so himself Not onely is the matter which he speaketh infallibly the words of God so that it is all one to have his minde and to be upon the Fathers counsel 1 Cor. 2.16 but though others may speak Gods word for matter and be infallibly guided in doctrine also yet he hath this priviledge of himself and his authority in speaking is singular not onely from God but being God who speaketh and the man Christ having a more divine way of uttering the minde of God then any meere man so much is imported in that he speaketh the words of God 5. Christ as Mediator is endued with the Spirit for discharge of his office and particularly for revealing the minde of God whereby he teacheth all who are sent on such an employment to have much need and make much use of such furniture so much doth this reason of speaking the words of God import for God giveth the Spirit unto him 6. Albeit Christ as man have not an infinite measure of the Spirit though indeed in that person the fulnesse of the Godhead dwels as being God also for that were to be no more man but God yet the gifts and graces of the Spirit are poured out upon the man Christ in a measure farre above all creatures for though every beleever be compleat in him Coloss 2.10 yet as for what is inherent in them They have but diversity of gifts of the Spirit 1 Corin. 12.4 c. Ephes 4.7 but he hath all sorts of gifts Isa 11. 2. They as members of the body have but gifts for some and fewer uses Rom. 12.3 4. He for all uses Isa 61.1 2 3. They have a measure of gifts which are capable of increase he above measure so much as the humane nature is capable of which though it be finite in it self yet it cannot be measured nor comprehended by us So much is imported in that God giveth not the Spirit by measure to him being understood of his manhood so Psal 45.7 Though as was said if we speak of his person he hath the Spirit infinitely and without measure Col. 1.19 and 2.9 This fulnesse became Christ as man that he might be a fit Temple of the Godstead and as Mediator that he might be the universal head of his Church and store-house of his people Verse 35. The Father loveth the Sonne and hath given all things into his hand A sixth difference is that Christ as the beloved Son is the Mediatour of his people who hath them and all things for their use and good and a Sovereignty over all things concredited to him as Mediatour Whence learn 1. The excellencie of Christ above all other Ambassadours is that he is the Son and they are but servants so are we here taught 2. Christ is the object of the Fathers love in a peculiar way as a Son and not a servant in respect of his person and as Mediatour he is pointed out as the beloved Son in whom God will be found well pleased Matth. 3.17 As he who is beloved and hath purchased love to others because of his death John 10.17 so willing was the Father to be reconciled as he whose being beloved answereth our being unworthy of love and is a pledge of the Fathers love to us John 17.13 so much is imported in that the Father loveth the Son 3. In carrying on the Redemption of sinners as the matter is accorded betwixt the Father and the Son so the redeemed are not left to themselves but are put on Christs hand to purchase and be forth-coming for them and all things are concredited to him that may tend to their good for the Father loveth the Son in the quality of Mediatour and hath given all things into his hand under which all things we are to comprehend the elect themselves who are in stead of all things to him together with all the gifts and graces of the Spirit of which v. 34 needful for their Conversion and Salvation which are not entrusted to our selves but to him who can keep us and them and let them out as we need and a dominion over all things that may contribute to help or hinder his peoples happinesse that he may order them so as may be for their good And this power he hath as God with the Father and as Man and Mediatour by donation and gift from the Father Matth. 11.27 and 28.18 and thus the believers happinesse is firme being transacted betwixt such parties the Father being satisfied in the Mediatour and they entrusted to him whose dear purchase they are and therefore he will not lose them who hath capacity to receive their furniture far above what they could hold power to maintain wisdome to guide and dispence their allowance dominion to curb all enemies and opposition and a Commission and Charge to be answerable for them All which may invite us to be content that we be nothing and that we and all our furniture be in his hand Verse 36. He that beleeveth on the Sonne hath everlasting life and he that beleeveth not the Sonne shall not see life but the wrath of God abideth on him The last difference and the use to be made of all the excellency of Christ formerly mentioned is that he is to be believed in for attaining of eternal life and that without this we perish Whence learn 1. It is the prerogative of Christ above all others even the choicest messengers of God that he is the object of saving Faith as being the Son of God equal with the Father for so are we taught here and by this John would quench all carnal emulation in his followers 2. The excellencie of Christ is â—ever rightly studied nor acknowledged till it draw men out of themselves and discover fulnesse and worth in him to be closed with by faith Therefore doth John summe up all this doctrine concerning Christ in this Use That the Son should be believed on 3. Such as close with Christ by faith are not only sure of eternal life at the close of their dayes but they have it here partly in the word of Promise partly in Christ who is the fountain of it and in whose hands it is given and partly in the bud of begun cummunion with Christ which is an heaven on earth for he that believeth on the Son hath everlasting life where faith only is held out as the hand to receive this benefit 4. How excellent soever Christ be yet there are still many who will not close with him nor see any worth in him wherefore they should renounce themselves and flee to him for it is imported there are who believe not the Son 5. Unbelievers do lie under the dreadful hazard of the losse of salvation which only deserveth the name of a life other living being but a death without it While they do not beleeve they have no right to it nor bâ—d of it and continuing therein they are eternally secluded from it without so much as a sight thereof save so
in every message who is God over all and who speaketh from heaven and who in his voice of the Gospel hath not that dreadful sound which accompanied the Law Heb. 12.19 c. attending it for it is their duty that they hear my word saith he hearing importing obedience thereunto and attention as previous to that and all this because it is his word See Deut. 18.15 5. The Doctrine of Christ and especially of the Gospel is then rightly heard when we bring faith and not our reason and corrupt sense to judge of it and when it puts a sinner out of himself to flee by faith to a refuge for so is added he that heareth my word and beleeveth Christs doctrine may be a stumbling block and foolishnesse if we bring not faith 1 Cor. 1.18 23. and whatever change the Gospel work on men yet it works not savingly till it drive men out of themselves to live by faith 6. Faith whereby the Doctrine of Christ is embraced to salvation is not our own but Gods gift and wrought by means of hearing the Word for so much is imported in the order he that heareth and beleeveth see Rom. 10.17 7. Saving faith begotten by the Word doth lay hold on God through Christ the Mediatour and resteth on God as the proper object for he beleeveth on him that sent me where Christ doth not seclude himselfe from being the object of faith as God which elsewhere he so clearly asserteth John 1.12 and 3.16 and 14.1 more then he denieth the Father to be the Author of his Doctrine when he calleth it my word But he speaks thus partly with reference to the Jewes conception who thought that he and his Doctrine had nothing to do with God therefore he sheweth that as he was one with the Father so his Doctrine tended to and was a means of begetting faith in him and partly to shew the order of saving faith that as it dare not fixe on God immediately but in and by the Mediatour so it cannot rest till ultimately it rest on God in Christ his Son equal and the same essentially with him See Acts 20.21 2 Cor. 3.4 1 Pet. 1.21 8. Albeit all men by nature be lying dead in sinnes and trespasses and be liable to bodily death and mortality even albeit they come to Christ Yet such as by hearing the Word are drawn to beleeve on God through him get spiritual life and not onely shall they have but they already have eternal life by Covenant-right in the bud and earnest of it Ephes 1 13 14. 1 John 5.11 and in their Head Christ Ephes 2.5.6 for of such Christ saith he hath everlasting life as John 3.16 and he is passed from death unto life or translated from under the state and sentence of death by a sentence of life passed in his favours in justification and put in a living condition by sanctification And this is the reason why the beleever hath everlasting life See the like forme of speech 1 John 3.14 9. The beleever in Christ hath eternal life on so sure termes that he is out of perill of perishing and is gifted with perseverance till full fruition come for he hath everlasting life and shall not come into condemnation but is passed from death unto life 10 The sentence passed in the beleevers conscience according to the Word shall stand firme and be ratified by God in his judging of men for he that hath everlasting life by beleeving shall not come into condemnation c. importeth this also See 1 John 3.21 11. Albeit Christ being God over all blessed for ever doth not stand in need of man nor any of his creatures Yet such is his alsufficiencie and bounty as he delights to give proofs of his Godhead in saving his people and making them happy Therefore doth he bring this proof to confirme his assertion from his being able and willing to save them who beleeve in God through him Verse 25. Verily verily I say unto you The hour is coming and now is when the dead shall hear the voice of the â—onne of God and they that hear shall live The fifth instance of his Godhead and equality with the Father doth amplifie the former in ver 24. for whereas there he proved his Godhead by being the Author of eternal life to beleevers here he promiseth to give faith to his own by causing them to hear his voice who are of themselves dead and making them by hearing and beleeving to live a life of grace here till it be perfected in glory Doctrine 1. However Christ may propound the Doctrine of eternal life conditionally to the visible Church yet the promises are absolute in his intention toward the Elect and he is the undertaker for performing all the conditions which he requireth of them when they are humble and flee to him So much is held out in that Christ undertakes to give faith and cause the dead to hear which was required as a condition in the former verse 2. We have much need to be oft stirred up to be grave and serious in studying Christs glory and about the matters of our salvation and to be stirred up to give credit to what he saith and undertaketh for lost sinners Therefore doth Christ again inculcate this Doctrine with Verily verily I say unto you 3. The great manifestation of the power of Christs Word and Spirit was reserved for the dayes of the Gospel for Christ saith the houre or acceptable season to be well improven and therefore measured by an hour is coming after my resurrection and pouring out of the Spirit and now is in some measure by my Ministry and Johns when the dead shall hear c. Not that he gave not proof of this before his incarnation but it was now to be in greater measure and with greater efficacy 4. Whatever remainders of the image of God and what ever excellencie natural men may have yet they are spiritually dead till Christ come unto them being destitute of spiritual life and of the favour and peace of God being dead by a sentence of the Law past against them and being under this insensible and unable to help themselves for here they are called the dead 5. Such is the power of the Gospel as being the voice of the Son of God that not onely will it speak to them who have eares but it will raise dead souls to life by conversion and give them an eare to hear and make them to beleeve for the dead shall hear the voice of the Sonne of God 6. Such as are regenerate and raised from the dead by the Word of the Gospel and who do close with it and Christ in it by faith their begotten life shall be cherished and entertained carried on by enjoyment of begun conformity communion with Christ till it be perfected with glory for they that heare or being regenerate are made so to hear as to beleeve shall live Verse 26. For as the Father hath life
in himselfe so hath he given to the Son to have life in himselfe What Christ hath said in the two former verses is here confirmed that he can give everlasting life to beleevers and quicken those who are spiritually dead because Christ as God hath a fountaine of life equal with the Father communicate to him from the Father by eternal generation And this is a sixth instance and proofe of his equality with the Father Whence learn 1. The power and efficacy of the Gospel for quickening and keeping in the life of beleevers will never be rightly seen nor beleeved till we see that inexhaustible fulnesse that is in Christ for that effect who hath all fulnesse of life in himselfe as God to be forthcoming to his own as a cause of life in them and when that is seen difficulties will easily be removed Therefore doth he prove the truth of the former doctrine by this reason they shall live because he hath life in himselfe equally with the Father 2. No lesse is able to beget and keep in and cherish life in the elect and to revive it when it is decaying and ready to dye then that infinite and independent fountaine of life which is Gods own prerogative So much also doth this dependance teach No lesse can assure that the dead shall hear and that the quickened shall persevere in life then such a fountaine employed for that end So many invincible impediments are there in the way of our quickening and so many blasting stormes doth our life meet with 3. It is the propertie of God to be a living God that independent inexpressible life is his own essence and nature and he is the fountaine of all life in the creatures for it is Gods prerogative and a proofe of Christs equality with him that he hath life in himselfe 4. This property of life is common to each person of the blessed Trinity to the Father and to the Sonne Yet the Father is first in order in having of it and doth communicate it to the Sonne for of both it is said he hath life in himselfe and that the Father hath given it to the Sonne which is to be understood of his communicating it in communicating his nature with him by eternal generation And as for the humane nature this is only gifted to it in this respect that by the grace of the personal union the humane nature is assumed into the unity of person with him who hath this life by eternal generation 5. The Fathers communicating of life to the Sonne argues no inequality nor inferiority in the Sonne but he hath the same life infinitely independently and equally with the Father for as the Father hath it so hath the Sonne and he hath it in himselfe as the Father hath Such a fountaine and store-house have beleevers to trust to Verse 27. And hath given him authority to execute judgement also because he is the Son of man To confirme the former reasons and because they might be ready to stumble at what Christ said of himselfe when they looked on him in his humane nature Therefore he declareth that not only as God he hath a fountain of life equally with the Father but that he hath authority given him from the Father to execute or do judgement even because he is the Sonne of man By executing or doing of judgement of which ver 22. we are to understand a dominion and government over all things and particularly the power of life and death to condemne or absolve which will be especially verified in the judgement of the last day of which he speaketh ver 28 29. And Christ saith authority is given him to do this because he is the Sonne of man or as he is the Sonne of man Whereby we are not to understand his humane nature simple considered but his office and his humane nature as united in one person with the Godhead That because he is God-man the Mediatour of sinners and took on our nature for that end therefore he hath all power committed to him as Mediatour for the good of the Church the exercise whereof he fully entered upon after his resurrection Matth. 28.18 Rom. 14.9 Rev. 1.18 Philip. 2.8 9 10 11. And that in his humane nature though he be not advanced to the participation of divine properties yet he is advanced to that Lordship over all the creatures that he is capable of Rom. 14.9 Phil 2.9 10 and gifted with that dignity and authority to be in the unity of person one with him who is sovereigne Lord over all And he is the visible actor and Judge in these administrations which could be done by none but him who is God also and particularly in the last day wherein he shall be Judge in visible shape Act. 10.42 and 17.31 according to the prophecy of him under the same name Dan. 7.13 Doctrine 1. The eternal Sonne of God equal with the Father did in the fulnesse of time become true man in one person with his God-head for the Sonne of God ver 25. is also the Sonne of man 2. Mans nature is highly exalted in our head Christ his humane nature being not only advanced to that dignity above all creatures that it can be capable of in it selfe but being in the unity of person the same with him who is Lord over all and the visible actor of the works of the Godhead for the Sonne of man hath authority given him c. 3. As Christ hath from the Father a native dominion as God by eternal generation so he hath also a donative Kingdome as Mediatour God-man for the good of his Church whereby he not only ruleth over his Church but hath all power in heaven and earth and all things in his hand which may either hinder or promote her happinesse for the Father hath given him authority to execute judgement because he is the Sonne of man And this is to be looked on as better and surer in Christs hand who is our head then in our own 4. The redemption of lost sinners is so acceptable to the Father that he will not only accept a ransome but will honour the Redeemer and conferre dignity upon him for effectuating that work for because he is the Sonne of man and Mediatour the Father hath given him authority to execute judgement See Philip. 2.8 9 10. Joh. 10.17 5. Christ hath undertaken to work the work of redemption of sinners and so hath engaged himselfe to carry it through and the Father according to his Covenant with him hath invested him with what was requisite 〈◊〉 perfecting that work for he is the Sonne of man 〈◊〉 that end and therefore the Father hath given him authority c. 6. Christ in the work of redemption and administration of all things for the elects behoofe is the Fathers Commissioner and cloathed with a Delegate authority for which he is accountable to the Father for all those whom he hath given him and all their allowances and lots and for
getting life in him for to such is the promise againe repeated 4. Men should also study that this offer of life is indefinite and it will be undoubtedly granted to all who shall or will beleeve for it is indefinite he that beleeveth be what he will or be they never so many 5. It is also to be seriously studied that beleevers have eternal life in some respects even here to wit in Christ and by faith in the earnest penny and first fruits for he that beleeveth hath everlasting life Doctrine 4. The confirmation of this doctrine by a double asseveration teacheth 1. Men are by nature so addicted to the covenant of works and so loath to be stripped of their own worth and righteousnesse that they are hardly perswaded that faith in Christ is the way to life and very unwilling to embrace and rest in it for this asseveration imports that there is a controversie in this matter 2. Corrupt reason will never end this controversie but we must take us to Christs word alone to satisfie us Therefore he useth no dispute but asserteth it on his truth and word 3. This truth however controverted is most certain and without all controversie for it is verily verily true 4. It is most needful and profitable that sinners beleeve and close with this truth and make use of it Therefore doth he inculcate and assert it 5. Christ alloweth such as beleeve in him to be very confident and perswaded of his accepting of them and of their eternal happinesse Therefore doth he strongly assert that verily verily they have everlasting life Verse 48. I am the bread of life Next Christ repeats his former doctrine and confirmes the former assertion by shewing that he is the bread of life See ver 35. Doctrine 1. Men by nature are soul-starved pineing away under the want of souls food and not only so but they are so dead that they know or feele it not for that he is the bread of life imports not only this their pineing condition but their being dead under it Otherwise if they truely felt it it were a signe of a good condition to be sensible of their worst estate 2. Christ is unto the needy soul all that it can need He is by way of excellency the food of souls which quickens them when they are dead and refresheth them and preserveth the life which he giveth for saith he I am that bread of life 3. This excellent vertue in Christ to give and preserve life is ground of confidence to a beleever that by closing with him he shall have everlasting life Therefore is this subjoyned as a confirmation of the former assertion in ver 47. Verse 49. Your fathers did eat Manna in the wildernesse and are dead 50. This is the bread which cometh down from heaven that a man may eat thereof and not die Thirdly Christ illustrates this quickening vertue of this bread by comparing it again with Manna which was but weak and could not preserve their fathers from death ver 49. whereas this bread which came down from heaven doth deliver and preserve them from death who eat of it ver 50. This that is said of Manna that the fathers who eat thereof are dead may be understood two wayes and in both respects the opposition will stand firme betwixt it and this bread 1. That though Manna was excellent and pure food yet it could not so much as save their fathers from bodily death but this saves the soul from spiritual death is a remedy against bodily death and a preservative both of soul and body against everlasting death 2. That though their fathers did eat Manna as it was spiritual meat 1 Cor. 10.3 and a Sacrament pointing out Christ yet many of them perished eternally but the partaker of this bread is sure of everlasting life Doctrine 1. A special way to finde out the excellency of Christ is to compare him with what seems to have any excellency in it and then 〈◊〉 how far he out-shines 〈◊〉 for to this end is he again compared with Manna See Phil. 3.7 2. Whatever it be that would came in compeâ—â—â—â— with Christ in the matter of worth is not only infinitely inferiour to him but should be â—losed as a thing of naught Therefore albeit Manna in it selfe was an excellent gift of God yet when they doâ—â—ed so much upon it Christ findes it necessary to vilifie iâ— thus 3. It may lessen our estimation of any outward thing when we consider that it cannot so much as perpetuate it selfe with us or us with it and far more that it cannot prove a remedy against perdition for thus doth he abase Manna your fathers did eat Manna in the wildernesse and are dead 4. Unbeleevers do partake only of the outward part of the Sacraments and that is so far from saving them that their abuse thereof tends to their perdition for thus also did they eat Manna as it was a Sacrament and are dead 5. It doth set forth the excellency of our true spiritual food that it cometh down from heaven far above the clouds whence Manna came and so is divine food proclaiming Gods love and condescendence to lost man for This is the bread which cometh down from heaven 6. Christs coming down from heaven and offering himselfe in the Gospel is a sufficient invitation and ground for hungry sinners to come and feed upon him for it cometh down from heaven that a man may eat thereof 7. Christ is such spiritual food as will prove a remedy and preservative against death both spiritual and eternal and so swalloweth up any bitternesse that is in bodily death for this bread cometh from heaven that a man may eat thereof and not die Verse 51. I am the living bread which came down from heaven If any man eat of this bread he shall live for ever and the bread that I will give is my flesh which I will give for the life of the world In this verse 1. Christ goeth on to shew the excellency of this bread which he had commended above Manna And speaking of himself in the first person whereas verse 50. he had spoken of himself under the name of bread in the third person he declareth that he is that living bread the partaker whereof shall live eternally in blisse with him 2. He brings out yet more of his minde concerning this true food by shewing in what respect he is this food to wit by reason of his incarnation and taking on our flesh or nature and by his giving of this a ransome for sin whence flowes the purchase and application of life to his own of all Nations So that the sense of this is not that his flesh eaten in a carnal way by the mouth of the body is this living bread nor yet that his humanity separate from his Godhead gives life for both these conceits are afterward refuted But the meaning is that Christs Incarnation and taking on our nature as our kinsman is a
have no present exercise when yet their faith proves weak in the matter of their present trial even albeit it be lesse difficult then that which they professe to beleeve for she can beleeve the resurrection of all men and of him among the rest at the last day when yet she staggers at the matter of his being raised presently and yet the one is as difficult as the other and more difficult also Verse 25. Jesus said unto her I am the resurrection and the life he that beleeveth in me though he were dead yet shall he live 26. And whosoever liveth and beleeveth in me shall never die Beleevest thou this In the fifth place we have Christs reply to her exception for understanding whereof we are to consider that whatever faith Martha hath hitherto professed Yet 1 She hath not looked on Christ as able to do any thing by his own power but only by employing God in prayer 2. She hath indeed professed her faith of a general resurrection but doubted of her brothers being raised even now 3. And in what she beleeves of a general resurrection she makes no mention of Christs power to do it Therefore Christ fits his answer to cure these evils in her Wherein first He layeth down a general assertion I am the resurrection and the life that is if we take this truth in its full latitude and with an eye to Christs whole scope here He is the author of all resurrection and of all life whether bodily or spiritual as having absolute power and dominion over death as God and being life it selfe And therefore as he was to be eyed in her beleeving the general resurrection So his power to raise and quicken the dead at that time was sufficient to prove he could even now raise her brother And according to this interpretation his being the life which is subjoyned to his being the resurrection is not necessarily here to be understood only of that eternal life unto which the just are raised by Christ and of which he gave a pledge by his raising up himselfe as Mediatour But it is to be taken generally that he as God hath power to raise whom and when he will as being the fountain of life to give life to whom he will But if we look to the purpose immediately subjoyned we may take this assertion more strictly and in a spiritual sense That he is the resurrection in his first giving of spiritual life unto dead sinners which is further explained in the end of ver 25. And he is the life in continuing and preserving that spiritual life which he conferreth which is further insisted on ver 26. as shall be cleared This interpretation as it is true in it selfe and agreeable to what followeth So it needs not seclude the other which is more general and reacheth Christs full scope But may come in as a particular specialy comprehended under it as appears by his own Commentary subjoyned to it And therefore Secondly He illustrates and confirmes this general in a two-fold particular assertion One is He that beleeveth on me though he were dead yet shall he live which though it conclude well if we understand it of a bodily resurrection That they who close by him with faith albeit they use bodily yet he will raise them up to live again and can do to when he pleaseth Yet comparing it with the following verse which is conjoined with it by the câ—pulative and as a further confirmation and is undoubtedly to be understood spiritually I incline â—ather to understand it spiritually and that Christ is here proving himselfe to be the spiritual resurrection of a dead sinner and that they who being dead by nature do lay hold on him by saith shall partake of the first resurrection and be made to live a life of grace And upon this doth the second assertion fitly follow whosoever liveth and beleeveth in me shall never die wherein he assures her that beleevers are delivered from spiritual and eternal death And so this adds to the former For as in the former he proves himselfe chiefly to be the resurrection by raising up the dead to a state of life so here he confirmes further how he is the life by preserving and keeping in that life eternally which he had conferred upon beleevers and stated them in it And this doctrine doth very well agree with Christs scope in this place For hereby he not only leads Martha to eye him mâ—re â—hen she did in what she beleeved and to beleeve in him if she looked for a comfortable issue of her trial And to consider the mercy of spiritual resurrection when now she is taken up so much with raising up of her brother But this instance of spiritual resurrection and life is a very pregnant proofe of that general that he is the resurrection and life and sufficient to confirme that he can raise whom and when he will no lesse power being required to the one then to the other Eph. 1.19 20. Col. 2.12 Thirdly in this answer Christ having thus instructed her doth pose her if she beleeves this and consequently will close with that promise ver 23. as to be presently performed From ver 25. Learn 1. Beleevers have need of daily instruction from Christ that they may know and understand these things better which they beleeve in part Therefore albeit she beleeve a resurrection ver 24. yet Christ findes it needful to informe her better in many things about it 2. It is not enough that we beleeve great benefits and mercies unlesse we beleeve them to be in Christ and seek them in him for it is not enough she beleeve a resurrection unlesse she beleeve that he is the resurrection and the life 3. Christ is to be looked on not as the instrument of life and resurrection to any but as the author and principal worker thereof by his own power for albeit many Prophets and Apostles have raised the dead yet it can be said of none but he I am the resurrection and the life 4. Such as close with and enjoy Christ will finde all things in him and at their hand which otherwise they may seek far off and possibly not finâ—â— Therefore whereas she looked afar off to the better day for the accomplishment of Christs promise he sets her see it in him at her hand that he is the resurrection and the life to raise up her brother even now 5. As time is a spiritual resurrection of the soul in this life So they who are acquainted with Christs wâ—â—king therein and in daily entertaining thereof need fiâ—â—e no difficultie to exalt Christ is the fountain of life and resurrection and to beleeve that he is able to work wonderful outward deliverances were it even to raise a dead body Therefore doth he being in this instance in the end of this and in the following verse to prove that he is the resurrection and life and that he can â—â—ise her brother even pâ—â—â—â—â—tly And indeed
that will direct the passengers in walking by the infallible directions of his Word by the inward direction and illumination of his Spirit accompanying the same and by his gracious providence hedging them in from many debordings In all these considerations it is Christs prerogative that he is the way and the truth So that Saints may trust his guiding and lean on their beloved 8. It is Christs prerogative above all other wayes that not only he is the truth but the life also For other wayes cannot furnish passengers but they may faint and die in them nor can they lead to a blessed rest But He is a way who quickneth the dead when they are brought to it who furnisheth the passengers that walk in him so that they will walk and not be weary and who is the author of eternal life who living by himselfe and having merited life by his death doth conferre eternal life upon walkers at the end of their journey Therefore is it subjoyned I am the life See Chap. 17. 2. 9. The right method of making use of Christ as a way is first to close with him as truth and in his Word of truth and to walk on beleeving upon which life will follow both for present and everlastingly for this way is first the truth and then the life 10. It is mans chiefe misery to be separate from God and his happinesse to have accesse to him and enjoy him for that is the advantage to be had in this way even to come to the Father 11. Christ is so the way to God as there is no other beside unto which a man can lean but it will deceive him No saving knowledge of God can be had but by him our reconciliation vocation accesse to God in prayer and glorification must be through him and by him for No man cometh to the Father but by me 12. Albeit there be no way unto God beside Christ yea albeit all things beside would discourage poor sinners yet such as have fled to Christ may draw near with boldnesse for albeit no man cometh to the Father but by me and all doores beside be shut yet saith he I am the way the truth and the life Verse 7. If ye had known me ye should have known my Father also and from henceforth ye know him and have seen him In this verse the other ground of consolation propounded ver 4. is cleared in answer to the second branch of Thomas his doubt concerning the place whither Christ went or the Father to whom he went in that place Christ sheweth that this might be known by knowing of him he being one in essence with the Father the expresse image of his person Heb. 1.3 Col. 1.15 and he in whom the fulnesse of the Godhead dwelleth bodily Hence Christ inferreth in answer to Thomas his objection that from hence forth they know and have seen him not only in respect of sufficient means but they having known him Chap. 6. 69. they might henceforth know that they knew the Father in him and had seen him formerly in seeing of him Whence learn 1. The Father is savingly known in the Son and in him only To know or see him with mortal bodily eyes is impossible the knowledge of him in the creation and in external representations and manifestations of his glory is but imperfect nor can it suffice to salvation To know him in the Law or covenant of works doth but work wrath But in Christ he is held out to be known perfectly and to salvation for if ye had known me ye should have known my Father also And this further clears that to know him is life eternal 2. To know Christ rightly is the summe of all saving knowledge both of God and of the way to him and happiness with him Therefore doth he solve all Thomas his doubts by pointing out himselfe as both the way and he in whom the Father may be known 3. Christs followers do need a new gift to discern what they have or know savingly and to have it born upon them by him for their encouragement Therefore albeit the disciples had saving knowledge of the Father in some measure yet they knew not so much till Christ bear it upon them ye know him 4. It is the duty of beleevers to emprove the means of encouragement which Christ affords them and it is their fault not to see what he discovers to them of their enjoyments and condition Therefore saith he from hence-forth ye know him Not that upon the matter they knew him not before in knowing the Son But that now after this information and discovery they were bound no more to doubt but to know that they knew him for their own encouragement 5. It is the duty of these to whom Christ reveals their good condition not only to emprove it for the future but to look back to the times of their mistake and ignorance and make use of that which they then had and observed not both for humiliation for their short coming and for encouragement in him who was better to them then they were aware Therefore doth he not only alleadge ye know him for present but have seen him for the time past that they might observe and emprove that Ver. 8. Philip saith unto him Lord shew us the Father and it sufficeth us From this to ver 15. this branch of the consolation of knowing the Father in the Sonne is further insisted on by occasion of a new proposition of Philip another disciple And by this means also he clears up that argument of consolation insinuate ver 1. that he was God one and equal with the Father This verse contains Philips proposition Wherein he expresseth a great desire to have the Father shewed unto them promising great satisfaction to himselfe and the rest thereby But he failes in that he is not satisfied with the right way of seeing the Father but declining to be led so far about to know the Father as he conceived the seeing of him in Christ to be he desires for their satisfaction an immediate and clear sight of the Father his glory and majesty Whence learn 1. The doctrine of Christ is not taken off his hand even by disciples except with much difficultie for after Thomas his objection Philip starts a new difficultie when Christ is clearing them most sweetly 2. It is the duty of disciples who are convinced of their ignorance not to rest in such a condition but to labour after knowledge for Philip not knowing the Father as he desired would have him shewed to them and this is commendable in him 3. Such as would have saving knowledge of God and divine mysteries must expect and seek it only from Christ for this is commendable also that he takes this course Lord shew us the Father See Matth. 11.27 4. Such as expect to be taught by Christ must employ him by prayer with much humility and reverence for Lord saith he shew us the Father 5. It is not
concerning the person of the Messiah and the way of obtaining salvation through him 3. John doth omit the writing of these signes and tells of it not to give occasion of slandering the Scriptures as imperfect nor to curious men to enquire after them and obtrude them upon the Church For what he omits is not points of doctrine but only particular signes of the same nature and kinde with these recorded and what he records is sufficient to salvation in so far as miracles are props to faith as he cleareth v. 31. Beside How shall any know infallibly that the miracles they alledge to be Christs are truly such seeing the Word doth not point them out particularly And if any think Scripture is imperfect because it hath not all these signes how can they assert they have indeed marked all seeing they are many and innumerable chap 21.25 and so by their own principles the Church shall be at a losse still 4. Albeit these recorded by John be sufficient for the ends recorded by him yet we are not to think that Christs doing of these he omitted was uselesse though it was not needful he should write them for not only was it necessary for the time that they should be multiplied to confirme the doubting disciples in the faith of his Resurrection but it is needful for us to know he did so many though we know not in particular what they were Doct. 1. It speaks out Christs great praise and glory that beside the many glorious acts recorded to be done by him particularly after his Resurrection we may be perswaded that he did many more and that he is one whose glorious acts it were an endlesse task to publish for this end and that we may have high thoughts of Christ doth John record that many other signes truly did Jesus in presence of his disciples which are not written in this book And this speaks his praise more then if John had recorded many more particulars 2. The Lord would have his people not doating too much on signes and miracles which are only extraordinary and remote props of faith but would have them acquiescing in what he works or records of these Therefore doth John omit the Narration of many particulars which the disciples saw to the Church in after-ages that they might learn not to rest much on these but to fasten upon the Word which is sufficiently confirmed by what is recorded 3. The Scriptures are not intended mainly for recording multitudes of signes and miracles for the satisfaction of curiosity or which might induce idle men to reade them for recreation or putting oft time But the great scope of the Scriptures is to direct men how to know Christ and save their own soul Therefore John doth omit these signes enough being recorded in subserviency to the great end of the Scriptures that ye might beleeve c. And this should be the trial how we reade Scriptures and how we profit thereby 4. No imperfection can be fastened upon Scripture in matters of faith or necessary to salvation nay nor in affording sufficient signes for confirming the doctrine held out therein even albeit it be clear that particular things done by Christ are not recorded therein for John grants this and yet asserts the perfection of the Scriptures But these are written that ye might beleeve c. See 2 Tim 3.16 17. 5. The great scope of the Scripture is in the first place to direct us to know and take up Christ rightly who is the kernel and marrow of all the Scriptures to whom the law and all the Prophets bear witnesse and who is the great subject of the Gospel for so is here held out These things are written that ye might beleeve that Jesus is the Christ c. 6. Christ is only savingly known and taken up by faith there is no coming to the treasures of the Scriptures nor to study him in them but by faith and no respective beside will be transparent for These things are written that ye might beleeve c. 7. The great point concerning Christ to be known and beleeved from the Scriptures is That Jesus the Son of Mary is the only promised Messiah and anointed of the Father He in whom all the law types and shaddows are accomplished and in whom the promises are Yea and Amen And That the same Jesus is also in unity of person the Son of God by eternal generation one in essence and equal in power and glory with the Father for this is the great point to b beeleeved that Jesus is the Christ the Sonne of God which is a large and needful study 8. The Scriptures are also written to point out that there is an eternal life only worthy of the name of life and which otherwise is hid from the world 2 Tim. 1.10 And to point out how this life may be attained for so is held out in the next place as his end of writing that ye might have life 9. The Scriptures do point out no way of attaining salvation but only through faith in Christ and that in his name or as he hath revealed himselfe And it doth hold out the way and due order wherein sinners ought to flee to him and how they ought to abide in him and doth promise eternal life to all who do so for the subject and doctrine of the Scriptures is that beleeving ye might have life through his name See Acts 4.12 10. As it is a part of our way to heaven to be found in the faith and knowledge of Christ So a right knowledge of him as he is revealed in the Scriptures and hath confirmed and evidenced the same by his miracles is a special mean to excite men to seek after him and salvation through him and to encourage them to rely on him for attaining of salvation Therefore is the one subjoyned as following on the other that beleeving Jesus to be Christ the Son of God as the Word holdeth out and he hath made good by these signes they will seek life with him and through him and will be encouraged to beleeve that they shall have life through his name CHAP. XXI THis Chapter contains beside the conclusion of the whole Book a Narration of a new appearing and manifestation of Christ unto seven Disciples with what followed thereupon Which being summarily propounded ver 1. is prosecute at large in the rest of the Chapter And namely That they going a fishing but without successe v. 2 3. Christ appears to them in the morning and conferreth with them unknown v. 4 5. That he afterward makes himselfe known by a miraculous draught of fishes afforded them v. 6 7. Upon which they come to land to him v 7 8. where they see his preparation for their dinner v. 9. are led to take notice of the greatnesse of the miracle wrought for them v. 10 11. and dine with him exceedingly reverencing him v. 12 13. and this is marked to be the third time he had appeared to them
for any fault he is willing to offer himself the onely remedy to cure it For so doth he deale with Nicodemus his ignorance 2. It is alike impossible for men by their own parts and natural endowments to take up and comprehend spiritual mysteries as to climb up to heaven and enter upon Gods Councel Therefore is it called an ascending up to heaven 3. In so far as sinners come to a true and saving knowledge of heavenly mysteries they are in a sort transported up to heaven from off the earth as knowing the counsels of God and being ravished with what they know therefore also is it called an ascending to heaven If Capernaum were exalted to heaven Matth. 11.23 because of the offer of these things what are they who in some measure comprehend and embrace them 4. It is proper to Christ the Mediatour only in some sense to ascend to heaven and comprehend spiritual mysteries both for the measure and degree of knowledge in these things which as God is infinite and as man is large as the humane nature is capable of and for the kinde and manner of knowledge which as God is of himselfe and as man by vertue of the personal union whereas all others have any knowledge they have it from him for no man hath ascended up to heaven or comprehended these things fully or of themselves but he that came down from heaven 5. The Son of God in the bosome of the Father was pleased to condescend so far as to manifest himself unto the world in our nature that so he might in our nature understand heavenly mysteries and communicate the knowledge thereof to his people therefore it is marked as the ground of his ascending to heaven or comprehending of these things for his peoples use that he came down from heaven the Son of man hereby shewing that his abasing of himself did exalt him as Mediatour God-man to that dignity to be the store-house of wisdome and knowledge to his people and that his love in stooping so low to bring and communicate knowledge to us is remarkable In all which we are not to understand that Christ as God did change place by his Incarnation but only did stoop and demit himself to assume the humane nature in a personal union 6. Christ by his Incarnation and becoming man did not cease to be God but continueth still the same filling heaven and earth for he that descended down from heaven is in heaven and so is upon the counsel of God still to teach us infalliblie 7. The Son of God hath assumed the humane nature into so strict a personal union that what is proper to either nature is ascribed unto the person under whatsoever name for saith he the Son of man which is in heaven which is not to be understood as if either his humane nature came from heaven for he is speaking of what still is there or that his humane nature were in every place but that the same person who is the Son of man according to our nature is in heaven according to his divine nature and yet but one person still And hereby Christ sheweth his love to our nature that under that name he ascribeth what is proper to his Godhead to himself Ver. 14. And as Moses lifted up the Serpent in the wildernesse Even so must the Sonne of man be lifted up 15. That whosoever beleeveth in him should not perish but have eternal life Christ here pointeth out himself as the Saviour of sinners having sufficient vertue to cure the sinfulnesse and misery of such as flee to him by faith and to keep them from perishing and save them This he doth under the type of the brazen Serpent lifted up in the wildernesse at Gods command for curing of the Israelites bittten with the fiery Serpents Num. 21 6 7 8 9. Christ by subjoyning this to the doctrine of regeneration doth partly teach Nicodemus the way of a taining regeneration which is by the Spirits applying of the merit and vertue of Christs death in the first act thereof and by the regenerate mans applying the same by faith for carrying on that work to cure themselves perfectly and partly he teacheth him that regeneate men are not to rest on any thing in them but must be led out of themselves to Christ for attaining salvation Doctrine 1 Truly regenerate men and such as are minding that work in earnest will see great cause and need to make much use of Christ for so much doth this doctrine and the dependance thereof teach 2. Christ and the use to be made of him was pointed out to beleevers under the Old Testament by types and figures which as it should sweeten unto us the reading of these things so it should point out our mercie that we have not such dark and long prospects through which only they could look to him but we may see him more clearly for Christ sheweth here that he was typified by the lifted up Serpent 3. It is our duty to dip in the application of this and the like types till we finde the agreement that is betwixt the truth and the type for so doth Christ cast us a copy in the explication of this type wherein we may see first They agree in the original occasion As Israels deadly misery occasioned the setting up of the Serpent so the occasion of Christs sending into the world was mans sinne and misery man being so bitten with that old Serpent that the venome is gone through him all and he become liable to intolerable pain if his conscience were not lulled asleep Secondly they agree in the impulsive cause That as the Serpent was a remedy of Gods own prescribing out of his great mercie so is this remedy for lost sinners Thirdly they agree in their present condition when they were mad use of for as the Serpent was like that which bit them so was Christ true man the second Adam answering to him by whom sinne came into the world as this Serpent was without venome so was he without sin as the Serpent was made of brasse and not of gold so appeared he not in glorious state nor majesty and as the Serpent was a very unlikely mean in it self so they needed clear eyes who would see salvation coming by a suffering Lord by a worme and not a man Fourthly they agree in the use to be made of them and in the fruits that follow thereupon And so 1. As the Serpent was lifted up on a pole at Gods command that the offer of this remedy might be made conspicuous unto all Israel so Christ in regard of Gods decree and sentence against sin and in regard of predictions concerning him must be lifted up on the crosse and be broken there that this ointment might be let out for our cure and he is made conspicuous to the Church on the pole of the Gospel that faith may get footing on the offer made of him 2. As the way of cure by the Serpent was
a look so it is beleeving in him and laying hold on him by faith that onely bringeth cure of the guilt of sin of the pain of conscience through sin and of the dominion of sin 3. As it was ground enough for any bitten Israelite to look to this Serpent that he had need and thirsted for cure by this appointed mean so a â—elâ— sense of sin is a warrant sufficient for sinners to lay hold on Christ the ostered remedy 4. As a simple look though at great distance and in some with weaker eyes brought cure to them who were bitten what ever they were so a weak act of true faith and at a great distance will cure the bitten sinner without exception Whosoever beleeveth and though his faith were never so weak if it be faith 5. As this look healed the bitten Israelite and kept him from death so though all men are in a state of perishing and secluded from heaven without Christ yet by faith in him sinners are freed from death and made heirs of life they shall not perish but have eternal life and this includeth remission reconciliation perseverance and all the means leading to these ends and is a benefit far beyond what an Israelite got by looking to the Serpent Ver. 16. For God so loved the world that he gave his onely begotten Sonne that whosever beleeveth in him should not perish but have everlasting life Christ insisteth to point out himself to Nicodemus as the Author of eternal life and to confirm and illustrate the former doctrine as the particle for importeth And here the benefit of giving him unto the world is commended from the free love of God contriving such a way of the salvation of lost sinners and the certainty of sinners salvation through faith in him is confirmed from this that it is Gods very end in sending him that beleevers should not perish Whence learn 1. The world of it self is liable to pardition and under sinfulnesse and misery from which there is no deliverance but by Christ the Sonne of God onely for so it is here implyed 2. This way of mans deliverance is not to be ascribed to any thing in man procuring the same for God might justly have damned all but to the free love of God onely for so are we here taught 3 Love to lost man is not to be looked upon as shining in Christ onely who willingly gave himself to redeeme him but in the Father also who loving lost man sent his Sonne to suffer and do the office of a Mediator that through his mediation he might not begin to love them but communicate the effects of his love in a way agreeable to his justice for God loved the word and that antecedently to his giving Christ and as a cause of it 4. This love being rightly studied will be found matchlesse and inexpressible and so will all think of it who are sensible of an interest in it and of the fruits of it God so loved the world See 1 John 3.1 5. The matchlesnesse of this love may appear if we consider 1. The person who loveth even God who was provoked by man and who standeth in no need of man or of any thing to adde to his infinite happinesse God loved 2. The object loved which is the world whereby we are not to understand all and every man for that were to make God be disappointed of his will and of what he intends toward man out of his love seeing all get not good of Christ and to have him giving Christ for them for whom he will not sanctifie himself nor intercede John 17.9.19 but onely his owne in the world among lost mankinde who are not onely gathered from among all Nations and conditions of men in the world and not of the Jewes onely as the world is taken 1 John 2.2 See John 11.51 52. Rom. 3.29 and who as there is a community or world of the reprobates as distinguished from the elect John 17.9 so they make up a world or community of themselves 2 Cor. 5.19 John 6.33 But they are by nature the same that others of the world are of the same race of cursed mankinde and not onely living in the world but after the fashions of the world And herein shineth the matchlesse love of God that he would not so far abandon lost mankinde but he would have a new and holy community to himself from among them and would love these who had nothing love-worthy in themselves more then they who were left in their miserable estate 3. This matchlesse love appeareth in the effects or gift bestowed by it even the Fathers onely Son by eternal generation and communication of the same essence to be a ransome and Mediator for sinners God so loved the world that he gave his onely begotten Sonne This gift and an interest in it speaketh more love then any other benefit a man can receive 1 John 4.9 and assureth of all other things in so farre as they tend to the mans good Rom. 8.32 Doctrine 6. The way whereby benefit is reaped and gotten from this gifted Saviour is onely by faith whereby a man being put out of himself and seeing himself in the same condition with the lost world doth flee to Christ the onely remedy and roll himself upon him as a sufficient Saviour for it is he that beleeveth in him that shall not perish Albeit a self-condemned sinner have not a particular assurance of an interest in Christ yet he beleeveth when he casteth himself upon him on all hazards And albeit he misse many other qualifications yet he is not to stand back but to come to Christ to get what he wanteth 7. Albeit Christ be given onely to the elect yet unto the visible Church the offer is held out generally upon condition of faith whereby reprobates are left inexcusable through their voluntary rejecting this mercie and the elect through Gods blessing on these offers and exhortations are brought in in a way agreeable to their nature as â—aâ—ional creatures Therefore is this gift and offer spoken of indefinitely that whosoever beleeveth should not perish Otherwise to say that this indefinite offer is the summe of Gods purpose and will revealed in Scripture concerning sinners salvation is not onely repugnant to Scripture speaking of particular election and of the giving of some to Christ of working faith in them but is injurious to Gods perfection in ascribing such confused and indistinct thoughts to him as a general decree which may consist with the saving of all or of none 8. Such as come to Christ the Lord maketh no exception of what they have been nor of the degrees of their faith if it be true for whosoever beleeveth shall not perish 9. Every beleever in Christ is not onely delivered from perishing by Christs underlying wrath for him but is stated in a right unto eternall felicity which he shall certainly attain for he shall not perish but have everlasting life to wit here in the
pledge and bud and hereafter in full enjoyment 10. The felicity purchased by Christ to beleevers is such as onely deserveth the name of life all other life being but as death in comparison of it and it will be eternally and without end such Therefore it is called everlasting life Verse 17. For God sent not his Sonne into the world to condemne the world but that the world through him might be saved To confirme the certainty of beleevers salvation Christ insisteth yet upon the end of Gods sending him in the flesh which was not to condemne the world but for the salvation of the world through him If we understand this of Gods intention in sending Christ into the world then the world in the two last sentences must be understood onely of the Elect of Jew and Gentiles as ver 16. and 1 John 4.14 for whose salvation and deliverance from condemnation Christ came into the world But if we look to the nature of the work which Christ was sent to do it may be taken more largely for men in the world indefinitely For not onely Christ in his first coming came not to judge and sentence any but to hold out the way of life as a meek Saviour and Mediator as Luke 9.55 56. John 12.47 but nothing he did then was to procure condemnation to any but on the contrary to make offer of salvation to lost man though accidentally by reason of mans corruption and not making use of him his coming did heighten mens condemnation as ver 18 19. Doctrine 1. It is a lesson we are negligent in taking up yet a lesson wherein Christ would have us well versed and rooted to know the sure and happy condition of these who beleeve in him that we may be stirred up to studie to partake thereof therefore doth he so much inculcate the certain advantage to be had thereby 2. In the matter of mans Redemption the Son of God was pleased to demit himself in our nature to be the Fathers Servant and Ambassadour that we may be assured of the Fathers being well pleased with what he doth for so much are we taught in that God sent his Son See Matth. 3.17 3. It pleased the Son of God at the Fathers appointment to cast a veile upon his glory by appearing on earth in our nature and to converse among men and endure all their contradiction and enmity that he might finish the work given him to do so he was sent into the world which is to be understood here of the habitable world and of men in it and savouring of it and this commendeth his love that at his Fathers appointment he came willingly among such 4. It is as certain that believers shall be saved as it is certain God cannot be frustrate of his end in sending his Son into the world therefore it is subjoyned as a reason of that v. 16. Believers shall not perish c. for God sent not his Son into the world to condemn the world c. yea his not sending his Son to condemn as he might have done is a clear evidence of his willingnesse to save believers 5. Such as are Christs own of Jew and Gentile through the habiâ—able world who flie to him by saith whatever they be or whatever they meet with yet may be sure of salvation and not to be condemned having a Saviour sent to them to free them from wrath and work out their salvation by his merit and efficacie and in this they may glory over all difficulties and say God sent not his Son to condemn the world c. 6. Albeit Christ may be eventually for the falling of many and his coming will afford sad matter of ditâ—ay against them yet all the blame of this lieth upon themselves who stumble at the rock they should build themselves upon who reject their own mercie by offer and by opposition thereunto do harden and blinde themselves so much also do these word teach being understood of the nature of his work and carriage as is above explained Verse 18. He that beleeveth on him is not condemned but he that beleeveth not is condemned already because he hath not believed in the Name of the only begotten Sonne of God Christ goeth on to clear and illustrate the certainty of the salvation of believers in him by shewing on the contrary the condemnation on unbelievers whom he declareth to be under a double condemnation one by the Law and another by the Gospel every unbeliever is condemned already by the sentence of the Law which they lie still under and have it confirmed by the Gospel since they do not by faith lay hold on the offered and only remedy for their liberation Whence learn 1. Albeit Christ came into the world to save his own yet he actually saveth none but such as he giveth faith unto wherby they renounce themselves and close first with him and then with all the Promises in him this is the method wherin he deals with all his elect for it is he that believeth on him that is not condemned 2. However believers in Christ deserve condemnation of themselves as having many things condemnable in them and however the Law may accuse and trouble them yet they are freed from actual condemnation for â—e that believeth on him is not condemned 3. Believers are not only freed from condemnation in the life to come but immediately upon the exercise of faith a sentence absolvitory is past which standeth firme till the last day wherein it shall be solemnly declared for he that believeth is not condemned in the present time 4. Albeit such as flee to Christ and expect not to be condemned ought to studie holinesse without which no man will see God yet the condition required for reversing the sentence and absolving the self-condemned sinner is only faith put in exercise as laying hold on Christs righteousnesse which alone can answer the Law and endureth constantly whereas our holinesse is imperfect and variable like the Moon therefore it is he that believeth on him or hath faith in exercise not in the habit only that is not condemned 5. Every unbeliever such as all by nature are hath the sentence of condemnation already past against him by the Law under which he lieth having only the thread of his life betwixt him and full execution of it therefore it is said he that beleeveth not is condemned already The sentence of the Law standeth since he hath not come to Christ to get it repealed See Rom. 2.9 Gal. â— 10 6. Albeit the sentence of the Law be sufficient to condemn mankinde and will condemn all them who have not heard of Christ yet under the Gospel unbelief and not receiving of Christ is the great condemning sin for as no sin will condemn the man who fleeth to Christ the remedy so when the remedy is not embraced the sentence of the Law is ratified in the Gospel and Court of mercy for he that believeth not is condemned because
him to finish 6. Christ is faithful in his trust and what is committed to him he doth for saith he the works which the Father hath given me to finish are the same works that I do 7. As Christs works do prove his excellency in himselfe so also do they commend him to his people as being sent out of the Fathers love for their good an alsufficient and omnipotent Mediatour able to effectuate all his purposes and worthy to be rested on by them for saith he they beare witnesse of me that the Father hath sent me Verse 37. And the Father himselfe which hath sent me hath borne witnesse of me Ye have neither heard his voice at any time nor seen his shape 38. And ye have not his word abiding in you for whom he hath sent him ye beleeve not The third particular testimony is that of the Father which is neither to be understood of that in the Scriptures of which verse 39. nor yet of any internal revelation of Christ as Matth. 16.17 But of his immediate testimony to Christ that as he had described him of old to be such a one as he was found Isa 42.1 2 c. and chap. 53. Zech. 9.9 c. and elsewhere so he had given him an immediate testimony at his Baptisme Matth. 3.17 as afterward in his transfiguration Matth. 17.5 of which 2 Pet. 1.17 That which is subjoyned in the end of verse 37. may be looked on as pointing at the unusualnesse of such a manifestation of God they never having heard a voice from heaven in their time nor seene any visible signe not to represent Gods essence but to assure them of his presence but when God owned Christ by a voice from heaven and when the likenesse of a Dâ—ve was the signe of the spirits coming on him and therefore this testimony was the more to be regarded But the following verse and Christs way of subjoyning reproofs to his testimonies leads us rather to understand it as a reproof of their ignorance of the Father of whom they glorified so much For whereas they were much puffed up and might readily oppose this unto that immediate testimony given unto Christ that they were the people whose fathers had heard the voice of God Exod. 20.18 19 22. Deut. 4.12 and with whose Prophet Moses God had spoken familiarly and given him a very neare manifestation of himself Num. 12.8 not in a bodily way Deut. 4.12 but spiritual and intellectual of his back-parts Exod. 34.6 Christ sheweth them that all this was nothing to them they neither had nor looked like any such manifestations but were deaf and blinde to them verse 37. And whereas they might object that though such manifestations were gone yet they had the Word which was delivered by the Ministry of Moses to their fathers and in them to their successors and children Christ answers that it had not its due place with them since they beleeved not in him verse 38. Doctrine 1. God is so faithful to them whom he employes in his work that they shall not want his testimony and approbation to beare them out against all opposition and contradiction of men Of this his carriage toward his Sonne is a special instance and a pledge to his own of what they may expect in their own measure the Father which hath sent me hath borne witnesse of me 2. The Fathers immediate testimony of Christ is especially to be taken notice of as being a witnesse above all doubt 1 John 5.9 10. and shewing that Christ is famous and excellent in heaven whatever esteeme men have of him on earth Therefore that the Father himself hath borne witnesse of him is superadded as greater then the testimony of his works which yet was a greater witnesse then that of John verse 36. And indeed the presence of the glorious Trinity made that witnesse most solemne and the opening of heaven shewed that through him heaven was propitious to sinners on earth 3. Men may be ready to delude themselves because of great things of God manifested to the Church and Nation whereof they are and to their progenitors who yet themselves come farre short and are nothing like these things for so did the Jewes upon what Moses and their fathers had found when yet saith he ye have neither heard his voice at any time not seen his shape that is not onely had they none of these extraordinary manifestations which are not usual in declining times but they had not knowledge of God like to that which may be attained which is a clear solid and satisfactory knowledge of God as of one whom we know by seeing and hearing This they wanted and so proved that they were not Moses disciples nor looked like that people whose progenitors had seene so much of God 4. The Word of God is sufficiently able to compense and make up the want of any extraordinary manifestation for so is implyed here in that which Christ meets with that they had the Word from their progenitors to make up the want of those manifestations Which Christ doth not refute seeing the Word is the ordinary and sure way for attaining the knowledge of God See 2 Pet. 1.17 18 19. 5. It is not enough to prove men to be in a good estate that they have the Word unlesse by faith it get accesse into the heart and it be fastened and kept there as a treasure and as seed to bring forth fruit And this may be wanting in them who pretend to much estimation of the Word for so saith Christ unto the Jewes ye have not his Word abiding in you it must be an engraffed Word where it doth any good James 1.21 6. Where Christ is not beleeved in and received as sent of the Father there the Word is not rooted nor is there any saving knowledge of it And particularly the Jewes who did not or yet do not receive Christ now exhibited under the New Testament nor are led by the Old Testament to him they have not one word savingly of it for this is the reason of the former chalenge for whom he hath sent him ye believe not Verse 39. Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me The fourth particular witnesse is that of the Scriptures which by occasion of the former chalenge he exhorts them to search into as being high in their estimation and that deservedly and as bearing witnesse unto him Whence learn 1. The Lord in deep wisdome and love hath prevented all occasion of delusion and hath made his peoples way clear and sure by setting down his minde in holy Writ which is his infallible Word and the rule for finding out truth and deciding all controversies in Religion Therefore doth Christ remit them to the Scriptures or written word as to Gods rule in this controversie 2. The way of salvation and all things needful for attaining there of are fully revealed in Scripture and was held forth
even in the Old Testament much more now both in Old and New for saith he in them ye think ye have eternal life which was a true thought as to the Scriptures pointing out of the way though they might be deluded in their application as to themselves or thinking to be saved by the having or reading of it See 2 Tim. 3.16 17. 3. Albeit the Scriptures be plaine and clear in all things necessary to salvation and the entrance thereof give light Psal 119.130 Yet they are a depth not soone comprehended or by superficial search but are a treasure in a Mine to be found out by digging and painful pondering of every word and sentence none whereof are expressed in vaine or at randome but all divine by considering of the scope and dependance and comparing Scripture with Scripture and humble and single dependance upon God for he recommends the Scriptures to be searched 4. This treasure will be found out by the painful searcher and it is the common duty of all the visible Church to read and search into the Scriptures that they may finde it Therefore doth he enjoyne this search as a thing possible and enjoyneth it to the Jewes in common who were his hearers at this time see Acts 17.11 5. As men yea and a visible Church may be very corrupt and yet pretend to estimation of the Scriptures and allow people the use thereof And may be opposing Christ and yet dreame of salvation by the Scriptures for both these are true of the Jewes here So men who professe hope of salvation that way ought to prove the reality of it by their being much in the study of the Scriptureâ— that they be not deluded in their hope and may feed on it and finde the comfort of what they solidly gather from it for Christ makes use of their granted principle to presse this search Search the Scriptures for in them ye think to have eternal life 6. The scope of the Scriptures and particularly of the old Testament is to point out and beare witnesse of Jesus Christ of his person natures and offices of his birth life death sufferings and the glory that should follow and of the benefits that come through him And it should be our aime in searching of the Scriptures to finde out Christ in them and what they witnesse of him without which our study is to little purpose Search the Scriptures saith he and they are they which testifie of me See Acts 3.22 23 24. Verse 40. And ye will not come to me that ye may have life Unto these testimonies Christ subjoyneth very sad chalenges and reproofs of this people And first he challengeth them for their wilful unbelief And that albeit John his works the Father and the Scriptures which they pretended to esteeme of did prove what he was and point him out as the Author of that life which they professed to seek verse 39. Yet such was their obstinacie as they would not come to him nor beleeve in him Whence learn 1. That which God offers in Christ to lost sinners is that which onely deserveth the name of life in grace here and glory hereafter as being the true remedy of our spiritual death and without which our life on earth is scarce worthy the name Therefore it is called life 2. Men may be so farre deluded as to conceit they will get life when yet they neglect the meanes of life for these Jewes thought to have eternal life verse 39. and yet they take not the right way to it 3. The life of lost sinners is onely to be found in Christ who is the purchaser storehouse keeper and dispenser thereof the Mediatour of the Covenant and the mid-man betwixt God and sinners for so is here held out they must come to me saith he eate they live 4. The way how sinners come to partake of this life is by their coming to Christ by faith And whoever they are that have a pressing need of Christ and whatever discouragements they finde cannot bide away from him and who whatever distance they are at yet are moving toward him though with a slow progresse and are still seeking more enjoyment whatever they have These are true beleevers and will not misse of life but their soul shall be kept in life till they come to live with him for ever for the condition required is to come to Christ which is in effect to beleeve as is expounded chap. 6.33 and upon this it is imported that they shall have life 5. Albeit life be to be found onely in Christ yet few make use of him for that end but most part being ignorant of themselves and of him conceiting of their own welbeing or to get life some other way being taken up with earthly things given up to judicial obduration or not pleasing the tearmes of getting life by renouncing their own righteousnesse and pleasures Most part I say being thus prejudged do neglect this offered salvation for so is chalenged yee will not come to me 6. The great obstruction of faith and aggravation of unbelief is mens wilfulnesse in not coming to Christ Some will not come and beleeve in him out of their malice and obstinacie as many of these Jewes would not come to him though he proved never so clearly what he was Others are plagued with brutish sensuality And they who think they would come but apprehend reasons why they dare not will finde that will not is the great impediment and that they do not beleeve because they are not willing to be stript of themselves as faith in Christ requireth they should be Rom. 10.3 Otherwise there is no impediment lieth in the comers way but love removeth it he will welcome them who have refused many invitations have wandred farre fallen into grosse sinnes played the harlot with many lovers c. provided they will come to him to seek grace to repent for and amend them Yea the dead may come to him to get life if they resolve not that they will not and they who have some weake desire may come to him to get willingnesse Therefore the chalenge is ye will not come which in many of them was obstinacie upon grounds of malice and brutish stupidity and most part of unbeleevers are guilty of it in some degree upon other grounds See Psalme 81.11 Revel 22.17 7. Christ will chalenge mens not embracing his offer and invitation to come and get life especially when there is much of will in it The contempt of his offer is a great indignity and will condemne men his peoples unbelief is a sin to be avoided at his command under paine of his displeasure his love will make a quarrel of it that we should be straitned in our own bowels when there are bowels of affection in him to be let forth and he is really offended at that pride though masked with a shew of humility which makes that the self-condemned sinner will not embrace him upon Gospel termes for it is a
is by this teaching they shall be taught of God to wit in the use of means yet so as they finde God in them as is before explained 4. It is the priviledge of all the Elect that in their own measure they are taught by God and how small soever their knowledge be yet they are taught what is necessary for bringing them to Christ and made wise unto salvation for the promise is universal as to them they shall be all taught of God See 1 Joh. 2.13 And Christ doth cite it with the copulative and whereby it is joined in the Prophets with the other promised mercies to lead us to the study of the rich and many mercies that do accompany it and are given with it 5. Such as are taught by God in the use of means will not only get an ear to hear but will not rest on that till they get an heart to understand and learn by their hearing for they who are taught of God are every man that hath heard and hath learned of the Father 6. Gods teaching of his people doth not only illuminate the minde or give the power of beleeving but doth also give the act and exercise of faith and certainly bring them to Christ for every man that hath heard and learned cometh unto me 7. No light nor illumination of the minde nor any other change will prove a man taught of God unlesse he be convinced of his own misery and of Christs mercy and brought to close with him and daily to come unto him and practice this lesson of coming for this is the evidence of a man that hath heard and learned he cometh unto me Ver. 46. Not that any man hath seen the Father save he which is of God he hath seen the Father In this ver Christ clears the former testimony and inference from it by shewing that Gods teaching doth not import that men must first see God and be taught of the Father apart and without him For not only is the Father invisible to the eye of our body which is also true of the Sonne and Spirit save in so far as the Sonne of God was incarnate and made manifest in the flesh but there is also no immediate sight of the minde or knowledge of the Father in his essence will or wayes about saving of sinners but what Christ the Sonne hath And therefore all others must be taught not immediately by the Father but mediately in and by him And Christs scope in this is not only to cleare the mistake that might arise but to make way for returning to his former doctrine by leading them to himselfe in whom and by whom alone they could expect any thing the Father promiseth Doctrine 1. Men in hearing and studying sublime and divine truths have need of much caution and warinesse that their carnal and shallow conceptions and imaginations do not beget mistakes and errours about them and withdraw them from the simplicity of what is revealed Therefore doth Christ finde it needful to prevent mistakes about this mystery 2. Gods condescending to stoop to sinners should be entertained with due reverence and should not hide from us that distance that is betwixt his Majesty and our basenesse nor hinder us to keep at due distance with him Therefore having spoken of his condescending to teach us he guards that by exalting the Father and shewing that there is no immediate seeing or knowing of him Hence it is that even that sweet name the Lord they God is declared to be a glorious and fearful Name Deut. 28.58 3. Not only is the Father invisible but he doth not reveal himselfe or his will concerning the salvation of sinners immediately unto men or as Christ seeth and knoweth him and it but is an incomprehensible God a light which no man can approach unto 1 Tim. 6 16. for saith he not that any man hath seen the Father to wit immediately or without Christ and as Christ seeth him as is after cleared For albeit he did familiarly converse with and reveale himselfe more immediately to some in respect of others and particularly to Moses Exod. 33.11 Numb 12.8 Yet any bodily sight he got was but of his back parts Exod. 33.23 and but the similitude of the Lord Numb 12.8 or some external signe of his glorious presence with him and not a sight of his essence which only Christ doth immediately see and comprehend And what he got revealed of God by his speaking with him mouth to mouth and face to face it was only through and by Christ who is the revealer of the Father and far short of that knowledge and sight and of the way of it which Christ hath See on Joh. 1.18 4. Christ is of the Father another way then either Angels or men or Saints to wit neither by creation nor regeneration or adoption but by unspeakable generation proper to himselfe Therefore it is ascribed to him in a singular way that he is of God 5. This way of being of the Father makes it Christs priviledge to be singularly and immediately acquainted with him and to be the teacher and revealer of the Father to all that know him for he which is of God he hath seen the Father and this cleares that it is by him men are taught of God ver 45. See Matth. 11.27 Verse 47. Verily verily I say unto you He that beleeveth on me hath everlasting life Christ having digressed this far being interrupted with their murmuring to shew the cause of their distemper He returnes now to inculcate and presse the former doctrine taking occasion from the former ver wherein he hath spoken of his immediate knowledge and seeing of the Father And first he gravely asserts and seals the truth of that doctrine which points out salvation to beleevers in him Whence learn 1. Christs immediate acquaintance with the Father is forth-coming for beleevers good Therefore unto that doctrine ver 46. is this subjoyned for their comfort 2. Such as do know and take up Christ rightly will see great cause of trusting him and closing with him So much also doth the dependance of this on the former ver import that they who take him up to be one who immediately seeth the Father will finde ground to credite this doctrine whatever they thought of it before 3. This repetition and pressing this doctrine doth hold out how necessary these truths are 1. That men be taken up with their own salvation and the way of attaining it as being the mean to drive away many idle and needlesse janglings Therefore doth he wave the answer to their sophistry and direct them how they may attaine everlasting life 2. It is necessary that men study much that eternal life is to be had only in and by Christ and will certainly be attained so This he again repeats here 3. It is necessary that all false wayes to heaven be cryed down and that men look on faith as the only and sure way of taking hold of Christ and of
their bound duty to so tender a Lord and they follow me And this with the other of hearing his voyce doth compleat their duty Verse 28. And I give unto them eternall life and they shall never perish neither shall any man pluck them out of my hand 29. My Father which gave them me is greater then all and no man is able to pluck them out of my Fathers hand 30. I and my Father are one In the last branch of the answer least they should account it a small losse to be none of his sheep Christ to grieve them who would not embrace him lets them see the fair priviledges and allowance which he conserreth upon his sheep And 1. He assures them of eternal life and of perseverance till they come to the full fruition thereof ver 28. 2. He confirmes this from his own and his Fathers power which is employed about them for their preservation and which is above all opposition ver 28 29. 3. He confirmes further wherefore he had joyned his own power with the Fathers in this work by shewing that he and the Father are one in essence and consequently have the same power and will And therefore as none can pluck them out of the Fathers hand so none can pluck them out of his hand who is one with the Father ver 30. From verse 28. Learn 1. Such as come not to Christ are great losers and the happy condition of these who would not follow them will be their eye-sore one day Therefore doth Christ preach to them the fair priviledges of his people to let them see how far they prejudged themselves and to vexe them See Psal 112.10 Mic. 7.10 2. All who come to Christ indeed get eternal life begun in them in the bud of grace and in their right by faith for I give saith he in the present time unto them eternal life See 1 Joh. 3.9 1 Pet. 1.5 Luk. 22.29 30. 3. This great priviledge is Christs gift being both purchased and applyed by him for I give unto them eternal life 4. Albeit Christs converted people may have many shakings and tossings in their condition Yet their final perseverance till they come to full possession of eternal life is certain so that whatever they lose by the way yet they will not lose themselves eternally Therefore he who giveth eternal life doth also promise and they shall never perish 5. When Christ conferres his special favours and allowances on his sheep he doth also take a charge of them and their allowances and hath a special care of them for so is imported here the sheep to whom eternal life is given are in my hand saith he The forme of speech to be in his hand imports not only that they are under his power to do with them what he will so that nothing is to be feared if he desert them not But more especially it points out that they are still in his sight and under his care whereby he testifieth his affection and prevents any prejudice to them 6. Such as are owned by Christ as his sheep and so are put in a blessed condition will not want adversaries to oppose them and to endevour to bring them down from their happinesse for it is supposed here that there will be somewhat to wit Satan the world and their own flesh to endevour to pluck them out of his hand 7. Albeit the Lord do conferre grace and faith upon his own yet that is not sufficient to secure them but these might decay of themselves if it were not for the purpose of God in conferring thereof and his power and everlasting armes preserving the same Therefore it is that for securing of them they need to be in his hand 8. Christ is so unchangable in his purposes of love and so invincible in his power that nothing shall be able to hinder their perseverance unto eternal life whom he takes in his custody and charge Therefore doth he confirme their perseverance thus Neither shall any pluck them out of my hands As for these who grant that indeed none can pluck them out unlesse they go out willingly of themselves they do clearly impugne Christs reasoning who upon this that none shall pluck them out of his hand doth inferre that they shall never perish whereas granting that distinction it might be said they may perish of their own accord though they be not plucked out But Christ by this promise doth give assurance of their certain perseverance From verse 29. Learn 1. It is an argument of the Saints perseverance and of Christs employing his power for that end that they are committed to him by the Father to be forth-coming for them Therefore doth he declare in this matter My Father gave them me 2. The Father doth so intrust Christ with his sheep as yet he casts not off care of them But as Christ is engaged for them as the Fathers servant and commissioner so the Father is engaged to make them forth-coming to Christ as the covenanted reward of his sufferings And so the immutable Father and Sonne and their invincible power is employed for their preservation Therefore also they are in the Fathers hand as well as Christs 3. The power of God is so invincible and so far above all created opposition and he doth so let out his power in maintaining Saints in the state of grace as doth sufficiently assure them of the certainty of their perseverance for so doth the Argument run My Father is greater then all and therefore no man is able to pluck them out of my Fathers hand And here they who except mans freewill in this point alleaging they may go out of his hand they do wrong both the power of God by implying that the idol of mans will must be exempt from his dominion as if he could not command it and his fidelity who hath promised to subdue the will to his fear that Saints may persevere Jer. 32.40 From verse 30. Learn 1. Christs working in behalfe of his sheep doth demonstrate his greatnesse and prove him to be God Therefore doth he here point out his preserving them with the Father as flowing from and being an evidence of his eternal Godhead 2. Christ is so God as he is one in essence and nature with the Father for saith he I and my Father are one 3. Albeit Christ be one in essence with the Father yet are they distinct persons one from another for albeit they be one yet there is I and my Father and a plurality of persons we are one 4. Because the Sonne is one in essence with the Father therefore are they equal in power and with one consent and will are employed about the same work for upon this ground I and my Father are one it followeth that they are both about this work of preserving the sheep and that his power is sufficient to preserve them because the Father with whom he is one is greater then all Ver. 31. Then the Jewes took up stones
eternal life and the beginning of it while it is known by faith here and eternal life hereafter shall consist in the full sight fruition thereof For further clearing of this purpose Consider 1. Christs scope in inserting this explication in his prayer is not to informe the Father but partly to informe the disciples for whose edification he thus prayed in their audience partly to presse the argument strongly for the glorifying of Christ to give eternal life should glorifie the Father by his being known and acknowledged by beleevers and it was needful Christ should be supported in his agony and afterward exalted to give eternal life seeing eternal life consisted only in knowing God in his Christ Consider 2. While Christ propounds the Father to be the only true God the meaning is not to seclude himself and the holy Spirit from being the true God also one in essence and equal in power and glory with the Father For that is a truth fully asserted throughout the Scripture Joh. 20.28 Act. 20.28 and elsewhere and in the same prayer v. 5. Christ is said to have had glory with the Father before the world was Now before the world was there was nothing subsisting to have glory or any other thing but only the true God and so Christ with the Holy Ghost must be true God also But for clearing of the words we would consider that this exclusive only is not joyned with the word Father as if it ran thus Only the Father is the true God but it runs with the words that follow the only true God And so when it is said the Father is the only true God the meaning is that God or the deity which subsists in the person of the Father is the only true God or godhead in opposition to all idols and supposed deities not secluding the other persons in whom that true Godhead subsists also seeing the essence is one in all the three and every one of them are that only true God Withal for confirmation of this it would be considered that in Scripture there are such words of restriction made use of in things ascribed to one or other person of the Godhead which yet are not to be taken absolutely as secluding the rest of the persons but only in relation to the creatures as Matth. 11.27 it is said None as it is in the Original knoweth the Sonne but the Father or the Father but the Son c. in both which assertions it is not to be supposed that the Son or Father are secluded from knowing themselves though the knowledge of the one be ascribed only to the other but it is to be understood that no creatures know the one or the other untill the Son reveal them Nor is the Spirit either secluded from knowing the Father and Son by these expressions seeing he searcheth even the deep things of God 1 Cor. 2.10 but only the creatures So here take this restriction as we will and it secludes not the Son and Spirit from being that true God but only sheweth that idols are not that true deity Doct. 1. The happinesse of beleevers would be much studied by them wherein it consists and what is the way to it And for this end there is need of Christs own teaching Therefore doth he take occasion for their edification to insert this description of life eternal 2. It may sweeten beleevers condition unto them when they consider how much the Father and Son do interesse themselves in their happinesse Therefore doth he propound their eternal happinesse as a thing wherein both of them are so much concerned as hath been explained 3. The estate unto which beleevers are and will be advanced by Christ is a state of life and only worthy of that name any other estate beside being but a state of death Therefore doth he call it life and life eternal even as it is begun here See Act. 5.20 where it is called this life by way of excellency And for our assurance of an interest in this state we should be sensible of our being dead without it and sensible of what annoyeth this life when we have received it we would seek after food suteable for entertaining of our life and be active in such motions and duties as do slow from the principle of such a life 4. Whatever other life men live yet it is but fading their best dayes vanity and few and evil But it is the happinesse of beleevers that their begun-life is everlasting and will be perfected in glory for it is life eternal 5. Eternal life as it is begun here and the way to attain to the full enjoyment thereof in heaven consists in the knowledge of God as it includes faith in him and sutable affections and practice for This is life eternal that they might know thee as knowledge consists not in a bare act of the understanding but takes the will and affections alongst with it 6. It is necessary to the saving knowledge of God that he be taken up as God in his nature and attributes as he hath revealed himselfe and that he be known to be really and truly that which he reveals himselfe to be for they must know him God and the true God 7. Albeit there be many things cried up as god in the world and in mens estimation Yet they are but vanities and lies and only Jehovah is the true God And they who know him savingly will acknowledge him as such renouncing and crying down all idols all delights and confidences beside for he is the only true God and they must know and acknowledge him as such 8 Whatever knowledge of God men attain unto as the true God in opposition unto idols Yet that will not be sufficient unto salvation unlesse Christ the Mediatour be known also and God in him and in his dispensation of grace in sending him into the world Therefore are these conjoyned here to know thee the only true God and Jesus Christ whom thou hast sent 9. To know Christ savingly or to salvation is to know him as in his person and natures so in his offices and the trust committâ—d to him and to know that he is sent and approven of the Father in going about his work and what are the tearmes upon which he engaged and did come into the world to performe this work what the Father promised unto him and he again unto the Father for so is the knowledge of Christ in order to salvation qualified to know Jesus Christ whom thou hast sent Ver. 4. I have glorified thee on the earth I have finished the work which thou gavest me to do A fourth argument pressing the petition is taken from his fidelity in discharging the trust committed to him in that he had glorified the Father by accomplishing the work which was laid upon him to do Upon which in the next verse he repeats his sute He saith I have finished the work for albeit in heaven he be still working for us and working that
much at the last day as shall adde to their torment in hell for he that believeth not the Son shall not see life 6. Unbelievers are not only secluded from heaven but are under wrath which is sad and inâ—upportable as being the wrath of God this wrath under which the unbeliever is by nature by reason of the sentence of the Law resteth upon him in the state of infidelity till he hath filled up his measure and be ripened for hell and then he lieth eternally under wrath for he shall not see life but the wrath of God abideth on him and by all these considerations would John presse his heaters to flee from the danger by beleeving CHAP. IV. IN this Chapter we have First Christs removal from Judea into Galilee to v. 4. Next what occurred by the way at Sychar to v. 43. Lastly his entertainment and what he did in Galilee to the end Verse 1. WHen therefore the Lord knew how the Pharisees had heard that Jesus made and baptized moe disciples then John 2. Though Jesus himselfe baptized not but his disciples 3. He left Judea and departed again into Galilee The occasion of Christs removal was that the Pharisees began to take notice of his gathering baptizing moe disciples then ever John did though indeed he baptized none but by his disciples and Christ knowing of this and what they were hatching upon it did decline their fury and went again into Galilee where he had been before chap. 1 2. Whence learn 1. The messengers of the Gospel getting successe may look to meet with envie and malice from Satan and his instruments and especially from corrupt Church-men for the Pharisees heard how Jesus made and baptized disciples they heard it with an hostile minde and with a purpose to do him hurt which therefore made Christ to withdraw 2. The more that men studie to bear down truth and the work of the Gospel the Lord can make it to flourish the more and though one instrument be laid aside yet he can raise up another in whose hands it will prosper yet more for they who bear down the work in Johns hand who as some think was now in prison finde it rising more in Christs he made and baptized moe disciples then John which seemeth to relate to that chap. 3.26 3. As it is an evidence of a wicked disposition to have hatred against Christ and his Ministry upon the very report of it so it is a judgement on these who will not themselves come to hear and see that his way and his servants be so represented to them by others as may stir up their corruptions and set them on edge to persecute for the Pharisees but heard all this that set them on edge and that as appeareth by no friends to Christ 4. Albeit the people of God may be in a very secure condition when persecution cometh and God may send persecution of purpose to stir them up yet persecution is an evidence of so much fruit and successe of a Ministry as is Satans eye-sore for here persecution is raised against Christ in Judea because he made and baptized moe disciples then John 5. Christ observeth and knoweth how every one is affected and be mens machinations what they will yet none will steal a dint on him but he will know their projects before-hand to avoid them if he please for the Lord knew how the Pharisees heard these things as he might easily do by his Omniscience 6. Christs disrespect from men diminisheth nothing of his true excellency and worth nor ought it to obscure it in his peoples hearts for when the Jewes are about this John calleth him the Lord which is a name of majesty and dominion 7. The preaching of the Gospel is the great and principal work of the Ministry whereof administration of Sacraments is an accessory and Christ would not have men to judge of the efficacie of Baptisme as depending on the Minister and would have all to put a difference betwixt the outward seale which any instrument authorized thereto may administrate and the thing signified for which he alone must be depended upon for these reasons and to teach this it was that Jesus himself baptized not but his disciples which is added by way of correction to the report he betook himselfe to preaching as the great work 1 Cor. 1.17 He taught his followers to look on baptisme administrated by his disciples in his Name to be as sufficient as if he had administrated it himself and by baptizing none at all he kept that distance clear betwixt the Ministers and his part in that Ordinance 8. It is lawful for Ministers to withdraw themselvs from the plots of persecutors when their calling is cleared so to do by the general rules of the Word relating to such a case and practice for upon this ground Christ left Judea and departed again into Galilee a more obscure place and more remote from the Pharisees power 9. No pretence of confidence ought to slacken mens diligence in the use of lawful means for their own preservation for albeit Christ knew his houre was not yet come yet he used means and withdrew 10. Albeit Christ might either have prevented or repressed his enemies fury by his Omnipotencie yet he choosed rather to let it break forth and used this mean of his own preservation that he might fight with the weapons of his weak followers and in his own person sanctifie these means of retiring and sleeing in hard times unto them therefore he who might have stayed in Judea and driven the Pharisees out chooseth rather to leave Judea and depart into Galilee Verse 4. And he must needs go thorow Samaria 5. Then cometh he to a City of Samaria which is called Sychar near to the parcel of ground that Jacob gave to his son Joseph 6. Now Jacobs well was there Jesus therefore being wearied with his journey sate thus on the well and it was about the sixth houre In the second part of the chapter John recordeth what was Christs carriage and successe in his way to Galilee in bringing in some first-fruits of the Gentiles and of these without the Jewish Church and first he recordeth his conference with the woman of Samaria in his disciples absence to v. 27. Next their returne her going to the City to bring out the people and his conference with the disciples in her absence to v. 39. Thirdly the conversion of some more of that city to v. 43. Unto this conference with the woman some occasions are permitted As 1. That his streight way from Judea to Galilee lay through not the City but the Countrey of Samaria and therefore he came there v. 4. 2. That coming unto Sychar a City of the territory of Samaria where Jacobs Well was he was so wearied with his journey and the heat at noon which was their sixth houre that he rested upon or beside the Well while his disciples provided meat v. 5 6. and so Providence set the tryst
hath all judgement from the Father 3. Christ as God hath the government of the world communicated to him from the Father he hath power of life and death of absolution and condemnation and the administration of all things in his hand So that we are to look on nothing in the world as done by the Father alone or separate from the Sonne but that all is done by him who is also the Churches Head for so much are we taught in that the Father judgeth no man but hath committed or given all judgement to the Sonne as is before explained Which giving on the Fathers part and receiving by Christ is not out of his indigencie or to supply his defects which is an imperfection Acts 20 35. but it is given and received by communication and participation of the same essence Verse 23. That all men should honour the Sonne even as they honour the Father He that honoureth not the Sonne honoureth not the Father which hath sent him The end of this communication with the Sonne and a third proof of his equality with the Father is Châ—ists participation in divine honour with the Father which whosoever deny to him they deny it also to the Father Whence learn 1. There is an honour due to God onely and not to be given to any other consisting in the admiring and publishing of his infinite excellencie and perfection in subjecting our selves to him with absolute submission and in offering up religious worship and homage to him Therefore doth Christ prove his equality with the Father by partaking of the same honour with him 2. Gods glory and the manifesting thereof is his supreme end in all his works in the world which we should set before us in all our wayes and submit in every dispensation whereby he is glorified for he judgeth and committeth judgement to the Sonne That all men should honour the Sonne c. See Prov. 16.4 John 12.28 3. The glory of the excellencie of wisdome sovereignty alsufficiencie power and every other attribute is due to God from men in his administration of the world And men ought rather to study matter of his praise then of complaining and quarrelling therein for it is the very end of his administration of all by his Sonne that all men should honour the Sonne c. 4. Christ is equal with the Father in participating of divine honour As he hath the same throne and power of administration with him so no lesse glory is due to him then is due to the Father for all men should honour the Sonne even as they honour the Father See John 17.5 He is to have the same glory of beleeving in him John 14.1 of love fear invocation bowing of the knee c. with the Father 5. As no man hath or enjoyeth or acknowledgeth the Father but he who acknowledgeth the Sonne and the Father in and through him 1 John 2.23 So however men do pretend to acknowledge one true God yet they cannot withdraw honour from the Sonne but they deny it to the Father who will not be honoured but in and through the honouring of the Sonne for he that honoureth not the Sonne honoureth not the Father 6. Christ as he is true God equal with the Father so he sustaines the relation also of being the Fathers Ambassadour sent into the world for the redemption of lost man by the exercise of his Mediatory office for so is imported here that the Father hath sent him And this he takes delight to speak of in the midst of his divine glory that the Jewes might not stumble at that condescendence wherein he delighted so much 7. Christs condescendence to come into the world as Mediator of sinners diminesheth nothing of his divine glory but in the same person he remains true God to be equally honoured with the Father for though he be sent yet he is to be honoured even as the Father He is an Ambassadour whose honour ceaseth by the presence of the King but remaineth equal with the Father though in respect of that voluntary dispensation as God-man he is inferiour 8. As the Father is honoured in and through the honour given to the Sonne as God equal with him So also is he honoured in his authority by mens acknowledging of Christ as sent of him into the world And whoever despise Christ they offer injury unto God in both these respects so much also may we gather in that he that honoureth not the Sonne honoureth not the Father which hath sent him Verse 24. Verily verily I say unto you He that heareth my word and beleeveth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life The fourth instance of Christs Godhead and equality with the Father is held out in several particulars relating to mans salvation Namely that the Doctrine of the Gospel is his Word that it requireth absolute faith and closing with God through him and that he gives perseverance and eternal life to such as beleeve in the Father through him according to the Word Whence learn 1. It is the great and undeniable evidence of mens giving due honour unto Jesus Christ the Sonne of God when his Word is acknowledged and received as becometh and when by making use thereof we do promove our own eternal happinesse So much may be gathered from the dependance from this verse on the former he is then honoured when his Word is heard For in this work the glory of his God-head shineth brightly and his love to his people is such as to account himself especially honoured in that which promoveth their happinesse 2. Christ would have men very serious in the matter of esteeming his Word and of their own salvation and would have them taking him up as very serious about it and very real in what he saith concerning their well-being Therefore doth he begin with an asseveration Verily verily I say unto you to shew that the way of sinners salvation was no small matter in his minde and that he was worthy to be credited concerning it and to invite them to seriousnesse 3. The Doctrine of the Scripture is Christs voice who as God equal with the Father is the prescriber of mens duty and of the way of their salvation an authorizer of a rule of faith and manners to binde the conscience and who is Mediatour is the purchaser of the good newes of the Gospel for lost sinners for saith he it is my word not as a Messenger carrying it onely as Paul saith of himself that the Gospel was his Rom. 2.16 Nor yet onely as the Purchaser of good tydings though both these be true but as principal Author with the Father of that Doctrine and particularly of the Gospel whether published by himself or by his Ambassadours Luke 10.16 4. Christs Doctrine is to be reverently attended and hearkened unto and absolute obedience is due to what he saith without exception And for this end he is to be heard
It is one great lesson in Christs schoole to learn that the blessing of all enjoyments are in Gods hand and to fall in love with prayer and praise as the mean of drawing out that blessing as it is needed Therefore also John remembers the thanksgiving or blessing especially as the mean of drawing down the blessing on these few loaves 4. Such as are due observers of Christs wonderful works will have high and reverend thoughts of him Therefore John doth on this occasion name him the Lord. Doctrine 9. Such as are but temporaries and hollow-hearted may get through without difficulties where Christs peculiar followers will meet with stormes he having more proofs of love to let out on them and to them for they get through the sea easily where the disciples were tempest beaten From verse 25. Learn 1. Christ may condescend to be found even of hollow hearted men who follow him That so he may witnesse that their perdition is of themselves and that he is willing to to reclaim them And that he may give a publike testimony how willing he is to receive sincere seekers when he is so condescending to such as these for they found him on the other side of the sea to wit at Capernaum as appeareth verse 24. with 59. For albeit Christ landed in the Countrey beside where he wrought some cures as is recorded in the parallel places Matth. 14.34 c. Mark 6.53 c. yet he was entered the City before these men met with him 2. Temporaries may have as much shew and outside as these who are sincere so that none are to be tried thereby but men must distinguish betwixt true piety and familiarity with Christ and a shew or estimation of it for they make a great noise and fair shew when they came to Christ 3. Temporaries may give Christ very fair language and titles it that will suffice him and will not fail so to do it so long as he doth not crosse their idols and designes for their compellation is Rabbi 4. Temporaries also may pretend to very great familiarity with Christ and may think themselves very great in his Court and homely with him So much doth this familiar question about his coming there import They judged that the great work he had done for them had made them of worth before him and great men in his account 5. Whatever be the flourishe and pretences of hollow-hearts or their paines in following Christ yet this doth witnesse their unsoundnesse that they make no right use of him when they have the opportunity but do curiously and idely passe away their time for all they have to say is Rabbi when camest thou hither which seemeth to relate not onely to the time but to the manner also of his coming And albeit it give some hint that they suspected he came in a miraculous way yet they were but curious and idle in propounding the questions as the sequel more fully cleareth Verse 26. Jesus answered them and said Verily verily I say unto you Ye seek me not because ye saw the miracles but because ye did eate of the loaves and were filled Followeth the sermon it self preached in the Synagogue of Capernaum verse 59. wherein Christ points out the true bread of life unto them and the excellencie and way of partaking thereof with several other passages upon which several effects and consequents do follow This Doctrine is held out by way of conference because he is oft interrupted by their questions to him or their grudgings and debates among themselves upon which more of the Doctrine is brought forth I shall take up the parts thereof in this order 1. Christ discovers and reproves their corrupt ends in the pains they took verse 26. and directs them to labour and take paines for better and more spirituall food verse 27. 2. They seek direct on how to labour and he points out faith in himself as the way for attaining this spiritual food verse 28 29. 3. They require a signe before they will beleeve in him as a new teacher seeing Moses whose scholars they professe to be had given them Manna in a miraculous way verse 30 31. and Christ upon occasion of this sets out the excellency of the bread offered by him above Manna verse 32 33. 4. They professing a great desire after this bread so commended verse 34. He describes it more plainly to them verse 35. Discovers their hypocrisie in their desires verse 36. And sheweth that his Elect would not deal so with him and should accordingly be well entertained and cared for verse 37. 40. 5. They carp at his doctrine and that he should so commend himself whose base original they suppose they knew verse 41 42. And he cleareth whence their not beleeving in him did flow verse 43. 46. and commends himself to be the object of saving faith and the bread of life verse 47.48 farre more excellent then Manna verse 49 50 51 shewing also in what respect he is this bread even in his flesh or by reason of his incarnation and suffering verse 51. 6. They understanding the last part of his doctrine carnally verse 52. He doth more seriously inculcate the necessity and advantage of eating his flesh or closing with him as God incarnate and crucified commending yet again this food above Manna ver 53 58. Unto which is subjoyned a designation of the place where he preached these things unto them verse 59. 7. Some events and consequents are recorded which followed on this doctrine and conference Namely That many of his disciples do yet carp at this doctrine verse 60. and he reprehends their stumbling verse 61. clears and vindicates his doctrine verse 62 63. and points out the true cause of their mistakes verse 64 65. And that many of them made apostasie and defection from him ver 66. Upon occasion whereof he confirmes his twelve Apostles verse 67 68 69. and warns them of the unsoundnesse of one among themselves verse 70 71. In the first place Christ in this verse discovers them unto themselves shewing that notwithstanding all their pains and insinuations with him yet they were not streight in their ends nor were they so much as affected with his glory shining in that miracle they had seene but it was onely the filling of their own bellies that made them so earnest Whence learn 1. Christ is neither taken not will be deceived with fairest shewes of pains and much respect to him but will see and discover unsoundnesse when yet there is much outward appearance to the contrary Therefore notwithstanding their pains in following him and their insinuations verse 24. he knoweth and without being affected with what they did declareth what they were And his verdict is to be submitted unto 2. Christ is so tender even of hypocrites that he will not abruptly put them away but will deal with them And as their case must be told them before they can know it so he will discover them unto themselves and take
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
now most taken up with but to point out what was the most they might expect of the things of time let them have what dreams they please and to suggest an argument why they should not toile so much for that which could afford them so little See Eccles 5.11 6. It may also coole our affections to the world when we consider that however men want not enough of toile when they embrace the world for a portion for they labour for this meat Yet all they labour for is but of a perishing nature and perisheth in the useing Matth. 15.17 It serves but to uphold a perishing life and cannot prevent it's perishing at last 1 Cor. 6.13 And where souls get no better and men do only and mainly labour for it it will cause them perish eternally for this is another ground of disswasion it is the meat which perisheth 7. Christ doth here commend himselfe and his spiritual graces to be laboured for under the name of meat 1. Because now they were earnestly seeking for meat therefore he points out himselfe as excellent and better meat Thus to the woman of Samaria coming for water he points out himselfe as living water chap. 4.10 And so it teacheth That whatsoever men seek in the creature thâ—y will finde it more eminently and excellently in Christ if they will come to him 2. To shew the necessity sinners have of Christ and his usefulnesse to them for as meat is the mean of preserving life so not only unrenewed sinners continue dead without him but the souls of these who have any life will be in peril of starving without him and if they feed upon him their souls shall live and be refreshed by him 3. To shew his love who as meat is prepared for eating by fire so he was content to be rosted in the fire of Gods displeasure that he might be fit food for starving and pining souls 4. To shew the neare conjunction that must be betwixt Christ and them who reap spiritual benefit by him for as food must be eaten and digested and turned into our substance before it can nourish so must we apply Christ and have him dwelling in us before we draw forth of his refreshing vertue Doctrine 8. It doth commend Christ and may quicken our appetite and desire after him that he is food which neither perisheth in using nor diminisheth how manysoever partake of it and maketh them who partake thereof to endure and be happy for ever and therefore ought to be esteemed of above other food as much as our souls are better then our bodies and our eternal welfare to be preferred to our temporal life for it is another argument pressing this labour he is that meat which endureth unto everlasting life both in himselfe and in his effects in believers 9. Albeit oft-times such as labour most for earthly things may starve and want for all their pains Yet it may encourage men to seek Christ that none shall do it in vain but however he may see it fit to sharpen their appetite with delay yet he will at last satisfie them Therefore doth he quicken them yet more with a promise that what they labour for shall be given 10. Christ is so liberal and faithful in rewarding them who seek him that even carnal hypocrites will not be refused if they quit their unsoundnesse and put him in the roome of the Idol they are seeking for on these tearmes the promise is made even to these whom he had reproved to you 11. Whatever pains men are bound to take or do take in seeking Christ yet all the reward they receive is of free gift and sinners seekers will see it to be so for he shall give it unto you saith he 12. As Christ is the true food of souls so is he the giver thereof and all of it must come through his hand for the Sonne of man shall give it not only by giving himselfe to death that he might purchase life and become fit food but by the actual application of himselfe and his purchased benefits to every hungry sinner 13. Christs assinitie to us and his being our kinsman and of the same nature with us is a pledge to them that seek him that he will tenderly and faithfully supply their necessities Therefore doth he take the name of the Sonne of man in this promise to shew that he whose delight was among the sons of men Prov. 8.31 and delighted to designe himselfe often by this name and he who took on our nature and stouped to subject himselfe to our sinless infirmities will be tender of them who come to him and need him 14. Christ is to be acknowledged to be he whom the Father hath authorized and furnished to be the Saviour and Redeemeâ— of lost sinners and the storehouse from whence they are to expect their spiritual good And the Father hath made it undeniably manifest that he is the true Messiah who was to be expected for so is imported in this him hath God the Father sealed Whereby we are to understand partly that as King give sealed warrants and commissions to their Ministers of state who are sent out or employed in great affairs 1 King 21.8 Est 3.12 and 8.8 So Christ is the Fathers great Ambassadour authorized and sent out by him to this work partly that as a seal represents on waxe that which is engraven on it So the Father hath communicate to him his divine essence and properties and stamped and filled him with all divine perfections for carrying on that work having the fulnesse of the Godhead dwelling in him all knowledge to reveal his Fathers will and direct his people affection to come down from heaven for sinners good and to love them who abhorred him the spirit without measure to refresh power to sustain them c. And partly that as a seal annexed to a commission is a publike evidence of the persons authority So Christs endowments are visible mark â—s whereby to know him and the miracles wrought by him and that voice from heaven Matth. 3.17 and 17.5 with the accomplishment of all the prophecies in him were cleare evidences that he was the true Messiah and of the Fathers installing him in that office 15. Christs being thus sealed by the Father is a sure pledge that seekers of him will obtain spiritual food from him Therefore it is subjoyned as a reason of his giving this meat for him hath the Father sealed for we may assuredly gather that the Father would not seale a commission but to one who could be answerable Hâ—s fulnesse being God and sealed by God doth assure us of great abundance and liberality in him And he who is the Sonne will be faithful in his trust since Moses the servant was so Heb. 3.2 3 4 5 6. Verse 28. Then said they unto him What shall we do that we might worke the workes of God 29. Jesus answered and said unto them This is the work of God that ye believe on him
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
his general right in all creatures Psal 24.1 but by particular Election and that being the Fathers they are given to Christ both from eternity to be redeemed by him and as the reward of his sufferings And in time to be drawn to him and therefore both the Father giveth them in the present time and hath given them of before verse 39. See John 17.6 Isa 53.10 Psal 22.30 5. As these who are thus given unto Christ are many how many soever reject him So they are high in his esteeme and as much as if all were given unto him Therefore are they called All that the Father giveth not onely to shew their number but the word in the Original is more emphatick and importeth as much as all things to shew that indeed they are his all and that he accounts of them as much as and above all things beside And thus the expression is more clearly Eph. 1.10 6. The Elect and such as are given to Christ may for a time be and really by nature are as farre away and estranged from him as any other for they are given and yet are to come to him This may make them thankful humble and charitable when they are converted 7. Such as are elected and given to Christ will certainly in due time come to him Their being given from eternity produceth their being given and coming in time for God is faithful who will not frustrate Christ of what he hath purchased and the power that draweth them is invincible and irresistible Therefore saith he all that the Father giveth me shall come to me 8. Conversion and coming unto Christ is not a cause nor is the foresight thereof antecedent to Election but it is onely a fruit following thereupon for such is the order here they are given by the Father and upon that their coming necessarily followeth See Acts 13 48. 9. It is not mens moral changes nor their following external ordinances that proves them given to Christ but their coming to him and closing with and embracing of himself as Mediatour for so are we taught here They who are given come to me saith he 10. Such as really come to Christ and embrace him have not onely the present comfort of communion with him but are warranted from this to gather their eternal election and that they have been given over to Christ and committed to his charge and care Therefore is their coming put as an effect and evidence of their being given 11. Such as are come to Christ have warrant to expect welcome and warme entertainment whatever they have been before for so much doth the promise subjoyned teach which is made to all without exception See Jer. 3.1 And particular notice and care is taken of every one as if there were no moe And therefore albeit the former speech was generall all that the Father giveth yet the promise is more particular him that cometh c. 12. Such as come to Christ are put into a state of much familiarity and comfort and may expect more from him then can be well conceived or expressed for albeit this promise be expressed onely in a negative I will not cast him out yet it imports much more of his warme entertainment and namely that they are taken into his family are brought neare him by reconciliation and friendship have all their conditions respected by him enjoy much of his presence have him to be accountable for them and to make all their lots by his gracious providence tend to their good All things shall be theirs and not they slaves to their idols and Christ to the advantage Nothing shall discommend their person to him Their condition shall plead rather for pity then wrath Wants shall not render them unacceptable but rather a conceit of fulnesse Under afflictions and in performing duties he shall be undertaker to work all their works in them and for them And all of them shall finde the doore kept open till they be entered in glory without the reach of all their enemies where they shall feede on the light of his countenance shall follow and enjoy him and be made like unto him All this and much more is imported in this promise 13. It is the great comfort of such as come unto Christ that as their allowances are rich so their state is safe and secure And whatever their fears mistaks or quarrellings may be yet they shall never be again deprived of that happy condition for so much is expressed in this promise I will not cast him out that is they are taken into that sweet estate not to be cast out or rejected again Saints do indeed oft-times complaine of casting off but they are the words of sense and not of faith They may seeme to be cast off when really it is not so They may lose degrees of fellowship for a time but cannot be deprived of it totally and for ever They cannot be secluded from his favour and love and an interest in him though sometime they may be deprived of some effects and manifestations and fruits thereof They may be deprived for a time of what contributes to their welbeing but not of what is necessary for their being in grace Yea he will not permit them to cast out themselves Jer. 32 40.14 Christs promises to these who come to him are very sure and such as whatever doubts or jelousies they may have yet he would have them on no tearmes to question especially in what concerns his purpose not to reject them finally or totally Therefore doth he so vehemently assert this I will in no wise cast him out where the doubled negatives in the Original serve to make the assertion strong and to carry their faith over all their doubts and feares Verse 38. For I came down from heaven not to do mine own will but the will of him that sent me 39. And this is the Fathers will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day 40. And this is the will of him that sent me that every one which seeth the Son and beleeveth on him may have everlasting life and I will raise him up at the last day Christ confirmes this promise of entertaining them who come to him by shewing the end of his Incarnation and coming into the world and by rehearsing a part of his Commission unto them He declareth in general verse 38. that his errand into the world is to do his Fathers will who sent him and not his own Which is not to be understood that as God he hath a different and contrary will to the Fathers though as man he hath a distinct and subordinate will to his but the meaning is he came not to do his own will onely as the Jewes alleadged of him but the Fathers also and that in this work he was the Fathers Commissioner sent to do what he had entrusted to him and not as the Jewes gave out
one who did that for which he had no warrant Next he declareth more particularly verse 39. for confirmation of the promise what this will of the Fathers is which he came to do to wit That these that are given him should be preserved from perishing and be raised up at the last day This is again repeated verse 40. not onely for further certainty and comfort but in the repetition it is explained who they are that are given to him even such as see and beleeve in him and what is the benefit they shall reap at the resurrection even everlasting life From verse 38. Learn 1. Christ in entertaining them that come to him is not onely led thereunto by his own mercy and bounty and love toward them as the reward of all his sufferings but doth also stand obliged thereunto by vertue of a Commission and trust laid upon him by the Father and accepted and undertaken by him Therefore doth he mention the will of him that sent me as a reason of his fidelity in this matter 2. Christ hath given an ample proofe of his love and pledge of his fidelity in his trust in his stooping to take on our nature and assuming it in a personal union to himself on earth for saith he I came down from heaven of which see verse 33. And this he mentions here not onely to shew how much it cost him to exalt us But to be a confirmation and pledge of his tendernesse and fidelity in welcoming sinners who come to him For who can suspect him who made himself like his brethren yet without sinne that he might be a fit High Priest and to assure us that as he stooped to our low condition and to be humbled with us so he would have us exalted with him What assurance may it afford us that he would come down from heaven to dwell with us that the beloved Sonne would make himself the But of all the wrath due to our sinnes that the sovereign Lord of the creatures would endure their opposition and enmity that they might be friends to us and that he took on the form and condition of a servant and continued so till he had perfected what concerned us 3. Such as are employed in any station by God ought to have a constant look to the will of God and the end set before them in that station that so they may aime at it for so doth Christs example teach who looked to the will of him that sent him that he might do it It is as sure that Christ will warmly cherish them that come to him as it is certaine he is faithful in his trust for such is the force of the confirmation I will in no wise cast him out for I came not to do my own will but the will of him that sent me If he do his Fathers will as he still doth then such shall not be cast out 5. The Fathers will and good pleasure is the last and ultimate ground that faith can seek to settle it self upon And particularly it is sufficient to answer all our reasonings against Christs rich offers that it is the Fathers will such mercies should be conferred for so is also imported here that they have not onely Christs fidelity engaged to make them welcome but it is the Fathers will they should be accepted so and that may silence all doubtings From verse 39. Learn 1. It doth commend the Gospel to us that it contains an Extract of the deep counsels of God and of the eternal transactions betwixt the Father and the Sonne concerning 1. Lost man in so farre as is for our good for he brings out and reads in the Gospel his very Commission and some Articles of the Covenant past betwixt the Father and him 2. The first fountain and rise of the salvation of any of lost mankind is in the absolute and sovereign will and pleasure of God for here he mentions the will of him that sent him as the first Original of all from whence their giving to Christ their coming and safety do flow 3. These whose salvation the Father willeth are given over to Christ in his eternal purpose to be brought to him in due time for so is here held out 4 Such as are given to Christ by the Father and do in time come to him are put in his keeping and he hath a charge of them not to lose any the least of them for this is the will of him that sent me that of all he hath given me I should lose nothing Wherein the Father doth so commit the trust unto him as he still keeps them in his own hand also John 10.28 29. 5. Christs charge and care of these that are given to them extends even to the very day of their resurrection that there he may make a good account of them when all perils and hazards are now over and that he may not so much as lose their dust but gather it together again and raise it up in glory to be a proof of his fidelity for saith he I should lose nothing but should raise it up again at the last day and so death and dissolution proves no losse From ver 40. Learn 1. It is a truth that needs much and often to be inculcate upon us that all spiritual advantages and benefits come to us and are to be had onely in Christ and that in him they are all very sure Therefore doth he againe repeat this doctrine concerning what is to be had in him and that they will surely get it who come to him About this truth we have naturally many doubts and are averse from submitting to it And when we close with it it begets love it moderates all our cares and fears and strengtheneth us to endure all hardships 2. However such as flee to Christ in the sense of their misery are prone to doubt of Gods will to accept them rather then of anything else yet it is out of all controversie that his will is to do good to such Therefore it is againe repeated this is the will of him that sent me c. to remove all doubts and fears 3. Such as are given to Christ to be under his charge and participate of his benefits are drawn to beleeve on him And it is the Fathers will and a part of the transaction betwixt him and the Sonne that faith be the way to partake of these benefits and not the fulfilling of the impossible condition of the works of the Law for they who are given to Christ are expounded to be they who beleeve on him and it is the Fathers will that such partake of these benefits here mentioned as of the rest of his purchase Albeit mortification holinesse c. do prepare for the possession of these benefits and do evidence a right thereunto and the begun possession thereof Yet it is onely faith in Christ that giveth the right and title that so it may be of grace 4. A special mean of begetting faith
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
channel and conduit through which the quickening vertue that is in his Godhead is commuicate unto us and his offering up himself in that nature by his eternal spirit doth purchase and merit that this quickening vertue be actually applied and communicate and his suffering is as it were the preparing of him to be fit meat to us From the first part of the verse Learn 1. It is a point to be much and often studied that onely Christ is the fountain and seeder of our spiritual life lest our hearts turne aside to other confidences Therefore having spoken of this bread in the third person he finds it necessary again to assert I am the living bread which came down from heaven 2. It may confirme our faith that Christ can give and preserve spiritual life when we consider that he is not a dead creature as Manna was but himself a living Christ and fountain of life for saith he I am the living bread c. 3. Christ is not onely a remedy against death which came by sinne but he giveth to his owne a life of happinesse which lasts eternally for so is here declared he that eats shall live for ever to wit in glory for otherwise reprobates shall live for ever in hell 4. Christ must be applied by faith of all these who would finde his vertue for this bread must be eaten and then the eater shall live 5. As Christ is that and much better to the soul that food is to the body so faith in applying him hath some affinity with eating as here it is expressed for it is as needful to the soul as eating is to the body it must be the work of empty and longing souls as eating is the work of hungry men Christ must be received and united to us by faith as meat is let down to be turned into our substance by eating being thus received he will refresh and strengthen the soul as meat doth an hungry man And faith must be daily exercised out of new sense of want as eating is daily renewed by reason of new appetite From the latter part of the verse Learn 1. The whole world without Christ is dead in their dispositions and lying under the sentence of death pronounced in the Law for so is here imported in that he must come and give life 2. The onely remedy of this evil and ransome of lost sinners is the Incarnation of Christ and the giving of his humane nature to suffer death for the bread is my flesh given for the life of the world or to purchase life to sinners dead in sin In all ages of the world even before his Incarnation he obtained life to sinners because of the Covenant wherein he had bound himself to take on our nature and in it to satisfie justice which now he hath performed And albeit Christ in his whole person be Mediatour and the party engaged to satisfie justice yet it was in his humane nature that he underwent the punishment and his humane nature was supported therein and his sufferings had worth and merit because of the union of the humane nature with the Godhead in one person 3. Christ is not onely the ransome of lost sinners but the giver thereof also He not onely willingly offered himself to suffer but was Priest as well as sacrifice yea and Altar also for saith he I will give my flesh 4. Christ came in the world to give and now hath given his life for the world that is for his own in it in all ages and Nations who are in themselves as bad as any in the world and many of them of all ranks In these respects it is said I give my flesh for the life of the world 5. That same flesh and humane nature of Christ that is offered up a ransome to justice is also the bread of life for souls to feed upon for the bread is my flesh which I will give for the life of the world It is Christs suffering and death from whence our life floweth and Christ crucified is the carcasse on which souls feed And it is ascribed to his flesh or humane nature as his paying the ransome is also ascribed to it because however the quickening vertue and efficacy flow from the Godhead to which his flesh is united yet it is by his Incarnation and suffering that this becomes food to us 6. As Christ must not onely be given a ransome for our sins but also given and applied to us to quicken and feed our souls So Christ is the giver of himself both wayes He gave gimself to the Father to purchase life to his own when many of them were not in being far lesse beleevers and he doth apply himself unto them for life when they beleeve for both these are expressed here The bread which I will give to wit by way of application is my flesh which I will give by way of ransome for the life of the world Verse 52. The Jewes therefore strove amongst themselves saying How can this man give us his flesh to eate This new point of light which Christ brings forth to cleare the way of this spiritual feeding occasions a further discovery of his hearers who understanding his words carnally did stumble at them and strive among themselves about them that is they did in a fighting tumultuous way expresse their stumbling one to another or it seemes that some understood him aright or gave him charity others took him up carnally and stumbled and so they fell to strive Whence learn 1. Carnal men and misbeleevers will grow still the longer the worse when pains are taken upon them and they do not profit for after misbeleeving and murmuring they fall a brawling and contending they strove or fought All or most part of them were in a rage at what he had said 2. Division and strife and tumult may follow upon the doctrine of the best Preachers and yet the doctrine is not to blame but onely mens corruptions for upon Christs preaching The Jewes strove amongst themselves 3. Carnal misbeleevers do put a carnal sense upon Christs spiritual words and so do occasion their own stumbling for this they stumble at how can this man give us his flesh to eat They understand it of bodily eating and this they cannot endure because it is inhumane to eate mans flesh and his owne body could not be food that way to all the world far lesse could it give life But Christ meant no such thing they stumble on their own mistakes And they who assert such a bodily eating of Christs flesh and yet do not stumble at it are more brutish then these Capernaites 4. The right way to be satisfied about any point of truth or doctrine is to come to Christ himself in his own appointed means And they who neglect this are justly left to stumble in darknesse for herein they failed They strove among themselves about it but come not to him for resolution Verse 53. Then said Jesus unto them Verily
motive to feed on him and reason to prove that feeders have life is taken from the uninion that is betwixt Christ and feeders on him That as meat is turned into the eaters substance so they and Christ become one and upon feeding there followeth a mutual inhabitation Whence learn 1. Union with Christ doth produce in souls a life begun in grace here and to be perfected in glory for Christ brings this indwelling as an argument to prove that feeders have life 2. Albeit such as do but taste of Christ and his goodnesse may spit out again what they have tasted yet true feeders will abide in him by constant dependance and uniting themselves to him that they may have life and feeding will make up this union for he that eateth my flesh and drinketh my blood dwelleth in me feeding draweth him to abide more and more in Christ and it makes up this union on the feeders part 3. As the true feeder is united to Christ and abides in him so Christ also doth abide in him by constant influence and quickening vertue to make him live and so the inhabitation is mutual for he dwelleth in me and I in him Verse 57. As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me A third reason proving that feeders have life and that life flowes from union with Christ is taken from Christs union with his Father and his being sent by him to do the office of a Mediatour Wherein he declareth that as the Father hath sent him to be a Mediator and soul-feeder to beleevers and as the Father who sent him liveth of himself and he the second person liveth by the Father so they who feed on him shall live by him Of this doctrine see in part on chap. 5.26 Doctrine 1. It is a truth to be much pressed and wherein we have need to be well rooted that life and spiritual well-being is to be had onely in Christ embraced by faith both as purchaser and appliar Therefore is this again inculcate he that eateth me shall live by me 2. Christ is such a fountain of vertue and life that even the dead may expect life by closing with him for life or to live by him is promised to feeders 3. Such is a beleevers interest in Christ that whatever Christ hath shall be forthcoming for him as he needs it for so doth the argument run that as he liveth so they shall live See John 14.19 4. The Fathers sending of Christ into the world to be the Redeemer and Saviour of his people is a sure pledge that feeders on him shall live seeing he will not frustrate the Fathers end but will do the work he is sent about Therefore is this used as an argument the Father hath sent me c. 5. As the Father hath a fountain of life in himself and the Son hath the same life communicate to him with his essence from the Father and this dwelleth in the man Christ by the personal union so this life of the Father and Christ is a pledge that beleevers shall live for as the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me Beleevers life must be sure for which there is such a pledge and that fulnesse of the Godhead and life that dwels in the man Christ cannot but put life and preserve life in all that close with him Yea Christs living by the Father is not onely a pledge of our life but our life holds also some proportion or similitude to his For as he hath life communicate by eternal generation so by regeneration we are made partakers of the divine nature 2 Pet. 1.4 to wit in respect of qualities as he subsists in his life as man by vertue of the personal union with the Godhead so do we live by vertue of the mystical inhabitation or union with God by his Spirit And as he as man had a created life here and now lives gloriously at the Fathers right hand so by the gracious operation of Gods Spirit we shall be made conforme to Christ and partake of the same life for kinde 6. Albeit in our application of Christ we must begin at his crosse and death yet his whole person is forthcoming to make beleevers live Therefore in place of his flesh and blood he speaks generally he shall live by me pointing at his whole person Verse 58. This is that bread which came down from heaven not as your fathers did eate Manna and are dead he that eateth of this bread shall live for ever 59. These things said he in the Synagogue as he taught in Capernaum In the conclusion of this discourse 1. Christ repeateth his former doctrine pointing out his excellency as bread of life from his divine original his excellency above Manna and the effects of feeding on him 2. John designes the place where Christ preached his Sermon which was their Synagogue at Capernaum or the place where they of that City did assemble as the word signifieth for reading the Law and ordinary moral worship This erecting of Synagogues in the several places of the Land hath beene of old appointed by God for the peoples edification albeit they behoved to performe ceremonial worship in the Temple at Jerusalem See Act. 15.21 with Psal 74.8 And the designation of the place is recorded here to shew that at this Christ closed his sermon and that what is after recorded was onely occasionall and upon their removall or after they were gone thence From verse 58. Learn 1. The blinde and corrupt hearts of men are not easily brought to close with saving truths but either they do reject them or do soone forget and let them slip So much doth this inculcating of the commendation of this heavenly bread import 2. It is absolutely necessary that men do not halt nor hesitate in the matter of closing with Christ and feeding upon him but that over all impediments they take up their need of him and make use of him accordingly Therefore it is so much born upon them again and again 3. Ministers must not be weary to presse ill learned truths but their inculcating them is one mean to make them be received for therefore doth Christ tell the same things over again 4. One main impediment unto the successe of truth is mens natural inclination to their old errours and principles and their unwillingnesse to quit them for so is here imported that Moses and the Manna which came from heaven did so stick with them that they could dreame of nothing so excellent and therefore he takes pains to refute this 5. Christ being known in his true excellency and worth both in respect of his Original and the benefits which are conferred by him will be found farre above any thing men doat on and richly able to make them happy Therefore is he held out here as come down from heaven and making men
he came down from heaven ver 41 42. He declareth that his ascension into heaven should prove the truth of that to their conviction and shame And this also helps to cleare their mistake about eating of his flesh It doth not necessarily inferre that they should be witnesses of his ascension but that he should indeed ascend and that the truth and certainty of this should shame them for their base thoughts of him likewise while it is said he shall ascend up where he was before it is not to be understood as it his Godhead did change place and leave heaven at his incarnation for however he stooped in respect of state to appeare on earth in our nature yeâ— he is still in heaven Joh. 3.13 Nor is it the meaning that his humane nature did descend from heaven seeing in respect of that he ascended But the meaning is that the ascension of his humane nature by local change of place should clearly prove that he came from heaven in respect of his divine natures stooping to be cloathed with our flesh And both these two are spoken of the whole person in respect of the personal union though they be verified but in the one or other nature Further it is to be marked that Christs ascension doth prove his Godhead and that he came down from heaven to wit not simply for Enoch and Elijah did ascend to heaven who yet were not there before but in regard that he did arise and ascend by his own power Job 2.19 and 10.18 Psal 68 18. Joh. 20.17 Doctrine 1. Albeit men will not for present beleeve the excellency and glory of Christ yet it will be discovered and they may see it to their conviction and shame either in mercy or in judgement for so doth he intimate that they should see their folly when they see the Sonne of man ascend up See Joh. 8.28 Luk. 12.22 67 69. 2. Christs ascending into heaven is a clear proofe of his Godhead and that he descended from heaven in his incarnation Therefore doth he confirme the one by the other See Rom. 1.4 Eph. 4.8 9. 3. Christs ascension into heaven in his humane nature is a sufficient refutation of all carnal conceptions of partaking of Christ or of eating his flesh Therefore also doth he bring in this when they stumbled at eating of his flesh to shew that his ascension into heaven might refute all such conceits Verse 63. It is the Spirit that quickeneth the flesh profiteth nothing the words that I spake unto you they are Spirit and they are life In the next place Christ cleares that which chiefly offended them concerning his flesh and the quickening power and the eating thereof This he cleares in two assertions 1. It is the Spirit that quickeneth the flesh profiteth nothing This may be understood as a clearing of what he said concerning the eating of his flesh that it was not a carnal fleshly eating of him that could profit anything but it is a spiritual eating of him by faith that bringeth that quickening and life of which he hath spoken But it seemeth rather to clear what he had said concerning the quickening power of his flesh and humane nature and by Spirit and flesh we are to understand here his divine and humane nature as Rom. 1.3 4. 1 Pet. 3.18 And so the meaning is that however much had been spoken of life to be given by partaking of his flesh yet this is not to be understood of his flesh considered by it selfe and without his Godhead as they conceived him to be a meer man but all the quickening vertue that is ascribed to his flesh or humane nature doth flow from his Godhead to which it is united And this also doth condemne their conceit of bodily eating his flesh seeing a Spirit without which the flesh profiteth nothing cannot be eaten 2. The second assertion is the words that I speak unto you they are spirit and they are life Wherein Christ directly refutes their stumbling at what he spake of eating his flesh which they understood in a carnal sense of eating with the mouth of the body He declares that these words are not to be taken in a carnal grosse sense but in a spiritual way and being so taken and Christ spiritually laid hold upon the doctrine will not be found hard but very refreshful and to contain that which brings life to the weary soul And so the Spirit is taken for what is spiritual Job 3.16 Doctrine 1. Albeit Christs flesh and humane nature was quickned in it selfe and have quickening vertue to merit communicate and preserve life in beleevers Yet the Godhead is the fountain from which all this floweth and that which giveth merit and efficacy to all his sufferings and obedience for it is the Spirit that quickeneth 2. Such as do not look on Christs flesh as the flesh and blood of the Sonne of God nor do lay hold on him by faith as God incarnate that they may attain life But do look on him as meer man or as one whose flesh is to be eaten in a bodily manner They will never finde that quickening vertue in and from him which he declares to be in himselfe for the flesh profiteth nothing to wit in this respect It is true as God incarnate his flesh is the very price of life the first receptacle of our spiritual life and being laid hold on by faith the conduit to conveigh life to us But being considered as a meer man and his flesh to be eaten bodily as the Capernaits did in that respect it profiteth nothing for no meer man can give life nor merit it to lost sinners and outward bodily feeding cannot be refreshment nor food to souls 3. Scripture is the best Commentary to it selfe in regard what is spoken more darkly in one place is cleared in another for so doth Christ expound the words he spake 4. What Christ hath formerly spoken of eating his flesh is to be understood spiritually of eating by faith and not of bodily eating for so doth Christ declare The words that I speak unto you they are Spirit 5. None but they who understand Christs words spiritually will finde them lively in operation for being Spirit or taken spiritually then they are life and then only 6. The doctrine of the Gospel pointing out salvation by faith in Christ crucified for sinners is bâ—th Spirit and life It is a doctrine of a spiritual nature the instrument and mean whereby the Spirit worketh and communicates himselfe Gal. 3.2 and tends to make us spiritual And by it is life revealed offered conferred and carried on to perfection by the Spirit for thus it is commended his words they are Spirit and they are life See Rom. 8.2 2 Cor. 3.6 Verse 64. But there are some of you that beleeve not For Jesus knew from the beginning who they were that beleeved not and who should betray him 65. And he said Therefore said I unto you thâ—â— no man can come unto me except it
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
Thou art his disciple 3. Albeit it be the greatest honour of sinful men to be admitted disciples unto Christ and their greatest ignominy who are not so Yet times may be so ill even in a visible Church that it may be accounted the greatest of reproaches upon men that they give up their name to Christ for they think it a reproach great enough when they may say Thou art his disciple 4. The best of men may be mistaken and abused by their carnal successours and particularly it is a great wrong when any instrument is cried up to Christs prejudice and when men do pretend to the doctrine of the Scriptures when they are rejecting Christ for say they as a pretext whereupon they do reject Christ But we are Moses disciples Moses did set forth Christ and he pressed the Law to lead them to Christ and so none could be his disciples who were not Christs disciples also and yet they made use of Moses and their adhering to his doctrine to oppose and reject Christ 5. Such as men do admit of as teachers to their souls they would make sure that they are called of God and have their doctrine from him for this was sound though ill applied by them We are Moses disciples for we know that God spake unto Moses 6 Such as are led by malice and prejudice against Christ will not onely think basely of his person but will not see the clear evidences of his authority and Commission for albeit this point had been often cleared before this yet say they as for this fellow we know not from whence he is or who gave him Commission Verse 30. The man answered and said unto them Why herein is a marvelous thing that ye know not from whence he is and yet he hath opened mine eyes 31. Now we know that God heareth not sinners but if any man be a worshipper of God and doth his will him he heareth 32. Since the world began was it not heard that any man opened the eyes of one that was born blinde 33. If this man were not of God he could do nothing In these verses the man gives a solid answer to their frivolous cavil He passes what they had spoken against himself and doth not labour to diminish Moses due esteeme but onely replies to what they had excepted against Christ And 1. He propounds his reply by way of admiration that Christ having wrought such a miracle on him yet they should be ignorant of his authority verse 30. 2. He proceeds by solid argument to evince that his working this miracle proved he was of God Wherin 1. He layeth down a general proposition that no grosse sinners but onely such as did worship God and obey him would be heard or obtain things at Gods hand verse 31. 2. He subsumes in particular that Christ behoved to be heard of God having wrought so great a miracle and so singular that none of the Prophets nay nor Moses of whom they boasted did ever the like verse 32. 3. From this he concludes that certainly Christ was not a wicked sinner but of God seeing if it were not so he could not do any thing of that kinde verse 33. For clearing this argument Consider 1. We need not be curious to evince the truth of this assertion That Christ his miracles proved his divine authority however Impostors and Deceivers may also work wonders For the greatnesse of his works and the way of doing them were so convincing that even enemies themselves could not deny it when they spake their real thoughts verse 16. John 3.2 nor could the greatest enemies contradict it unlesse they maliciously sinned against the Holy Ghost as Matth. 12.24 31. 2. while he supposeth that Christ prayed to God that he might work this miracle we are not to conceive that he undestood who Christ was or that it was his way to pray to the Father in the state of humiliation John 11.41 41. But he onely looks on him as meere man and therefore he doth so commend the instrument as he exalts the power of God in what he did 3. While he proves Christ to be heard because he wrought this miracle the meaning is not to prove that all that are not heard in an extraordinary way are sinners But this holds onely good in them who pretend to extraordinary callings that they must prove it by some wonders and doth also argue that none who are so heard are sinners 4. Taking this Assertion generally God heareth not sinners it is not to be understood that even the grossest of sinners may not come to God to have their sins pardoned and removed and expect to be accepted and heard through Christ But the meaning is that they cannot be heard in other things while they purpose to continue in their sins 5. It is also to be considered that in some respect God may hear even grosse sinners so far as to give them many temporal favours to their greater condemnation in end as witnesse his answer to Ahabs hypocritical repentance 1 Kings 21.27 28 29. Yet this that is asserted here doth also hold good not onely because whatever God do for wicked men yet he hates both their persons and their prayers or because whatever God do for the wicked at some times yet the perpetual assistance and favour of God accompanying Christ in all his life and actions did prove that he was none of these But seeing the man as appears knew not so much of Christ nor doth he insist on any other proof but this one miracle Therefore the very nature of this miracle whereof the like was never done by any did prove that he was of God For however many miracles were wrought by Prophets before him yet some sort of miracles were reserved to be done by him to evidence that he was the Messiah The words being thus cleared in reference to the present scope from verse 30. Learn 1. Most learned men will grow blinde and absurd when they oppose themselves against Christ and his truth for so doth this man finde these Pharisees to be 2. Christ may give his weakest friends so much sound knowledge of him as will make them wonder at the blindnesse and absurdity of persecutors for saith he herein is a marvelous thing that ye know not whence he is and yet he hath opened mine eyes 3. Such as are truly affected with Christs dealing will wonder and be ill pleased that every one will not see as much in it as they do for he wonders and takes it ill that they are not so affected with the miracle and with Christ the author of it as he was From verse 31. Learn 1. Christs weak followers will not want a mouth and wisdome and courage to plead his cause and confound their adversaries in a day of trial for this poor beggar is enabled solidly to reason against the Rulers to their confusion 2. The generality of the visible Church want not common and received principles which being well
God beside him These and such as they whether they be before or after Christ in respect of time yet they come before him in so far as they run without his commission and instructions And though the context seeme to referre it chiefly to them who were before him in time Yet these are sufficient characters whereby to try the like persons or courses in all ages So the meaning is That whosoever take upon themselves the person and office of the Messiah and whosoever do usurp a lawful calling in the Church without his call and do not preach the sound doctrine of Christ they are in effect and ought to be accounted but murtherers and robbers and whoever do follow them and their doctrine yet none of the elect will finally persist in such a course as had been verified in the case of former seducers Whence learn 1. Such is the vanity perversity of mens hearts and so great oftimes is the Lords quarrel against the visible Church that there will not be wanting in all ages men of deluded and corrupt judgements to corrupt the doctrine and usurp the most eminent Offices appointed for her good for there is an all of them who come before him 2. However men of old and of late have cried up themselves and their devised doctrines concerning the reconciliation and salvation of sinners Yet there is no Mediatour but Christ nor any accesse to the favour of God since the fall of man but by him for all these came before him as is explained and so mistook the way 3. As faithful Teachers of Christ are a great blessing to the Church So they who â—unne unsent or corrupt the doctrine of reconciliation and salvation which is only to be had by him they are a great judgement and plague and ought to be looked on as such Therefore are they resembled to theeves and robbers of which verse 10. 4. Albeit corrupt men will not want their own followers who for not receiving the love of the truth are given up to strong delusions And albeit not only the unconverted elect but even regenerate Saints may for a time be overtaken Yet none of the elect will be suffered to persist finally in following these Sect-Masters and their corrupt doctrines for as it was before the sheep did not hear them to wit so as is expressed in the doctrine so it will be so still Ver. 9. I am the doore by me if any man enter in he shall be saved and shall go in and out and finde pasture In this verse he repeates the assertion that he is the door and clears it with relation to the sheep shewing that whoever entereth by him shall be put in a secure condition till they obtain eternal salvation and shall be abundantly refreshed and fed And by this he points out the necessity of pastours entering by him and their pointing him out as the only way of salvation which is the principal scope of the doctrine To go in and out is not to be strained here as signifying that they who enter into the fold of the Church may lawfully go out again but as sheep are cared for by their shepherd secured in their fold brought out to pasture and watched over there so they should finde in him protection and refreshment and as men in times of peace go out and in securely about their affaires so should they walk securely under his shadow See Psal 121.8 Whence learn 1. The absolute necessity of Christ is a doctrine never enough inculcate upon lost sinners who either lie secure dreaming of Gods favour or look to make their peace by other means without him Therefore is it repeated I am the door 2. It is not enough that men be convinced and in their judgement do acknowledge the necessity of Christ and the great priviledge of accesse through him unlesse in their practice they emprove and make use hereof for he is the door that by him men may enter in and not stand afar off commending the great priviledge only 3. Such as come to God through Christ and do seek salvation only through him shall be preserved in all hazards till they attain to eternal salvation for by me if any man enter in he shall be saved 4. Such as come to God through Christ have allowance of much spiritual freedome tranquility and security of minde in all their Christian course till they arrive at their compleat rest for he shall go in and out doth import this that he shall not be shut up but at freedome that he may go about his lawful affairs and may do it without anxiety or feare 5. Such also as do thus come to God will finde such satisfaction and spiritual refreshment for making them grow in grace as they shall not need to complain or betake themselves to other comforts for he shall finde pasture Ver. 10. The thiefe commeth not but for to steale and to kill and to destroy I am come that they might have life and that they might have it more abundantly Christ proceeds to declare that as he is the door so he is the true shepherd And that first in this ver in opposition to these whom he called theeves and robbers that is they who give out themselves to be the Messiah or who run unsent and bring corrupt doctrine These he declares to be enemies and not shepherds as coming only to do the flock prejudice But his errand is to give them life and that in great abundance Whence learn 1. False Teachers and seducers will have so many faire pretences and plausible shewes and appearances that the evill of their way will not be soon seen Therefore must it be so much inculcate what it is the thiefe comes about 2. Let seducers pretend never so faire and people be never so much taken with them Yet they do really come for the hurt of the flock and it will prove â—o and be seen in end for the thiefe comes not but for to steale c. that is the whole scope of their work And this meeâ—s with the blinde charity of any in the flock who fear not so much hurt by their errours â—s they expect good by their faire shewes of piety and pâ—â—â— 2. Seducers are but thieves in regard they do but make a prey of men taking them away from Christ stealing away their food that they may give them poyson and betraying Christ of his glory and them of their happinesse and in regard they do all this in a clandestine and indirect way Therefore is it said The thiefe cometh not but for to steale 4. How happy so ever â—â—â—ded souls may think themselves in being made a prey to seducers and in being deluded with their indirect insinuations Yet all this tends but to their destruction and to their eternal ruine if mercy prevent it not for as the thiefe cometh to steal so also to kill and to destroy and so they are robbers or murthering theeves as ver 8. 5. Christ is a
shepherd who will be so far from destroying his flock that he will give life even to these of them who are dead for I am come that they might have life 6. Christs great scope in coming to the world is to purchase and conferre life upon his own Elect And whatever his dealing toward them be yet it tends all to this and when they finde it otherwise it is their own mistake for saith he I am come that they might have life 7. Christ by his coming not only intends life but more abundant life to his flock that is 1. Albeit he gave life to his people before his comming yet he hath let it out more abundantly since to shew the difference betwixt the Sonne of righteousnesse now arisen and the light that his people had though from him before 2. He will not only give that life that may simply supply the necessity of his people but such a superabounding measure as may testifie his fulnesse and may completely refresh them 3. Having conferred this abundant life in conversion he will make it grow more and more while they are within time 1 Thes 4.1 4 All this is but a drop in comparison of that abundance of life that is reserved for his people in glory In these respects it is said I am come that they might have life and that they might have it more abundantly Verse 11. I am the good shepherd the good shepherd giveth his life for the sheep Secondly Christ declareth himselfe to be the true shepherd in opposition to hirelings who albeit they have a lawful calling and do not come to kill with false doctrine but do preach truth yet they are unfaithful in the discharge of their trust In this verse Christ declareth what he is in opposition to these asserting that he is that good shepherd who layeth down his life for his sheep For understanding whereof it would be considered that taking these properties of a shepherd strictly they do properly and only belong to Christ and by them he is distinguished not only from hirelings or seducers but from all true Ministers also that are sent out in his name But considering that he doth approve of lawful shepherds under himselfe and doth only oppose himselfe here unto hirelings we may beside the consideration of what is peculiar to him or requires a peculiar consideration in him look to these properties as they are taken more largely and so some of them do belong also to his faithful servants in their measure and proportion and by them they are distinguished from hirelings and false teachers Doctrine 1. Whatever hirelings or seducers infest the Church yet the elect want not a shepherd And albeit Christ employ servants under him yet he doth not give over the charge of his people but remains still chiefe shepherd and overseer unto them to care for them and furnish food unto them by his own appointed means for in both these respects I am the shepherd saith he See 1 Pet. 5.4 2. Christ doth eminently deserve the title of a good shepherd as being infinite in knowledge to discerne all the necessities of his flock and in pity and wisdome to deal tenderly with them according to their necessities for I am that good shepherd saith he See Isa 40.11 3. Good and faithful shepherds do preferre the good of their flock even to their own life And as Christ not only gives life to his sheep but his own life for them by way of ransome so his faithful servants should not account their life dear so they may fulfil their Ministry and bear testimony to the truth for it is the character of a true shepherd the good shepherd giveth his life for the sheep And Christ propounds it in general tearmes to intimate that though this was eminently and singularly true of him as the Saviour of his people Yet his servants must be resolved to lay down their lives not to expiate sinne but for the service of the Churches faith Ver. 12. But he that is an hireling and not the shepherd whose own the sheep are not seeth the wolfe comming and leaveth the sheep and fleeth and the wolfe catcheth them and scattereth the sheep 13. The hireling fleeth because he is an hireling and careth not for the sheep In opposition to these properties Christ declareth what the hirelings are who minding only their gain and having no interest in nor affection to the sheep do upon the sight of any danger from seducers or persecutors desert their stations and expose the flock to danger verse 12. And from this fleeing Christ concludes that such are hirelings and care not for the flock verse 13. Whence learn 1. It is not enough that men have an external lawful calling to the Ministery and that they be not erroneous unlesse also they be faithful and single in discharge of their trust for beside theeves and robbers there is also the hireling who is opposite unto and disapproven by Christ as not the shepherd 2. Albeit it be the will of God that Ministers and labourers get their wages and be maintained Yet such as make it not the scope of their calling to honour God and seek the good of souls but do minde only or chiefly their own game and base ends they do prove themselves not to be honest Ministers for so is imported in his name an hireling and not the shepherd 3. As the sheep are all Christs own by reason of his purchase of them and dominion over them So every true pastour will account Christs sheep as dear to him as if they were his own and that because they are Christs And who so do not thus respect them they prove themselves to be but hirelings for he is an hireling whose own the sheep are not not only by way of possession for so they are Christs only but in respect of affection and so it is expounded verse 13 he careth not for the sheep 4. Albeit it be a sad enough stroak for the Church to be under hirelings yet Satan is not satisfied with that but by Gods permission may hound out erroneous Teachers and Persecutors to molest and vexe her more for beside the hireling there is a wolfe which troubles the sheepfold whereby we are to understand both false Teachers and Persecutors as readily corrupt doctrine is pressed with violence See Acts 20.29 5. Albeit Ministers in some cases may lawfully flee and particularly when the trial and danger is personal to themselves Yet when they look more to their own case then to the flocks weal and when to avoid trouble they desert the flock in times of errour and common hazard they prove themselves to be but hirelings for he seeth the wolfe comming and leaveth the sheep and fleeth 6. Men may have more light and foresee trials better then others who yet want courage to abide them And corrupt men will no longer follow Christ and dutie then they think to compasse their own ends by so doing for he seeth the wolfe
In coming to Christ and employing of him under difficulties no impediment that may deterre us ought to be regarded for albeit in sending this message it might be suggested That possibly he had more to do and might do more good where he was That being far off he could not come in time and That it was not safe to expose himselfe to the fury of the Jewes Yet they being in need passe over all these and sent unto him 7. Albeit Christ may make use of a trial to beget friendship betwixt him and some of his elect Yet they have a great advantage who have it made up before for this is the ground of their confidence that Christ loved Lazarus before He whom thou lovest is sick And therefore if ever men think they will stand in need of Christ they should make acquaintance with him in time 8. Whatever there may be on Saints part that would seem to commend them to Christ yet true Saints will renounce all that and betake themselves only to his free love toward them for so much doth their practice teach They do not describe Lazarus as their brother as if they would boast of any credite with Christ by their worth nor do they mention any love in Lazarus entertaining Christs love but they betake themselves only to this it is he whom thou lovest 9. Such as do beleeve Christs love toward them ought also to beleeve that even their bodily infirmities are respected by him and will be an acceptable errand to come to him withall for they do confidently employ him in this Behold he is sick 10. Where Christs love is beleeved it will be accounted enough to lay our case before him without prescribing the way of help to him Therefore do they content themselves with this petition Behold be whom thou lovest is sick and they say no more As Saints can never have peace in any condition till they tell Christ of it So they know their needs not much be said to a Father in limiting him to their desires but when they have laid their case before him to be considered they may commit the answer to his wisdome and love Ver. 4. When Jesus heard that he said This sicknesse is not unto death but for the glory of God that the Son of God might be glorified thereby Followeth a third antecedent of his return to Judea containing Christs present answer to this message which consists of two branches 1. What he said ver 4. 2. What he did ver 5 6. In this verse we have his speech directed chiefly as would appear to the messenger to carry back to Mary and Martha for their encouragement Wherein he declareth that this sicknesse tended not to Lazarus death but to the manifestation of the glory of God in the glorifying of his Sonne While he sets down the end of this sicknesse negatively that it is not unto death albeit he did dye It is not sufficient to clear it thus that it tended not to bring Lazarus to eternal death For albeit that be a great comfort yet it is not chiefly intended here as appears from what is after positively set down of Gods purpose in this sicknesse But the meaning is that albeit he should die yet not irrevocably and so as he should not be restored to live even here again as they understood his death ver 24. And thus also Mark 5.39 he denyeth that a damsel is dead but affirmeth that she sleepeth because he was to raise her as out of a sleep Doctrine 1. Whatever Christ do to his own in affliction yet he alloweth encouragement upon them Therefore doth he dispatch away the Messenger with comfortable newes to the sisters And albeit his after dealing seem to contradict all this aâ— there is never an encouraging word given but a tentation will be let out after it to try our faith about it Yet he would have them stick by this and would have them look on sweet looks and good words from Christ as more then halfe health in the midst of sorest trouble 2 It is an encouragement to Christs own in trouble that he is a skilful Physitian who takes up their disease rightly and what it tends to So that they shall not perish through want of skill or wrong application of cures Therefore in the first place he tells them that he knows the disease what it is and what it tends to This sicknesse is not unto death c. 3. It is Christs allowance that his people in looking on their troubles do not judge of them by the first view nor by their nearest end for so the end of this sicknesse was death Nor yet by what of their own nature they portend and tend unto for in that respect also this sicknesse was unto death But that they look to Gods furthest and most principal end in them and to what God who brings light out of darknesse meat out of the eater and life out of death can bring out of them for it is in this respect that God would have them for their encouragement seeing that this sicknesse is not unto death as is before explained 4. As Gods own glory is his supreme end in all things so in particular his scope in sending afflictions on his people is to make his glory conspicuous in their through-bearing under them and in giving an issue from them for saith he this sickness is for the glory of God And albeit God do not manifest his glory in so extraordinary a way when his people are in trouble as he did on Lazarus's behalfe yet the general holds still true that he will be glorified in all the exercises of his people 5. The Lords purpose to glorifie himselfe on behalfe of his people requires that they be exercised with sicknesse and other infirmities that so he may magnifie his power wisdome mercy and love toward and upon them for there must be sicknesse that the glory of God may shine 6. Were afflictions never so bitter and so grievous yet this ought to sweeten them if God take occasion thereby to honour himselfe for this is an encouragement to sweeten the cup and make them submit that this sicknesse is for the glory of God See Joh. 12.27 28. 2 Cor. 12.9 10. 7. God is glorified in that his Sonne Christ is glorified and his glory in helping his people under trouble shines in proving Christ to be omnipotent and true God equal with the Father in giving deliverance to them for he clears that it is for the glory of God in this respect that the Sonne of God may be glorified thereby So that as none do honour the Father who do not honour the Sonne Joh. 5 23. So it may encourage Saints that the Father accounts Christs glorifying of himselfe on their behalfe to be for his glory Ver. 5. Now Jesus loved Martha and her sister and Lazarus 6. When he had heard therefore that he was sick he abode two dayes still in the same place where he was
to prevent it Not that he wanted sympathy but that he knew how to bring joy out of it 5. As Christ mindes his own glory in all his working so he joynes therewith the promoving of the true good of his people for this sicknesse and death of Lazarus is not only for the glory of God ver 4. but for your sakes and good So that Saints will finde his glory and their good still carried on together 6. Christ in afflicting any of his own mindes not only their own particular good but the good of other Saints also by their observing the proofes of Christ manifested upon and to the afflicted for not only Lazarus but the disciples and sisters also get good and confirmation out of the trial and the issue of it 7. Even such as live under the most eminent ministry for a long time and are very eminent in Christs house and who have seen much of Christ may yet be very weak in faith and need confirmation thereof for albeit these were called to be Apostles and had seen the most of all Christs miracles and lived under Christs ministry till now that it is near an end yet even at this time they need help to beleeve or to be confirmed and strengthened in it That ye may beleeve And it is still of general verity that whatever faith Saints have yet it needs daily confirmation and growth 8. Confirmation and strengthening of faith is â—o needful and useful that it is not to be thought strange if Christ send sharp trials on our selves or others to bring that about Yea a Saint is highly honoured when God afflicts him most sharply if his afflictions and the issues of them be a mean to confirme others Therefore Christ thinks Lazarus pain in his sicknesse and death and the sharp sorrow of his sisters but a small thing and not to be stood upon if it produce confirmation of faith even in Disciples I am glad I was not there to the intent ye may beleeve 9. As any thing that may advance our good is matter of Christs joy so in particular there is nothing more pleasant unto him then to have his people beleeving and growing in faith I am glad to the intent ye may beleeve 10. Albeit Christs absence from his people for a time may seem to discourage them much yet very absence may tend to the strengthening of their faith afterwards for I was not there to the intent ye may beleeve 11. Whatever incouragement Christ allow upon his people yet it is not to be expected that he will allow them their own desired ease by shifting their duty for any danger for albeit he point out all these solid grounds of comfort yet go to Judea they must Neverthelesse let us go And indeed if they had gotten their own desired refreshment they had missed of all these true comforts 12. Inability and impotency in the needy will not hinder a meeting betwixt Christ and them but he will go to them who cannot come to him for such is his dealing to dead Lazarus Let us go unto him 13. Christs going unto or dealing even with the dead is not uselesse but to good purpose for albeit it should seeme it were too late to go now neverthelesse saith he let us go unto him Ver. 16. Then said Thomas which is called Didymus unto his fellow disciples let us also go that we may die with him This conference closeth with a particular discovery of Thomas Didymus or the twin as his name Thomas in the Hebrew also imports He seeing Christ so resolute invites the rest to go and dye with him not with Lazarus but with Christ And the meaning is That since Christ would not follow their counsel but would run on his own death there was nothing better for them then to run on the hazard with him and so once be out of troubles and fears In this resolution there doth indeed appear 1. Affection in cleaving unto Christ and 2. Zeal in exciting others to the same Yet this resolution is but full of fear and dissidence for had he beleeved what was spoken ver 15. he would not have expected this issue of the journey Doctrine 1. It is the duty of Christs followers not to quit him though it should cost them their lives for so much doth this resolution teach 2. It is their duty also to excite one another to duty in times of hazard Let us go saith he and die 3. Christs followers have more fears and sad apprehensions then there is just cause for let us go and die when Christ had told of another thing imports so much This produced an untimous exercise about suffering wherein he proved not so resolute when he was called to it 4. It breeds men much needlesse exercise that they will not beleeve nor expect the good that Christ promiseth them but will judge of all things by their own apprehensions for so was it with him his eye was so on feared danger as he little regarded what Christ had promised 5. The Lord doth not approve of that resolution in dutie or suffering that doth not slow from faith but from distrust for herein did Thomas resolution faile 6. The Lord also dislikes mens willingnesse to suffer when it proceeds from a desperate wearing of their present lot which makes them content to rid themselves of it by sharp sufferings for this was also one of his faults as hath been before explained Verse 17. Then when Jesus came he found that he had lien in the grave foure dayes already 18. Now Bethany was nigh unto Hierusalem about fifteen furlongs off 19. And many of the Jewes came to Martha and Mary to comfort them concerning their brother Followeth to ver 38. Some antecedents of the miracle after Christ came near to Bethany and before he came to the grave Unto which and these that follow a preface and introduction is premitted in these verses which will give light to the following purpose And namely there is recorded 1. The length of time since Lazarus who was to be raised had been buried Jesus findes that is was foure dayes ver 17. 2. The nearnesse of Bethany to Jerusalem namely that it was a furlong lesse then two miles eight furlongs making a mile is marked ver 18. And that as for other reasons so also to point out a reason why so many Jewes came to bear Mary and Martha company which is the third thing premitted ver 19. Doctrine 1. While as it is said Jesus found he had lien foure dayes we need not enquire how he found it for we may conceive that as he knew of his death before and told of it ver 11 14. So now he found by report and information that it was as he knew As indeed his knowledge is infallible Though it may be also asserted in general that Christ as man being freely acted by the Godhead was sinlessely ignorant of some things not incumbent to his calling and did learn from experience information
God in former times From ver 21. Learn 1. The dear children of God have so much weaknesse and corruption as to flee â—ut against Christs way of dealing towards them when they are in trouble for so much doth this indirect challenge teach 2. Albeit Saints may have much submission at their engaging in a trial yet they may be ready to stagger if Christ put them to it to give a real proofe of that submission for albeit their message to Chirst ver 3. spoke much submission and a referring of all to his will yet here the declares that the cannot digest that it hath pleased him to let her brother die 3. It is not easie for Saints to take up Christ and fasten their faith upon him aright And in particular it is sometime their fault that they give more credit to the presumptuous drams of their own hearts for which they have no warrant then to what Christ reveals of himselfe for she strongly asserts if thou hadst been here my brother had not died for which she had no ground at all And generally it is the fault of men that in the point of trust and diffidence they make a Bible of their own thoughts apprehensions and fears without regarding what the Scripture saith 4. It is also the fault of Saints that in beleeving Christs power and good will to do for them they yet limit him to their own conceived way of working out of which they do not expect any thing from him And particularly it is their great fault to limit his effiâ—acy and power to his bodily presence for herein also she failed never expecting the preservation of her brothers life unlesse Christ had been there whereas he could have done it at never so great a distance From ver 22. Learn 1. Passion when it is a tentation in Saints is hasty and first out and takes the start of their better resolutions for here it hath broken first out whereas she hath better stuffe within here produced And therefore as we are in straits to suspect that which postes first to the doore to get out Psal 116. 11. and 31 22. So Saints passions though they ought not to be justified yet they ought not to be too narrowly examined and censured as being but a violent tentation treading upon grace for a season 2. It is sinful in any and particularly unseemly in a childe of God to persist in his passion when it hath burst forth but he ought to revoke and correct it by faith As here Martha subjoynes a correction to the former expressions 3. There is nothing can fall out nor can the child of Gods condition come to such an height nor can the fruits of delayes and disappointments be so desperate and deadly but faith will see that it may all be yet amended and made up againe Therefore albeit it was a sore dash that Christ came not till he was dead yet saith she I know that even now all may be well enough 4. It may exceedingly encourage Saints to beleeve when they consider that Gods power is not limited and that the Intercessour whom they employ will not be refused in any thing he craves for on this doth she build I know that whatsoever thou wilt ask of God God will give it thee 5. Faith even when it goeth very far on in giving glory unto Christ doth yet ordinarily come far short of what is his due and when faith sleeth a very high pitch it may yet be full of weaknesse for so was it in her faith and her correcting of her former distemper She beleeves only if he ask God will give whereas albeit indeed as Mediatour and man he did employ the Father by prayer of which we will hear ver 41 42. Yet as God he wrought miracles by his own power communicate with his essence from the Father by eternal generation Ver. 23. Jesus saith unto her Thy brother shall rise againe In the third place we have Christs meek answer to her discourse Wherein passing over her infirmitie he comforts her with a promise that her brother shall rise again Whence learn 1. Great are the consolations which God hath laid up for his afflicted people and he will do great things for them in so far as he seeth good for so much doth this wonderful promise given for Martha's comfort import 2. It is a satisfactory and proper consolation against the death of these we love to beleeve a resurrection wherein they shall be restored again for by this doth Christ comfort her Thy brother shall rise again 3. Christ doth propound this promise only in general tearmes He shall rise again not mentioning the time when it should be And this he doth partly to shew that however he was to raise her brother presently yet the very general promise of a general resurrection is full of comfort 1 Thes 4.13 14 c. And therefore he propounds her encouragement in these tearmes left any should stumble who have no warrand to expect such a particular favour Partly he doth it for the exercise of her faith and to let see in her practice how far short our expectations may be of what Christ will do for his people shee looks for resurrection at the last day he is to raise her brother presently And partly that he may let in her consolation by degrees into her narrow mouthed vessel For as Saints may be allowed to beleeve and expect a mercy when yet they cannot resolve every particular circumstance how or when or by what means it shall come to passe Esther 4.14 so they are so shallow as they can take in mercies but here a little and there a little Ver. 24. Martha saith unto him I know that he shall rise againe in the resurrection at the last day In the fourth place we have Martha's exception upon this promise and offered comfort Wherein albeit she professe faith of a general resurrection and judgement yet she seems to look on that as not sufficient for her encouragement seeing it is common to all and but far off Whence learn 1. It ought to be out of all contraversie among Christians that there will be a day of judgement at the close of time and a general resurrection of all the dead for that end for Martha beleeves this though the Paedagogy of the law was not yet expired I know that he shall rise again in the resurrection at the last day 2. Such is the weaknesse of men and their doating on their particular satisfaction that they are ready to sleight all the mercies and consolations of God unlesse they get that which they account a mercy Therefore albeit the general resurrection be no small comfort and the resurrection of the just be far better then to be restored again to the toiles of this life Yet she undervalues all that in comparison of her getting again her brother presently 3. It is no strange thing to see men beleeving great things that are far off and about which they
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.
were alive to come forth he cometh out in the same posture wherein he was laid in his grave And Christ requires some to loose him that so they might be further confirmed of the truth of the miracle Whence learn 1. The upshot and close of Christs dealing will richly compence all his delayes and seeming harsh dealing for the issue of all this procedure in the former part of the Chapter is that Lazarus is raised again 2. Albeit Christ may in his peoples trouble take much time to exercise and prepare them for mercy and to let out proofes of his compassion and sympathy Yet when that is done he can give an issue and help them in a moment for now when all these are over here the miracle is presently dispatched And when he had thus spoken and tried disciples and friends removed their unbelief manifested his own affectionate heart c. he cried c. 3. Christs word of command whereby the world was created and is upheld is sufficient to effectuate greatest things if it were even to raise the dead for he did no more in bringing about this miracle but cried c. 4. His crying with a loud voice in the audience of all was not only an evidence of his omnipotency and that as he employed the Father so also he put forth his own power in this miracle But further it points out 1. His affection and earnestnesse to have the thing done and sheweth That Christ is not a coldriffe friend but takes a hearty lift in what concerns his people 2. It points out his confidence in the matter and therefore he publikely interpriseth it in the hearing of all To teach that whatever our unbeleeving hearts say yet Christ is not afraid of his work that it shall miscarry in his hand Doctrine 5. Christ in employing his omnipotency doth not look on things as they are in themselves or seem to be unto us But he calleth these things that are not as though they were and in speaking to and commanding the powerlesse and dead he giveth them life and strength to obey for he cryed Lazarus come forth His omnipotency speaks to him as to one living and ready to come forth on a call because at this very word he put life in him to hear and obey See Rom. 4.17 6. Christ hath our life in his hand to take it away or restore it at his pleasure and when he calls even for the dead they will obey him for and he that was dead came forth 7. Whatever enjoyments men have within time yet it is but little of these things they can take away with them for it is marked that he came out bound with grave-cloathes and his face bound about with a napkin Not so much to point out a new miracle in the bosome of the other that a dead man should not only come out but come out so bound as might hinder one to walk for it may easily be conceived that the bonds were so loose as he might creep one way or other out and he knew the place better then to go wrong though his face was covered But the scope in part is to point ouâ— how little Lazarus had carried away with him even grave-cloathes See 1 Tim 6.7 8. As Christ our Lord will work no needlesse miracles So he will have all convinced of the reality oâ— those he worketh Therefore also will he bring him out in his grave-cloathes and â—ids them loose him and let him go that he may walk at freedome That so they might see him bound as they had laid him in and themselves in handling and loosing him might be further confirmed that it was a true miracle As also as was marked on ver 39 he would not loose him by a miracle since mens hands could do that Ver. 45. Then many of the Jewes which came to Mary and had seen the things which Jesus did beleeved on him 46. But some of them went their wayes to the Pharisees and told them what things Jesus had done Followeth the third and last part of the Chapter containing some consequents and effects of this miracle which may be taken up in these 1. What effects it had on the Jewes who were with Mary ver 4â— â—6 2. The consultations and conclusions of the Rulers of the Jewes when they are informed of it ver 47. 53. 3. The course which Christ took on this their resolution ver 54. 4. The diligence used by the Rulers to have their resolutions put in execution at the feast ver 55 56 57 As for what was the part and carriage of Lazarus and his sisters upon the receipt of this mercy it pleaseth the Lord to mention no more of it then what may be gathered from their piety that they were not unthankful and from his passing it oâ—â—er in silence not that he did vilipâ—nd it but that great mercies will affect his people more then can be well said or expressed In these verses we have the first consequent of the miracle which is the diverse impressions it takes upon the Jewes who were present Many of them beleeving and others of them persisting in unbelief and not being able to do unto Christ what they would themselves they delate the matter to the Pharisees Whence learn 1. Christ doth not spread his net by doctrine and working but for some notable fruit and effect for here by raising up of one dead body he raiseth up many dead souls 2. Albeit for the most part they generally are naught yet at some times and in some societies it pleaseth him to work upon and gain the far greater part for Many of the Jewes beleeved whereas some only ver 48. do persist in their ill course 3. Such as come to do good unto the godly in their need may readily meet with more good to themselves by the means for they came to Mary who finde Christ and are drawn to beleeve It is said they came to Mary only because they came out to the grave after her ver 31. Or because however they came out of Jerusalem to comfort both her and Martha ver 19. yet they did it chiefly for Maries sake 4. Such as do rightly consider of Christs glorious workings and manifestations unto and for his people may be abundantly convinced that he is the true Messiah and see convincing grounds wherefore they should embrace and close with him by faith for when they had seen the things which Jesus did not only the miracle for that alone could not work solid faith though it might prepare for it but his groaning weeping doctrine thanksgiving the way of the miracle c. they beleeved on him 5. When Christ is prevailing fastest yet his doctrine and working will never be well taken at all hands for some of them are of another temper 6. Not only the prevalent example of many will not work upon the obstinate But their other wayes good and moral principles will not contribute to draw them to Christ for not
And Christ himselfe who was never sumptuous yet allowes costly ointment on his buâ—ial to testifie how highly he prized and loved to lay down his life for his people Verse 8 For the poore alwayes ye have with you but me ye have not alwayes In the next place Christ having defended Mary doth now answer to his great objection and pretence of caring for the poore The defence is taken from this that this opportunity of honouring him would not alwayes last whereas they might alwayes have occasion to be charitable to the poore He speaks it in the plural number ye have the poor c. either because he would presse this as a common duty on all as well as Mary or rather he speaks it to all the Disciples who had joined with Judas in this act as the other Evangilists observe Doctrine 1. Christ is so meek even to his cruel enemies that he will not alwayes tell them all he knoweth of them when he reproveth them but will let them discover themselves for he will not tell Judas his false heart but simply replies to any ground of objection he alleaged And this he doth partly because moe were engaged then Judas whom therefore he will satisfie Partly that he may warn men not to seek to carry their cause by reflections upon the persons of their opposites while as they want solide reasons for their cause partly that he may teach all to beware of judging mens he â—â—ts when yet they have not discovered themselves for he will not deal so with Judas And partly that from this his meek dealing toward a Judas we may gather how much more meek he will be to his own 2. The Lord hath so ordered that when diverse dutie which cannot be performed together tryst together in one juncture of time the one of them may give way to the other for that time without sinne And particularly Duties which occurre rarely and cannot be got done afterward should be gone about in the opportunity thereof albeit other important duties be laid aside for that time which may be overtaken at another time As here he cleareth in the matter of putting this external honour upon him when it trysts with the command of having a care of the poor And for this reason he preferreth this duty to himselfe now The poor ye have alwayes but me ye have not alwayes 3. Albeit it be a sin to defraud Parents the poor or others of what they may expect in duty justice or mercy under a pretext of laying out what men have for God Matth. 15.4 5 6. Yet when Christ calls for any thing we have no other thing should come in competition with him for when he calls for it he takes place of the poor here 4. Men may sometime have an opportunity of employing themselves or their substance in honouring of Christ or doing him service which they will not so readily meet with again if they let it slâ—p for so much is imported here me ye have not alwayes Mary could not alwayes have opportunity to testifie her respect thus to Christ nay not when he was dead and buried and therefore she takes this present opportunity 5. The Lord will have his people never to weary of mercy to the poore and therefore doth continue constant objects of pity among them for The poore alwayes have ye with you See Deut. 15.11 Ver. 9. Much people of the Jewes therefore knew that he was there and they came not for Jesus sake only but that they might see Lazarus also whom he had raised from the dead 10. But the chiefe Priests consulted that they might put Lazarus also to death 11. Because that by reason of him many of the Jewes went away and beleeved on Jesus In these verses is recorded a consequent of Christs coming to Bethany when it came to be known he was there to wit that many Jewes resorted thither not only for his sake but out of curiosity also to see and speak with Lazarus ver 9. Which is amplified from the Rulers resolution thereupon to put Lazarus also out of the way seeing his resurrection was a mean to draw many to Christ ver 10 11. It is not needful to determine whether these Jewes were some dwelling in Jerusalem and about it or some of these who came up before-hand to the feast Chap. 11.55 who also came out the next day to meet him in triumph seeing whoever they were their coming contributed to let forth Christs honour and to irritate his enemies From ver 9. Learn 1. Where Christ pleaseth to make himselfe known he will get respect and followers were there never so much hazard and opposition in the way for albeit the Rulers had concluded to put him to death and he had withdrawn upon that and they had given charge to spy him out Chap 11.53 54 57. yet much people of the Jewes knew that he was there and they came So soon as they heard of him they flocked to him 2. Christ gives so glorious proofes of his power and love as may invite men to flock unto him for he hath with him Lazarus whom he raised from the dead to make them flock unto him 3 It is an argument to perswade Christ to help his people in their difficulties that by so doing he not only doth them good but doth also bring about the manifestation of his glory and an increase of followers for by raising Lazarus he draws them out to wait upon him See Psal 7.6 7. 4. Albeit Christ will get glory even by the unsound actings and appearings of men for him Philip. 1.16 18. Psal 66.3 Yet it is the sin of many that they flock to him rather out of curiosity then in sincerity and that they choose rather to gaze upon his works then fall in love with the worker for such was their fault here They came not for Jesus sake only but that they might see Lazarus also They were curious to see such a rare sight and possibly also to enquire somewhat of him concerning the state of the dead From ver 10 11. Learn 1. Such as betake themselves to bear down Christ do engage themselves in an endlesse veâ—ing life and an harder task then they are able to undergo for they who would kill Jesus would put Lazarus also to death Yea they would kill many who would kill all whom Christ made objects of his mercy for inviting others to come to him See Exod. 1.12 2 Men once engaged in opposition to Christ will not readily be reclaimed by insuperable difficulties nor the convincing beams of his glory shining in their eyes for albeit this was a glorious work prevailing on others and albeit they see moe and moe impediments in their way yet they will go on 3. None are so malicious and bitter enemies to Christ as corrupt Church-men whence they once decline for it is the chiefe Priests who are so cruel as to kill a man for being the harmlesse occasion of drawing men to Christ and whom
is dearest to them yea even of life for his sake Therefore doth he mention our life to be hated not secluding other things as parents wife children houses lands c. but including them all in this as being the most precious enjoyment And since some are put to that all must resolve on it 3. It s not enough that men quit any thing for Christ unlesse it be done with cheerfulnesse zeal and an holy indignation that any thing how precious soever should come in competition with obedience to him Therefore is iâ— required that they hate their life Which is not to be understood absolutely as if it were a sin to love life as it is the gift of God or that they should weary of it But comparatively that they should not love it more then Christ Matth. 10.37 and should abhoâ—re that it should come in competition with duty to him 4. Whatever be our obligations to Christ yet mens inordinate affection to their temporal life is a great impediment to our duty when it comes to that push for it is supposed that too many will love their life to wit in this world or their temporal life so as to preferre the preservation of it to obedience and a good conscience 5. Whoever are careful to preserve their temporal life upon any tearmes they take the short cut to loose it and eternal life also for he that loveth his life shall loose it He both provokes Christ to plague that life and cut it off which he will not employ in a good cause and however it fare with his temporal life yet he looseth eternal life 6. As the loose grip of things temporal is the surest and best grip so when a man preferres service to Christ to his own life it is the sure way to preserve both body and soul unto life eternal for he that hates his life in this world shall keep it unto life eternal Some time the Lord may continue and preserve a mans life after he hath submitted to loose it for his sake But however that succeed yet the other incouragement stands firme 7. They who have the lively hope of eternal life will easily digest any temporal losse especially when that hope cannot be attained without that losse for preservation unto eternal life is sufficient to perswade a man when he is called to it to hate his life in this world 8 Such as live by faith must renounce the principles of carnal sense and reason and be content to walk on grounds contrary to these especially in times of trial for they must learn that love and keeping of life is losse and hatred and losing of it is keeping of it From verse 26. Learn 1. Christ will not be content of glorious-like outside acquaintance with men unlesse they engage themselves in humble service to him Therefore in opposition to their desire of seeing him verse 21. he desires that men should serve him 2. Such as give up themselves to serve Christ must not in their duties prescribe unto him but must be content to follow his directions And in their lots they must not think it ill to be no better used then he was but should account the worst condition sweet and easie in that he essayed it and paved the way before them for saith he if any man serve me let him follow me 3. Such as serve Christ by following him shall be sure not only to see him but to enjoy his company He will be with them in trouble and not let them be alone and they shall be brought at last to partake of the sweet issue that followed on his suffering for where I am there shall also my servant be See Luke 22.28 29. John 17.24 Rom. 8.17 4. It is a sweet encouragement to sincere followers of Christ that in glory they shall have constant and neer fellowship with him which they are so much thirsting after in their pilgrimage for this is the encouragement of servants where I am there shall also my servant be 5. Whatever disgrace Christs servants may meet with yet to serve him is their true honour and will be rewarded at last with visible honour for if any man serve me him will my Father honour See 1 Sam 2.30 6. He saith here my Father will honour him not only to point out that it is true honour only which is conferred by God Joh. 5.44 But to teach That Christ as Mediatour is so accepted of the Father that he will put marks of favour and honour upon all his servants Verse 27. Now is my soul troubled and what shall I say Father save me from this houre but for this cause came I unto this houre Followeth to verse 31. the third particular in this part of the chapter wherein to prevent stumbling at his death it is made evident first by sore exercise and then by consolation sent from heaven that it was the Will of God he should suffer and yet not sink under it His exercise is recorded v. 27. his out-gate and consolation v. 28. unto which is subjoyned an exposition of Gods purpose in this way of comforting of him upon occasion of the several thoughts of the people about it v. 29 30. In this verse his exercise is pointed out in these particulars 1. That while he is preaching of his own death and suffering trouble doth seize upon his soul in the midst of his doctrine and he is so overwhelmed that he cannot get it hid but must tell it out before all his hearers 2. That he is so perplexed that he knows not what to say 3. That getting a vent in prayer there is a conflict betwixt his aversenesse from this lot and exercise and his submission to endure what his office called him unto Now for clearing this soul-trouble of Christ which we finde very familiar to him ch 11.33 and 13.21 Mat. 26.38 and 27.46 we would consider 1. The rise and cause of it was thus The Godhead hiding it self from the humanities sense and the Father letting out not only an apprehension of his sufferings to come but a present taste of the horrour of his wrath due to man for sin he is amazed overwhelmed and perplexed with it in his humanity And no wonder since he had the sinnes of all the Elect laid upon him by imputation to suffer for And so this wrath is not let out against his person but again their sinnes which were laid on him 2. Albeit Christs soul was here troubled or jumbled and puzzled as the word imports Yet we are not to conceive there was any sin in this exercise of his though the like may be muddy in us For we are like foule water which being stirred becomes like a puddle but he was like clean water in a clean vessel which being never so often stirred and shaken yet keeps still clean and clear 3. We are not to think it strange that the Sonne of God should be put to such perplexities in this trouble as not to know what
doctrine are inseparable and as the one is entertained so is the other for rejecting him is joyâ—ed with not receiving his words So that where the Word hath no place he is rejected 2. Whatever use men may seem to make of Christs Word yet none are beleevers thereof but they who so hear as to receive and admit it into their hearts and Christ in it for so not to beleeve ver 47. is expounded he rejects me and receiveth not my words 3. It is not their sin who are studying to beleeve and yet are kept wrestling under the power of unbelief that Christ will bring into judgement but the sin of these who care not to beleeve for such are to be judged here who reject me c. 4. It is a sad plague on wicked unbeleevers who hear the Gospel that their unbelief is joined with disdain to Christ and contempt of his Gospel and grace and that Christ will so judge of it for so Christ calls it here he that rejecteth me with contempt and disdain choosing other things before me as the Word imports and receiveth not my words not accounting them worthy to have any place with him 5. Albeit sin be not soon punished yea albeit Christ be the Mediatour of sinners yet such as despise him he will not keep them from judgement for such a man hath one that judgeth him whereby is meant not so much that the Father doth judge them though the Son at his first coming do not as that certainly they will not escape a Judge and judgement as is after cleared See Prov. 11.2 Eccles 8.11 12. 6. However the Lord deal with men here and however in his forbearance they may escape judgement Yet they will not escape the judgement of the last day which will sadly enough compense all delayes for he shall be judged in the last day 7. Albeit in the day of judgement wicked men will be called to an account for all their sins against the Law Yet the contempt of the Gospel will be their saddest dittay for he that rejecteth me the word that I have spoken shall judge him that is the Word of the Gospel delivered by Christ in whose mouth soever it be though it will have its own peculiar weight against these who heard him that he came and spake it himselfe 8. Though all other witnesses against a wicked man were gone yet the Word preached will stand up against him as a witness and dittay in the great day for the word shall judge him in the last day It shall be a witness of what was offered and make up a dittay against him for his contempt upon which Christ shall pronounce sentence 9. The Word of God is so sure and infallibly that Christs sentence in the great day when heaven and earth shall passe away shall proceed according to the verdict and testimony thereof for the word that I have spaken shall judge him in the last day Christ will pronounce then according to what it sayeth now and that as well in favours of beleevers as against unbeleevers Ver. 49. For I have not spoken of my selfe but the Father which sent me he gave me a commandment what I should say and what I should speak 50. And I know that his commandment is life everlasting whatsoever I speak therefore even as the Father said unto me so I speak The last argument serves to confirme and clear the former and is taken from the authority of his doctrine For whereas they might except that they were not afraid of his words as being only his own He answers that he spake not of himselfe but what was the Fathers word also And to confirme this 1. He declareth that he had received a commission from the Father who sent him concerning his doctrine and what to say and speak 2. That he was perswaded this doctrine delivered to him by the Father points out the true way to eternal life 3. That he had exactly followed this commission in preaching both for matter and manner Hence the argument concludes strongly two wayes 1. That his Word and doctrine being divine and the Fathers as well as his it was sufficient to judge and condemne all despisers 2. That his doctrine only pointing out the true way to life and means of attaining it they could not misse condemnation who would not hearken unto it Whence learn 1. Albeit Christs doctrine be his own as he is true God and the wisdome of the Father Yet it is not his own as meer man nor as secluding the Father who is one God with him and who gave him a commission and instructions as Mediatour for I have not spoken of my selfe but the Father which sent me he gave me a commandment c. 2. The Father is the authour and approver of Christs doctrine no lesse then Christ himselfe for I have not spoken of my selfe c. 3. No word but Gods Word is sufficient to condemne men for disobedience and if men cannot prove their doctrine to be divine it is neither to be obeyed nor are terrours for the neglect thereof to be regarded Therefore Christ takes this as the proofe that his Word shall judge men ver 48. for I have not spoken of my selfe but the Father which sent me he gave me a commandment what I should say and what I should speak And this he exactly followed as ver 50. The two words of saying and speaking may be taken comprehensively as pointing out all the wayes of delivering his commission by set and solemne preaching or occasional conferences and the whole subject matter of his preaching in precepts promises and threatnings And so it will import that his commission from the Father was full both for matter and manner and his discharge thereof answerable Yet this variety of expression is not to be insisted on seeing in the following verse Christ useth one of the words in place of both 4. When men speak by commission from another and according thereunto the refuser of the message must be accountable to the Authour and sender thereof for so doth Christ prove his Word should judge them seeing God is the author thereof who will call them to an account 5. The summe of Christs doctrine which he delivered from the Father is to point out eternal life to lost sinners and the way and means leading thereunto for his commandment or the doctrine which I at his command have preached is life everlasting See Joh 17.3 6. Whatever esteeme sinners have of the Gospel yet it is sure in it selfe that there is no salvation by any other way or doctrine but by embracing thereof and as Christ is so every Preacher ought to be perswaded of the excellency thereof Therefore saith Christ in opposition to all their misconstructions I know that his commandment is life everlasting 7. Christ is a true Prophet who spake neither more or lesse in the doctrine of the Gospel then what was the Fathers will should be delivered to us for whatsoever I
by his incarnation so he was but returning to God by the chariot of his sufferings Which as it points out his admirable condescendence that in the midst of such thoughts he will stoop to so base an employment So it contains a sweet ground of his following practice in that however his hazard was neare yet seeing through all these clouds he is at leisure to minde and promove his disciples good who would be in greater need through his suffering and removal from them For further clearing of ver 2. Consider 1. Whereas it is said that supper being ended he did this and yet ver 12. he sate down again after washing and ver 26. meat is before him of which he distributes to Judas we are to consider that the words may very well be rendred not only supper being ended but while the supper was or while it was supper intimating that he did what followeth in the time of the supper and did interrupt it for a time for that end However it sufficeth us to know that the Passeover was eaten before he arose and that which he sate down to again was a second service or common supper subjoyned to it during which he instituted the Sacrament of the Supper Consider 2. It is a greater difficultie to clear how Christ should eâ—t the Passeover this night and yet it should seem the Jewes did not eat it till the night following Joh. 18.28 They who assert that Christ did anticipate the time and eat it a day sooner then was appointed that so he who was our true Passeover might suffer on that day whereon God appointed the Passeover to be killed and eaten They I say seem not to remember that Christ was a fulfiller of all righteousnesse Nor was there any such prediction of Christs suffering on that day as should necessitate him to transgresse a positive precept Nor do they sufficiently clear the difficulty who assert that the Jewes did eat the Passeover the same night with Christ being the fourteenth day of the moneth and that what is said Joh. 18.28 of the Jewes keeping themselves undefiled that they might eat the Passeover is not to be understood of the Paschal lamb but of the peace-offerings on the first day of the feast of unleavened bread whereof the sacrificers had a share to feast on For it will not be cleared from Scripture that to eat the passeover is spoken of any other thing then of the very Paschal lamb Beside Joh. 19.14 the day whereon Christ suffered is called the preparation of the passeover and ver 31. the sabbath day thereafter is called an high day which importeth more as we shall heare 1. Therefore for clearing the difficulty it is to be conceived that the Jewes by an ancient tradition received as is supposed in Babel when ever any extraordinary solemnity fell on the day immediately preceding an ordinary Sabbath they used to translate the festivity to the Sabbath following lest there should be two dayes concurring wherein they might not work And so here the first day of the feast of the Passeover or unleavened bread which with the last of the seven dayes of the feast was an holy convocation Num. 28.16 17 18 25. falling according to the appointment of the Law upon the day immediately preceding the Sabbath they deferred not only the following feast but even the eating of the Passeover till the evening of the fifteenth day of the moneth which should have been the first day of the feast as seemeth to be clear from Joh. 18.28 and 19.14 and the least it selfe they conjoyned with the ordinary Sabbath following for which cause it is called an â—igh day Joh. 19.31 because of the conjunction of two festivities For the mid-dayes of the feast of unleavened bread betwixt the first and the last were not so solemnly observed as to give such a denomination to this Sabbath Now Christ not heeding their Traditions did punctually observe the day institute by God not so much out of necessity because he had no longer time to live for he might have prorogate his sufferings as to shew how closly we ought to cleave to a rule in the matter of institute worship and how dangerous it is to deviate let the alteration have never so many fair pretences for it And whereas it may be objection that this differing from the common practice would have been full of hazard to Christ and matter of accusation against him which yet they never produce It is to be conceived for answer not only that Christ did not stand on hazard who was now going to lay down his life but further also that this matter being private amongst his disciples and the Master of the house who it seems was a secret friend could not so easily come to their knowledge Or rather seeing Judas when he went to the high Priests might easily have told it if he had not been restrained that the Jewes did so observe this Tradition as yet in these troublous times any who pleased to submit to the institute rule did follow it Consider 3. While it is said that the devil had now put it into the heart of Judas to betray him the meaning is not that either Satan only now began to tempt him to it or that the matter was now perfected For it is clear from Matth. 26.6 16. that upon occasion of the losse of the ointment of which we heard Chap. 12 3 4 c. he had made a bargain with the chief Priests about this matter and from ver 27 30. of this chapter it is clear that after this he was wholly given up to Satan not only to project and capitulate about this businesse but to put it speedily in execution So the meaning is that Christ took notice at this time that Judas was lately prompted by Satan to go and capitulate about the betraying of him as a reason why he would now be busie with his disciples And so the words will read that already before this supper the devil had put it in his heart To which may be added further that through his abuse of the Sacrament of the Passeover the devil got more footing to confirme him in this wicked resolution From v. 2. thus cleared Learn 1. Such as do seriously minde their duty and consider the short time they may have for it will diligently emprove every moment of opportunity for supper being ended or in the time of the supper Christ falls to work and will not let that moment of time betwixt the paschal supper and the rest of that meal and his instituting of the Sacrament passe away without some useful instruction to his disciples 2. Such as conscientiously employ their time may in a short minute thereof which being idly spent would seem nothing do much good in their station for in a part of that night after supper was ended Christ not only taught his disciples by washing of their feet but did deliver the sweet doctrine and put up the solemn prayer that
go away and before he want their company he will yet leave heaven for their sakes and come again saith he and receive you unto my selfe and that for this end that where I am there ye may be also 7. As Christs followers are in this life called to be conforme to his image and to partake with him in sufferings So his love will have them at last advanced to communion in glory with himselfe in that measure which they as his members are capable of for this is his purpose concerning them that where I am there ye may be also 8. It makes the hope of heaven sweet to Saints when they consider that there they will meet with and fully enjoy Christ whom they have so often delighted to look upon through a vail and whose company hath oft-times offered them much of heaven upon earth and in their saddest lots and that they shall never again be separated from him Therefore doth he propound this as their sweet encouragement I will receive you unto my selfe that where I am there ye may be also See 1 Thes 4.17 Ver 4. And whither I go ye know and the way ye know The fourth argument of consolation propounded in this verse is that however he was to leave them yet they knew whether he went and which was the way thither For clearing whereof Consider 1. As the place to which he went was to his Father and his house as is cleared ver 2. and in the following purpose so by the way here he points out not only the way wherein he was to walk to glory but the way also wherein they were to follow as the following enlargement of this consolation maketh clear 2. The way to heaven is so to say twofold First the way of dispensations and lots wherewith Saints are essayed in going through And thus as Christ went to his Father by sad sufferings so beleevers enter into the Kingdome through much tribulation Act. 14.22 Secondly the way of their duty and the means whereby they may come to God and walk through these difficulties till they come to him in heaven And thus as Christ paved a way for himselfe so is the the way to all others as we will hear ver 6. Now albeit the first of these be not to be excluded here for we are to follow him in that way 1 Pet. 2.21 yet the last is chiefly insisted on in the explication 3. As for the disciples knowing of these which is contradicted by Thomas his assertion imports not only that they had been sufficiently furnished with means to have known but that they did also know them in part and in some respect So the meaning is that it might sufficiently encourage them that they knew heaven and the Father to whom he went and they were to follow and were instructed that suffering and tribulation was the high way to heaven both for him and them And that albeit he withdrew his bodily presence yet they knew the way of corresponding with the Father in heaven and had a sure way to guide them home Doctrine 1. Beleevers who do seriously study to know heaven and what the resting place of pilgrims is will finde rich consolation in it for this is one branch of the encouragement ye know whither I go 2. It contributes exceedingly to beleevers encouragement by knowing heaven to know that Christ is gone there and glorified with his Father for their good for this is the particular consideration rendring this knowledge of heaven comfortable whither I go ye know namely that I succumb not under my sufferings but ascend to heaven to my Father 3. It contributes much to the comfort of beleevers and is their peculiar priviledge in their absence from the Lord as to know God and heaven so to know the way that leads thither to be the way indeed and to be armed against all misconstructions of the way being compared with the end of it to which it oft-times looks so unsutable for so much is held out in this encouragement as it relates to the way of dispensation wherein Christ went to heaven and beleevers follow him It is an encouragement the way ye know and need not mistake sad sufferings as if they were not leading to a crown as too many do little beleeve that to loose is to gain and to dye the way to life 4. It is not sufficient for the encouragement of beleevers that they have a contemplative knowledge of heaven and the difficulties that lye in the way to it unlesse also Christs removal out of the world do estrange their affections from it and make them become pilgrims and set them on work to know the way and means how they may hasten after him to come where he is and in the mean time may keep entercourse and correspondence with him and through him with the Father For this is the great encouragement ye know the way namely that he is the way to the Father to whom he goeth as is after cleared 5. Christ hath not left his followers without sufficient means of information concerning heaven and the way to it and without such a measure of knowledge of these things as might be ample matter of encouragement if they knew how to discerne and emprove it for he asserts for their comfort not only in respect of means but as to their actual knowledge also whither I go ye know and the way ye know 6. Christ knoweth his people and what they are better then they do themselves and his verdict of them is to be preferred before their own for notwithstanding their doubts afterward mentioned he asserts whither I go ye know c. Ver. 5. Thomas saith unto him Lord we know not whither thou goest and how can we know the way Followeth to ver 8. A further clearing of this argument of consolation in answer to Thomas objection His doubt is propounded in this verse wherein being rash incredulous and timorous as was usual to him See Chap. 11. 16. and 20. 25. and supposing that Christ would retire some whither and leave them he objects in name of all the rest that they knew not whither he went and consequently could not know the way This being a contradiction to Christs assertion ver 4. The reconciliation thereof is not to be taken from this that Christ only speaks of sufficient information given whereby they might have known and that Thomas objects that for all this they did not actually know For Christ afterward asserts that that they actually knew in some measure But the true rise of the difference betwixt Christ and Thomas is 1. Christ asserts they did know which holds true though they did but know confusedly and in some measure Thomas finding no such distinct knowledge as he desired objects that he knew not at all 2. Christ knew that in this matter his disciples did know more then Thomas understood that he and they did know and therefore he thus objects For they know Christ in some measure which
leave you comfortlesse or Orphans 4. Let beleevers have what they will yet they are still Orphans and want comfort unlesse it come by the Spirit of Christ for it is by the Spirit this is made good I will not leave you comfortlesse 5. The Spirit in comforting taketh the patronage of beleevers as a Tutor of Orphans guiding and defending them and managing their affairs So that they who expect his comfort must give up themselves to be led by him for it is by his presence that they are not left Orphans but have him for a Tutor 6. Christ loves so well to be present with his people that he never withdraws his presence one way but he cometh to them another way Therefore saith he when removing in respect of his bodily presence I will come to you 7. When the Spirit cometh unto beleevers Christ cometh unto them not only because they are one in essence But partly because it is equivalent to his bodily presence yea and richly compenseth all that ever any had thereby So that they who have the Spirit ought not to complain of his absence in that way he was present with the disciples nor of any thing the Church can expect within time And partly because the coming of the Spirit is not to obscure Christ or cause him to be forgotten but to keep his memorial fresh as if he were come again in person of which more on Chap. 16. 14. For these causes it is that by sending of the Spirit I will come unto you saith he Ver. 19 Yet a little while and the world seeth me no more but ye see me because I live ye shall live also The second benefit they reap by enjoying of the Spirit is a sight of Christ while as the world are to be deprived of the sight they had and abused This was performed not only or so much in their seeing him bodily after his resurrection as in a sight of his spiritual presence coming by his Spirit whereby he will confirme his coming to them ver 18. and which they shall enjoy in the present time as the words read ye see me till they come to that everlasting and full sight in glory The third benefit is life whereby they are enabled to see and enjoy him whereof he gives his own life after his resurrection as a pledge Whence learn 1. It will not suffice beleevers that Christ do come unto unlesse it be gifted them also to discern and see him when he is come Otherwise he may be present and yet they want the comfort thereof because they see him not Therefore to the former promise of his coming ver 18. this is added ye see me 2. It is the deplorable and woful estate of the world that when Christ is most earnest in comforting his own they are thrust by as having nothing to do with these consolations Therefore is the encouragement guarded and amplified from the contrary state of the world The world seeth me no more but ye see me 3. Whatever manifestation of Christ contemners of him enioy they will be deprived of it for they are to be deprived of what they had of his bodily presence The world seeth me no more 4. Contempt of Christ doth ripen fast for a stroak for yet a little while and the world seeth me no more 5. Such as do not acknowledge Christs coming in the flesh shall never see his coming in the Spirit and such as despised Christ in his humiliation deserve that they should never get another sight of him to their comfort for this also is imported in this the world seeth me no more not only that they should not enjoy his bodily presence but that they should see him no other way as the contrary promise to the beleever maketh clear 6. It is the great misery of the wicked that they are eternally debarred from a sight of Christ in favour and mercy though they will see him one day in terrour for so much also is imported in this general The world seeth me no more 7. As a sight of Christ is the sweet life and happinesse of beleevers so it is their advantage that in saddest times when Christ is to outward appearance dead and gone and the world secluded from seeing him yet by his Spirit they shall enjoy a sight of him till they come to see him in glory for in opposition to the world it is subjoyned as their comfort but ye see me 8. The Spirit of Christ is an enlivening Spirit making beleevers capable of his presence he is their present life and a pledge of their living eternally for it is added as another benefit by the Spirits coming ye shall live 9. Albeit our Lord Jesus died for beleevers yet it was not possible that he should be holden of death but he rose again and liveth for ever for it is held out as a truth after his departure through the valley of the shadow of death I live See Rev. 1.18 10. The life of beleevers is derived from Christs life who is our Head communicating quickening vertue by his Spirit to all his members And their life stands in a continual dependance upon his life without which it cannot subsist for because I live ye shall live also 11. Christ hath made the life of beleevers in him as certain as it is certain he liveth seeing by his living after his death they are absolved and life is purchased to them and in his exaltation he hath taken possession in their name and stands engaged to make his members partake of his life and fulnesse for so much also is imported in this Because I live ye shall live also Verse 20. At that day ye shall know that I am in my Father and you in me and I in you The fourth benefit redounding to them by the Comforters coming is that whereas they had lately bewrayed much ignorance of him and of his unity with the Father then they should understand the great mysteries of Gods Kingdom that he is in the Father and consequently the Father in him and that there is a communion betwixt beleevers and him and consequently the Father and them in him This was accomplished to the Apostles when the Spirit was poured out and is in its own measure made good to every beleever in due time And under this is comprehended the substance of the mystery of Redemption that there is an essential union betwixt the Father and him as God and that as Mediatour he is in the Father by dependance and the Father in him by sustentation of his humane nature under his sufferings and by approbation and that there is a mystical union betwixt him who is in the Father as Head and all beleevers as members Whence learn 1. Albeit Christ be oft-times little known yea and much misconstructed yet it is most necessary to know him and what his interest in the Father is Therefore it is hold out as a singular fruit of the Spirit to understand this 2. Albeit
will disdain to rejoyce in any thing beneath Christ So albeit they do evidence their interest in joy by fruitfulness Yet they will be far from rejoycing therein Only it leads them up to rejoyce in him who is the author of all and with whâ—m they are assured they hold communion by their fruitfulness Therefore also unto fruitful disciples it is called my joy namely a joy in him and not in their own fruitfulness far lesse in other carnal things 7. Christ doth allow unto beleevers not only flashes and fits of joy but a constant solide uninterrupted joy for his will is that my joy remain in you whereas the wickeds will wither See Phil. 4.4 1 Thes 5.16 8. If beleevers would make more conscience of tender walking and of constancy in fruitfulness their joy would be more constant and less interrupted for fruitfulness which he hath been pressing is the mean to attain this end that my joy remain in you whereas by barrenness they over-cloud their own good condition 6. The joy of beleevers in Christ is in it self a full joy needing no other carnal joy to be added with it to fill the heart being a joy that will bear out under all discouragements and a joy far different from the worldlings joy which is full of heaviness Prov. 14.13 for so it is here called a full joy 10. Beleevers within time do never tast so much of spiritual joy but more is allowed and more is to be expected in the way of tender and fruitful walking for his scope in exhorting to fruitfulness is That your joy might be full yet fuller not in regard of the object but in their sensible enjoyment thereof 11. Whatever be the small measure of joy beleevers do enjoy by reason of their fruitlesness diffidence discouragement and straitning in their own bowels and how oft so ever that they have be interrupted Yet it is Christs purpose and aime to have their joy constant and full and he will not give over till it be so for his ultimate scope in his dealing with them and his doctrine to them is that your joy might be full as it will be at last Psal 16.11 Matth. 25.23 And herein it differs from the joy of the wicked which ends in heavinesse Prov. 14.13 Verse 12. This my commandement that ye love one another as I have loved you Followeth to ver 18. the second part of the Chapter wherein Christ singleth out one particular fruit of mutual love which in this verse he enjoyneth and presseth from his own example Compare Chap. 13. 34. Doct. 1. Albeit Christ require that we study an universal obedience and fruitfulness in all that he hath commanded Yet it is his will we be carried most toward these fruits which are most excellent and necessary for this cause it is that having formerly pressed fruitfulnesse in general he now descends to presse this one particular fruit See 1 Cor. 12.31 2. The true touch-stone of our communion with Christ and of fruitfulness in the duties of his service is the consciencious performance of duties of the second Table Therefore doth he insist so particularly in this duty of mutual love as a mean to evidence the reality of their fruitfulness 3. Of all duties to our neighbour and particularly of one Saint to another love is the most excellent as being the summe of the law the fountain of all other duties and the mean of making beleevers useful each to other Therefore doth he require this in particular that ye love one another See 1 Cor. 12.31 with Chap. 13.1 2 c. Rom. 13.8 4. It is a sufficient obligation to mutual love that Christ hath commanded and enjoyned it who must be obeyed whatever our inclinations be for saith he This is my commandment that ye love one another 5. Christ love to beleevers is both an obligation unto mutual love and a pattern of it And whoever would be sure of his love to them ought to study mutual love as a fruit thereof Therefore saith he Love one another as I have loved you This will perswade us to love even them who are base unprofitable who have wronged us c. as he did Verse 13. Greater love hath no man then this that a man lay down his life for his friends That Christ may enforce this duty from his example he doth commend his love to them which they are to imitate from several evidences thereof Whereof the first in this verse is his laying down of his life for them Which being the greatest evidence of friendship among men Rom. 5.7 doth set out the greatnesse of his love to them And that so much the more as though they were friends in his purpose when he died for them and were to be reconciled and brought into friendship by his death yet they were then in themselves enemies Rom. 5.8 10. Whence learn 1. Christ will let no opportunity slip whereby he may unfold his heart and manifest somewhat of his love to his people Therefore in pressing this duty of mutual love he insists on such arguments as may not only presse it but may also aggree with his principal drift in this Sermon which is to let out his tender heart unto them 2. Such as would make right use of Christs love ought to be much in the study thereof and to know distinctly what it is Therefore doth he insist to commend his love that the example may be more binding 3. Christs love to beleevers is so large that we cannot comprehend or take it up but in resemblances and comparisons Therefore must he set it out here by the shadow of the love of friends 4. Christ did really lay down his life for and in place of his people They standing guilty before the Tribunal of divine justice He as their surety by the covenant of Redemption was surrogate in their roome their sins being charged on him and they set free for he laid down his life for his friends See Isa 53.5 5. The benefit of Christs death is intended only for his friends who are chosen of God and given to him to be reconciled and made friends for he laid down his life for his friends and them only 6. Christs laying down his life for his people is the clearest mirrour wherein to read his love for he proveth that he had loved them in that he laid down his life 7. Christs love in dying for his people doth shine in this that although they were enemies in themselves Yet he had a friendly respect to them and did follow them till he drew them into a covenant of friendship for this doth commend his love that he laid down his life for them as friends though they were enemies 8. Christs love to his people is the most matchlesse of loves and essay whom we will none will bid so much for us or our love as he Therefore doth he commend it as singular greater love hath no man then this that a man lay down his life for
he might call these things his which the Spirit should shew as being communicate by the Spirit from the Father and him Whence learn 1. The way to understand aright what Christ saith is to compare one passage with another Therefore doth he by this following passage explain what seemed harsh in the former that he shall take of mine and shew it unto you 2. Christ is to be so eyed in the large allowances communicate unto his Church as we forget not the Father but rather we ought to see the fulnesse and rich good-will of the Father in what Christ communicateth and Christs own excellencie who hath all fulnesse that is in the Father to communicate Therefore he asserteth that all things that the Father hath are mine as the reason of that expression He shall take of mine c. 3. Such is the strict union of the Persons of the blessed Trinity that there is among them a perfect communion in all things for all things that the Father hath are mine and so the Spirits also 4. As there is an union in essence and communion among the Persons of the Trinity so their order of subsistence and operation is distinct the Son being and working from the Father and the Holy Ghost from the Father and the Son for saith he all things that the Father hath are mine from him and the Spirit shall take of mine and shew it unto you Verse 16. A little while and ye shall not see me and again a little while and ye shall see me because I goe to the Father From this to v. 23. is contained the second encouragement whereby Christ comforts his disciples and mitigates their excessive sorrow for his departure In this verse the encouragement is more briefly propounded That however he was shortly to be removed from them in respect of his bodily presence being now to suffer death and leave the world yet they should shortly after that see him again and he should finde a way to be indeed present with them For understanding whereof albeit that reason of his going to the Father may lead us to understand it of his appearing again to them bodily after his resurrection and that since he was not to abide under the power of death but to rise again and ascend to his Father they should get a sight of him by the way yet I take not this sight to be understood here further then as it was a forerunner of greater things For this is to be done in that day wherein they were to be endowed with much knowledge and to come much speed in their prayers put up in his Name v. 23. which is not to be restricted to that time betwixt his Death and Ascension but was rather verified after his Ascension And upon the same ground albeit the enjoyment and sight of Christ in heaven which every beleever may expect after a short while do indeed compleat that joy which is propounded v. 20. as the fruit of their seeing of him yet it is not to be restricted to that either For in that day they will need no prayer as v. 23. it is said they shall in the day they shall see him Therefore it is most clear to understand the encouragement thus That however he was shortly to die and remove from them yet seeing he was not to abide under the power of death but to ascend and be exalted with the Father he would therefore give proof of his exaltation and good-will toward them by pouring out of his Spirit whereby they should enjoy a spiritual sight of him as chap. 14. 19. and by this their sad houres should be sweetned as also all beleevers till they come to full sight and full joy in heaven Now albeit this encouragement thus explained together with the rest that follow do all depend upon the pouring out of the Spirit as fruits and benefits to be reaped thereby as well as these that are formerly mentioned in this chapter And so may all be reduced to that general encouragement of the coming of the Holy Ghost yet seeing Christ doth not here as in the former name this as a fruit of the Spirits coming therefore I have made it a distinct encouragement Doct. 1. The life of beleevers within time is made up and consists of gâ—eat variety of lots having and wanting sweets and soures mixed together and succeeding one to another for so it is here declared they are now seeing shortly not to see and after that to see again 2. The great exercise of beleevers is about the enjoying or wanting a sight of Christ and this sight of Christ is so precious to them that it moves all the wheeles of their affections and makes faire weather or foule according as they want or enjoy it it being still winter when he is absent and whenever he returns he brings the Spring with him Therefore is all their exercise summed up in this ye shall not see me and ye shall see me and this is it which begets the joy and sorrow after mentioned 3. Whatever be Christs tender condescendence at sometimes to his people yet they are to expect that within time they will get satisfaction to their sense but for a short time for so did the disciples finde its the matter of his bodily presence and so will beleevers finde in the matter of sensible enjoyments a little while being all put together or but now a little while in respect of what they had enjoyed chap. 14. 9. and ye shall not see me The word imports a serious and intent seeing and contemplating and is attribute oft-times to a sight of the minde and it may insinuate that now they should not get him seen so distinctly as formerly or that his removal should so confound them for a time as they should not so much as get him contemplate with the eyes of their minde till the Spirit come upon them 4. It is the Will of Christ that believers be not surprized with the withdrawing of Christ sensible presence but that in the midst of enjoyments they resolve and be armed for it Therefore while they enjoy his company he doth warne them a little while and ye shall not see me 5. Christ when he doth withdraw his sensible and bodily presence is yet not absent from believers but hath a way of presence wherein spiritual minds may discern and see him for notwithstanding his removal ye shall see me saith he The word imports a full and clear sight as if he were before their eyes 6. As the sensible enjoyments of beleevers are but short while they are within time so their desertions and clouds are but short also They may think the time long because of their affection and they may prolong their own affliction by taking in an idol in the room of an absent Christ and by not making use of desertion as they ought But he alloweth that their sad houres be short and however it be they are so in respect of eternity for again a
which I remit to its proper place And do adde 1. Christ would not be slain tumultuously as the Jewes cut off Steven Acts 7. but would be judicially condemned that so sin might be condemned in the flesh Rom 8.3 and he might fully satisfie for his people and abide a full processe in Law 2. By this lot he would expiate our being under the dominion of forreign powers of sin Satan and the kingdome of darknesse 3. Christ by getting his innocency asserted by Pilate which the Jewes would never grant and yet being by him condemned would have it cleared that he suffered not for himself but for others 4. By this means both Jewes and Gentiles had an hand in his death that both might have an occasion to look to him whom they had pierced to excite them to repentance and mourning 5. Hereby also he hath sanctified unto his people their being brought before judgement-seats even of unfriends or strangers to Religion for his sake All these considerations may be read in this that they led Jesus from Gaiaphas unto the hall of judgement Doct. 3. Men may pretend to very much zeal in external performances of Religion who yet are but naughty yea and cruel bloody persecutors for so appears in these here They themselves went not into the judgment-hall lest they should be defiled but that they might eat the Passeover It is not needful to determine whether it was a Tradition of their own or a determination by God that entring into the judgement-hall should defile them that they might not eat the Passeover or whether they apprehended pollution from somewhat they might meet with there rather then from entring simply to the place But this is clear in it that they pretend to respect the Passeover and are careful to avoid pollution when yet they are seeking the life of the Lord of glory See Matth. 23.23 Verse 29. Pilate then went out unto them and said What accusation bring you against this man 30. They answered and said unto him If he were not a malefactour we would not have delivered him up unto thee Followeth to v. 33. the second branch of this part of the chapter containing some debates betwixt Pilate and the Jewes about the entring of Christs processe It may be taken up in a twofold proposition of Pilate and their answer thereunto In the first whereof in these verses Pilate will not stand on termes with them but goeth out unto them and desireth they would produce an accusation against Christ upon which he might formally and legally proceed v. 29. The Jewes in answering suspecting that probation might succeed but ill as it had before themselves Mark 14.55 59. do interpose their own credit and reputation with Pilate in stead of an accusation indirectly taking it as an affront that he should require an accusation from them or think that such men as they would bring any before him to be condemned but an evil-doer v. 30. From v. 29. Learn 1. It is the duty of Rulers not only to do justice but to be ready to do it timously and with as great expedition as may be for this is commendable in Pilate that though it was early when they came v. 28. yet he is ready to hear them See Exod. 18.13 2. It is also commendable in men of power and eminency not to stand on termes with their inferiours nor carp at their scruples and weaknesses but to passe over all these and do them justice for this is also commendable in him that when they scruple to enter into the judgement-hall v. 28. he stands not on that but went out to them far contrary to the practice of many great ones who if their inferiours crosse any of their humours will be sure to give them a meeting when they come in their hands See Job 31.13 14. 3. It is agreeable to justice that no man be condemned without an accusation produced and proven against him and that men in power do not gratifie a man to death as the words wil read Acts 25.16 nor make use of their Authority to pleasure friends or satisfie their own lusts seeing judgement is not theirs but the Lords Therefore Pilate an heathen is clear to follow this order What accusation bring you against this man From v. 30. Learn 1. Albeit the Jewes could lay nothing to Christs charge before Pilate but either that he was against Caesar which was a lie or that he called himself the Son of God which was indeed a truth yet here he is presented as a malefactour or a notorious and noxious evil-doer Whereby he would partly teach what we indeed were in whose room he stood even such notorious delinquents unworthy to live on the earth And partly he would sanctifie unto his people their lying under unjust imputations calumnies which he essayed being traduced as an enemie to Caesar and would sanctifie unto them their living in times wherein clearest truthes are persecuted under odious names as his calling himself the Son of God was accounted blasphemy 2. Men may be very lavish in blasting the reputation of others who yet would be loath to be so dealt with by others but ordinarily they who make an idol of their own credit do regard least the credit of others for they stand not to traduce Christ as a malefactour who yet tak◠〈◊〉 that Pilate should seem to rub on them by calling 〈◊〉 accusation 3. It is an old trick of corrupt Church-men and persecutors to abuse civil powers and to make use of any respect they have from them to give them bad impressions of the godly and set them on edge against them as here these corrupt rulers do make use of any respect Pilate had to them to condemn Christ on their word If he were not a malefactour we would not have delivered him up unto thee 4. Men ought to take heed how they employ any credit God hath given them with men as being a talent for the use whereof they will be called to an account And it is an evidence that mens credit authority or parts are plagued to them when they hang at their wrong side and they labour to turn men against Christ and his truth because such as they are against him as here notice is taken that they employed their credit in this wicked way See John 7.48 49. Verse 31. Then said Pilate unto them Take ye him and judge him according to your law The Jewes therefore said unto him It is not lawful for us to put any man to death 32. That the saying of Jesus might be fulfilled which he spake signifying what death he should die Pilate in his second proposition remits the trial and censure of Christ to themselves to be gone about according to their law But they in their answer decline that they had power to put any man to death v. 31. in which a special providence is remarked v 32. For clearing of this proposition and answer and the whole purpose Consider That it is asserted
the desert of sin that we may abhorre it and to reade his love toward his peuple Rom. 5.8 Verse 6. When the chief Priests therefore and officers saw him they cried out saying Crucifie him crucifie him Pilate saith unto them Take ye him and crucifie him for I finde no fault in him 7. The Jewes answered him We have a law and by our law he ought to die because he made himself the Sonne of God In the third branch of this part of the chapter is recorded the successe and fruit of this policy of Pilate to wit that this sight of Christ did not move them to pity but awaked their cruelty and made them importunately to cry out that he might be put to death and that Pilate declining to be their butcher in executing of an innocent man they bring a new accusation against Christ that he was a blasphemer and therefore by their law ought to be put to death wherein finding Pilate not much moved with the accusation concerning his Kingdome as seeing little hazard to the State in tolerating Christ they bring in this accusation from their law wherein he behoved to credit them as not being able to judge it of himself Whence learn 1. Persecutors will not be satisfied with any measure of affliction so long as Christ or his truth or cause have anie life in them for when the chiefe Priests and officers saw him they cried out saying Crucifie him crucifie him as thirsting for his death though he was already sore afflicted and what they cannot obtain with reason they will endeavour to prevail in it by impudent importunity and tumultuous out-cries 2. Christ submitted to be denied all pity in his sufferings and to have mens face hid from him not only that he might sanctifie such a lot to his followers but that they might finde bowels of pity under their troubles in so far as shall be for their good Jer. 15.11 and 31.20 for so much may be gathered from this part of his suffering that he found no compassion but was cruelly pursued 3. Divine justice pursuing sin could not be satisfied but only by the death of the Surety of sinners nor could that burning fire be quenched but by his blood for there was an over-ruling hand of God craving for compleat satisfaction to justice in his being crucified 4. A natural conscience may cleave long to truth and duty against much opposition and yet at last quit it for so much appears in Pilate who notwithstanding all this vehemency yet stands by his point Take ye him saith he and crucifie him of the meaning whereof see chap. 18.31 for I finde no fault in him He declines for their pleasure to crucifie an innocent and will rather let them do it then put his hand to it Only it is to be marked that however this permission point out chiefly a sad reflexion on their cruelty and injustice yet it insinuates also that his chief scope was to be rid of this processe since he could not get his will but that succeeds not since he employed not his power to rescue the innocent And indeed when men have any light or conscience in trying times and cases they will not get leave to lurk but must either closely follow their light and act by it in their stations or else they will be given up to go over the belly of light and act against it as Pilate did 5. Persecutors are incessant and endlesse in their machinations plots and calumnies against Christ and his followers And when one plot or accusation miscarrieth they will be sure to finde another for so do they here when the former challenge that he made himselfe a King avails not they bring another and do not claime to any power upon Pilates concession but do take upon them only to point out the law 6. Where Religion keeps not the first place it is an argument of no zeal whatever men do pretend for in this they bewray their unsoundnesse that this accusation of blasphemy cometh in the second place after that of his being an enemy to Cesar which they first propounded as was cleared on Chap. 18.33 7. Such as are indeed blasphemers and do arrogate to themselves what is proper to God only by the law of God they ought to be put to death for it was indeed agreeable to the law and may be taken in as a branch of that law against blasphemy Lev. 24.16 that he ought to die who maketh himselfe the Son of God But Christ was not guilty who did not make himselfe but was indeed the Son of God 8. It is no strange thing to see corrupt and bloody men cry down most necessary and saving truths as blasphemous errours and to abuse and misapply Scriptures for that end and to deceive others for they reckon that saving truth of Christs Godhead to be blasphemy and wrest the Scriptures to draw Pilate to be of their minde we have a law and by our law he ought to die c. Ver. 8. When Pilate therefore heard that saying he was the more afraid 9. And went again into the judgement hall and saith unto Jesus Whence art thou But Jesus gave him no answer In the last branch of this part of the Chapter we have recorded some consequents and effects following upon this last accusation before Pilate is perswaded to condemne him And in the first place in these verses is declared that Pilate hearing this is so far from condescending to their desire that he is the more afraid hearing tell of the divinity of him whom he judged to be innocent and of whose fame he no doubt heard much v. 8. And that studying to informe himselfe concerning this matter by conference with Christ himselfe he gets no answer v. 9. Whence learn 1. It is evident to right discerners that all the designes and well contrived plots of persecutors would little availe but rather turn to their prejudice and disappointment if the Lord see it sit to exempt his people from trial for albeit God would not have Christ delivered yet this new accusation doth not make Pilate more forward to persecute Christ but more afraid to meddle with him See Prov. 21.30 2. Such as do but halt in following their duty will have more fear and trouble then even sufferers who walk streightly for it is insinuate that Pilate who did not closely follow his light had fear before and now he was more afraid upon this information as having walked upon so unsafe grounds 3. Serious thoughts of a deity will strike terrour even in a natural heart and conscience especially when they are following a course which their own conscience cannot approve for when he heard that saying of his making himselfe the Son of God he was the more afraid considering what he had done to him and that contrary to his light And albeit it be not sufficient that men have a fear or horrour only upon the thoughts of a Godhead unlesse it be seasoned with love Yet
respect of others may yet prove stronger then they in a trial and these of the weaker sexe may be enabled to out-strip others for all these except John who stood by him when the rest are gone are weak women And albeit we are not to ascribe this courage to any thing in themselves even of what they had received yet it may be considered that as all of these were eminently gracious and as grace did excite his mother and his motheâ—s sister to testifie their natural affection to him so also in particular John was much beloved of Christ and Mary Magdalen had seven devils cast out of her by him And it may be expected that such as enjoy the sense of Christs love and do entertain the sense of his special kindnesse will cleave to him as long as any 4. Christ takes notice of all who sincerely testifie their affection toward him and doth indeed respect them though possibly they get not all alike expressions of his respect for here all are recorded who stood by the Crosse of Jesus as a testimony that he took notice of their affection though he speak to none but to his mother and John and doth take particular care of her only and because of this it is recorded that he saw them 5. That Christ in the midst of this his extream pain and agony is at leisure to take notice of his mother and John and to express his care of her it may teach partly How wisely the Lord doth order the trials of his own and that he will give them such intermissions of the extremity of exercise as may be needful for them or their affaires for hereof hath he given proof in the suffering of his Son who though he still continued in bodily pain yet he got some intermissions and case of that overwhelming cloud of soul-trouble which pursued him because of our sins so that he can think of something beside Partly it may teach That Christ even in his extream suffering began his triumph over it in part and testified himself a Conquerour for so much appears not only in that he was alwayes free of any sinful perturbation which might confuse his thoughts but in that his sinlesse perplexities also are at his command as God to moderate them when his thoughts were otherwise to be employed And partly it may teach That Christs heart is at all times upon his people to perform all duties toward them to which he is bound either as a man under the Law or as Mediatour for in the extremity of his pain his free thoughts are upon his mother to care for her and upon a beloved disciple to give him a proofe of his love in this honourable emploiment And if his thoughts were at this time thus employed how much more are they so in glory when he hath no exercise or suffering of his own to take him off 6. By Christs care of his mother at this time recommending her to John as a mother to a son to be cared for he would teach 1. That it is the Will of Christ that children honour their Parents and have a care of them in their decayed and desolate condition for so much doth he teach in his own person who was not only subject to his mother and his supposed father in his life but hath a care of his mother at his death See Mat. 15.4 5 6. 2. No personal trouble or trial upon our selves doth exempt us from the performance of duties toward others in our relations nor warrant us to lay thoughts thereof aside for Christ in his extream suffering accounts it his duty to provide for his mother at his death 3. Christ is so tender as he will not faile to have a care of them who are little minding their own condition and trials but are chiefly taken up with what concernes him for while his mother stands by his Crosse afflicted and affected with his sufferings he is finding out a way how she may be provided and cared for 4. The Lord never removeth one comfort or mean of subsistence from his people but he will provide some other to put in the room thereof in so far as is for their good for now he is to be removed who was not only her Redeemer but comfortable to her as her Son and albeit none could fill his room even in that respect yet he provides one who by taking her home might supply her want in some measure as a Son to her Behold thy Son Behold thy mother Doct. 7. Christ calls her woman and not mother in this his care Not because he would reprehend any fault in her as chap. 2.4 nor yet only because he would not discover her to the souldiers who were standing by to be his mother but that he might teach That it is the duty of all especially in their suffering to have the moderation of their affections toward their relations mixed with the conscientious discharge of duty toward them that so their affections may not blunt them in their great service and yet they may not neglect any needful or possible duty which might bâ—ing scandal and reproach upon what they suffer for or their suffering for it Therefore doth he call her woman to testifie how far he was above these relations in his suffering which testified his obedience to the Father and his love to his people and yet he neglects not to provide for her 8. That John gets this trust put upon him and he takes it on it may teach 1. Such as are beloved of Christ and do dwell in the faith thereof may expect that peculiar advantages shall be cast in their way daily by Christ for it is to the disciple whom he loved that he saith Behold thy mother and puts him on this honourable service 2. Such as do possesse and feed upon the love of Christ will desire no greater benefit and advantage then to be honoured to do service to any of his for this is Johns advantage that Christ will say to him Behold thy mother and it so affects him that from that houre that disciple took her unto his own home or looked upon her and took care of her as his mother and one of his family Verse 28. After this Jesus knowing that all things were now accomplished that the Scripture might be fulfilled saith I thirst 29. Now there was set a vessel full of vineger And they filled a spunge full of vineger and put it upon hyssope and put it to his mouth The sixth branch of this part of the Chapter contains the accomplishment of a Scripture-prophecy in Christs thirsting and their giving him vineger to drink immediately before his death In recording whereof it is insinuate that his thoughts in his suffering ran upon his work and what was appointed him to accomplish And that finding all was accomplished which he was to do before his death but only that passage Psal 69. 21. He for the accomplishment thereof intimates to them that he thirsted
is to be payed And so did finish the work of our Redemption and purchased that whereby we are perfected for ever for saith he It is finished whereby he not only gives an account that he had finished what was hitherto required or fore prophesied but by this testament he gives a comfortable account of his immediatly ensuing death also See Joh. 17.2 3. Death and no lesse then death is the wages of sinne Therefore after the former sufferings our surety behooved also to give up the ghost to finish his work 4 Christ by undergoing bodily death for his people hath hereby purchased that however they must die yet death is no punishment of sin to them for his suffering of death hath taken that sting out of it â— Christ did not die by constraint but voluntarily and of his own accord yeilded himselfe deaths prisoner for whereas the bowing of the head is naturally a signe of death Châ—ist before he died bowed his head in testimony that he died voluntarily and went to meet death and gave up the ghost by a real separation of soul and body which could not have been if his body had been every where 6. Whatever desertions Christ endured as our Surety yet it tends to our great comfort that he died at peace and reconciled to his Father So much is imported in that he gave up or rendred the ghost or his Spirit into the hands of his Father as is further cleared from his last prayer Luke 23.46 Ver. 31. The Jewes therefore because it was the preparation that the bodies should not remain upon the crosse on the Sabbath day for that Sabbath day was an high day besought Pilate that their legs might be broken and that they might be taken away Followeth the third part of the Chapter containing two consequents following upon his death The first whereof to v. 38. contains some passages tending to the confirmation of this truth that he was really dead and to clear the accomplishment of some further prophecies concerning him In which the Jewes the Souldiers and John do each of them act their part In this verse we have the Jewes part in clearing up this truth and making way for the accomplishment of these predictions They desire Pilate who had power of the bodies of condemned men to have the bodies of these now crucified taken away from the crosse and buried and lest by this desire they should seem to encline to the sparing of their lives they propound that their legs may be broken to hasten their death that so they might be removed The reason of which desire was that seeing according to the law the land was defiled with these who were hanged especially if not timeously buried Deut 21.22 23. They judged more especially that their continuance on the crosse on that high Sabbath when the ordinary Sabbath and the first day of the feast of unleavened bread did concurre together as is marâ—ed on John 13.2 might pollute them and their feast And therefore and because of their preparations and eating the passeover that night they would have it speedily done And this desire and the granting thereof by Pilate did make way for that which followeth Whence learn 1. Christ our Lord was content to be made a curse for us Gal. 3.13 and to bear the curse that it might not be ours He was looked upon as one who would defile all things that he might expiate our pestiferous and infectious dispositions And he submitted to be accounted a polluter of their solemn feasts in his suffering that so he might expiate our being spots in the feasts of charity Jude v. 12. So much may we gather from his condition here and the Jewes esteem of him that his body among the rest might not remain upon the crosse on the Sabbath day 2. It is a commendable care in all the members of the visible Church to endeavour that curses or accursed things abide not upon their land or that it be not defiled by others for so much doth the common equity of this law upon which they found their desire point out in the general And though the ceremony be ceased yet the substance remaineth providing it be rightly applied in particular cases See 1 Cor. 5.2 6 7. 3. The Lord can make use even of bloody enemies to do service to his suffering people as they need whatever their intentions and designes be for Christ now hanging on the crosse with ignominy and as a curse his very enemies are consulting and careful to have him taken out of that condition and that the bodies should not remain upon the crosse though they intend him no courtesie in so doing but do it only upon other grounds yea they devise to put him to further pain and that his legs might be broken 4. God ordereth so by his providence as he will prevent any cruel purposes of his enemies which might make void his purposes concerning his own Therefore it is said Therefore the Jewes besought Pilate c. which doth not import any connexion with the former purpose concerning his death as if they had known of it but that God keept them off from any such purpose till the time that he was dead and so prevented the breaking of his bones which would have made void a prediction 5. Men through formality and custome may be strictly bound to performe the duties of ceremonial or external worship whose consciences notwithstanding never scruple to violate the most weighty precepts of the law for they observe the ceremonial precept that the bodies should not remain upon the crosse and therefore besought Pilate that they might be taken away and yet they scruple not to crucifie the Son of God yea and to use him with all rigour and besought that their legs might be broken See Prov. 7.14 18. 6. It is agreeable to the will of God that special respect be had to the observation of the Sabbath and that it be remembred and thought of aforehand that we may prepare for it for this in general and in it selfe was commendable that they so respect the ceremonial precept concerning these who were hanged as they account it a special pollution that their bodies should remain upon the crosse on the Sabbath And their ceremonial observance of the preparation not only to the feast of the passeover but to the ordinary Sabbath may put us in minde that we ought to remember the Sabbath-day that we may keep it holy 7. The more solemnities or considerations exciting us to serve God do in his providence concurre at one time the greater should our care be to emprove that time and to observe it according to the rule for so much may we learn from their care of the Sabbath upon this consideration that that Sabbath-day was an high day for the reason formerly given And albeit it was but from a tradition of their own as hath been observed on John 13.2 that two solemnities concurred at this time yet when ever in following Gods
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
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
treachery 9. Men given over by God unto Satan will be very wrestlesse to execute mischief and may speed well at it for a time for do quickly is also a prediction of his activity and successe as to the outward suffering From v. 28 29. Learn 1. It is no fault in sincere professours to be charitable even of hypocrites so long as they keep close for it flowed in part from their charity that no man at the table knew for what intent he spake this unto him and some supposed some other thing And it seems that John himself to whom he was particularly discovered did not suspect he would presently go about his treason and therefore understood not this discourse though possibly he joyned not in the opinion some others had of him and it And as for the rest albeit it seemes they should have known his treachery from Christs answer to his question Mat. 26.25 Yet it seems that Christ gave him that answer secretly or he propounded that question but immediately before he went out 2. Christ did so willingly suffer for his people that by his own over-ruling hand he kept back all things that might hinder instruments to act therein for this ignorance also flowed from the hand of God lest they should have hindred him and so should have marred the work Christ came about See Mat 16.20 and 26.52 53 54. 3. It is the will of Christ that were mens portion but mean yet they should not only provide for their own necessiâ—ies thereby and so live in an honest way but they should also be beneficial to the poor and indigent for this construction which some of them put upon Christs words teacheth that it was his custome as at other times so now out of his small stock to buy these things we have need of against the feast or the solemnity of the first day of unleavened bread being the morrow after the passeover Lev. 23.5 6. Numb 28.16 17. and to give something to the poor and his practice in this is our rule From v. 30. Learn 1. Checks given by Christ to enemies which might reclaime them do but irritate and render them worse for after all this he having received the sop went out 2. Men given over by God and possessed by Satan are so impudent that they will not only attempt highest wickednesse even against Christ but will commit it even in Christs presence and when they know that he knoweth and seeth them for albeit Christ had intimate that he knew what he was doing yet he went out to act it 3. Satan is violent in driving these acted by him very hastily and over all impediments to commit mischief for having received the sop he went immediately out and that though it was night as being too good for works of darknesse Verse 31. Therefore when he was gone out Jesus said Now is the Son of man glorified and God is glorified in him Followeth to v. 36. the third part of the Chapter containing Christs sweet doctine to his disciples upon Judas removal wherein he speaks comfortably conceâ—ning Judas errand and doth direct his disciples concerning their carriage It contains three points of doctrine In the first whereof in this verse he points out how hâ— loâ—ked upon what was to come upon him by Judas â—reachery Namely that he was to be glorified in and after his sufferings and God to be glorified in him Concerning this doctrine we may compare what is said on ch 12.23 Here we may Learn 1. Albeit hypocrites cannot pollute an Ordinance of God to any but themselves yet they are oft-times such a burden and impediment to the societies of Gods people as the company will fare the better when they are out of it Therefore Christ who was speaking sad things while Judas was with them and weighted and troubled v. 21. now when he is gone out his minde is elevate and he speaks comfortably and familiarly to the rest 2. As there is no condition so hard but a childe of God through him will get through it Phil. 4.13 And as there is no humbling pressure under their lot but they may expect a blenk of comfort and ease after it So oft-times the Lord makes their sad lots easiest when they are nearest to come upon them by his giving at that time the spirit of that employment for Christ who before was troubled v. 21. now when Judas goeth out to act his mischievous treachery is elevated in minde and comforted See Heb. 3.16 And by this his comfort and rejoycing at this time he learns us how to rejoyce when our dissolution is near though we were to go through a red sea of blood and suffering unto that promised land 3. Such as would rightly bear a crosse ought to take a look of their condition quite contrary to the verdict of sens e and reason for so doth Christ look on his sufferings as a glorifying of him both in themselves and in the effects thereof which is a point flesh and blood would never reveal 4. How ignominious soever Christs sufferings were in themselves yet they were not only the way to his glory ch 17.5 Luke 24.26 1 Pet. 1.11 and the fruits thereof glorious and such as exalted him in the world But they were also glorious in themselves and he glorified therby in respect of his obedience to his Father even to the death his love that shined therein the testimony of innocency he received from enemies the glorious miracles in the time of his sufferings and in respect that hereby he redeemed his elect trampled upon and spoiled Satan and triumphed over sinne and blotted out the hand-writing of Ordinances against us For saith he the Sonne of man is glorified and that now not only certainly but instantly And if he counted seeming ignominy to be his glory in respect of the service done thereby to people how much more should we account that our glory which may honour him 5. Such as are truly zealous of Gods honour will count no condition honourable unlesse God be glorified thereby and where he gets honour a very ignominious condition will be honourable in their eyes for this glorifies the Sonne that God is glorified in him 6. As Christ was glorified by his own sufferings so also the Father was glorified in him Not only in that he being in the Sonne all the glory of the Sonne is his also but that Christ in suffering did glorifie him in giving obedience to his will The truth of his threatnings and his justice did shine in what he inflicted on his Son and his wisdom and goodnesse did shine in the redemption of lost man by such a mean for saith he and God is glorified in him And albeit none can so glorifie God in suffering as Christ did yet through him he takes glory to himself in the sufferings of his servants as they are a testimony to his truth and a commendation of his excellency that they will not love their lives unto the death for
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