. For the further assuring of beleevers of their eternal happinesse it is also covenanted that they shall have this life in present possession in the earnest and first fruits thereof for they have everlasting life even here and before their raising up 7. Christ having given an earnest-penny of salvation will not suffer it to be lost by any difficulty or impediment in the way but will carry beleevers through all difficulties till he destroy death and the grave and raise up their very dust that in body and soul they may partake of that blisse and that he may make it manifest that death and rotting in the grave doth not make void his interest nor cause his affection to cease Therefore it is added and I will raise him up at the last day 8. Albeit beleevers are not all of one growth or size but some are weak and some strong some little children some young men and some fathers Yet all of them without exception have right to the benefits conferred by Christ and the weak as well as the strong are under his care and charge Yea and may expect the more tender usage from him who carrieth the lambs in his bosome c. Isa 40.11 Therefore is the chargâ— and promise universal that every one which beleeveth on him may have everlasting life Verse 41. The Jewes then murmured at him because he said I am the bread which came down from heaven 42. And they said is not this Jesus the sonne of Joseph whose father and mother we know How is it then that he saith I came down from heaven Followeth their bad use of this sweet doctrine The clearer Christ speaks they discover the more of their disposition and testifie their discontent of spirit by murmuring They passe over all that Christ had said beside and do carp only at what he had said in direct answer to their desire ver 34. wherein he asserts himselfe to be that bread of life ver 35. which he had said did come down from heaven ver 33. This they carp at that he whom they supposed they knew to be but the Sonne of Joseph and Mary should speak so great things of himselfe Wherein they not only bewray their ignorance of his divine nature and miraculous conception but their grosse errour in alleadging that he was the Sonne of Joseph From ver 41. learn 1. Men may pretend to much affection and estimation of Christ who yet will prove but inconstant seeing they proceed not on solide grounds for they who cryed him up ver 14 15. do now vilipend him and carp that he should commend himselfe 2. Such as do not get good of Christ and the Gospel nor do embrace him when he is offered will certainly grow worse The powerful Gospel will bring out their heart and their unsoundnesse will draw on more unstreightnesse for so fared it with them who sought and heard Christ for a wrong end the longer and the more they heare they grow the worse 3. It is no strange thing to see corrupt men not only not embrace saving doctrine but that they murmure and fret against it and spit out their gall against the messengers thereof either secretly or openly for such is the entertainment Christ and his doctrine gets The Jewes as they were who followed and heard him murmured at him or secretly muttered against what he said 4. Such as turn carpers and secret grudgers at the doctrine of Christ do not only prove their present unsoundnesse but are on the way to further and more horrid apostacy for so doth the sequel prove in these this was the beginning of a breach betwixt him and them which came at length to a greater height The highest degrees of apostacy would not be digested at first by many but murmurings grudgings and mistakes do by little and little habituate them unto it 5. Such as carp at Christs doctrine and deny unto him the glory of his excellency in his person and offices do not only wrong him but ingrately despise their own great mercy for this point which they murmured at that he is the bread which came down from heaven doth not only set forth his glory but was most sweet and comfortable to lost sinners as holding out his rich offer and his gracious condescendence and love that he would stoop and come down to give life and refreshment to them 6. Though Christ had spoken much more then this and that which concerned them very nearly yet they take notice of no more but this one word We may conceive the reasons to be 1. This having displeased them it casts down all the test as oft times one word crossing carnal hearts will irritate their corruptions to reject all they heare were it never so useful and inoffensive Jer. 26.3 6. with 9. 2. It may be conceived that however they understood and did resent the hard newes that were insinuate against them ver 37. yet they will not quarrel upon that but upon a more plausible ground To shew how subtile unfriends to Christ are that can mask their discontent with fairest colours and not discover the bottome of their hearts Or. 3. It may be conceived that not only passion because of what Christ said but their own conceit of themselves hindred them from taking up that sentence indirectly hinted at and therefore Christ doth inculcate it again ver 44 45. And so it teacheth That men who are puffed up with a conceit of themselves will not readily take with a reproofe or discovery of their condition especially if it be done but indirectly and not held forth in expresse tearmes Doctrine 7. When enquiry is made it will be found that it is not Christs doctrine but mens own corruptions and mistakes that cause them to stumble for if they understood his meaning to be that his very body descended from heaven as their following reasoning doth import they did this was but their own fancy for he speaks of his Godhead and of the manner of his conception And to deny his divinity and miraculous conception was but their own ignorance of the Scriptures Isa 7.14 and 9.6 From ver 42. learn 1. Sinnes of progeniters may bring posterity very low and put even the posterity of Kings into a mean condition for Joseph the supposed father of Christ and his mother were both of the blood
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
whom they seek to kill and yet he speaketh boldly and they say nothing to him They wonder that considering his boldnesse and the Rulers resolutions he was not dispatched seeing they might easily do it when he cast himselfe among their hands But hereby they do also hold out though they considered it not that there was an admirable providence of God about him restraining them till his hour came And indeed it is no lesse then a wonder to see Gods people carried through amidst the many secret and cruel plots of men Psal 124.1 And it would be admired yet more by Saints if they were privy to all the sore hearts enemies have for their miscarried designes 4. It will never be mens honesty and courage in an evil time that will hasten trouble upon them before God see it meet to try them But their fainting doth rather provoke God to send upon them what they fear and would decline for of this Christs experience is an ample proofe He was in the midst of enraged persecutors he spake boldly and yet say they lo they say nothing to him they give him not so much as an ill word for his pains 5. Wicked Rulers and persecutors when they are worst will never want instigatours to encourage them in it yea and to carp at them that they are not violent enough for such did these of Jerusalem prove to the Pharisees 6. Free preaching is that which the world cannot endure nor hear without being enraged for that he speaketh boldly is their eye-sore 7. A visible Church may grow so corrupt that it will be accounted the greatest crime and reproach that may be to receive or professe the most necessary and fundamental truths for they account it a great indignity in Jerusalem to know indeed that this is the very Christ They have reason to acknowledge Gods mercie who live in times wherein it is their glory and not their reproach to avow this And the godly even in a visible Church should be looking that their trial may come to that height in declining times 8. Such as are in power and do not rule for God are justly contemptible and slaves in a sort to them who follow them in wickednesse for the Rulers must take a taunt from their persecuting associates and followers 9. It is undeniably grosse and abominable wickednesse for men to professe they know and acknowledge Christ and yet to persecute him and his truth for so much do these men grant that if the Rulers knew he were the Christ it was sufficient to turn them from their resolutions of killing him 10. It is commendable that men in matters of Religion do not pin their faith upon the sleeve of any how eminent soever they be and though they were never so much esteemed by themselves But that they have a reason of their hope in themselves for albeit these men erred dangerously in the particular yet their principle is good in the general that though the Rulers should beleeve him to be the Christ yet they could not go along with them so long as they thought they had reason to the contrary 11. Errour is very dangerous and ensnaring And albeit many may seeme to be led away by others into errour yet experience will readily prove that errour doth so bewitch them as the tentation that drew them on will not bring them off again for albeit they were drawn on chiefly by their leaders example to oppose Christ yet they professe that though their Rulers would come off yet they will not 12. Erroneous persons and despisers of Christ are much fostered in their way by their conceit of their own knowledge and even by a pretence that they know and respect Christ more then any beside Therefore they make great boast of their knowledge and particularly of the Messiah whom they expected and yet they are opposing him when he appeareth 13. The not comparing of Scripture with Scripture but taking any single sentence that seems to plead for what we would be at is a very great nursery and cause of errour for such is their reasoning here they catch at one thing speaking of the Messiahs Divinity and take no notice of other places with which that should have been compared 14. The right way to read the Scriptures concerning Christ is to take up both these Scriptures which speak of his humanity and voluntary humiliation and these which point out his Divinitie and glory and see them all accomplished in him Yet distinctly so as we are not to expect that to be verified of his manhood which is proper to his Godhead Nor yet that his Godhead in it selfe suffered any change by the personal union for herein also they failed in their reasoning urging that what was said of the Messiahs Godhead should be verified of him according to his humane nature 15. It any think it strange how these understanding men should so far mistake seeing nothing was more clear and frequent in Scripture then whence the Messiah is as man and that in respect of all circumstances his mother place and time of his birth parentage c. They would consider that beside what may be spoken to afterward of their sinning against light this people were so taken up with and fostered by their traditions in a dreame of Christs outward glory pompe that they could not heed nor understand any thing concerning his humiliation how clearly so ever it was revealed And of this we have a clear instance in the disciples themselves who being taken up with the same dreame could not understand Christ when he spake most clearly of his sufferings Mark 9.31 32. Luke 9.44 45. and 18.31 32 33 34. And it teacheth how dangerous a phrensie vain imaginations and delusions are which will so possesse mens mindes that clearest sun beams of truth will not be discerned by them unlesse God in mercy recover them out of the snare of the Devil Verse 28. Then cryed Jesus in the Temple as he taught saying Ye both know me and ye know whence I am and I am not come of my selfe but he that sent me is true whom ye know not 29. But I know him for I am from him and he hath sent me Christ being grieved at this impudent cavil doth reply unto it with much boldnesse and zeal And 1. He declareth that however they knew him and whence he came yet their carriage proved that they knew not the Father that sent him 2. He subjoins that he was comforted in this that what ever they thought of him yet he knew that he was sent from the Father who is true And however they knew not the Father yet he knew him as being from him and sent by him into the world For clearing this a little consider 1. The great difficulty here is how to understand these words ye both know me and whence I am being compared with what followes that they knew not the Father for they are taken up diversly As 1. By way of Irony and
5. The charge and office of the Ministry is inconsistent in Gods appointment with the exercise of the office of Magistracie in one and the same person and it is so weighty a calling that it is enough to take up the whole man Therefore doth Christ the great Messenger of the Covenant and Preacher of the Gospel refuse to take on that calling Neither do I condemne thee So also Luke 12.13 14. 6. It is the allowance of Christ that humble and cast down sinners be gently dealt with by his Ministers and his rich grace will absolve such as do condemne themselves before him for by this sentence he not onely declines to exercise the office of Magistracie but doth absolve her whom he knew to be humbled in the Court of conscience 7. It ought to be no impediment to humble sinners to expect absolution from Christ that their sins are such as by the Law of God and man deserves bodily death or that they are to die a violent death for them for though this sin deserved stoning by the Law of God yet that doth not hinder Christ to give her a pardon 8. Grace is so absolute and free that it can make a very sudden change in sinners it can take them as it were in the very height of their impiety and convert and make pardoned Saints of them for so it appears in this woman who being taken in the very act of adultery goeth not away from Christ till she be absolved 9. Such as have tasted of Christs grace in pardoning their sin will retain so much sense of their own corrupt inclinations and of their obligation to Christ for his mercy that it will put them to a wary and circumspect walking for time to come for so much is imported in the direction subjoyned to her absolution Neither do I condemn thee go and sin no more See chap. 5.14 10. Albeit humble and pardoned sinners should have an eye especially upon the sins they have been formerly addicted unto and upon grosse and scandalous evils that they break not out into them Yet they should also be sensible of their pronenesse to all sinne as having the seed of all sin within them and should have an universal hatred against all sin and be watchful over themselves that they fall not into any sin Therefore is the direction general Sin no more that she should not onely be jealous of her own inclination to her former debordings or oppose and strive against some sins while she delighted in other sins but that she should watch against all kind of sin Verse 12. Then spake Jesus again unto them saying I am the light of the world he that followeth me shall not walk in darknesse but shall have the light of life In the rest of the Chapter we have Christs preaching conference and debates with several sorts of hearers which we will consider in order as they lie As for the time wherein this was done we need not determine that it was on another day then that wherein he absolved the adulteresse which some gather from this that the Pharisees were then gone out verse 9. and are now come in again verse 13. for it may be conceived that these who now debate with him were some others then they who had brought in the woman who remained among the multitude to watch for all advantages or it needs not be thought strange that even they should have so much impudence as shortly to return back to oppose his Ministry so much as they could In the first place in this verse we have Christ returning to his office of preaching after that interruption made by the Scribes and Pharisees and making a rich offer of himself which occasions all the subsequent debates and discourses And in it taking occasion as would appear of the Sunnes rising and bright shining in the morning he holds out himself as the true Sun of righteousnesse and light of the world offering to all these who follow him that they shall not onely have present light to order and sweeten their walking but that this light shall bring life with it and lead to eternal life Whence learn 1. Whatever interruptions wicked men lay in Christs way yet he will not be hindered from doing and offering good to sinners for notwithstanding they hindered him in preaching verse 2 3. Yet now he returns to it again Then spake Jesus again unto them 2. There is no better way to conciliate love to Christ then to study to know him well in his natures excellencies riches and free offers to sinners Therefore doth he commend himself here that they may follow him I am the light of the world c See Psal 9.10 Rev. 15.3 4. 3. The whole world lies in darknesse of it self being ignorant of misery and of the remedy thereof following the works of darknesse and liable to affliction wrath and want of comfort and to be cast into outer darknesse where there is weeping and gnashing of teeth for so is imported in this Doctrine that without Christ mankinde are as the world is without the Sunne and the use of these lights which are enlightened thereby 4. The remedy of this sad condition is onely to be had in Christ and he is able to cure all this darknesse by enlightening the minde and causing men to know themselves by discovering and dispelling the works of darknesse removing of wrath and misery giving clear and wholsome directions in duty and chearing up and warming the hearts of his own with his comforts for saith he I am the light of the world See Ch. 1.4 5 9. The Father is indeed a light to which no man can approach and before whom Angels do cover their faces but this light being revealed in the Sonne is brought near and made comfortable unto men And his Instruments and Messengers are called lights because they instrumentally conveigh this light which cometh originally from him 5. Christ's grace and light is not confined to one place or sort of persons but is patent to the world and to men of all ranks and conditions in it Therefore is he called the light of the world 6. They who would participate of the riches that are in Christ ought to take him for their guide and follow him neither presuming to go before and prescribe unto him nor yet loitering and lying by when he in his example and directions is going before for the advantage of this offer is to him that followeth me saith he 7. As it is the duty of men who would partake of Christs riches to follow him So they who follow him indeed will employ all the comfort they finde in him to enable and encourage them to duty and will account it sufficient if they be enabled to walk after him whatever their lot be otherwise Therefore is the promise held out containing what they may expect in walking 8. They who follow Christ may expect that in his light they shall see light They will not be left in
despised was the doctrine committed to him from the Father which Abraham would never have entertained as they did 2. That their carriage proves that they have another Original and father whom they follow then Abraham and that this their father is contrary to him and his Father whom Abraham worshipped and obeyed ver 38. And by this he indirectly points out that they were acted by Satan whom he expressely names afterward seeing they would not understand him when he spake thus From ver 37. Learn 1. Christ even in his dealing with wicked men is most tender and meek and rather willing to gain then deterre them so long as there is any hope So much appeareth in his way of reasoning here for whereas in their other ground of exception wherein they alleadge they were never in bondage ver 33. he had them at a seen advantage of an impudent lie at least of a vain imagination yet after he hath cleared their mistake about spiritual bondage he doth not meddle at all with that exception but only cleares that wherein they seemed to have some advantage of truth on their side And by this also he would teach all the maintainers of truth to make it their great study to clear and justifie it in their debates rather then to insult over adversaries to imbitter and estrange them yet more from the love of the truth 2. Christs knowledge of truth is infinite and he doth propound it so infallibly and irrefragably that he knoweth before hand all that can be said against it for whereas they thought to surprize him with his objection he tells them I know that ye are Abrahams seed A finite weak man might see his own shallownesse by meeting with an objection he dreamt not of but Christs doctrine cannot be shaken by such means 3. Albeit external priviledges may be a snare to delude hypocrites and make them conceit of freedome And albeit Christ may make use of mens conceit of these priviledges to convince them and agreeage their miscarriage Yet no priviledge that men can boast of will make void Christs truth concerning the spiritual bondage of men by nature nor bring them into real liberty for saith he I know that ye are Abrahams seed that ye conceit of it and expect much by it but yet my doctrine stands true and ye have the sadder account to make who enjoying that priviledge do not emprove it better 4. A little of mens practice is a surer rule to try them by then all their faire language or boasted of priviledges Therefore saith he I know that ye are Abrahams seed but that will not avail to prove your point since ye seek to kill me See Matth. 7.16 5. Mens cruel malice against Christ and his children proveth them to be yet in nature and under the bondage of sinne whatever else they have to boast of for by this he proves them servants of sinne though they were Abrahams seed ye seek to kill me 6. Whatever natural men and hypocrites pretend to or seem to have of estimation and respect to the doctrine of the Gospel Yet really it hath no place with them Either they have no roome for Christ or his directions or comforts as the word here imports as being sufficiently provided as they think without him or they think his doctrine but cold comfort to wait upon and follow in a time of straite or they cannot digest his spiritual instructions as being so contrary to the dictates of flesh and blood and laying a necessity on them to have so mean a conceit of themselves or they affect it not because of his authority who speaks it but because of novelty finenesse of expression or the like external motives or the affections they have do not make it sink down in their hearts to take root there and bring forth fruit but it only fleets for a while in their imagination or if they be never so clearly convinced yet out of pure malice they will reject and oppose it Therefore saith he my word hath no place in you See Jer. 22.21 Exod. 6.9 1 Cor. 2.14 Acts 17.19 20 21. Matth. 13.15 20 21. 7. Where the Word is barred out and gets not roome in mens hearts there men are ful of mischiefe and prone to all evil and particularly where the Word preached is not received men will readily turne persecutors Therefore saith he ye seek to kill me because my word hath not place in you For not only is this a just judgement of God upon such despisers but the frequent inculcating of the Word will irritate their corruption and it will grow worse and worse There is no member of the Church how civil or discreet soever but if he receive not Christs Word into his heart he is ready to turne a persecutor From ver 38. Learn 1. Christ as he is inseparable from the Father so is he upon all his counsels and knoweth his secrets for saith he I speak what I have seen with my Father to wit his eternal counsels concerning lost sinners whereof I am made participant 2. Christ also is the faithful interpreter and revealer of his Fathers counsel for his peoples good and his doctrine is in all things agreeable to the counsel and will of God for I speak that which I have seen with my Father And this as it sheweth the great priviledge of the Church to whom these secrets are concredited Rom. 3.1 2. so it doth highly aggravate their contempt who reject this messenger and his message Heb. 2.2 3. and 12.25 3. It is not enough that wicked men be shewed their evil way in it selfe but they should be led up to see from what principle it flowes and what the dangerous consequents of it are Therefore doth Christ lead them up here to see what their malitious opposition unto him was and whence it flowed 4. It is one sad mark upon wicked men and adversaries to Christ that as they are opposite unto him so their opposition proveth that he and they are not children of one Father Therefore doth he point out himselfe and them as having different and contrary Fathers I speak what I have seen with my Father and ye do that which ye have seen with your Father Whereas with his own children it is otherwise Job 20.17 5. Let wicked men boast never so much of their parentage and priviledges Yet their works and carriage do prove that Satan is their Father by whom they are acted and guided and whose wayes they do imitate for saith he ye do that which ye have seen with your Father where Satan is called their Father not in respect of the substance of their nature which is neither created nor begotten by him but in respect of the corruption of thâ—ir nature and manners into which he was a chiefe instrument to draw man in Paradise and doth yet foster and hold it on foot in his posterity Likewise while he saith ye do what ye have seen with him it is not be understood of
an interest in God that men do acknowledge God as he reveals himselfe unlesse also obedience to his will be joyned therewith so much doth Christ teach by his own evidences that he is of God contrary to theirs I know him and keep his saying 9. Such as are of God and know him should confidently avow their right and interest and it is as great a wrong in a child of God to deny his right as it is in a prophane man to claime an interest Therefore saith Christ in opposition to them But I know him and if I should say I know him not I shall be a liar like unto you who boast of an interest without ground 10. Christ doth perfectly know the Father and his will so that none can be deluded in resisting on what he reveals of him And he was perfectly obedient to the will of the Father in all things so that nothing can be objected against them who flee to lay hold on his righteousnesse for I know him and keep his saying Verse 56. Your father Abraham rejoyced to see my day and he saw it and was glad Secondly Christ answers in particular to the ground of their exception and comparing himselfe with Abraham who was greatest in their account of any of the Prophets they mentioned with him and indeed was the father of the faithful he proves that he was greater then he For Abraham knowing of him the true Messiah to come of his seed did earnestly desire to see that day and did get a sight thereof by faith to his joy and contentment And by this he proves that Abrahams joy and comfort depended on him and that he lived by faith in his words and the promises concerning him according to that ver 51. And on the other hand he proves by this that they were not Abrahams true children who rejoyced not in him and in the day of the Gospel Doctrine 1. Christ will make use of wicked mens boasted of priviledges to aggreage their faults therefore doth he designe him your Father Abraham to wit according to the flesh that they might see how far they were degenerate from him in manners 2. The time of the Gospel is not only a day in respect of the dark ignorance in which the world lies without it But it is Christs day by way of excellency For albeit the Gospel and Christ were known and embraced before yet that treasure was but couched for most part under dark types and seen at a great distance and sinne and the law and the curse did bear much sway But now free-grace doth eminently reigne and shine and Christ in his own person did appear on earth in our nature to publish these glad-tydings more clearly Therefore doth he call it my day 3. Men were not saved before Christs incarnation by any thing beside Christ but as Christ and the Covenant of grace were known then so men were made participant of him and his benefits by faith for so is clear in the matter of Abraham to whom it is supposed Christ was known not only as God but as Mediatour to be incarnate otherwise he could not have desired a sight of him and it is expressely asserted that he saw his day and was glad 4. Such as indeed have heard tell of Christ their knowledge will produce earnest desires after him and such as prize Christ and salvation by him will look upon the time of the Gospel and his incarnation as a very sweet sight for Abraham hearing tell of it he rejoyced to see my day to wit of my coming in the flesh as Luke 10.24 and this rejoycing presupposeth and includes an earnest desire 5. Even the best of men stand in need of Christ and according as they grow in real goodnesse their desires after him will grow for so even Abraham that eminent Saint rejoyced to see my day 6. The spiritual desires of Gods people may be and when they are well managed are full of joy begotten partly by the estimation of what they desire seasoned with hope that they shall come speed in some measure and partly by what they do really enjoy who are sincerely desiring and pursuing their very hunger proves a blessednesse and that they do possesse in part Therefore it is said that Abraham rejoyced or skipped for joy to see my day His heart was warmed with the thoughts of it even in desiring it 7. The sincere desires of Gods people will not be frustrate nor will a sincere and cheerful puâ—sâ—er be disappointed in Gods way and measure for he rejoyced to see and he saw not with bodily eyes Luk. 10.24 but by faith Heb. 11.13 8. The Lord for wise reasons may suspend the satisfying the desires of his people all their dayes in their way and yet in effect be granting them in a way that is as good for them for albeit Abraham saw not this day with bodily eyes in its full accomplishment yet for all that he saw it The Lord indeed suspended the exhibition of Christ in the flesh till long after Abraham because it would have crossed his purpose of reserving that to the fulnesse of time to have done otherwise and Saints must stoop to quit their will when it doth not consist with Gods great purposes concerning his Chruch Yet Abraham got that which was far better then a simple bodily sight For albeit believers and the Disciples in that time had a double advantage of getting both a bodily and spiritual sight yet a spiritual sight of him either in the word of promise before he came or in the word of performance since his exhibition is far beyond a bodily sight of him which avails not without this as was seen in the most part of them who saw and heard him 9. The desires of the godly which slow from faith are well satisfied when they get more ground and encouragement yet to believe and depend and wait on for Abraham behoved to believe before he could desire and now his desires are satisfied with seeing more by faith 10. Faith will see far off and through many impediments and will draw comfort from what is not only invisible at present but not to come for a long time for at that great distance and through all these types he saw my day and was glad 11. A sight of Christ by faith though at never so great a distance and under many vails will bring true peace and joy and will satisfie a believer however he desire often much more for he saw it and was glad He was content of that though his desire was after more and it did indeed bring true joy unto him and made him with the rest of the Patriarchs confesse they were strangers and pilgrims on the earth Heb. 11.13 I need not here curiously enquire why it is said that in desiâ—ing he rejoyced or skipped for joy and in getting that sight he was only glad It may be conceived thus that joy might be more solide and make lesse noise when men have
to 13. 3. The proceeding of the Pharisees upon it among themselves with the man his Parents and again with the man himselfe till they excommunicate him from ver 13. to 35. 4. Christs comforting of the excommunicate man by leading him up to the knowledge and faith of himselfe ver 35 36 37 38. and by shewing that he hath the administration of judgement in his hand for the comfort of humble sinners and terrour of proud Pharisees ver 39. which he maintains against the exceptions of some of them ver 40 41. Ver. 1. ANd as Jesus passed by he saw a man which was blind from his birth The history of this miracle may be taken up in this order 1. Christ the Physician and the distressed man meet together ver 1. 2. Christ conferres with his disciples about the Lords end in afflicting him ver 2 3. and about the necessity of his curing him and that presently ver 4 5. 3. He works the miraculous cure ver 6 7. In this verse it is recorded that Christ coming from the Temple doth on the way perceive and take notice of this man whose disease was naturally incureable Whence learn 1. Since the fall of Adam mankinde is subject unto many miseries and beside the Spiritual plagues and common miseries following thereupon it pleaseth the Lord to leave some exemplary effects thereof to be documents unto all As here there is a man blinde from his birth which flowed from sinne as the fountaine cause and in-let though Christ afterward denyeth that Gods end in this affliction is to punish sinne 2. Difficulties and diseases that are insuperable and incurable by the ordinary course of nature are yet not impossible for Christ to help but a meet object for him to magnifie his power on Therefore it is marked that he was blind from his birth that so he may set out Christs power who cured that blindnesse that by natural means was incurable 3. When Christ and his followers are driven by persecution from their station and employment they are but driven to their Christ and the Lord ordinarily doth let persecutors drive them away because he hath other employment for them wherein they may do more good Therefore when Christ is driven out from preaching in the Temple to malicious and violent enemies an occasion of work and doing good is presently offered him and he is thrust out in Gods providence that he may come and heal this man who also doth afterward make better use of his doctrine then they did 4. No heat of persecution or personal danger and no throng whatsoever will hinder Christ to give an affectionate look to one of his own in misery for as he passed by fleeing the fury of the Pharisees he saw the man and looked so earnestly and tenderly on him that it occasioned the disciples question ver 2. Yea it seems this mans misery who afterward was converted to him did so draw his eye to him that he saw him and took notice of none else that were on the way 5. Albeit Christs people in their distresse may be blinde and cannot see him yet he seeth them and his seeing of them will move him to pity so much the more as they see not Therefore is it marked that he saw and took special notice of a man which was blind Verse 2. And his disciples asked him saying Master who did sinne this man or his Parents that he was borne blinde 3. Jesus answered Neither hath this man sinned nor his Parents but that the workes of God should be made manifest in him Followeth a conference of Christ and his disciples before the working of the cure consisting of two parts In the first whereof answering a question of the disciples he shews what was the Lords end in afflicting this man Christs taking so special notice of him and as would appear his standing still beside him leads the disciples also to take notice of him and to move a question whether it was his own or his parents sinnes that had drawn on this stroak ver 2. And Christ declares that in this stroak God did not intend so much the punishment of the sinne of either of them as the manifestation of his own glorious work especially in curing of him ver 3. For clearing this question and answer Consider 1. The disciples question is not concerning the principle efficient cause of this affliction for that was God but concerning the procuring and final cause of it that is whether he or his parents by some grosse sinne had procured this stroak and God had sent it on as a punishment for that sinne Consider 2. However there might be clear cause of conceiving him to be born blinde for his parents sinnes as it is to be cleared afterward yet it is more difficult to clear how that should be the punishment of his own sinne seeing he could not sinne before he was born But we need not for clearing their meaning recurre to that conceit of transmigration of souls from one body into another and consequently that he should be punished for the sins of his soul committed while it was in another body For albeit this was an opinion among Pagan Philosophers and somewhat of it crept in among the Pharisees as may be gathered in part from Matth. 14.2 and 16 14. yet it is conceived that they only held the transmigration of righteous mens souls into other bodies and noâ— of the wickeds such as the disciples supposed this man to be Nor yet need we understand them as conceiving that God foreseeing what a sinner he would be did thus punish him For whatever reference a stroak may have to a future sinne either to prevent it or to cut short their power who would in processe of time abuse it Yet affliction as a punishment is inflicted after the sinne committed Nor yet need we assert that they looked on Original sinne as the Pharisees do ver 34. of which in its own place never considering nor laying it to heart but where it is evidenced by such a stroak But we are to conceive that they acknowledged original sinne and that this did deserve the greatest of afflictions and plagues not only Spiritual but bodily also as is seen on some Infants Consider 3. Christs answer is not to be understood 1. As if he denied them to have sinne whereof all are guilty since the fall 1 Kings 8.46 Rom. 5.12 Nor 2. As if he denyed that affliction entered into the world by reason of sinne Rom. 5.12 Since if man had not sinned he had lived in a blessed estate according to the Covenant of works Nor 3. As if he or his parents had not sinne enough to have deserved this punishment if God had pursued it for the wages of the least sinne is death Rom. 6.23 Nor yet 4. As if God did never send affliction as a punishment for sinne however he dealt in this particular But the meaning is that in afflicting this man the Lord did not so much
to understand his authority to administrate the affairs of his own Church and people as King and head thereof leaving the judgement of compleat recompence till the great day And the effects of the administration of this authority are expressed in tearms borrowed from the late miracle in opening the eyes of the blind man Such whereof as are comfortable are the proper effects of his Ministry and these that are sad are but the accidental effects thereof flowing from mens own corruption So the meaning is That he was come into the world to be the administrator and Ruler of his own Church and the discerner of true members from the false which though he had not yet taken the external Ecclesiastical keyes of the hands of the Rulers of the Jewish Church yet he did exerce in a spiritual way upon the spirits of men by opening their eyes who being ignorant are humbled under the sense thereof and by discovering their blindnesse and giving them up judicially to be more blinded who are puffed up with a conceit of themselves And by this Christ would shew that the man had no cause to be troubled at their Excommunication since it was not ratified in heaven but on the contrary his eyes had been opened to know more of Christ since his excommunication Nor had the Rulers cause to glory in their power and authority since they were lying under so sad a sentence themselves in their spiritual condition Doctrine 1. Christ is supreme head and Governour of his Church and doth administrate it justly to the comfort of all these who are oppressed by unjust censures and to the terrour of these who do so oppresse them Therefore saith he for judgement am I come to manage the government of my Church justly that these who are wronged and bound on earth when they are not bound in heaven may appeal to me and that these who wrong them may expect a just recompence 2. That which befel and followed upon the Gospel in Judea in the dayes of Christs ministry is the same which may be expected in all places of the world where it cometh for albeit it was a particular case to which Christ spake in the first place yet saith he for judgement I am come into this world 3. Mens natural blindnesse and brutishnesse in the matters of God through a vaile lying upon their hearts is a great and chiefe part of their spiritual misery Therefore doth he instance his administration in the matter of making men see or be blinde not only that he may allude to the late miracle but that under that he may print out the great misery of spiritual blindnesse and the mercy of illumination 4. Men that are indeed ignorant in respect of others and who are contemned by others as ignorant do yet lie very near Christs help if they be sensible of their want and come to him with it for he hath a promise for them which see not that is such as this blinde man who was really ignorant and despised by the Pharisees as such and yet sensible of it and desiring to have it amended as verse 37. 5. Christ hath a remedy for all the greevances of sinners And particularly he can open the eyes of the blind and make them know him and these things which tend to their salvation for for judgement am I come that they which see not might see 6. It is a great plague on many that they are swelled with a conceit of their own abilities and so they are blasted to them and do obstruct their own profiting by the Gospel for there are who see that is who have a conceit they see or having some common abilities do rest upon them 7. As the Gospel will discover much to be but real darknesse which before seemed otherwise So they who conceit of their own light will in Gods judgement be given up to reject the light of the Gospel and so grow more and more blinde In both these reâ—pects it is true They which see are made blinde their light is discovered to be but real blindnesse and they are given up to blinde themselves more by opposing the light Ver. 40. And some of the Pharisees which were with him heard these words and said unto him are we blinde also 41. Jesus said unto them If ye were blinde ye should have no sinne but now ye say We see therefore your sinne remaineth Christ maintains this doctrine against the exceptions of some of the Pharisees who following still upon him and understanding him to speak of spiritual blindnesse do carp that he should insinuate they were blind verse 40. To which Christ answers that if they were sensible of their ignorance their case were more tollerable and lay nearer help but their conceit that it was otherwise rendered it incurable Whence learn 1. Christ and his followers will never want observers who lye in wait to take advantage against them and their doctrine for albeit he had left the Pharisees Chap. 8. 59. and the man was cast out by them while they are sitting in Council verse 34. yet some of the Pharisees which were with him heard these words 2. Men may have abilities and judgement to understand Christs doctrine and to apply it pertinently who yet want grace to make right use of it for that they do understand his speech to be spoken concerning spiritual blindnesse and do apply it to themselves is in it selfe right and imitable and yet it produceth but bad effects in them 3. It is an evidence of mens blind conceit of themselves when they will not beleeve their misery when Christ tells them of it nor can they endure to hear tell of it or to take with misery what ever advantage Christ hold out to them who do so for say they in a rage are we blinde also even we who are Teachers as well as others 4. However conceited men please themselves in their own dreams Yet it were their great advantage to take with that they like so ill And their being sensible of misery were an evidence that they lay near mercy for albeit they could not endure to be accounted blinde Yet Christ tells them If ye were blinde it were your greater advantage 5. Let mens condition be never so bad yet when they become sensible thereof they are in the way to have the sting taken out of it And an acknowledged evil condition is nothing in comparison of mens swelling with conceit under it and in respect that Christ will really heal and pardon such for in these respects it holds true If ye were blinde in your own esteeme and coming to me with it ye should have no sinne to wit in comparison of your guilt now and I would really pardon and heal you and it should not remain as is after declared 6. Mens conceit of their own condition as good enough is a sinne against the very remedy as hindering them from seeing their case and consequently they labour not to cure it but do go
and so to be fleeting wanting a foundation to rest on and this tends to the destruction thereof as the word also signifieth 6. Wicked men will not finde the cause of their distempers within themselves so long as they can alleage any thing without them if it were even Christ and his Doctrine to fasten it upon for they lay it all to his charge Thou makest us to doubt alleaging that he spake not plainly what he was whereas as Christ after cleareth it was their own blindnesse and their darknesse contracted through malice that did hide all this from them 7. It is a very malicious disposition in men when they seek advantage against Christ and his servants in their free doctrine and when they desire them to speak freely of purpose to bring them in a snare for say they If thou be the Christ tell us plainly of purpose to entrap him Verse 25. Jesus answered them I told you and ye beleeved not the works that I do in my Fathers name they bear witnesse of me Christs answer to this Question consisteth of foure branches In the first whereof in this ver He clears himselfe from being any cause of their unbelief or incertainty in this matter as having already cleared that case fully both by his Doctrine and Miracles and so the blame was all their own Whereas Christ saith I told you albeit we will hardly finde that expressely and in plain tearmes he had said to these persecutors that he was Christ whatever he did to his disciples and to some others Chap. 4. 25 26. and 9.36 37. Yet we finde that he had oft-times said the equivalent and spoken of himselfe in such tearms as was only competent to the Messiah So Chap. 5.25 26. and 6.35 48 51 53 54 c. and 7.37 38. and 8.12 35 56 58 and in this Chap. ver 9.14 15 16. and elsewhere Doct. 1. Whatever be the pretences of men for their unbelief yet the true cause thereof is in themselves and not in Christ or in his way of doctrine or dispensations Therefore doth he clear himselfe and lay the blame on them 2. Christ word and his works are sufficient to ground our faith and confirme it concerning him and what he is Therefore saith he to clear himselfe I have told you and the works that I do in my Fathers name as Mediatour and his Ambassadour they bear witnesse of me to wit that I am the Messiah For albeit the Apostles were to do greater works Joh. 14.12 yet they wrought them not in the same way nor by their own power but in his name that they might testifie and bear witnesse to his glory 3. Such as do not acquiesce in Christs word and working for confirmation of their faith they will not profit by any other mean of their own devising Therefore doth Christ reject their desire concerning any further information since they refused to profit by what he had said and done 4. Whatever specious name men give to their own not closing with Christ Yet in effect it is nothing else but infidelity and the fruit of an evil heart of unbelief Therefore whereas they said only they were in doubt or suspense ver 24. He tells than plainly ye beleeved not 5. Where the Lord affords many means of knowledge and faith there unbelief will be the more hainous for saith he I told you and ye beleeved not the works that I do in my Fathers name they bear witnesse of me and yet ye beleeve not as is subjoyned ver 26. Verse 26. But ye beleeve not because ye are not of my sheep as I said unto you In the second branch of this answer Christ points out the true cause of their infidelity Which is not the obscurity of his doctrine but their not being of his sheep that is not as yet converted and not only so but evidenced to be reprobates if they continue in that sinne And by this he prevents a great objection and the scandal of their not embracing him who were eminent in that Church and sheweth that this contempt did not reflect on him but on themselves Whence learn 1. Despisers of Christ will get no affront rubbed upon him but all the prejudice and disgrace is their own Therefore doth he clear here that their unbelief reflected on themselves 2. Albeit Christ will not reveal unto men his eternal purposes concerning them till first they declare what is in their own hearts Yet as he knoweth who are elect and who are reprobates and as he hath recorded in his Word the evidences of men that are reprobates or at least in a reprobate condition So he could have wicked men affected and affrighted by seeing such evidences in themselves Therefore upon their unbelief he leads them up to see ye are not of my sheep that they might consider how deep their sinne drew 3. Mens unbeliefe under the means of faith is a clear evidence of their being in a reprobate condition and their continuance therein an evidence that they are reprobates for ye beleeve not because ye are not of my sheep 4. Christs doctrine is not yea and nay but still the same and it is mens great fault that being often warned of their danger yet they mark it not nor make use of it Therefore doth he subjoyne As I said unto you to wit in the foregoing parable where it had been insinuate and frequently elsewhere he had pointed out their dangerous condition And by this he would tell them that his thoughts of them were still the same and that it was their great stupidity not to take notice of what he had so often repeated Ver. 27. My sheep hear my voyce and I know them and they follow me In the third branch of the answer Christ proves what he had said of them by shewing the contrary properties of his sheep which were wanting in them These he repeates from the former parable and explication Whence learn 1. Whoever reject Christ yet he will not want his own peculiar people and their carriage will refute such as pretend to be Gods people and yet live wickedly Therefore doth he here again record that he hath sheep and what their carriage is 2. It is an undenyable and special evidence of Christs sheep that they give up themselves to his teaching and direction and do incline their heart and care to take notice of what he saith for it is repeated as a special mark my sheep hear my voyce 3. As Christs sheep hear him so they meet with special care and providence from him in that he not only knew them from eternity by special purpose and draws them to him by special love but hath an especial eye and care of them for and I know them 4. As it is the duty and property of Christs sheep not only to hear but to follow his directions So the consideration of his love and care should envite and encourage them so to do Therefore after that I know them it is subjoyned as
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.
Christ is never rightly beleeved in nor taken up except he be acknowledged to be the Messiah promised unto the Fathers and the eternal Sonne of God for so much doth her confession point out concerning him 7. Christ was not unknown under the Old Testament but was revealed and held forth in the promise And accordingly the godly did close with him by faith Act. 15.11 Heb. 13.8 Rev. 13.8 And as they saw him to be true God so they did expect and wait for him to come into the world at the appointed time made of a woman and so to be God and man in one person for saith she thou art the Christ the Sonne of God which should come into the world intimating that he was revealed and accordingly beleeved in and expected by them before he came and that they acknowledged him who was to come into the world by his being made flesh to be God the Sonne of God 8. All Gods promises of and concerning the Messiah were fulfilled and accomplished in the person of Jesus Christ the Sonne of Mary for saith she of him now exhibited Thou art the Christ the Sonne of God which should come into the world So that there is no other to be expected And as this was true of his person so all other predictions concerning the Messiah in his life death resurrection c. were accomplished in him as is frequently observed and recorded in the New Testament And this may assure us that all Gods promises shall be fulfilled in him to his people 8. True faith in Christ will not judge of him by outward appearance nor outward lots but will pierce through all these clouds and see his glory for when he is in the forme of a servant and lately driven from Jerusalem yet saith she I beleeve thou art the Christ the Son of God Ver. 28. And when he had thus said she went her way and called Mary her sister secretly saying The Master is come and calleth for thee Followeth the second antecedent of the miracle after Christ was come near to Bethany which is his meeting and encounter with Mary with some consequents that followed before he came to the grave to ver 38. This may be taken up in six particulars whereof the first in this ver is the call given to Mary to come out to Christ Martha after the former conference cometh to her sister not of her own accord but at Christs command to carry the newes and message to her Doctrine 1. Christ should be acknowledged by all his own to be their Master and teacher whose doctrine and direction they will follow Therefore is he designed by this common and acknowledged name among his followers The Master or Teacher 2. Christ may be very near unto mourners and they not know of it and they may be puzled and perplexd for his absence when he is hard at hand for while Mary is mourning at home supposing that Christ is about Jordan and grieving that he is not come he is at her hand at Bethany The Master is come 3. Albeit the tendernesse and crushed condition of some may suspend their comfort from them yet Christ will seek such at last and not be at rest till he meet with them and comfort them for it was by reason of Maries crushed spirit that she is mourning still and hears nothing of Christ when Martha hath been comforted by him Yet Christ knowing her distresse and that she is mourning he mindes her and will have her brought to him He calleth for thee 4. Whoever they be that come to fetch a tender mourner to Christ they come not of their own head but have his allowance so to do for so doth Martha tell this mourner The Master calleth for thee 5. Such as have tasted of Christs sweetnesse themselves are most fit messengers to invite others to him for Martha is employed after she hath met with Christ and he hath fixed her faith on himselfe when she had so said she went her way being sent and called her sister Mary c. 6. It may encourage mouâ—ners to come to Christ that his respect to them is not suspended upon their coming but he prevents them with warme invitations for so will he have Mary encouraged The Master is come and calleth for thee See Mark 10.49 7. Such as have found Christs tender kindnesse toward them will be tender of him and all that concerneth him Therefore doth she call her sister secretly lest these Jewes who were with them knowing of him might bring him in some hazard And albeit Christ himselfe was not affraid yet it was very commendable that Christs safety should lye near their heart whose necessity had brought him thither Ver. 29. Assoone as she heard that she arose quickly and came unto him 30. Now Jesus was not yet come into the town but was in that place where Martha met him In the second place is recorded Maries obedience unto this call He arose and went to him where he yet stayed without the town Whence learn 1. Whatever jealousie or prejudice mourners have at Christs dealing yet he will be still welcome newes unto them and they ought not to stay away from him for though she was under the same tentation with Martha yet she also arose and came to him 2. Newes of Christs approach will make fainting mourners revive and be active to run and meet him for she who sate drooping and faint in the house as appears from ver 20 31. now when she heard that she arose quickly and came to him 3. Such as have the opportunity of comfort from Christ will preferre him to all the comforts they can receive from friends Therefore she arose quickly and came to him leaving all that were in the house comforting her 4. In the dayes of Christs flesh his calling went nearest his heart of any thing and he preferred the opportunities of doing good to all his own case and accommodations Therefore it is marked as a reason why Mary went out unto him Jesus was not yet come into the town but was in the place where Martha met him He had not so much as entered the town to refresh himselfe not for fear of the Jewes for his hand and providence brings them out afterward ver 31 but he choosed this as a sit time and place to comfort Mary in and his minde was upon working the miracle before he rested And all this tends to shew what a faithful and merciful high Priest he is and how enlarged his heart is toward his people when now he hath no particular necessity of his own to divert him Ver. 31. The Jewes then that were with her in the house and comforted her when they saw Mary that she rose up hastily and went out followed her saying She goeth unto the grave to weep there In the third place is recorded how the Jewes who comforted her constructed of her going out as if she were going to weep at the grave as it seems this custome had
crept in among them and therefore they follow her to interrupt her Whence learn 1. Such as are most tender and most sensibly affected and burdened with trials may expect not only greater sympathy from Christ but also that in so far as it is good for them he will stir up other instruments to take a more hearty life at their condition for so much appears in the practice of these Jewes who perceiving Maries greater need sate with her in the house and comforted her and rose up hastily and followed her when she went out whereas it appears they had taken little notice of Martha's going out or coming in 2. It is a sinful practice of our nature to ad to the burdens laid upon us by God and feed our own sorrows by pensive thinking or looking upon that wherein God afflicts us for their apprehension upon her going out intimates they had some such custome among them of going to graves to weep there that the sight of their losse might waken their sorrow 3. It is no wonder to see the world and natural men mistake the wayes of the godly and to see even their natural comforters in trouble judge of them according to their own carnal principles and dispositions for albeit there be no appearance that Mary had used this practice before yet they misconstruct her going out she goeth to the grave to weep there not only because they knew not her calling to go to Christ but this being natures practice they could judge no better of her 4. It is our duty to restrain carnal sorrow if it were but by interrupting thereof if we cannot be comforted under it for so much doth their practice teach they rose up hastily and followed her thinking to interrupt and scarre her from her weeping if she would not be recalled by them 5. The Lords providence doth oft-times tryst men in following their ordinary duty with very unexpected favours for while they are following Mary to moderate her sorrows providence leads them out to Christ and to be witnesses of a glorious miracle 6. There is much good to be gotten in the fellowship of the godly and in studying to be steadable and comfortable to them in their distresse for it is in Maries company and while they are comforting her they meet with this favour Verse 32. Then when Mary was come where Jesus was and saw him she fell down at his feet saying unto him Lord if thou hadst been here my brother had not died In the fourth place Maries discourse to Christ when she met him is 〈…〉 it the name â—â—â—rate which Martha had â—er 21. only she expâ—â—â—â—â—th it with great reverence and humility and with much sorrow and many tears also as appears from ver 33. which it seems stopped the current of her speech that she cannot declare any thing concerning her faith as Martha had done Doctrine 1. The same tentation and groundlesse conceit that aâ—â—aulâ—s â—e may also pâ—â—â—â—sse another for Mary hath the same thoughts with Martha It seems they conferred together about it and so had strengthned one another in it which is an usual fault among the godly And 〈◊〉 this was a tentation so it is no wonder if Maries tendernesse were as much supprized with it as any for albeit it be a fault yet such weeds usually grow in best ground 2. The more eminent one be in grace and acquaintance with Christ the more humble and reverent will they be before Christ for in this Mary â—â—â—strips Martha she fell down at his feet 3. An humble and reverent Saint will not be misconstructed of Christ under their his of distemper for by this she corrects her passionate speech in that no prejudice nor tentation takes away her humble reverence she fell down at his feet saying Lord if thou hadst been here my brother had not died Ver. 33. When Jesus therefore saw her weeping and the Jewes also weeping which came with her he groned in the spirit and was troubled 34. And said Where have ye laid him They say unto him Lord come and see 35. Jesus wept In the fifth place is recorded Christs tender sympathy with Mary and her afflicted company in this strait which leads him to the doing of the miracle The occasion hereof is his observing of Maries sorrow with the sorrow of these who were in her company to comfort her His carriage or the expression of his sympathy upon this consists in these 1. He groaned in spirit and was troubled or troubled himselfe ver 33. The word rendred groaning doth properly signifie to have indignation and consequently strictly to charge under pain of displeasure And so it may point out his indignation not only at their weaknesse evidenced in the way of their expressions to him but chiefly against sin and Satan that brought on all this misery But certainly the root of all this was his tender respect to Lazarus and to Maries trouble and affliction 2. Being thus affected he enquires for the grave that he may give a proofe of his sympathy and being desired to come and see he goeth on toward it as appears from the following purpose ver 34. 3. Being in the way to the grave the exercise of his spirit burst out in weeping ver 35. From ver 33. Learn 1. Whatever be the expressions of any to Christ yet the chiefe thing â—e looks to is what they expresse of an affected and sensible heart in that wherein they employ him Therefore without heeding her language it is remarked he saw her weeping 2. It is commendable in men to be compassionate and to â—â—iâ—â— with â—â—iends in their â—â—rrows for the Jewes are also weeping which came with her 3. None will proveâ—able comforters of friends in distâ—â—â— but those who take deep impression of their sorrows for their who came to comfort her ver 31. are also weeping with her 4. Albeit Christ will respect the sorrows of any of oâ—e mâ—uâ—her yet it is a good token when the sorrows of many concurre to plead with him for pity for it is when he saw her weeping and the Jewes also weeping with her that his compassion burst forth 5. Christ will have some respect even to the griefe of natural men joining with his people to â—â—ment their or his Churches sorrows for albeit there Jewes were as yet uncoâ—â—â—â—ted yet their weeping with Mary hath its own weight with him He who respects the â—â—y of young â—avens and Lâ—ons Joh 38.41 Psal 104.21 and the mourning of a 〈◊〉 land Jer. 12.11 doth certainly respect the sorrows of men as they are men and particularly when their sorrow is for a right cause 6. Christ hath not only divine power as 〈◊〉 to 〈◊〉 his own but as man also he hath compassion and a tender heart to take an impression of their difficulties when they are affâ—â—ted with them for weeping Mary meets with a 〈◊〉 compassionate Christ here And this may give Saints â—â—â—dnesse to come to him Heb. 4.15 16. Especially considering
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
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 carnal confidence Christ will refute them by letting them feele their own weight for when Peter will not beleeve Christ ver 36 he gets this to shew him his folly Yea it seems from Matth. 26.34 35. that he venâ—ed the â—ame presumption again in the way to the Garden and would not give credit to it when Christ over again warned him of his danger and therefore he must be humbled with such a fall 6. When men once give way and yeel to tentation they would make no end of defection if mercy did not stop their course for Peter is warned that he shall deny Christ thrice and would have gone on if Christ had not reclaimed him CHAP. XIV IN the former chapter Christ as a faithful friend not willing to delude his disciples with false comforts hath ripped up all their wounds by telling them what they were to meet with Now in this and the two following Chapters He by comfortable doctrine proves himselfe to be the sympathizing high Priest and kithes his skill in curing these wounds And for this end as he points out his sense of their case in themselves through his absence and that they would be troubled orphans hated and persecuted So he hold forth rich consolations unto them and antidotes against these evils together with directions concerning their duty for attaining and entertaining these consolations which should tend to their peace and joy In this Chapter Christs chief scope is to guard and encourage their hearts against that feare and trouble which scised upon them when they heard of his death and departure and the treachery and faintheartednesse that was among themselves as may be gathered from ver 1. and ver 27. where he disswades them from these passions and distempers For which end he propounds several antidotes and grounds of consolation and encouragement which may be reduced to these heads 1. Faith in him as true God equal with the Father ver 1. 2. The consideration of his errand in going and that there was a necessity of his departure to heaven for their good ver 2. 3. That he would come againe having done his work to fetch them ver 3. 4. That in the mean time they know whither he went and what was the way thither Both which are propounded ver 4. and further cleared in answer to Thomas objection ver 5 6.7 and the first of them yet further insisted on upon occasion of Philips proposition ver 8 -14 5. That if they would prove their love to him by obedience and not by heartlesse dejection for his absence ver 15. He would send the Spirit unto them The excellency of which gift and the advantages to be had by him are recorded ver 16 -26 6. That he leaves his peace in legacy to them Upon which he repeats the exhortation ver 27. And being to conclude this part of his discourse he reproves them for not entertaining this intimation of his departure and return with joy seeing it tended to his glory and their advantage ver 28. and the prediction of it would do them good afterward ver 29. And declareth that he was not to speak much more unto them but was shortly to be assaulted by Satan and to suffer not for any thing in himselfe but in obedience to his Fathers will ver 30 31. and therefore they ought to heed better what he said Ver. 1. LEt not your heart be troubled ye beleeve in God beleeve also in me This verse contains 1. Christs scope in this doctrine which is to guard against and disswade from that heart-trouble and perplexity which his former doctrine had raised in them 2. The first antidote or argument of consolation to cure this distemper which is double For herein he supposeth that however he was to die as man yet he is God equal with the Father and the object of faith Next he proposeth faith in himselfe with the Father as a cordial to uphold their fainting and perplexed hearts Whence learn 1. Christs dearest disciples and true followers are subject to much trouble of heart and to have their spirits so crushed as only God can support and uphold them for so was it with the disciples their hearts were troubled perplexed and confounded So that whole minded men have need to look about them 2. The Lord makes use of heart-trouble and exercise to sit his own for the consolations and proofes of his tender heart which he allowes upon them whereof otherwise they are not capable for their heart-trouble draws out this sweet comfortable doctrine 3. Albeit heart-trouble be needful for Saints as a mean of much good Yet they do ordinarily so exceed in it and debord under it as it becomes a fault in them Therefore doth he disswade from it let not your heart be troubled And herein they failed both through excesse and being immoderate in their sorrow and in being troubled at that which might afford joy ver 28. 4. Albeit Saints do oft-times give over themselves to heartlesse dejection and discouragement as conceiving they have no other cause or allowance Yet be their case what it will it is not the will of Christ they should entertain such a disposition but that they should strive against it Therefore doth he exhort them to oppose this distemper Let not your heart be troubled Albeit nothing could seem sadder to them then the removal of his bodily presence yet he counts it their fault that they were so addicted to sense as they could not expect to be comforted another way against it And therefore exhorts them to oppose their sorrow See 1 Sam. â—0 6 Psal 42.5 11. And upon the same ground ought Saints to oppose all discouragements how just cause soever it seem to have under which they would lye down and rest without expecting an issue or that the matter of their discouragement may prove a mean leading to an higher end and which would drive them from Christ and marre his allowed consolations And for this end they would beware of passion which desires do quarrel with and be jealous of Christ of ignorance and mistaking his minde in trouble and of carnal expectations the disappointment whereof may crush them 5. Whatever be Saints duty to oppose discouragement and trouble Yet it is Christ only who is the Physitian of troubled souls and who must speak the word and set them on work for he it is who gives this comfortable counsel and direction 6. Christ is so tender of his grieved and troubled people that whatever weaknesse they kithe yet he will make it his chiefe work to see to their encouragement Therefore albeit he had his own bitter trouble Chap. 13.21 and was that night and the day following to grapple with wrath and hell and death Yet he forgets all that and spendeth his time in comforting and easing them Let not your heart be troubled 7. Such as take up Christ rightly will not be much dismayed at what befals him or his Therefore doth he point out
until it be acquired and prepared for him for so is here imported that a place must be prepared even for disciples 10. Albeit in Gods decree heaven was prepared for the Elect from the foundation of the world Matth. 25.34 Yet it is through Christ only that they come to get actual right to it for I prepare a place for you saith he 11. As Christ by his death did purchase a right and title to heaven for Saints So by his ascension into heaven he prosecutes and applies that right For in his ascension he is declared acquit and righteous in our name He led captive all these who might hinder us from it Eph. 4.8 As harbingers go before to prepare roomes for these who are to follow after So he ascended as a common person to take possession in our name Heb. 6.20 Eph. 2.6 As the High Priest entered into the most holy place with the names of the children of Israel on his breast and with the blood of the sacrifices Heb. 9.7 So he hath entered heaven with our names on his heart to present the merit of his blood continually to poure out his spirit to fit us for glory and by his Intercession to promove our going thither See Heb. 9.11 12. Therefore saith he I go not only to die but to my Fathers house to prepare a place for you So that his ascension proves the way is patent is a pledge of our ascension and assures us that the inheritance will be keeped till we be ripe for it Which yet is not to be understood as if heaven had not been prepared for any before his ascension but that without his miret either as ascended or to ascend none hath accesse to heaven So that he ascended first in priority of nature as the cause of the ascension of all his followers though not first in priority of time 12. Whatever be Christs condition it is still for the beleevers good and wherever he be he is about their affairs for as he descended from heaven when our affairs required it so also he ascended again on our affairs 13. It is an undoubted pledge that Christ exalted in glory will not forget his followers on earth that their affairs was a great part of his errand thither for if he go to prepare a place we may be sure he will not forget his errand Verse 3. And if I go and prepare a place for you I will come again and receive you unto my selfe that where I am there ye may be also The third argument of consolation is that having done his work in heaven in their name he will return and fetch them to glory and the full fruition of the promises Which is not only to be understood of his fetching particular beleevers at death but chiefly of his coming at the great day when he shall make one errand of all and take up all his followers to perfect them both in soul and body This consolation is confirmed 1. From his errand in departing If he go away on their affairs he will stay no longer then their affairs require but when he hath done his work he will returne 2. Which is also a description of that blessed estate to the possession whereof he will take them from his love to their society and therefore he will have them to be with himselfe and where he is Whence learn 1. The saith of the second coming of Christ ought to uphold the hearts of beleevers during his absence for this another consolation I will come againe and receive you See Act. 1 11. Titus 2.12 13. 2. It is the great consolation of beleevers that their living by faith shall at last end in fruition And albeit this be only beleeved for the present yet it may make all other exercises of faith comfortable that this is one among the rest even that their faith having carried them through many a tempest and dark cloud will at last resolve in sight and enjoyment Therefore is this consolation of his receiving them subjoyned to the former of faith and hope ver 1 2. as that which will perfect them all being the day of full redemption Luk. 21.28 See 1 Cor. 15.19 54 55. 3. It is ample matter of encouragement to beleevers that not only shall they be eternally glorified but that Christ doth condescend to do all the duties for perfecting their happiness that can be expected by reason of his relations for as bridegroomes use to fetch their brides so he will not decline to do that duty to his bride how naughty soever she be I will come again and receive you He not only knows she could never come to him otherwise but his great love to her and his purpose to make her glorious doth endeare her to him so that he will stoop to such duties 4. It doth commend the love of Christ to beleevers and augment their comfort that he is so eminently active in promoving their eternal happinesse in all the steps thereof and taketh the whole burden of it upon himselfe leaving them little or nothing to do for as it is he who descended for their behoofe and came to seek them when they had no minde of him so it is he who goeth up again for them who prepareth a place for them there ver 2. and who after all that commeth again and receiveth them It is true He hath enioyned beleevers their duty which they must not sleight through presumptuous leaning on him Yet not only doth not that merit any thing but he layeth on a yoke of duty on us that we may employ him to work all our works in us and for us and so he will work in us both to will and to do 5. A right study of Christs errand to heaven may assure us that he is engaged to come again and perfect us and that he will return when he hath done our employment there for so doth he confirme this consolation If I go and prepare a place for you or when I go and shall have prepared a place for you as the one particle is often put for the other I will come again and receive you This doth most clearly follow because his love having taken on that employment will not put it off again nor will he be unanswerable to his trust nor lose all the pains he hath taken to purchase and prepare a place by not coming again to perfect his own 6. Albeit Christ removed his bodily presence from his followers yet his love to them and their fellowship did not cease nor will he rest satisfied till he and they meet to enjoy his company for he who delighted among the Sons of men before the world was Prov. 8.31 who delighted to converse with his people in humane shape before his Incarnation and who took pleasure to spend his time busily among them while he was with them in the dayes of his flesh Joh 9.4 5. Even he is so tender in his love that he hath minde of returning before he
further cleared ver 24. So that the Word was his and the Fathers who is in him 6. Christs works both miraculous and these wrought in beleevers being done by his own power do prove him to be true God one in essence with the Father and the Fathers also with him by reason of that unity for The Father that dwelleth in me being the same in essence he doth the works to wit with the Son 7. It is our duty to make use of Christs Word and works to confirme our faith in him as true God one with the Father for these are not only arguments proving the point but serving to excite Philip and the rest so to study them as to finde proofes of a deity in them 8. They who would profit by Christs Word and works in the knowledge of him should first begin and bottome themselves on his Word and finde him God there and then look out to his works for further confirmation Therefore doth he first urge the argument of his Word and then subjoynes that of his works Ver. 11. Beleeve me that I am in the Father and the Father in me or else beleeve me for the very works sake The third branch of Christs answer contains an exhortation to all the disciples that they would beleeve this truth of his unity in essence with the Father Which he presseth and confirmeth from three reasons whereof the first in this verse is the same in substance with that ver 10. that he who is the truth speaks it and hath confirmed it by his works Whence learn 1. The deity of Christ and his unity in essence with the Father is the main article of the Christian Religion to be studied and beleeved Therefore doth he presse it Beleeve that I am in the Father and the Father in me 2. This point of saving truth ought to be seriously and distinctly inculcate and studied and learned otherwise our consolation arising from the knowledge of our Mediatour will not be so solide and so full as is allowed Therefore notwithstanding any imperfect knowledge they had of him and what he had pressed on Philip he doth again urge that they beleeve this Beleeve that I am in the Father c. 3. Christ doth so take care of one of his followers whose infirmities become visible as he will not forget others who may be in the like need for as he pressed Philip ver 10. so he presseth here all the rest to beleeve whom he knew to be ignorant as well as Philip though they had not expressed it Beleeve ye saith he to all of them in the plural number 4. The knowledge of Christ to be true God under the vail of his manhood and state of humiliation is as difficult as it is necessary and a study wherein beleevers will finde much matter of humiliation for their short coming for so much also doth this insisting on it teach us 5. Christ takes pleasure in the soul-prosperity of his servants and that for this end they study him well who is their fountain and store-house and do close with him by faith as true God Therefore doth he exhort and intreat them to beleeve 6. Christ is a witnesse who will not lye And as it is only on his testimony we must fasten in matters of faith So his testimony is worthy of all credite and acceptation by faith in our hearts for the exhortation is a reason to it selfe beleeve me saith he since I have said it 7. Christ by his condescending to adde works to the testimony of his Word for confirmation of our faith and that albeit he be God who cannot lye doth teach his people not to try men by their words but their power 1 Cor. 4.19 And to examine all the fair professions of men by their fruits for this other branch of the argument taken from his works is added not because his Word needs such a witnesse in it selfe but in part to teach us caution in the like case 8. Christs works joyned with his Word do so clearly point him out that they may extort an acknowledgement of his God-head from men and will exceedingly heighten the sin of them who will not trust in him as God Therefore saith he or else beleeve me for the very works sake Whereby he doth not allow them not to beleeve himself speaking in his Word nor yet approves of that faith as saving which is begotten by his works without the Word But declareth that his works were so clear proofes of a deity as none without impudence could deny it nor without great sin misbeleeve a truth so confirmed Ver. 12. Verily verily I say unto you He that beleeveth on me the works that I do shall he do also and greater works then these shall he do because I go unto my Father The second reason confirming this truth and pressing the exhortation which also is an argument of consolation against his removal is contained in a promise that beleevers in him shall do the works that he did â—and greater also through faith in him who after his ascension shall let out proofes of his deity with them in a more ample manner then he manifested himselfe in the state of his humiliation For clearing of this purpose and the scope thereof Consider 1. The works of Christ which here he paralels with these to be done by beleevers are not his works of Redemption as Mediatour nor his works of creation and providence as God which are incommunicable with any but his miraculous works and works wrought on the hearts of men by giving successe to his ministry 2. As for these beleevers who are to do these and greater works whatever may be said in a sound sense of every beleevers doing great things and overcoming the world through faith in him Yet the paralel holds clearer to restrict it to the Apostles and others in the primitive times who were endued with extraordinary power and sent abroad to preach the Gospel 3. As for the paralel it selfe that it is promised they shall do these and greater then these and that albeit Christ did raise the dead open the eyes of the blind c. and cure every disease It may be thus cleared partly they were greater in respect of number they working many miracles for number beyond what he did and many for kinde which he did not as speaking with new tongues and the like See Mark 16.17 18. and elsewhere partly albeit his miracles in themselves were as great as any of theirs yet in the way and manner of them the power did shine more conspicuously then in some of his For he did cure men by his Word and by the touch of his garment but they did cure many by their shaddow passing by Act. 5.15 and by napkins carried from them Act. 19.12 And partly and chiefly this is to be understood of the effects of these their miraculous works and of their ministry which these works did accompany For Christ was the Minister of the circumcision only and
obedience must flow not only from the fear of God but from love and sense of our obligation to Christ also and disciples will look on commandments and give them obedience as very sweet for his sake Therefore also doth he presuppose love to him as a principle of obedience and recommends the commandments to be observed as his keep my commandments 7. To be much about duty and service in obedience to Christs commandments is a very present diversion and cure of heart-trouble which is but fed with idle discouragement And it is the way to a more perfect cure which cannot be expected by lazie drowpers for this direction is both a cure in it selfe and fits them for obtaining the following promise as hath been said in opening up of the words Ver. 16. And I will pray the Father and he shall give you another Comforter that he may abide with you for ever 17. Even the Spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you In these verses is contained the argument of consolation it selfe and the promise of the Spirit which is subjoyned to the former direction as a fruit following thereupon and as an encouragement against the difficulties they would meet with in doing their duty Not that formerly they were wholly destitute of the Spirit but that now they were to receive him in more ample measure The gift promised is here described 1. From the way of his coming Christ interceeds with the Father and he sends him not secluding the Sonne as God from whom he proceeds and who also sends him from the Father Chap. 15.26 and 16.7 though here he speak only of himself as Mediatour 2. From his titles taken from his office and work in beleevers He is a Comforter and Advocate as the Word also is rendred 1 Joh. 2.1 and another Comforter as being a distinct person from the Father and the Sonne and working comfort in beleevers in a distinct way of applying Christs purchase to them and sealing and bearing witnesse to it in them he is likewise called the Spirit of truth ver 17. not only in his own essence but in his operation in beleevers leading them in all truth Of which afterward ver 26. and Chap. 16.13 3. From his permanency in beleevers that he will abide with them for ever and not depart from them as Christ took away his bodily presence 4. From the singularity of the gift as being peculiar to beleevers For the world cannot receive him because of their ignorance but they having knowledge of him by his begun presence their knowledge and communion shall be continued and augmented By the word here we are not to understand only these who are eminent in it or all without the Church but all who are of the world in the state of nature and addicted to the world and under the power of sin And while it is said the world cannot receive him it holds true of reprobates whom the Lord hath determined to leave in their woful natural condition that they can never receive the Spirit of regeneration nor any comfort flowing therefrom though they be partakers of the common and even extraordinary gifts of the Spirit But if we take the world more generally for men in the state of nature whereof there may be many elect the meaning is that they cannot receive him to wit so long as they continue in that state and till he translate them Far lesse are they capable of such a gift in the increase thereof which is the thing here promised more then a dead man is capable of nourishment Though in this place he seemeth chiefly to point at the reprobate world who are of the world and continue so And albeit the promise be made particularly to the Apostles and they had the accomplishment thereof in a singular way yet the encouragement is to be extended to all beleevers who finde the Spirit a Comforter and Spirit of truth to them though not in so extraordinary a manner From ver 16. Learn 1. None can expect the consolations of Christ by his Spirit unlesse they testifie their love to him by obedience And they who do so have his Word whereupon they may expect needful comfort for upon these tearms mentioned ver 15. I saith he will pray the Father and he will give you another Comforter 2. Christs bodily presence was a great comfort to his disciples and during the time of his converse with them he was so tender of them so kinde to them and took such burthen and care of them as did much refresh and ease them for while he promiseth another Comforter in stâ—ad of himself it intimates he had been a Comforter himselfe Hence it was that he would not let them fast nor did put hard burthens on them but let them see his glory preached sweetly unto them and went betwixt them and all difficulties 3. Christ doth not remove one Comforter from his people but he will give another and make up their losse for when he is to remove another Comforter is promised 4. As disciples can have no true comfort but by the Spirit so a large measure thereof is allowed them to supply the want of Christs bodily presence for he is the Comforter during Christs absence namely in a larger measure then they had before 5. Whatever be the operations of the Spirit of Christ in beleevers Yet the scope of all his employments and his exercising of them tend in end to comfort them Therefore gets he this stile of a Comforter in relation to them 6. The Spirit of God in beleevers is not only a Comforter to plead apply and bear in the consolations of God purchased by Christ upon their hearts But is their Advocate also who pleads their cause with God by furnishing them with prayers and groans that cannot be uttered to be put up in the hands of Christ the Mediatour of intercession for the Comforter is the Advocate also as the Word imports See Rom. 8.26 27. 7. The Holy Ghost is a person in the Godhead distinct from and equal with the Father and the Sonne for he is another Comforter distinct from the Son and equal with him in that he is a Comforter also as he is And he is given by the Father and so distinct from him and his giving or sending him is no note of superiority nor being sent of inferiority for equals may send one another but it only points at the order of the persons in their substance and operation And so as the holy Spirit proceeds from the Father and the Son so he is given by both in their order of subsistence to beleevers 8. In expecting this great promise of the Comforter beleevers ought not to look to their own merits or the worth of their obedience which can promise no such thing But their eye must be fixed on the free grace of God who doth freely gift his
Spirit to his own for albeit a duty be required of them who expect this mercy ver 15. Yet saith he the Father shall give you another Comforter 9. As it is Christs work in heaven to intercede for his people and to procure their comforts notwithstanding the sinfulnesse and short coming of their prayers and the difficulty of things desired And therefore he should be acknowledged in all the comforts they receive as minding them in heaven So in particular the Spirit who is the great Comforter is conferred upon them through his Mediation which is the channel through which free grace runs out toward sinners For I will pray the Father and he shall give you another Comforter 10. Albeit many yea all the outward comforts of beleevers are moveable yet the holy Spirit is given unto them without reversion and is an abiding consolation and Comforter for all times and all cases for he is given that he may abide and abide a Comforter answerable to his name with you for ever From ver 17. Learn 1. As the Spirit of God is true yea truth it self in his essence and person so is he true in his office of Comforter to beleevers all his consolations being solid and real and free of delusion for the Comforter is the Spirit of truth 2. As the holy Ghost is the revealer of truth So he comforts by the Word of truth and by leading beleevers to relye thereupon for thus is he the Spirit of truth leading men to the Word of truth and making it effectual for their comfort So that without the Word there is no enjoying of the Spirit of Christ 3. As the gift of the Spirit in his special dispensations is very rare So it will adde to the commendation of this encouragement if we study the singularity thereof and what a difference the Lord puts therein betwixt his own and the world Therefore is he commended from this the world cannot receive him but ye know him So also are other mercies commended and to be studied Psal 147.19 20. Deut. 4.7 8. 4. The world and natural men are great strangers to the Spirit of Christ they are not capable of such a gift nor do they desire after it but beleevers live on hid Manna to them for he is the Spirit of truth whom the Word cannot receive 5. As the Spirit of Christ where he is received bringeth light and knowledge along with him So the reason why he is so little desired is because he is so little known and what sweetnesse is to be had in enjoying of him And so it rubs no indignity on him that the world desireth him not for that which is subjoyned because it seeth him not neither knoweth him is both a cause of their not receiving him as 1 Cor. 2.14 and a proofe that they have not received him since they do not know him as on the contrary in the end of the verse disciples know him because he dwells with them Their knowledge is a fruit of inhabitation As for the two words here used of seeing and knowing we need not be curious to put a difference betwixt them as if the first pointed out that as they saw him not with bodily eyes so they took as little notice of his visible operations and the second charged upon them that they did as little understand with their heart as they did see with their eyes Or that the first points out their simple ignorance and not seeing of him and the second that since they have not seen him they do not esteeme of nor desire him since knowledge must draw out affections It sufficeth to know that by these expressions is pointed out their utter ignorance of him and Christ prevents all curious criticismes by comprehending the contrary case of disciples in this one for both ye know him 6. A cause of mens ignorance and not desiring of the Spirit is that they are of the world and so transformed into a conformity with these things they lust after as they become brutish and can neither discern nor desire what is their true excellency and happinesse for they are the world and therefore cannot receive him not see or know him 7. The brutish stupidity of the world will not hinder Gods kindnesse to his own in communicating and revealing his Spirit unto them Nor should it hinder disciples to study to know and desire after him for saith he But ye know him ye both know and desire after him 8. No light will discover the Spirit but himself nor can any know him but they who enjoy him for ye know him for he dwelleth with you 9 The Spirits presence in beleevers is very intimate and familiar for he not only dwelleth with you to be assisting in what they need but shall be in you as in his Temple 1 Cor. 3.16 and 6.19 10. Where the Spirit is given he will not change his dwelling but beleevers enjoyment of him shall be blessed with constant and encreasing enjoyment for as he dwelleth with you so he shall be in you in a more large measure and constant abode Ver. 18. I will not leave you comfortlesse I will come to you Followeth to ver 27 the third particular in this argument of consolation wherein Christ propounds for their encouragement and where need is amplifieth several benefits which they shall reap by enjoying his Spirit They may be reduced to six which I shall name as I go through And some of them may be conceived as the Spirits more proper work as he is a Comforter as most of the first five and the last as more peculiar to him as the Spirit of truth Though we need not so curiously distinguish seeing in every one of them he is both a comforter and Spirit of truth The first benefit in this verse is that he will not leave them in their uncomfortable and Orphan-condition but will come again unto them not only in his bodily presence after his resurrection and at the great day but by his Spirit as an assured pledge of his presence till at last he return to compleat their Redemption Whence learn 1. Such is oft-times the weaknesse of beleevers faith and the abundance and greatnesse of their discouragements that promises must be often repeated before they can admit of them or be comforted in them Therefore after the former promise of another Comforter he must and doth over again tell them I will not leave you comfortlesse 2. Beleevers in Christs absence and without him will stand in need of great comfort being like Orphans exposed to deceits and injuries unable to do for themselves and having none to do for them but desolate and despised and exposed as a prey to every one for so is supposed here that they are comfortlesse or Orphans as the word is 3. Albeit beleevers may be such Orphans in themselves yet they have Christs Word for it that they shall not be left so but taken up and cared for by him for saith he I will not
great advantage of accesse to God and successe in prayer if they be and abide in him Whence learn 1. As the communion betwixt Christ and beleevers is very intimate so they who have attained to it need frequent up-stirring to persevere in it not only to prove the reality of what they have thereby and that by continuance they may reape the fruits of communion which they will not finde at first John 8.31 32. But also because for the most part men are so ignorant of the way of constant employing of Christ in all things so unwilling to deny themselves and depend so ready to swell with conceit if they have any thing for present And so hotly assaulted with tentations if their faces be toward Christ and kept so poor and empty in themselves in Christs deep wisdome that they get not leave to run away from him That they are every day ready to weary of this duty Therefore it must be again recommended that ye abide in me 2. Albeit when a man hath fled to Christ he may exercise him sharply and permit him to be buffeted very sore yet nothing doth warrant him to give over abiding in him or to think that Christ will cast him off for whatever his dealing be we are allowed to credit nothing to the prejudice of his Word which still saith to such Abide in me 3. Such as do entertain communion with Christ will not only be much conversant with his Word but will study to have it deeply rooted and constantly setled in their heart by faith meditation and prayer for of such as abide in him it is verified my words abide in you See Col. 3.16 4. The way how such as have fled to Christ to finde communion with him ought to take him up and finde communion mutual is in and by the Word for on our part when we are driven out of our selves to be found in him our only recourse is not to seek to climbe up to heaven or descend to the deep but to lay hold on him in a word of promise and to trust to it whatever be the verdict of tentation or sense or dispensations And on his part He is to be found in his Word hid in our heart by faith and being sought without his Word he is sought without himself and it is by his breathings on his Word laid up by faith in our hearts that he sensibly evidenceth how near he is to us Therefore in place of his abiding in us as the other branch of mutual communion he puts the words abiding to shew that he is to be found only in his Word and that they who have the Word abiding in them by faith have him abiding in it If ye abide in me and my words abide in you See Rom. 10.6 7 8. 5. As it is sense of need which driveth beleevers to Christ so by their coming to him their sense of need is not taken away but rather augmented their clearer light making greater discoveries and enjoyments begetting much work and many errands for here it is supposed if they abide in him they will have yet more work for prayer And indeed it is by this means that he keeps them abiding in him whereas otherwise they would be ready to run away So that to grow in sense of need is not a mark of one wanting communion but of the contrary 6. Whatever be the wants and necessities of them who keep communion with Christ yet abiding in Christ will breed them that they can see no out-gate but by prayer nor can they essay any other mean till first they go to God for Abiders in Christ are put to ask and see the necessity and excellency of prayer 7. As prayer is the only out-gate for abiders in Christ so they are actual supplicants and their keeping of communion promoveth prayer the Spirit being a Spirit of prayer in them and their keeping communion with him making them delight to have many errands to him that so they may be much in his company for of them it is said ye shall ask 8. Such as keep communion with Christ will thereby finde a conformity promoved betwixt God and their will in the matter of their desires so that in so far as they are renewed and hold communion with him their unruly lusts will be subdued and their unlawful desires whether for matter manner or end will be laid aside and they will acquiesce in the good pleasure of God and seek the most excellent things Therefore it is offered here Ask what ye will Not that men are warranted to pray for what they will or to expect an answer in whatsoever they desire but that in so far as they abide in him and his words abide in them their wills will be limited in asking by his Word and Will and the Spirit in them will make intercession according to the Will of God Rom. 8.26 27. Though otherwise their unrenewed part will be debording and when they interrupt their communion lusts will make their prayers muddie 9. Such as keep communion with Christ will not only see their wants and be put to prayer but they will have an high estimation of the answer of their prayers as a thing they cannot want for it is an encouragement to them that it shall be done unto them 10. A right sense of need in supplicants and a due estimation of the hope of audience is an argument to move them to entertain communion with Christ and not to go far from him lest they misse their help when they have most need for it is an argument strongly pressing them to abide in him that what they ask shall be done to them See Mic. 7.7 11. Such as entertaining communion with Christ do conforme their desires to his will and present and prosecute them by prayer though they were never so many or difficult to compass yet they shall get a good answer and they dwelling constantly in Christs bosome shall finde it but a short step to go to God through him and get audience in every particular need for ye shall ask even what ye will and it shall be done to you And albeit he may exercise supplicants for a time for their good yet they shall succeed at last according to the tenour of the promise See 1 Joh. 5.13 14. Whereas the ill entertainment of communion makes us speed worse in our particular suits even albeit the things desired be lawfull Verse 8. Herein is my Father glorified that ye bear much fruit so shall ye be my disciples In this and the two following verses Christ doth presse fruitfulness upon his disciples which formerly he had recommended as the effect of keeping of communion and as a strong motive to it So that by these arguments he doth not only presse fruitfulnesse in it selfe but also doth more strongly urge them to keep communion with him since fruitfulnesse which is so commendable cannot be attained without it The arguments pressing fruitfulnesse are three whereof the first
2. It is the great fault of discouraged believers that they are slow of heart to believe Christs allowed encouragements and yet it is most acceptable to him that they give credit to them and rest upon them for this asseveration imports not only the gravity of the matter but further also that we are averse and unwilling to beleeve it and that Christ is earnest we should give credit thereto 3. It is very suitable that answerable affections go along with our conditions and that our conditions be evidenced thereby Therefore doth he here explain his being not seen or seen by them v. 16. by their sorrow and joy as evidencing how they were affected with these dispensations 4. As it is the lot of beleevers to meet with sorrow in the world so Christs absence and removal will be the chief cause of most bitter sorrow to them Not that they are allowed to mourne without hope but by their sorrow for this they testifie their estimation of him that nothing can be comfortable to them without him and that they do keep his roome in their heart till he come again And withal when he is absent and their sun down they will meet with many dark clouds and sharp showers to fill them with griefe for when they see not him ye shall weep and lament saith he 5. The world are so opposite to Christ and his people that it is the time of their joy when Christ is removed and the godly set down in sorrow thereby for these two go together ye shall weep and lament but the world shall rejoyce See Rev. 11.10 6. As it is the wretched disposition of the world to rejoyce in the want of Christ out of the world and in the godlies affliction So the Lord in his holy providence may sometime permit them this advantage of rejoycing partly that it may adde to the exercise of his afflicted people partly that the disposition of some wicked men may be discovered who otherwise would carry smoothly Luk. 2.34 35 Partly to let them see that when they have got their will for a time yet it will not avail them and partly to embitter their future sorrow by these fits of joy Rev. 18.7 For these causes it is that the Lord permits that the world shall rejoyce So that such advantages might be matter of terrour to them if they looked rightly upon them 7. Christ would not have his people pleasing themselves with the dream of a constant calme but seriously laying their account to meet with sorrow and grief for their exercise and trial and to fit them for his joy Therefore doth he again tell them ye shall be sorrowful 8. As the wickeds joy is but for a moment and goeth before a sad storme of sorrow which will be their lust and final portion So the sorrows of the godly will end in joy and joy will be the upshot of all their griefes yea their present sorrow shall afterward afford matter of joy for your sorrow shall not only end in but be turned into joy as he turned water into wine See Psalm 126.5 6. Verse 21. A woman when she is in travell hath sorrow because her hour is come but assoone as she is delivered of the child she remembreth no more the anguish for joy that a man is borne into the world 22. And ye now therefere have sorrow but I will see you againe and your heart shall rejoyce and your joy no man taketh from you This explained encouragement is in these verses illustrate from a similitude taken from a woman in travel which is propounded v. 21. and applyed v. 22. to this purpose That as a woman in travel hath bitter pangs and sorrows yet all that is shortly swallowed up in the joy she hath for the birth of a man-child So however they were in sorrow yet his seeing them again shall afford them cordial and perminent joy From v. 21. Learn 1. The Lord in the ordinary course of his providence in the world hath given ample proofe of his power and goodwill and that he is able to bring bitter lots to a sweet issue whereof the godly should make use for their own encouragement in sad lots Therefore doth he lead them to comfort themselves by the example of a woman in travail and elsewhere he remits them to the consideration of other his works in the world 2. The godly may expect that their hours of sorrow will be very sharp and bitter that so their trial may be compleat and searching Therefore it is compared to the sorrow of a woman in travail as being very bitter and nearer the birth the sharper and such as God only can open the womb and give an issue from it 3. Their sorrows also do resemble that of a woman in travail in respect that as this pain is the fruit of Evah's transgression So whatever be the Lords love or scope in exercising his own yet the Original and rise of all their troubles is sin and they are sent to put them in minde what they are to chasten and humble them for by-past failings or to mortifie the roots of sin and prevent it for the future 4. It may contribute to sweeten the bitter sorrows of Saints that they are as necessary to make way for the consolations of Christ as pangs are to make way for child-bearing for in this also the comparison holds 5. The sorrows of Saints may be more easie to them when they consider that they are but for a set time and by their violence and extremities are hasting to an issue for so a womans sorrow is when her hour is come and but an hour â—hich will passe over 6. It is ample matter of hope and encouragement to sorrowful Saints that their afflictions and sorrows will not only have an issue but are bringing forth somewhat that will be as a man-child brought forth by a travailing woman for so is here imported that their afflictions are as a travailing in birth bringing forth some fruit and that they shall not miscarry but a man-child be born 7. The fruit of Saints afflictions and sorrows will be so full as may swallow down all the bitternesse of their former trouble for in this also they resemble a woman delivered of the child who remembreth no more the anguish that is thinks nothing of it though otherwise it be good to remember it for instruction for joy that a man is born into the world See Heb. 12.11 2 Cor. 4.17 From v. 22. Learn 1. Beleevers sorrow for the absence of Christ is so great that the very apprehension and intimation of his removal begets sorrow for now therefore saith he ye have sorrow even before I be gone 2. Christ doth take special notice of the sorrow of his own when it is for his sake and because of his removal for he intimateth so much to them ye now therefore have sorrow 3. The sorrow of Saints for Christs absence will not be perpetual but ought to be
Father and the Son so that Christ will not neglect those who are not only his own peculiar property entrusted to him but his Fathers also and will have a care to make them forth-coming to the Father And the Father will respect those and his Son in interceding for them who are not only his beloved Sons charge but his own also Therefore are both the former Arguments conjoyned in this And all mine are thine and thine are mine to assure us how careful Christ will be of them and how acceptable these endeavours will be to the Father 11. Christ who is the Lord of glory and needs nothing from the creature doth yet stoop to take glory from his people in so far as he glorifieth himself in them for I am glorified in them 12. How unworthy soever Christs people be yet it is a sufficient argument moving him to do for them and to prevail in what he doth that he doth manifest his own glory in so doing and by the fruits thereof in them for this is another argument why he intercedes for them And I am glorified in them namely by doing good to them and by their behaviour being so dealt with And particularly as they were Apostles by their preaching to the world his triumphs were proclaimed and the world subjected to his obedience And this may assure us that the more our endeavour and aime be to glorifie God and Christ we have the clearer ground to expect the acceptation of our prayers Verse 11. And now I am no more in the world but these are in the world and I come to thee Holy Father keep through thine owne Name those whom thou hast given me that they may be one as we are Followeth to v. 17. the third branch of this part of the Chapter wherein his first petition for his Apostles is propounded pressed and explained In this verse the petition is propounded that the Father would preserve these whom he had given him in an ill world that they may be kept in unity The petition is ushered in with a proposition of their case that they are to be left in the world deprived of their Masters company who had a care of them and therefore he must leave them upon divine protection not secluding his own spiritual but only bodily presence Which purpose is more fully expressed in the following verse Doct. 1 Christ after his Ascension is no more in the world in respect of his bodily presence though he continue still in it as God and by his governing and assisting Spirit for saith he being now shortly to die and ascend to heaven Now I am no more in the world 2. Christ when he removed out of the world did ascend to his Father and enjoy full fellowship with him as having done his work on earth and being to appear constantly in heaven in name of his children for saith he I come to thee 3. Albeit Christs people be all dear to him yet he doth leave them behind him on earth for a time that they may glorifie him by serving their generation may have occasion to draw out many proofes of his love and be trained and fitted for their eternal inheritance for Now I am no more in the world but these are in the world 4. Albeit Christs followers will get tender usage while they are weak and infirme yet they must not expect alwayes to lurk and be dandled but must come out and meet with blasts wherein they may give proofs of their proficiency by such tender usage for the disciples who were sheltered so long under their Masters protection are now left alone deprived of his bodily presence I am no more in the world but these are in the world See Matth. 9 14 15. 5. The world is so barren a soile to grace Saints corruptions lay them so open to the tentations thereof and these of the world are so bad company to these who are gracious that they would be very miserable unlesse they had somewhat beside the world and the consolations thereof to sweeten their lots unto them and uphold them Therefore doth he recommend them to the Fathers care and pity upon this consideration These are in the world See 1 Cor. 15.19 6. None of Christs given-ones are obnoxious to miseries and hazards but only these who are yet in the world all the rest who are gone hence being in a condition of compleat and immutable happinesse Therefore he is only solicitous and prayeth for these that are in the world 7. Christ by removing his bodily presence took not away his heart from his people on earth nor did cast off his care of them for in his farewel he discovers much sense of their need These are in the world 8. As Christs removal did not so neither doth his exaltation into glory change his heart from respecting his people but he looks on his exaltation as calling for some fruits to descend to his followers on earth from him their exalted Lord and his tender heart will never be free of cares and desires about them so long as he and they are not in one condition but he exalted at the Fathers right hand and they left wrastling on earth for upon these considerations doth he recommend their case These are in the world and I come to thee 9. Christs tender heart and care of his people in his absence appeareth in that he is very sensible of their difficulties on earth These are in the world in that his keeping of them in the world to honour him and do him service doth endear them to him and engage him to see to all that may befall them as here he doth take notice of them before the Father since he left them in the world and in that in his bodily absence he is careful to supply all wants by his intercession as here his practice doth teach 10. Saints on earth though truly gracious yet do need constant preservation as having many trials and tentations of Satan and much lazinesse and inward lusts to deprive them of their good condition and ruine them for this is a necessary suit keep them 11. As Saints ought to be content with preservation so they will get it for what he prayeth for is granted and when Christ withdraws one mean of preservation he will still afford another And what his followers want of outward or sensible encouragement shall be supplied in a spiritual way All these are imported in this that when Christ who had kept them as it is v. 12. is to be removed he findes out a way of their preservation I am no more in the world Father keep them 12. The want of Christs bodily presence on earth to oversee and preserve his flock is richly supplied by his intercession as Mediatour and the divine protection of the Father to whom they are committed for I am no more in the world and to supply that he prayeth Father keep them making up that losse by his intercession and the Fathers
the world will not need care and over sight without themselves for their preservation for as now they were to need so then they did need to be kept 3. Albeit Christ while he was in the world had his own throng of sharp exercise and sufferings Yet all that did not hinder him to lay out himselfe in caring for his people and to make his bodily presence comfortable to them for while I was with them in the world I kept them 4. Christ did exercise this charge of keeping his people in the Fathers Name that is not only out of love to the Father whose name is called upon them as true Ministers caâ—e for them because of their relation to Christ Joh. 21 15. but also by the power of God and his attributes communicate to him from the Father as God and concurring with him in carrying on his work as Mediatour Whereby as he leaves us a pattern of selfe-denial in the enjoyment of all our gifted excellencies So he teacheth all beleevers to ascribe the glory of their perseverance to God only for these causes and in these respects he saith I kept them in thy Name 5. Christ is so faithful in caring for these committed to him that he can make a fair account of one and all of them and of his dealing and dispensations toward them that none of them are a missing but all well and safely kept and guided for These that thou gavest me I kept and none of them is lost And this is some shaddow of the great account he will make of all his flock in the last day 6. When Christ hath taken pains upon his people as they will still need more so he takes an argument from what he hath done to do more for them because he will not lose the pains he hath taken Therefore doth Christ plead that since he had taken so much pains and kept them therefore the Father would keep them still as he hath desired 7. As there are in the world given ones of whom Christ will have a care so there are sons of perdition and men appointed to destruction for their sin for so saith Christ there is but the son of perdition Which cannot come in here by way of exception as if the meaning were I have lost none of them whom thou hast given me except Judas for it is clear from Joh. 6.37 39 40. that none of all these the Father gave him shall perish And Judas was never given to Christ to be redeemed but only to the office of Apostleship But it comes in by way of opposition as the Original particle is frequently used to this sense I have lost none of them thou hast given me but Judas is lost or though Judas be lost And the expression used for designation of Judas doth serve to obviate an exception for whereas it might be objected how had he lost none since Judas was gone He answers that he was therefore lost because he was never so given to him but from the beginning was a son of perdition or a man appointed to destruction as the Hebrew phrase imports 8. Sons of perdition may be not only in the world and in the visible Church but even very high in Christs Court as to external employment and service for so was Judas given to be an Apostle whose defection necessitates Christ to vindicate himselfe that he was not the lesse faithful in his trust though such an eminent man did perish 9. Sons of perdition are such as will not be the better of any means or care but will perish were they even in Christs own company and his hands as to outward dispensations about them for so Judas in Christs own Court is the Son of perdition and will and doth perish 10. The defection and destruction of Reprobates were they never so eminent doth not any way rub on Christs fidelity in his account they never being given to him to save them for he gives a faithful account to his Father though the son of perdition be lost 11. God is not deceived by the defection and perishing of any how eminent soever but as he had his eternal purpose about them so he could give an account what would become of them if it were needfull long before they had a being As he gives proofe in his foretelling of Judas and his defection and ruine so long before in the Scripture 12. The Scriptures of God are of infallible verity in threatnings promises or predictions for the Scripture must be fulfilled 13. The best way to read strange and crosse dispensations is to see an hand and providence of God in them which may quiet our hearts till we get a more full and distinct account of his minde in them Therefore in mentioning the son of perdiction he leads us to the Scripture wherein God by foretelling thereof testified his providence about it and to the fulfilling thereof by his defection that we may see nothing in it but that wherein he had an holy hand Verse 13. And now come I to thee and these things I speak in the world that they might have my joy fulfilled in themselves The second argument pressing the petition is taken from Christs end in putting up the petition in the disciples audience and the event that should follow upon the Fathers granting the same Namely the fulfilling and compleating of their joy who were much discouraged with the removal of his bodily presence The summe of the argument is That he being to remove and take away his bodily presence which had been so comfortable to his disciples albeit his intercession in heaven might have sufficed for obtaining what they needed Yet he would recommend them to the Father and pray for preservation to them in their own audience that so they might be encouraged seeing his care of them and having hope of audience to such a sute put up by such a petitioner And therefore he would inferre that the Father will not disappoint their hope but fulfil their joy by granting the request Whence learn 1. Christs removal out of the world looked very sweet upon him as being a coming to his Father with whom he is so familiar And in him death is sanctified and sweetned to all his followers as being a departing to him that they may be with him for ever Phil. 1.23 1 Thes 4.17 So doth he describe his removal Now I come to thee 2. Christ is very condescending in his dealing with and for his people and doth not only what is simply needful but what in reason may abundantly satisfie them notwithstanding their tentations and infirmities for albeit his intercession being exalted at the right hand of the Father was sufficient to bring about needful benefits yet for their satisfaction he will even pray in their audience These things I speak in the world And this should gain our consent to say he doth all things well and by what we see of his condesendence in any particular to trust him in others more
as Mediatour is conveighed through him to us for thou hast loved them as thou hast loved me not in respect of equality but by way of similitude and resemblance 10. The love of God toward sonne of fallen mankinde is such as ought not to be concealed but Christ would have it published to the conviction or conversion of others Therefore he would have the world know that thou hast loved them 11. Union among beleevers is so great a work of God evidencing so much of his care and love and is the condition upon which he raines so many showres of blessings and mercies that it serves exceedingly to convince the world of Gods love to them when they are thus united and are reaping the fruits thereof for hereby the world shall know that thou hast loved them as thou hast loved me Verse 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me for thou lovedst me before the foundation of the world In this verse is contained another sute put up by Christ in behalfe of all his people Wherein having prayed for their spiritual union among themselves and for union with him and with the Father through him he now prayeth for their union in place with himselfe in heaven at last and describeth the blessed estate of beleevers in heaven 1. From their company that they shall be with him where he is 2. From their exercise which shall be to behold that glory given unto him which is further commended from the fountain cause thereof even the Fathers eternal love to him Of this glory of Christ compare v. 1 5. Doct. 1. It is a sweet way to keep our hearts fresh and lively in prayer when we have many thoughts of that tender relation betwixt God to whom we pray and us Therefore Christ who began his prayer with the sweet stile of Father v. 1. doth so often repeat the same v. 11 here and v. 25. that the thoughts of that relation might sweeten his heart and renew his ardour and affection 2. The thoughts and hope of eternal life ought and will warne beleevers hearts toward God and excite much alacrity and affection in them for so much also doth Christs practice reach who beginning to speak of his glory flowing from the Fathers love and of heaven and eternal life to be conferred upon all his followers his heart warmeth and he breaketh out with that sweet compellation Father 3. While Christ expresseth his petition in these tearmes I will it doth not import any imperious commanding way repugnant to his former way of humble supplication But it only imports that in this his supplication he was making his latter Will and Testament and leaving his legacies which he was sure would be effectual being purchased by his effectual merits and prosecuted by his affectionate and earnest requests and intercession all which are imported in this expression And so it teacheth us That as all these things sought in this prayer are beleevers duty to study after them So are they Christs legacies purchased and earnestly prayed for by him which will certainly be forth-coming to them for saith he concerning them I will that they be 4. Christ is very desirous and much taken up with his peoples fellowship and company so that before he remove his bodily presence from them his heart is upon meeting and fellowship again As here we see in his prayer before his departure And this he maketh evident from day to day in that until that time of meeting come two or three are not gathered in his name but he is in the midst of them 5. Spiritual communion with Christ will at last end in glory and in communion with him in place in heaven Christ will never rest satisfied till their begun communion be thus perfected And however the world and our hearts do oft-times look on spiritual communion but as a fancy Yet heaven shall confirme the reality thereof and that it was to good purpose to beleeve and wait on And what difficulties we finde in entertaining communion here shall then be removed and we shall get Christ conversed with without an impediment Therefore unto the former way of union among themselves and with him v. 22 23. this union in place is subjoyned 6. Such as have attained to spiritual communion with Christ and are growing therein will long after the compleating thereof in heaven and after union in place with him As here Christs practice and method doth teach who after praying for the former doth ascend higher to pray for this also 7. As it is only the elect who are given to Christ that do attain salvation and all they do certainly attain it So whatever preparations Christ work in them in order to their salvation Yet as free love is the fountain so it is also the perfecter of their salvation and grace will be as free in a saved mans account the last hour as the first Therefore in this sute Christ doth only designe them they whom thou hast given me to intimate not only that only such and all such do attain salvation but also that this is to be looked to as the great cause and fountain of their salvation as well as of their conversion Chap. 6 37. So much also doth he intimate by his praying for their salvation as well as for their conversion 8. The glory and happinesse of heaven to the Elect will consist much in being in Christs company in whom they belight so much on earth to follow the Lamb whither soever he goeth and to enjoy him fully without separation any more for so is heaven here described in Christs prayer that they may be with me where I am though not secluding the Father in this nor in what followeth with whom we are through the Son 9. Christ the Head of beleevers is now truly glorious and highly exalted in heaven His glory being openly declared as God and he put in possession of glory as man for saith he there is my glory which thou hast given me 10. Whatever wayes of Christs glory be made manifest to beleevers on earth in his Church and his manifestations to them yet it cannot be fully seen on this side of time so transcendent and infinite is it for it is not till they be with me where I am that they shall behold my glory 11. The day is coming wherein beleevers shall be compleatly happy in a sight of Christs glory when he shall be conspicuously glorified and admired in his Saints 2 Thes 1.10 and glorified by them and when all veils being laid aside and they fitted for a more full fruition shall visibly and immediatly behold and enjoy him Therefore is their condition in heaven described as consisting in this that they may behold my glory which thou hast given me 12. Spiritual and heavenly mercies are then rightly seen and acknowledged when Gods love as the fountain thereof affects their heart
Passeover sacrificed for us and dying at such a time the smell of his death might spread far and near by reason of the great concourse at this time 3. Christ hath sanctified unto his people disappointments in the matter of deliverance when otherwise it might seem probable hereby also encouraging them to suffer when by these disappointments it is clear they should suffer for he in his own person is not released albeit the Governour endeavoured it 4. While Barabbas a robber is preferred to Christ it may serve to put us in minde that however in himself and as to them who sought his life he was most innocent yet considering him in his Suretiship he had more to suffer for then ever Barabbas committed and therefore is arrested by divine justice while the other is permitted to escape And this should invite every one who claimeth interest in his death to lay to heart his share in these provocations and crimes which were then charged upon Christ 5. Christ hath sanctified unto the godly their being worse esteemed of in the world then the worst of men and their being held unworthy to live on the earth where many wicked men are tolerate See 1 Cor. 4.9 13. Acts 22.22 and that even by corrupt Church-men for they preferred Barabbas a robber to himself CHAP. XIX IN this Chapter John prosecutes the Narration of the rest of Christs sufferings before Pilate and in the place where he was crucified together with his death and burial It may be taken up in three parts In the first part is recorded some further sufferings of Christ and Pilate further dealing with him and about him with the Jewes before he proceed to the sentence of death to v. 13. And namely That Pilate having scourged and otherwise abused Christ v. 1 2 3. doth yet declare him innocent before the Jewes and labors to move them to pity and to cease their further rage by looking upâ—n him in such a case v. 4 5. But this not prevailing with them and Pilate yet asserting his innocency and refusing to hearken to them v. 6. they bring in a new accusation of blasphemy against Christ v. 7. which together with a new conference with Christ upon that subject and the matter of his power over Christ v. 8 9 10 11. makes him yet more desirous to release him till they bring an accusation against himself as do friend to Caesar in this businesse v. 12. In the second part of the Chapter is contained the sentence of death pronounced against Christ with the answerable execution and what occurred till he gave up the ghost to v. 31. wherein these particulars are recorded 1. That Pilate being terrified with their accusation after some formalities in procedure whereby he thought to transferre the guilt upon them passeth sentence that he should be crucified v. 13 14 15 16. â— 2. The execution of this sentence with an account who they were that suffered with him v. 16. 17 18. 3. The title put upon his Crosse with some debates about it v. 19. 20 21 22. 4. His sufferings from the souldiers being now upon the Crosse and that according to the Scriptures v. 23 24. 5. His company who stayed beside the Crosse and his care of his mother being then present v. 25 26 27. 6. His thirst immediately before â—is death and their giving him vinegar to drink according to the Scriptures v. 28 29. 7. His Testament and death v. 30. In the third part of the Chapter some consequents following upon his death are recorded And namely 1. A confirmation of this truth that he was reallie dead wherein is recorded the Jewes desires to Pilate that the death of these who suffered might be hasteled by breaking of their legs that so they might be removed because of their solemnity v. 31. and that the souldiers did execute this upon the other two v. 32. but finding Christ â—lready dead they do not break his legs v 33. but make his death sure by a new wound v. 34. The certainty whereof John confirmes as being an eye-witnesse v. 35. and doth clear these passages by comparing them with the Scriptures v. 36 37. 2 His honourable burial by Joseph who begged his body of Pilate v. 38. and Nicodemus who provided ointment and spices v. 39 and both together do decently bury him in a new grave v. 40 41 42 Verse 1. THen Pilate therefore took Jesus and scourged him 2. And the souldiers platted a crown of thornes and put it on his head and they put on him a purple robe 3. And said Haile King of the Jewes and they smote him with their hands The first part of this Chapter may be summed up in these four branches The first whereof in these verses containes Pilates cruel usage of Christ by scourging of him v. 1 by causing to crown him with thornes and cloath him with purple v. 2. hereby punishing his affecting of a ridiculous Kingdome as he supposed and affronting him with salutations as a mock-King and by injurious smiting v. 3. If we look on Pilates scope in all this it was mainly to gratifie the Jewes by some lesser punishment and to induce them to pity Christ thus grievously afflicted for their pleasure as will appear in the following purpose Hence it is subjoyned to the preceding purpose with a Therefore v 1. intimating that since Pilates designe succeeded not to get him released in stead of Barabbas he essayed this as another mean thinking to spare his life by scourging of him And albeit some of the other Evangelists mention this scourging after his condemnation yet John doth set it down in its own order which they only recapitulate as a thing done before that But if we look upon this usage in it self it was a part of Christs suffering for us both painful and loading him with contempt and ignominy Whence learn 1. Great men in Gods account are guilty of the faults of their inferiours when they connive at them and do not reprove and represse them much more when they command and enjoine them Therefore it is said Pilate took Jesus and scourged him because the souldiers did it as it is v. 2. and in the rest of the Evangelists at his command and he being present as is implied v. 4. gave way to all their cruelty in it See 2. Sam. 12.9 2. As this scourging and painful crowning of Christ doth not warrant any to think basely of him as if he were without any desireable form or beauty as it is Isa 53.2 but doth rather point him out to his people as white and ruddie white in his innocency and ruddie in his sufferings and therefore he should be accounted the chief among ten thousand Cant. 5.10 and fairer then the children of men Psal 45.2 so in particular his scourging which was a reproachful usage of any ingenuous and free man Acts 16.37 and 22.25 and was no doubt painful and so much the more painful and violent as Pilate thereby intended to move the
institution the Sabbath and some extraordinary feast fell to be on one day they did observe it the more solemnly as their practice in this case maketh evident and this should point out our duty unto us Ver. 32. Then came the Souldiers and brake the legs of the first and of the other which was crucified with him 33. But when they came to Jesus and saw that he was dead already they brake not his legs 34. But one of the Souldiers with a speare pierced his side and forthwith came there out blood and water In these verses we have the Souldiers part contributing to clear this truth and accomplish prophecies They upon Pilates granting this desire and commanding of them both which are to be supposed here do execute what the Jewes desired upon the other two v. 32. But finding Christ already dead they do not break his bones v. 33. but one of them will make all sure by thrusting a speare into his side and searching for life at the well-head thereof and accordingly there came out blood out of his heart and water from about it proving that he was really dead v. 34. In all which the Lord had an over-ruling hand to see to the accomplishment of prophecies as is after cleared Whence learn 1. All things outward may come alike to all and however men may be in different conditions before God yet he may let their outward lot be equal for here albeit as the rest observe there was great difference betwixt these two the one being penitent and the other not yet they are alike handled they came and brake the legs of the first and of the other which was crucified with him 2. Albeit where the Lord pardons sinne there remains no satisfactory punishment to be payed by the sinner to justice yet the Lord may see it fit to pursue pardoned men with rods for their own exercise and the instruction of others for albeit the one was pardoned yet he not only suffered death but his legs were broken 3. Christ our Lord was not only nailed to the crosse but did really die and give up the ghost to satisfie divine justice for of this the Souldiers were witnesses who when they came to Jesus they saw that he was dead already And that he was so soon dead before the other two doth not only evidence that he having death at his command might die when he listed and when he had done his work But also that he had more upon him then any of them and therefore was the sooner dispatched by death and taken away as a prisoner 4. No opposition will make void the purposes of God but opposition and difficulties in the way of what he hath purposed are let forth for this very end that he may manifest the immutability of his counsel for albeit the Jewes desire Pilates command and the Souldiers intentions concurred to break his bones And albeit there was great hazard that they should execute it having broken the legs of these on every side of him nor was there any great ground to expect that these bloody souldiers would not exerce their cruelty upon him though dead as they did in piercing of his side Yet seeing God had determined the contrary they are impeded they brake not his legs 5. The Lord needs not miraculous waies and actings whereby to fulfill his purposes But he may bring about his especial providences and purposes in a very common way and in the ordinary actions of men for this purpose of God is fulfilled of their own free accord upon a clear and rational ground when they saw that he was dead already they brake not his legs 6. Albeit Christ over-ruled his enemies that they should not make void his purposes Yet no cruelty was omitted toward Christ dead or alive which might testifie the great desert of our sins nor was there any needful evidence wanting which might make clear the truth of his death for But one of the Souldiers with a spear pierced his side c. Albeit they were over-ruled that they should not break his legs yet they cease not to exercise cruelty upon his dead body and they put the truth of his death out of contraversie 7. That Christs side was thus pierced may point out unto us how deeply he was wounded for our sins and that as his side was pierced and a passage opened to his heart so by his suffering we may look into his heart wounded with love to us and pouring out it selfe for us and That as an hole was made in Adams side to take out a wife so a hole was made in his side to take in his beloved bride to his heart All this may we gather from this that one of the Souldiers with a spear pierced his side 8. That water and blood came out at this wound it serveth not only to confirme that he was really dead the spear piercing his heart and drawing out the blood thereof and the water that was about his heart to refresh it But it may further point out that it is he who came by water and blood 1 John 5.6 and that from the merit and efficacy of his death there floweth out water to regenerate and wash us from our uncleannesse and blood for obtaining remission and for sprinkling and quieting of the conscience Verse 35. And he that saw it bare record and his record is true and he knoweth that he saith true that ye might beleeve 36. For these things were done that the Scripture should be fulfilled A bone of him should not be broken 37. And againe another Scripture saith They shall look on him whom they pierced In these verses we have Johns part in this businesse who 1. Bears witnesse of the certainty of his death and of the truth of these proceedings confirming the same for confirmation of the faith of others v. 35. 2. He clears these proceedings of the Souldiers by comparing the same with Scripture shewing how they were accomplished thereby And particularly that their not breaking his bones was an accomplishment of the truth of that type of the passeover Exod. 12.46 Num. 9.12 and that the promise made to all the godly Psal 34.20 was eminently accomplished in him And that their piercing of his side was agreeable to that prediction Zecb 12.10 wherein it is foretold that the Messiah was to be pierced which is all that John points at here though there it be further intimate that they or the Jewes of whom the Prophet is speaking pierced him their malice and cruelty being the chief wheel that moved in this matter and set Pilate and the souldiers on work and therefore the Jewes are said to crucifie him by the Souldiers hands as Act. 2.36 There is also further intimate in that prediction a promise of the conversion of these who thus pierced him the full accomplishment whereof is yet to come and this imports further that he was not only pierced by their cruel persecuting of him but by and for their sinnes
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
then the unbeleever who is so dealt with for believing Mary gets not so much as leave to touch him v. 17. when unbelieving Thomas gets an offer both to see and touch but with a check 4. Unbelievers can limit Christ to no proof of his love which implieth not a contradiction but if he saw it fitting he could give it so that it is not for want of power that such tempters are not satisfied but because he will not learne them to sleight his Word on which they ought to build for here by offering unto Thomas all he desired he gives proof how easie it were for him to satisfie the like unreasonable desires Verse 28. And Thomas answered and said unto him My Lord and my God The fourth particular in this Narration is the use which Thomas makes of this offer It seems he did not presume to touch Christ or thrust his hand into his side but contented himself with seeing Christ v. 29. as abhorring his own folly in so prescribing But upon what he saw and upon the consideration of Christs condescendence and his weaknesse he gives a faire confession concerning Christs Deity and closeth with him Whence learn 1. Great mountains of unbelief which seem insuperable unto Saints will easily flow down and evanish at Christs presence for Thomas his wilfulnesse is now cured without making use as appeareth of all that he required 2. It is the duty of such as have offended others by their failings to be eminent and exemplary in their recovering of themselves And God may oft-times make the last to be first in their out-stripping others who were before them for here Thomas who had miscarried so far giveth a fairer confession then any of the rest had done 3. When Christ is well seen and the way of his Resurrection and his condescendence to his people are well considered he will be undeniably seen to be God for Thomas now perswaded of his Resurrection and considering his dealing with him crieth out that he is God seeing no man could rise so as he did but he who is God also which his tender kindnesse to himself did further confirme 4. Christ being looked upon in his glory and as God it may and should allure hearts to close with and embrace him and they who indeed consider him to be such a one cannot but claim to an interest in him Therefore Thomas calls him my God 5. Such as finde the sweetnesse of an interest in Christ as their God it will perswade their hearts to allow unto him a dominion and Lordship over them to guide and dispose of them at his pleasure for Thomas here conjoyneth these My Lord and my God Verse 29. Jesus saith unto him Thomas because thou hast seen me thou hast beleeved blessed are they that have not seen and yet have beleeved The last particular in this Narration is Christs reproving of Thomas now when he is recovered wherein he extenuates his beleeving now and not till now and commends and blesseth all these who shall beleeve though they see not As all they do who embrace and close with Christ crucified and risen again as he is held out in the Gospel as all these also who beleeved before his Incarnation though they were not eye-witnesses thereof Doct. 1. Though Christ be tender and condescending to cure the unbelief of his people and though they may recover out of their fits and give a faire Profession of their faith yet he would not have them forgetting the evil of their unbelief to reprove and judge themselves for it Therefore now when Thomas is beleeving yet he will rebuke him for his weaknesse 1. Christ is a skilful and tender Physitian who allows not nor intends that we should be put away or our faith weakned by his reproofs Therefore he will not reprove except in an indirect way v. 27. till first he beleeve and be strengthened 3. To suspend our beleeving upon our sight is reproof-worthy and in some sort extenuates that faith in Christs account And such as get satisfaction to their sense to cure their unbelief ought yet to consider that Christ hath a quarrel at them whereof they ought to be sensible and humbled for it Therefore saith Christ by way of extenuation Thomas because thou hast seen me thou hast beleeved Where he doth not condemn the rest of the disciples who both beleeved and saw but only his suspending his faith on his seeing 4. It is a great blessednesse and mercy to beleeve and get faith as putting them who get it in a blessed and sweet estate of calmnesse and assurance and furnishing them with a shield whereby to ward off many fiery darts and being a pledge and fore-runner of sweet manifestations and performances from the Lord for blessed are they that have beleeved See Luke 1.45 And this holds true of all beleevers even of Thomas his own faith though some share more in it then others 5. The lesse sensible evidence there be of the object of faith provided it be revealed in the Word there is the greater blessednesse in beleeving thereof and such faith will be the more excellent and commendable in Christs sight as participating more of the nature of faith and giving more glory to him for blessed are they that have not seen and yet have beleeved See Rom. 4.19 20. Matth. 15.22 28. 1 Pet 1.8 Verse 30. And many other signes truly did Jesus in the presence of his disciples which are not written in this book 31. But these are written that ye might beleeve that Jesus is the Christ the Sonne of God and that beleeving ye might have life through his Name In the last part of this Chapter John being about to close this Evangel and many other things coming into his minde which Christ had done after his Resurrection he so to say draweth pen from paper confessing there were many such like which he was not directed to write not only because some of them were recorded by the rest but in regard what he had written was sufficient to faith and salvation and to clear what Christ was and confirme that salvation is to be had through faith in him For clearing of this purpose Consider 1. That these things which John confesseth to have omitted here are particularly such things as were done by Christ after his Resurrection for these were done in the presence of his disciples whereas these things he did before his death were done generally before all Though it be also true of these his other acts that they were not all recorded by him nor by the rest chap. 21.25 2. What John propounds v. 31. as his end in writing these things is indeed the scope of all this History of the Gospel written by him and so doth relate to all he hath formerly written But it doth particularly relate to these signes formerly mentioned which in their own kinde and in the way of miracles influence were sufficient without adding any more to confirme the doctrine all along delivered
were together with the rest and Christ sheweth himselfe to them as to the rest though their names be not expressed as the rests are 4. It is the will of Christ that his followers do not neglect their lawful calling though never so base as they may overtake it And in going about their lawful callings they may expect special manifestations of Christ for it is commendable in them that they cast not off their mean calling but Peter saith I go a fishing and they say unto him we also go with thee and they went forth and entred into a ship immediately And it is while they are about this employment that Christ sheweth himselfe to them 5. The children of the Lord are subject to the same difficulties of earning their daily bread and of hazard toile and difficulties in their calling with others That so they may know they are by nature of Adams stock as well as others and may not expect singular lots in outward things for his Disciples are put to earn their bread by fishing and they are put to work at it all night not for fear but because it was the fittest season and they work so hard as they must strip themselves almost naked as appeareth v. 7. through heat And all this for their livelyhood and oft-time with little profit as after followeth 6. It may please the Lord oft-times to deny his people successe in their lawful employments And that either when their hearts are too eager and keen upon the world he doth justly crosse them to teach them mortification and sobriety Or because if successe were constant God would not be so clearly seen in his bounty and therefore he crosseth that we may acknowledge him more Or because he is to appear eminently for his people therefore he makes way for his appearing by denying successe upon their endeavours As here skilled fishers well acquaint with this lake and the way of speeding in it do that night catch nothing And this maketh way for his after prospering of them in a miraculous manner Ver. 4. But when the morning was now come Jesus stood on the shore but the Disciples knew not that it was Jesus 5. Then Jesus saith unto them Children have ye any meat They answered him No. The second branch of this Narration contains Christs shewing himselfe unto them upon the shore in the morning though they do not know him v. 4. Together with his conference with them before they knew him Wherein dealing with them as a stranger and one coming to buy fishes he draweth out a confession of their bad successe v. 5. And as this his appearing though unknown made way for his manifesting of himselfe So this conference makes way for the miracle whereby he discovered himselfe Doct. 1. It is usual for Christ to make use of his peoples difficulties as a preparation to some special manifestations of himselfe for so finde they here that night they caught nothing v. 3. But when the morning was now come Jesus stood on the shore 1. As for not knowing of him I will not determine whether it was because of the darknesse it being but yet morning together with their distance from Christ being about two hundred cubits v. 8. or by reason of some extraordinary restraining of their sight and discerning for a time But it may teach us that Christ is not alwaies discerned when he is present and it is one mercy to enjoy his company and another to know indeed that it is he for Jesus stood on the shore but the disciples knew not that it was Jesus and they after conferre with him as with a stranger 3. When Christ is about to manifest himselfe for his people he will not only have them empty but will have the sense of it renewed for saith he Children have ye any meat The word signifieth what is eaten with bread as fish flesh c. and here it is taken for fishes And here he propounds this question not enquiring as one caring for their eating but he deals as a stranger coming to buy that so he may draw out a sensible confession of their want to make way for the following miracle They answered him no. 4. It is commendable in neighbours or these who have occasion to converse and traffick together that they entertain a good correspondence by courteous familiar and discreet expressions one to another Therefore saith Christ Children have ye any meat And he useth this compellation here not as one made known to them to point out his familiar respects unto and care of them as a Father hath of his little children but as the courteous and familiar expressions of neighbours in these places Ver. 6. And he said unto them cast the net on the right side of the ship and ye shall finde They cast therefore and now they were not able to draw it for the multitude of fishes 7. Therefore that Disciple whom Jesus loved saith unto Peter It is the Lord. The third branch of this Narration contains the way how he came to make himselfe known unto them He having drawn out a confession of their want and ill successe adviseth them where to cast out the net promising them successe which they obey not because they knew him as yet but because they are not willing to neglect any opportunity or counsel or possibly because they have supposed him to have skill and get a great draught v. 6. And by this he is first discerned by John and by him Peter is informed v 7. which is not to be understood as secluding the rest for they come also v. 8. but he speak it in audience of all to Peter as being nearest him or Peter is only marked to be spoken to because of his singular fact upon this information Doctrine 1. Christ our Mediatour is true God and hath a providence over all the creatures even the fish of the sea are under his feet and he knoweth where they swim and can command and bring them to his peoples hands when he pleaseth for he knoweth where the fishes are to be found as having brought them as appears from some other part of the lake to the place where they so long sought and found none Cast the net on the right side of the ship and ye shall finde 2. When Christ is about to do great things for his people yet he will not have them neglecting means and endeavours for though he bring the fish to their hand yet he will not cast them into the ship but commands them to cast the net 3. These to whom the bad successe of their toile is blessed they will become tractable thereby and will be ready to hearken to counsel for the Disciples toiled with labour and bad successe all night do hearken to the counsel of a supposed stranger They cast therefore 4. Christ suffered no decay of his power by his sufferings and death but is as able to work wonders and do for his people as ever for as before he had