and resolving to let them out when they little dream of such a thing till it appear Therefore it is marked that before the feast of the Passeover Christ was foreseeing the storme and resolving to let out proofes of love to his disciples which yet appeared not till after supper ver 2. 7. There is no difficultie so sad but Christ and his followers may get a comfortable look of it were it even of death it self for herein Christ hath cast a copy who looked on his sad and bitter death with what followed in his resurrection and ascension as a departing out of this world unto the Father 8. It is a comfortable sight of death unto Saints that hereby they are translated from the miseries toiles and vexations of this world to go rest with and enjoy God for herein hath Christ led the way who departed out of this world unto the Father and did so look on his death 9. It adds to the comfortable sight of death that Saints do hereby not only go to God but do go to him as their Father through Christ for so did Christ for so did Christ depart unto the Father and made way for our going to him as a Father in him as Chap. 20.17 10. It â—ds also to the consolation that as the time of our change is determined by God so it is measured by houres which will at last come to an end and the prisoners be set free for now after some time and houres in serving his generation the determined hour was come wherein he should depart out of this world 11. Albeit Christ conversed but a short while in the world in respect of his bodily presence yet he did make and dayly makes a fair purchase in it by drawing sinners to himselfe for he hath his own in it 12. As Christs people ought to resigne themselves to him and be wholly for him so he hath a peculiar interest in them is specially concerned in all their conditions and allowes special favours priviledges and care upon them for they are his own or his property and peculiar ones 13. Love even the infinite love of tender hearted Christ is the allowance and portion of all his peculiar ones for he loved his own 14. Albeit Christ leave his children in this tempestuous world to be humbled with the reliques of sin and tossed with the tempests of time Yet that doth neither take away their interest in him nor his love toward them for he loved his own in the world 15. The disadvantages of Saints and particularly their being lest in the world when Christ went out of it is so far from hindering his love toward them that it is rather an argument why he should love them and let out more of it for it is not only not an hinderance of his love but an argument also he loved his own because they were in the world And especially now in his farewel he would give a proofe of it considering the dangers unto which they were left exposed 16. It is not enough to see Christs love towards his Saints in some particular passages but they must labour to see an uninterrupted course thereof from the time of their closing with him Therefore now at his farewel he cleareth all by-goâ— as that he had hitherto loved them as well as he was now to give a proofe of it Having loved his own c. 17. Christs love is not to be measured by kinde out-lettings to the satisfaction of sense but the summe oâ— all his dealing toward his own is love which ought to be read in every condition and dispensation were it even in keeping up his tender heart for a time for albeit there had been many several passages betwixt him and his disciples and some of them very crosse to their humours yet all is summed up in this he had loved his own 18. Christs special love toward his own is unchangable and incessant till they be perfected and enjoy the full effects thereof for having loved his own he loved them to the end He continued his love from the beginning till now he is to dye for them and depart from them and continueth it even then and will do so till they be brought to the end of their journey 19. Christs love is not a decaying love but a love that continually growes in effects Nor is it a love that consists only in good affection and wishes but breaks forth in notable expressions as he hath witnessed by his dying for his own for he loved them to the end even to the death he suffered for them and in so doing he loved them perfectly as the Word also will signifie proving that his love was a growing love in letting out such abundant effects at the last 20. When Christs followers are in any danger then unchangeable love will be on foot to cover their infirmities under tentation and to provide cordials for them and testifie his special care of them for this his love is marked as a cause why now when he is to remove they are to be scattered and shaken with tentation and left desolate he will let out so much of his heart in the following purpose and give them such sweet instructions in the following signe and explication thereof And indeed his love suffers much in his Disciples need and if there were no more his love is enough to move him to see them well Verse 2. And supper being ended the devill having now put into the heart of Judas Iscariot Simons sonne to betray him 3. Jesus knowing that the Father had given all things into his hand and that he was come from God and went to God 4. He riseth from Supper In the first of these verses the circumstance of time wherein Christ did these things that follow is more exactly noted that it was after supper Unto which is subjoyned a second consideration leading him to the following practice Namely That Satan had now prevailed with Judas to betray his Master which as it holds out a ground why our milde Lord who hitherto had borne with Judas naughtinesse and pointed at it only in general is now pressed to discover him more particularly ver 21. since it concerned him in his glory to foretell it before the hand So more especially it is a ground of his washing their feet and of his following sweet and useful doctrine For knowing his time to be now short and that this night Judas would betray him He doth busily bestir himselfe to pour out his heart in his disciples bosome and will let no minute of time slip but in that one night did fully discover his heart unto them and give an ample proofe of that love mentioned ver 1. In the other verse is subjoyned a third consideration moving him to this practice Namely That notwithstanding Judas treachery and his approaching sufferings yet he knew his own excellency and greatnesse that all power and authority is committed to him and that as he came from God
as Mediatour is conveighed through him to us for thou hast loved them as thou hast loved me not in respect of equality but by way of similitude and resemblance 10. The love of God toward sonne of fallen mankinde is such as ought not to be concealed but Christ would have it published to the conviction or conversion of others Therefore he would have the world know that thou hast loved them 11. Union among beleevers is so great a work of God evidencing so much of his care and love and is the condition upon which he raines so many showres of blessings and mercies that it serves exceedingly to convince the world of Gods love to them when they are thus united and are reaping the fruits thereof for hereby the world shall know that thou hast loved them as thou hast loved me Verse 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me for thou lovedst me before the foundation of the world In this verse is contained another sute put up by Christ in behalfe of all his people Wherein having prayed for their spiritual union among themselves and for union with him and with the Father through him he now prayeth for their union in place with himselfe in heaven at last and describeth the blessed estate of beleevers in heaven 1. From their company that they shall be with him where he is 2. From their exercise which shall be to behold that glory given unto him which is further commended from the fountain cause thereof even the Fathers eternal love to him Of this glory of Christ compare v. 1 5. Doct. 1. It is a sweet way to keep our hearts fresh and lively in prayer when we have many thoughts of that tender relation betwixt God to whom we pray and us Therefore Christ who began his prayer with the sweet stile of Father v. 1. doth so often repeat the same v. 11 here and v. 25. that the thoughts of that relation might sweeten his heart and renew his ardour and affection 2. The thoughts and hope of eternal life ought and will warne beleevers hearts toward God and excite much alacrity and affection in them for so much also doth Christs practice reach who beginning to speak of his glory flowing from the Fathers love and of heaven and eternal life to be conferred upon all his followers his heart warmeth and he breaketh out with that sweet compellation Father 3. While Christ expresseth his petition in these tearmes I will it doth not import any imperious commanding way repugnant to his former way of humble supplication But it only imports that in this his supplication he was making his latter Will and Testament and leaving his legacies which he was sure would be effectual being purchased by his effectual merits and prosecuted by his affectionate and earnest requests and intercession all which are imported in this expression And so it teacheth us That as all these things sought in this prayer are beleevers duty to study after them So are they Christs legacies purchased and earnestly prayed for by him which will certainly be forth-coming to them for saith he concerning them I will that they be 4. Christ is very desirous and much taken up with his peoples fellowship and company so that before he remove his bodily presence from them his heart is upon meeting and fellowship again As here we see in his prayer before his departure And this he maketh evident from day to day in that until that time of meeting come two or three are not gathered in his name but he is in the midst of them 5. Spiritual communion with Christ will at last end in glory and in communion with him in place in heaven Christ will never rest satisfied till their begun communion be thus perfected And however the world and our hearts do oft-times look on spiritual communion but as a fancy Yet heaven shall confirme the reality thereof and that it was to good purpose to beleeve and wait on And what difficulties we finde in entertaining communion here shall then be removed and we shall get Christ conversed with without an impediment Therefore unto the former way of union among themselves and with him v. 22 23. this union in place is subjoyned 6. Such as have attained to spiritual communion with Christ and are growing therein will long after the compleating thereof in heaven and after union in place with him As here Christs practice and method doth teach who after praying for the former doth ascend higher to pray for this also 7. As it is only the elect who are given to Christ that do attain salvation and all they do certainly attain it So whatever preparations Christ work in them in order to their salvation Yet as free love is the fountain so it is also the perfecter of their salvation and grace will be as free in a saved mans account the last hour as the first Therefore in this sute Christ doth only designe them they whom thou hast given me to intimate not only that only such and all such do attain salvation but also that this is to be looked to as the great cause and fountain of their salvation as well as of their conversion Chap. 6 37. So much also doth he intimate by his praying for their salvation as well as for their conversion 8. The glory and happinesse of heaven to the Elect will consist much in being in Christs company in whom they belight so much on earth to follow the Lamb whither soever he goeth and to enjoy him fully without separation any more for so is heaven here described in Christs prayer that they may be with me where I am though not secluding the Father in this nor in what followeth with whom we are through the Son 9. Christ the Head of beleevers is now truly glorious and highly exalted in heaven His glory being openly declared as God and he put in possession of glory as man for saith he there is my glory which thou hast given me 10. Whatever wayes of Christs glory be made manifest to beleevers on earth in his Church and his manifestations to them yet it cannot be fully seen on this side of time so transcendent and infinite is it for it is not till they be with me where I am that they shall behold my glory 11. The day is coming wherein beleevers shall be compleatly happy in a sight of Christs glory when he shall be conspicuously glorified and admired in his Saints 2 Thes 1.10 and glorified by them and when all veils being laid aside and they fitted for a more full fruition shall visibly and immediatly behold and enjoy him Therefore is their condition in heaven described as consisting in this that they may behold my glory which thou hast given me 12. Spiritual and heavenly mercies are then rightly seen and acknowledged when Gods love as the fountain thereof affects their heart
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
one another See Rom. 13.8 6. Whatever Christ commands his enjoyning of it puts a new obligation upon his children and commends the thing enjoyned as excellent for his sake which therefore should not be entertained with formal and dead dispositions for it is a new commandment as hath been cleared 7. Christ hath loved his disciples and followers and so loved them as may well be a copy and pattern of all love for saith he I have loved you and so loved that he makes it their copy to love one another as I have loved you As Jonathans love surpassed the love of women 2 Sam. 1.26 So doth his love infinitely surpasse Jonathans And this is the reason why he presseth love so much even because it was so much in his own heart 8. Christs love to us is a new obligation pressing on us to love one another Whosoever believe his love cannot but love him againe and will account themselves obliged to obey what he commands and recommends by his own example And particularly to love them who have obtained like mercy with themselves and do beare his image and are begotten of him who hath loved them And they will be sensible of so much tendernesse in him toward them as will oblige them to be tender and condescending toward their brethren for this is an argument and makes it a new commandment in a special manner that ye love one another as I have loved you And that so much the rather as the one is the evidence of the other See Matth. 18.23 35. 9. Christs love is not only an argument obliging but a patterne directing Saints in their mutual love and albeit none can imitate him in the nature and kinde of some acts evidencing his love as being acts peculiar to his office of mediatour Nor yet can any come up to his measure in what is imitable yet his love to us is a copy after which we should strive to write in this matter By being willing ingenuous and free in our love as he was By loving sincerely and not for by ends By loving the Saints as such and because of their interest in him as he loved his own John 13.1 and so love them all as he did John 13.1 not as James 2.2 3 4. and specially them that are most gracious as John 13.1 with John 21.20 By loving them however they may hate us as he loved them when enemies By loving them not in word or tongue only but in deed and real truth as he gave his life for them he loved by bearing their infirmities and not pleasing our selves but them for their good to edification as he also did Rom. 15.1 2 3. And by loving them constantly as he loveth his own John 13.1 so much is imported in this A commandment I give you that as I have loved you ye also love one another Verse 35. By this shall all men know that ye are my disciples if ye have love one to another This verse contains a third argument pressing this duty of mutual love taken from the necessity thereof as the badge of their profession For as all Sâ—â—â—s and societies have their badges and observations whereby they are known distinguished from others So Christ hath appointed this mutual love to be the badge whereby his followers may be discerned Whence learn 1. As Christ hath disciples in this world so they serve a master of whom they need not be ashamed but they may and ought to avow him in well and woe and look profanity and trouble out of countenance for it is supposed here as great honour that all men know that ye are my disciples 2. Albeit true Saints should not be ostentative nor self-seekers yet as they ought to assure their own hearts of their good condition before God So they ought in their station to shine and appear such as they are for it is their duty by â—wful means and right walking to make all men know that they are Christs disciples 3. As true mutual love of the brethren is an infallible evidence oâ— regeneration 1 Joh. 3.10 14. and 4.7 So this love is the Châ—â—stians badge whereby they are known to the world and without which Christ and men may look upon them as mâ—â—â—wayes from their colours be what they wiâ—â— otherwise for By this shall all men know that ye are my disciples if ye love one another See 1 Cor. 12.31 with Chap. 13.1 2 3 c. Verse 36. Simon Peter said unto him Lord whither goest thou Jesus answered him Whither I go thou canst not follow me now but thou shalt follow me afterwards Followeth the last part of the Chapter wherein Christ reprehends and represseth Peters 〈◊〉 presumption in conceiving of his own ability to suffer with and for him by foretelling his denying of him And by this the wound is made yet wider in that they were not only to want their Master and one of them to betray him but another to deny him under tentation and all of them to forsake him as this intimation was further enlarged at another time Matth. 26.31 32 33 34 35. The purpose contains two conferences or discourses that past betwixt Christ and Peter In the first whereof in this ver Peter reflecting on what Christ had said ver 33 propounds a question to Christ whither he went which he did not so much out of ignorance as wondering that he should go any wheâ—e from them where he could not follow as the following discourse makes clear Christ gives a milde answer to this proposition assuring him that for the pâ—esent he could not follow him but should get the honour to follow afterward Whereby is not meant only that he was not yet ripe to come to glory with Christ till he had finished his course but chiefly that he was not yet strong enough to suffer with and for him and so follow him in that path to glory as he should do afterward Hence learn 1. It is an evidence of our great weaknesse that in hearing one point may put us by the hearing of many other points and the hearing of our danger impedes our hearing of our directions and encouragements under iâ— for by Peters insisting on this point only it appears he had not so well hearkned to what Christ said after that ver 34 35. but that point had so vexed him that he could not rest till he thus burst out 2. Such as have tâ—sted of the sweet of Christs society will be very loath to part with him but would follow him where ever he goeth for albeit Peter erred in limiting the comforts of Christ to his bodily presence and in trusting too much to his own strength yet it is commendable that he cannot digest Christ should go to wit where he and the rest might not follow 3. Saints are oft-times little acquainted with their own weakness and the deceitfulness of their heart especially when their affection and willing spirit is locked unto without considering that they have weak slâ—sh
him will draw men to obedience in hardest services for herein Christ hath cast a coppy the motive of whose suffering was love to the Fathers glory I love the Father and as the Father gave me commandment even so I do 14. It is of singular importance and use that men do study Christs love and obedience to the Father in his sufferings both for admiration and delighting in it and for imitation for he doth this that the world may know that I love the Father and that as the Father gave me commandment even so I do 15. Christ alloweth not that men say much of their love and obedience unlesse they prove it by practice Therefore after he hath professed so much of his love and obedience Arise saith he let us go hence that I may give proofe thereof 16. Christ did enter the lists in his sufferings with much willingnesse and alacrity with much courage and resolution That so he might commend his love to us and encourage us to do the like through him Therefore saith he Arise let us go hence that I may grapple with the difficultie 17. Christ was so real in his resolute undergoing of sufferings and death that he did not decline any witnesses and triers thereof Therefore saith he to them Arise let us go hence taking them out with him not only that he being taken in the Garden they might have better opportunity to flee then if he were taken in that roome but that being with him they might as much as they durst be witnesses of his willingnesse and courage CHAP. XV. IN this Chapter Christ continueth his farewell-Sermon to the disciples Pressing upon them that they would study communion with him by saith whereby they might not only enjoy his presence which they so much desired in a spiritual manner but also might be made fruitful which is so acceptable to him And more particularly insisting that they should love one another as he had loved them and that so much the rather as they should meet with much hatred in the world So the Chapter may be taken up in three parts The first part contains an exhortation to communion with him and fruitfulnesse in obedience For which end 1. In borrowed expressions from a vine husbandman and branches he premits a general doctrine pointing out the order of divine dispensation of spiritual things for enabling professours to fructifie and Gods answerable dealing with them according as they declare themselves ver 1 2. 2. He makes application of this to the disciples declaring what sort of branches they were ver 3. and exhorting them partly to perseverance in communion with him as the root and cause from the consideration of their barrennesse without him and their fruitfulnesse being in him ver 4 5. From their danger if they neglect it ver 6. and from the advantage of accesse to God if they be in him ver 7. And partly unto fruâ—tfulnesse as the effect the exhortation to which is only implyed as honouring God and evidencing their good condition ver 8. and as a mean to keep them in Christs love ver 9 10. 3. By way of conclusion to this part of the Capter he shews that his scope in all this doctrine was not to discourage them but to promove their constant and full joy ver 11. In the second part of the Chapter having pressed fruitfulnesse in general he singles out one peculiar fruit of mutual love as most necessary for them in his absence And presseth it from his own example ver 12. And to enforce this 1. He giveth evidences of his love to them in his dying for them ver 13. which is a friendship in which they should assure themselves of an interest ver 14. in communicating secrets with them ver 15. and in preventing them by his grace and furnishing them with ability in their persons and callings to glorifie him and giving them accesse unto God for any thing they wanted ver 16. 2. Upon this he repeats and enforceth the exhortation by way of conclusion ver 17. In the third part of the Chapter he forewarns them of the hatred and persecution they were to meet with in the world and armeth them against the same by several arguments of consolation and encouragement Some whereof do guard them against stumbling at their own afflicted condition And are taken From his own example and lot ver 18. From their good condition which their trouble from the world evidenceth and the inevitablenesse of trouble considering they are not of the world ver 19. From the equity that was in exercising them with that lot and the inevitablenesse thereof considering their relation to Christ ver 20 and from the goodness of their cause ver 21. Some of them do yet further vindicate the former arguments from any exception might be made against them For whereas in them it is supposed that Christ was unknown and hated in the world and they would be hated for his sake at which his weak followers might stumble Therefore Christ propounds arguments not only to encourage them under their sad lot but to obviate all scandal and offence at his being hated in the world and his followers for so good a cause Namely That this hatred of him did evidence the miserable condition of persecutors as being inexcusable and haters of the Fathers also ver 22 23 24. That this their unjust hatred was foretold in Scripture ver 25. and that all these unjust aspersions against him should be wiped off by the testimony of the holy Ghost concurring with and assisting them in their ministerial testimony concerning him ver 26 27. Ver. 1. I Am the true Vine and my Father is the husbandman Christ being in the first part of this Chapter to recommend communion with himselfe and fruitfulness to his disciples He doth in this and the next verse premit a general doctrine thereunto in borrowed tearmes consisting of two branches Whereof the first in this verse points out the order of divine dispensation for enabling professours to fructifie That himself resembles a vine being the vine-stock into which the branches are engrassed and he and his members a vine with many branches That the Father resembleth an husbandman in his care about this vine and That professours are as branches engraffed into him the vine that so they may fructifie as is here supposed and is further intimate in the next verse Now we need not insist on the occasion or rise of this discourse whether it was upon seeing a vine from the window of the roome or because this Metaphor is very frequent in Scripture or was fit for his present purpose Nor is it convenient to insist on these borrowed expressions and comparisons further then may set out Christs present scope which is That Christ is the root and fountain of his peoples spiritual subsistence and fruitfulnesse and that the Father hath a special hand and care about him and them for that end Doctrine 1. Figurative expressions are neither unusual
The love of Christ toward his own is matchlesse and can be resembled by no love on earth but is like the Fathers love to him as being eternal sincere and intimate in comprehensible infinite and unchangable as the other is for as the Father hath loved me so have I loved you compareth 10.15 4. It is not enough in Christs account that he hath matchless love toward his own unlesse they also know of it and he perswade and assure their hearts thereof notwithstanding the sense of their own unworthiness and their mistakes in measuring his love by themselves who are but shallow creatures Therefore doth he take pains to assure them that so have I loved you 5. Such as are assured of the love of Christ and are sensible of the matchlesnesse thereof will be most tender of entertaining the sense of it and for a world would not provoke him to withdraw it Therefore from the former intimation of his love he inferreth not only as their duty but what will be their practice if they study it rightly continue ye in my love And this he premits as a forcible motive to presse them to fruitfulnesse See Cant. 2.7 and 3.5 From ver 10. Learn 1. Christs matchlesse love to his people ought not to turn them idle nor doth disingage them from duty But he hath imposed a yoke upon them which should be sweet because imposed by him Therefore with his love he intimates that he hath service for them my commandments 2. The sense of Christs love begets a love to him which will not be idle but very laborious for to be beloved and to keep his commandments go together See 1 Thes 1.3 3. As obedience is an evidence of our love to Christ so it is the mean of keeping us in the sense and assurance of his love to us without which we are but deluded for If ye keep my commandments ye shall abide in my love See 1 Joh. 2.5 4. True fruitfulnesse and tender walking in the sense of Christs love to us must appear not in service of our own devising but what he prescribes and in obeying the commands noâ— out of fear only but out of love to Christ for to bear much fruit ver 8. is here explained to keep the commandments and my commandments 5. Christ hath fully performed all that was enjoyned him to do and suffer as the surety of beleevers for in this he is a wonderful pattern and mirrour of obedience I have kept my Fathers commandments See Chap. 17 4. 6. Christ by his obedience to the Father doth continue in his love and is not out of Court but in a capacity to make sinners welcome through him for saith he I abide in his love 7 Christ in his great love to his people hath essayed these duties and means of entertaining the love of God which he prescribes unto them That so he may make their way easie by his going before them may sympathize with them in their hard services may engage them not to decline to follow such a leader or the way he took for attaining special favours and may by his perfection cover their infirmities so that through him they may have that successe which he himselfe had For these ends doth he urge their duty from his own example even as I have kept my Fathers commandments and abide in his love And particularly that they may not seek another way of entertaining the Fathers love then he walked in and that he may assure them their weak endeavours through him should keep them in the Fathers love as he by his perfect obedience did abide in it 8. Such as would entertain the love of God ought to look on Christs example not only as an engagement to obedience in general But as a pattern to be imitated particularly in what is imitable And namely in his humility and selfe-denial his submission to the Fathers will his meeknesse in suffering his cheerfulnesse and delight to do the will of God his universal and constant obedience c. for so much also is imported that they should keep the commandments even as I kept c. that the practice was not only an engagement but a pattern to them Ver. 11. These things have I spoken unto you that my joy might remaine in you and that your joy might be full This verse contains the last particular in this part of the Chapter wherein by way of conclusion Christ points out his scope in all this doctrine which also holds true of the whole Word of God as it is spoken to beleevers Joh. 20.31 with 1 Pet. 1.8 For whereas by these many and pressing exhortations they might readily be discouraged and mistake him Therefore he declareth that his aime in all this was to have his joy abiding in them in a full and constant manner and that therefore he had pressed communion with himselfe and fruitfulnesse flowing there from as the way to attain and entertain such a mercy And so it is a new argument to fruitfulnesse that so they may promove and secure their own true joy Whence learn 1. Christs dealing and speaking to his people may seem oft-times so contrary and crosse to his great scope as they will readily mistake him unlesse himselfe expound what he aims at Therefore must he declare for what end he hath said this These things have I spoken to you that my joy may remain c. as being a thing they could not well discern of themselves 2. Christ doth allow on his people joy and rejoycing on his own tearmes and in his order for this is his scope here that my joy might remain in you 3. Beleevers in laying hold on their priviledge of rejoycing ought not to look on their worth of deserving but on his allowance and what he hath purchased and will conferre upon them for so much doth he intimate as a part of the meaning when he calls it my joy by way of purchase allowance and gift and therefore your joy by right 4. Whatever beleevers may apprehend in Christs sharp dealing and doctrine or whatever be Christs nearest end in it Yet ultimately it tends to testifie his care of their welfare and to further and advance their true joy for These things even pressing exhortations to difficult duties and sharp threatnings which could not but humble and exercise sensible souls Even these things have I spoken unto you that my joy may remain in you See Chap. 14. 28. 5. Albeit the joy of beleevers be Christs purchase and free gift yet it is allowed upon none but these who walk in the wayes of fruitfulnesse and obedience as an evidence of their good estate and interest in him for These things concerning fruitfulnesse tend to their joy So that the joy of wilfully fruitlesse souls is but delusion albeit they who are humbled in the sense of unfruitfulnesse may rejoyce in free grace offered in the Covenant 2 Sam. 23.5 and our lazinesse is a great obstructer of our joy 6. As beleevers
Verse 18. If the world hate you ye know that it hated me before it hated you Followeth the third and last part of the chapter wherein Christ that he may yet more excite them to mutual love doth forewarn them of the hatred and persecution they were to meet with in the world and armeth them against the same by several arguments of consolation and encouragement to v. 22. Which in the following purpose he further confirmeth and vindicates them against all stumbling blocks and exceptions In this verse their case is intimate that the world would hate them unto which is subjoyned the first argument of encouragement taken from his own example and lot so assuring them that in their sufferings they had fellowship with him who was hated of the world before them Whence learn 1. As beleevers may look for love from Christ and Saints so they must expect trouble and hatred from the world for unto the former doctrine concerning Christs love and their duty to love one another it is subjoyned that the world will hate you 2. The worlds hatted of beleevers is a strong argument to perswade them to love one another for this is also subjoyned as an argument to presse mutual love that they are sure to meet with hatred from others And indeed when love decayeth God useth to kindle it up by stormes of persecution which cause Saints to draw together 3. Christ is a faithful Master who will hide from his servants nothing of their danger and difficulties and it may assure us of the reality of his encouragements that he giveth so free warning of dangers Therefore doth he faithfully warn them here 4. Persecution ariseth from mens worldly dispositions and their being of the world and all who are so are fair to be cruel persecutors as they have opportunity for the world hates you saith he 5. As the persecution of Saints floweth from implacable malice in the world against them so whoever do hate godlinesse and the godly for its sake they are already engaged in a course of persecution and will go a further length as they have permission and opportunity for this cause doth he comprehend all their persecutions and sufferings under the name of hatred as being a persecution in Gods account and the rise of all the worlds cruelty 6. Hatred and persecution from the world is a very hard and difficult lot to Saints unlesse Christ do encourage them against and under it Therefore doth he not only forewarn but arme them also 7. Such as would bear out under sad lots ought to be well acquainted and studie seriously the condition of Christ and his Church in all ages and what they know Christ will put them to it to emprove it Therefore doth he appeal to their knowledge in this matter of their encouragement ye know c. 8. Christ is the prime object of the worlds hatred and they who hate his members do hate himself first and them because of somewhat of him in them for saith he it hated me before it hated you 9. As it is a great encouragement in suffering times to know that beleevers before us have met with the like lots Mat. 5.12 So in particular Christs going before us in enduring the worlds hatred may exceedingly encourage sufferers Heb. 12.1 2 3. For hereby not only is his great love commended who would offer himself to an ingrate world Luke 23.34 But it serves further to guard our hearts against the calumnies cast upon us in our sufferings since he who was innocent and the Lord of glory was persecuted under the notion of a Samaritane and what not To point out our dignity that we should be made conforme to our Head were it but in suffering and that we should be served heires to that enmity that began at him and which lights on us for his sake To assure us of his sympathy in whose quarrel we are embarqued and who drank of that cup himself To assure us how easie this suffering will be he having essayed it before us as nothing will prove hard to a beleever which Christ hath once tasted of so that we need no more but to follow him to the spoile and to assure us of the victory since he hath already triumphed over the worlds hatred in our name So much is held forth for the comfort of sufferers in this Argument If the world hate you ye know that it hated me before it hated you Ver. 19. If ye were of the world the world would love his own But because ye are not of the world but I have chosen you out of the world therefore the world hateth you The second argument of consolation is taken from what their suffering from the world may evidence unto them Namely that they are not of the world but chosen out of it and therefore the world hates them whereas if it were otherwise with them the world would love his own So the force of the Argument is partly that they behoved to make for trouble as being inevitable considering they are not of the world and partly their suffering from the world was so clear an evidence of their good condition that they ought not to be discouraged at it What Christ saith that the world would love his own doth not contradict the frequent experiences of wars contentions and emulations among men of the world For 1. If we compare the hatred they carry toward their own with what they have against the godly it is nothing so violent and extream 2. They dister not in contrary general principles and ends but only in contrary lusts and when the interest of one interferes with another and crosseth it 3. They do easily agree in hating the godly as Herod and Pontius Pilate did 4. Albeit some wicked men hate some wickednesse yet it is not a pure hatred but for their own corrupt ends Doct. 1. There are in this world two seeds who stand in opposition one to another and betwixt whom there is a conspicuous difference for there are some of the world and some not of the world 2. The difference betwixt the godly and the world is not of the godlies making but doth slow from Gods free grace for ye are not of the world but I have chosen you out of the world by eternal election and actual vocation whereby they are made not to be conforme to this world in judgement affections and practice 3. Christ by his free grace can make a great change in men and make excellent vessels out of the vilest matter for saith he I have chosen you to all this dignity and excellent condition out of the world 4. Saints being separate from the world and their courses must expect to be hated by the world upon that very account and that because the world hates God and his image in them and they cannot endure to be condemned by the light that shineth in the godly for because I have chosen you out of the world therefore doth the world
people so he is graciously pleased to reward and foster this love with more of his love for the Father whose love prevents his people loveth you because ye have loved me 5. Love to Christ cannot be without faith and where love is it proves faith for ye have loved me and beleeved 6. True faith ought to close with Christ as the great Embassadour of the Father God and man coming out from the Father by his Incarnation and coming into the world to work the work of our Redemption for ye beleeved that I came out from God which includes the Fathers good-will in sending of him and proves his Godhead in that he came from God as well as the truth of his manhood was confirmed by his appearing on earth and his office to be the only Mediatour as coming out from God for that effect 7. Faith in Christ is so acceptable that God will reward it with proofs of his free love for the Father loveth you because ye beleeved that I came out from God Verse 28. I came forth from the Father and am come into the world again I leave the world and go to the Father In the last place Christ to confirme them in what they had beleeved concerning him v. 27. and explain that which they understood not v. 16. doth set forth himself more fully as the object of saving faith both in his state of humiliation in his coming into the world which they had already comprehended and in his state of exaltation in going out of the world which they should after understand more fully Whence learn 1. Christ craves nothing to be believed by his people but what is the real truth for as he commends them for believing that he came out from God v. 27. so this is the very truth I came forth from the Father c. 2. Jesus Christ as he is the Embassadour of the Father so he is true God equal with him for being with the Father before his Incarnation he came forth from the Father and was not sent only 3. It pleased Christ Jesus out of love to his people to leave the Father and come into the world not by being separate from the Father but by obscuring his Deity and glory under the vail of our flesh and sinlesse infirmities and conversing with us for working of our Redemption for so is this to be understood I came forth from the Father and am come into the world 4. Christ having perfected his work on earth did leave the world by ascending up to heaven to perfect the work of our Redemption and salvation where he manifests his glory having put off the vail of our infirmities for again I leave the world and go to the Father And by this he clears the matter of his removal to them and lets them have a sweet sight of it 5. As Christs coming into the world was voluntary and flowed from his love so was his departure also voluntary and he was not compelled thereunto by men for I am come saith he into the world and I leave it and go 6. The way of Christs coming and being into the world may serve to clear contraversies concerning the matter of his removal for the one is here parallell'd with the other And therefore as his coming was sensible and in a bodily way so also is his removal sensible and takes away his bodilie presence And as his humanity and body were not in heaven while he was in the world so it is not here now after that he is gone to the Father Verse 29. His disciples said unto him Lo now speakest thou plainly and speakest no proverb 30. Now are we sure that thou knowest all things and needest not that any man should ask thee By this we beleeve that thou camest forth from God In these and the two following verses is contained the third part of the chapter wherein Christ doth give a meet entertainment to their faire profession of proficiency and faith concerning him These verses contain their profession wherein 1. Being satisfied with his former way of doctrine they professe that he spake plainly and without proverbs and consequently that they had made proficiencie and understood him 2. They deduce two inferences from this testifying their further proficiencie beside the understanding of what he said 1. That by his preventing their question v. 19. they were perswaded of his omniscience and that none needed to informe him of their case by questions as if he were ignorant thereof 2. That the knowledge and experience of this his omniscience did further confirme them in the faith of his Deity Now concerning this profession as it cannot be denied but there is some good in it and they had sound faith which Christ acknowledgeth v. 27. and they had already professed it chap. 6.69 so when we consider Christs entertainment thereof we will finde some excesse of presumption in it for albeit Christ did indeed speak plainly yet the time was not come wherein he had promised they should ask him nothing v. 23. And therefore they presumed more of their knowledge then they had cause and albeit they believed that truth that he came forth from God and that upon solid ground yet their faith was not full enough since they had not employed their faith about the matter of his removal which he had pressed upon them v. 28. Doct. 1. Whatever divine truth Christ seems to speak more obscurely in one place it will be found fully cleared and explained elsewhere for now say they speakest thou plainly and speakest no proverb 2. It is a great comfort to Christs followers to understand his Word and it is the propertie of divine truths that when they are apprehended in any measure they do wonderfully affect and refresh the heart for say they by way of admiration lo now speakest thou plainly c. being wonderfully refreshed with the light they received 3. Christ will be found omniscient by all them who know him rightly for we are sure that thou knowest all things c. 4. Preventing means give his people but little to do and are very affecting when they are found for it held in their pains and did very much affect them that he gave proof he needed not any man should ask him 5. Christ doth then become very precious to hearts when he by his Word meets with what is in their hearts for this did ravish them that he needed not be asked but lighted upon what was in their thoughts v. 19. 6. Christ is then rightly taken up in his properties when he is acknowledged to be God and when faith closeth with him as such for it followeth on the former By this we beleeve thou camest forth from God 7. When weak beginners get any measure of knowledge or faith they are in peril to run upon the extremities of rashnesse and presumptuous conceit for with this was their profession here hinted wherein they speak as if they had attained to a full measure and needed not
employment and particularly Priests are said to be sanctified to their office and sacrifices to be offered up so Châ—ists sanctification imports that as the Father did sanctifie or consecrate and send him into the world John 10.36 so he did consecrate himself unto the Lord on the Elects behalf a Priest and sacrifice without spot and did consecrate himself to the whole work of his Mediatory-office and particularly did offer himself a sacrifice for sin that they might be sanctied Consider 2. The effect of his sanctifying of himself is that they may be sanctified through the truth or in truth whereby may be understood as formerly v. 17. that the vertue of his deaâ—h accompanying the Word of truth is that which sanctifieth and further also it may import that by his sanctifying of himself they are sâ—nctified in truth or truly and that not only in opposition to counterfeit sanctification but in opposition also to legal purifications by the use of the ceremonies of the Law which were but a shadow of true holinesse whereas the vertue of Christs death being the truth of these shadows doth truly and in truâ—h sanctifie Doct. 1. Christ in going about the office of Mediatour and offering up himself a sacrifice did wholly consecrate and set himself apart for his peoples behoof that he might be theirs and seek their well and not his own for for their sakes he sanctified or consecrated and set apart himself to that work which may engage them not to be their own but wholly his 2. As the Father did consecrate and sanctifie his Son to the office of Mediatour John 10.36 so he also did consecrate himself as having inherent worth and not needing external consecrations and as being a most willing Agent in this work for I sanctifie my self saith he 3. Albeit the elect be in themselves polluted and have no worth to merit any purification from God yet there is enough in Christ and his consecrating himself a sacrifice to the Father to supply all their worthlesnesse and obtain what they need for for their sake I sanctifie my self that they may be sanctified 4. True sanctification of the elect slows from Christs sanctifying and consecrating himself to the Father for them not only doth the merit of his suffering being imputed make them appear without spot and wrinkle in him but the vertue of his death and sacrifice must be applied to sanctifie them inherently for I sanctifie my self that they may be sanctified 5. Christ did sanctifie and consecrate himself a sacrifice in the Father not for these who die in their pollution but for these only whom he in time sanctifies thereby for I sanctifie my self that they may be sanctified the one followeth upon the other not in the Apostles only but all the Elect. 6. Christ doth approve of no sanctification but that which is truly such and abhorres all counterfeits of it and such as rest on outside sanctification or shadows of true holinesse only for that is his aime that they may be sanctified in truth 7. Whatever effects good inclinations and education moral principles or example or Church-discipline and Ordinances or afflictions on men may produce yet true sanctification slows only from the application of Christs sacrifice and it is that which mâ—â—es the Word of truth effectual for sanctifying of them truly for upon his sanctifying himself it followeth that they are sanctified in truth and through the truth Verse 20. Neither pray I for these alone but for them also which beleeve on me through their word 21. That they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may beleeve that thou hast sent me Followeth the third part of the Chapter wherein Christ prayeth for the Apostles and whole Church of beleevers expresly seeking several benefits unto them In these verses 1. He describes these for whom he prayes namely not the Apostles only but all these who to the end of the world should by the Word preached by them either immediately or mediately in the mouth of other messengers be converted and drawn to beleeve on him v. 20. 2. He propounds his first suit for them the same in substance with what he had sought unto the disciples v. 11. Namely that they may be preserved in unity and be one in the Father and him as he and the Father are one and the Father in him and he in the Father This suit he amplifieth and presseth from the final cause thereof namely that by their union the world may be convinced and made to beleeve the truth of Christian Religion and that Christ is an Embassadour sent by the Father into the world v. 21. This unity prayed for doth indeed include and presuppose their unity in relation to Christ and God in him in which they are stated by beleeving and which is the root of the other unity But that which it most expresly holds out is unity in love flowing from the other and which is visible to the conviction of the world From v. 20. Learn 1. Albeit Christ when he departed out of this world left but a few followers and his weak disciples being entrusted with the word of reconciliation were to meet with persecution and opposition yet he knew certainly his Kingdome was to spread as accordingly he hath accomplished in the world for here he supposeth for certain that there will be them who shall beleeve 2. Christs love and heart are enlarged to take in all his people throughout the world and to employ himself in his Mediatory office and intercession for them Therefore after his prayer for himself and for his Apostles he doth now shew how large his affection is Neither pray I for these alone but for them also which shall beleeve 3. Christs love towards his people is a preventing love even before they have a being and before they come to him and whoever do in any age embrace him shall finde that they were in his heart and were as tenderly regarded and minded of him in his suffering and solemn intercession on earth as any of his followers then present with him for here before they are or do beleeve they are remembred and he hath left a blank that all beleevers in all ages may put in their owne name as prayed for by him when he prayeth for his Apostles Neither pray I for these alone but for them also which shall beleeve 4. The character whereby Christs followers and those whom he prayes for are discerned is their faith in him whereby they are driven out of themselves to embrace and relie upon him and to have all their subsistence by him for I pray for them which shall beleeve on me Where albeit he pray for them before they beleeve and that the meanes may be kept to them till they be brought to beleeve yet the thing here prayed for supposeth them in a state of beleeving and him interceding for what is needful to
him cometh by free gift without any deserving on their part and should be esteemed of as an excellent gift for I have given them the glory 4. What beleevers have in and from Christ doth advance them to a glorious estate and is their begun glory and salvation so that none but they have any true glory nor is any thing enjoyed by men truly glorious but the grace and other priviledges they enjoy in and from him for it is the glory which I have given them 5. It is not enough we know what we have in Christ and from him unlesse we also take up the end for which it is allowed and emprove it accordingly Therefore doth he subjoyne I have given them that glory that they may be one 6. All Christs communication of himself to beleevers doth tend to advance their union Their union among themselves in some sort of resemblance with that union betwixt the Father and him and their union with God through him for that end is in it self a part of that glory which he giveth them And all their participation of the fruits of that incommunicable glory which is in Christ and all that is communicate by Christ to them should sit them the more for union and make them grow in humility and mutual condescendence for that effect and not puffe them up for the glory which thou gavest me I have given them that they may be one even as we are one 7. Christ would have the excellency of union studied in the gloriousnesse thereof in his large communications for the advancement thereof and in the resemblance it hath with the union betwixt the Father and him Therefore doth he so point it out here to the conviction of all I have given them the glory even to be one and that they may be one even as we are one 8. Such as would promove the welfare of Gods people ought not only to wish or pray for it but must also be active in their station for promoving thereof for so much doth Christs practice teach who as he prayed for this union so he gave them the glory that they may be one 9. It may upon the one hand shame beleevers from division and dissention that hereby they do what they can to deprive themselves of that glory gifted by Christ to be one as the Father and he are and to make void the fruit of all his glorious communications And on the other hand it may assure them who long for union that Christ whose desire and allowance it is and who hath laid out so much for it and is daily interceding with the Father for that effect will in due time bring it about among his people Therefore both to shame his people from their contentions and neglect of union and to presse his suit before the Father how averse soever they be he useth this Argument The glory which thou gavest me I have given them that they may be one c. Verse 23. I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me In this verse Christ yet insists to clear presse his suit for obtaining union of beleevers among themselves And for this end 1. He propounds the way of their union among themselves instancing one particular branch of that glory given them v. 22. for that end even union with himself and with the Father through him Which as it is a great dignity in it self so it tends to the perfecting of their union among themselves 2. He again amplifieth and presseth the suit from the final causes thereof where unto that end formerly mentioned v. 21. of the conviction of the world of his authority and Commission another also is added that hereby the world shall be convinced of the Fathers love to his followers according as he loved him Whence learn 1. Christ takes up an inhabitation in his people by his Spirit so that they become one with him for it is their allowance I in them 2. The Father dwells in Christ not only as he is one God with him but also as he is man in whom the fulnesse of the Godhead dwells bodily so highly is our nature dignified in his person for thou art in me saith he 3. Albeit there can be no union betwixt God and fallen man immediately yet through Christ this union is made up and Christ being in us and we united to him the Father also in him is in us and we in him for thus is our union here with God made up I in them and thou in me 4. It is by our union with Christ and with God through him that our union among our selves is perfected for by this mean they are made perfect in one 5. Whatever excellency the Lord conferre upon every particular beleever yet their perfection consists in their union among themselves and with Christ their Head and Store-house and with the Father in his fulnesse through him for no one member hath the perfection of the whole body but of a part only nor hath it that perfection separate from the body but in it and being united with it to supply its own proper function and the whole body thus united hath its perfection in and from Christ and the Father for so doth Christs conjoyning of all these teach us I in them and thou in me that they may he made perfect in one 6. It is never enough studied how necessary union is to convince the world of the excellency of Christ and his doctrine therefore it is again repeated as a forcible argument pressing this union that the world may know that thou hast sent me And as the Apostles union and consent in doctrine â—id contribute to this end so also doth the union of the people of God in every age in its own measure 7. It tends to the great encouragement of beleevers that Christ their Surety is beloved and accepted of the Father for thou hast loved me saith he 8. Every beleever also is really beloved of the Father so that whatever he do unto them there is still love in it and they keep a room in his affection for thou hast loved them saith he 9. The Fathers love to beleevers doth resemble his love to his Son Christ for though his love to his eternal and only Son be matchlesse and necessary not voluntary us his love to us is nor are we loved for our own sakes as he is nor is he capable of some effects of love we receive yet this love doth most resemble it of any and albeit considering him as Mediatour there is a great difference betwixt us who are beloved and him for whose sake we â—e beloved yet the resemblance doth also here hold And the Father loveth Christ and all his as one mystical body and loveth them eternally immutably and freely as he loved the Mediatour yea that same love that is leâ—â— out on Christ
for so much doth Christs practice teach us who speaking of the glory given him doth fall out in a commendation of that love whence it flowed for thou lovedst me 13. Christ the Mediator is beloved of the Father with an everlasting love evidenced in his exalting of him in glory that so sinners may expect to be accepted in him for saith he Thou lovedst me before the foundation of the world Ver. 25. O righteous Father the world hath not known thee but I have known thee and these have known that thou hast sent me 26. And I have declared unto them thy Name and will declare it that the love wherewith thou hast loved me may be in them and I in them In the close of this solemne prayer Christ having prayed that his people may be glorified with him doth in the mean time till they come to that blessed state recommend them to the participation of that love wherewith himselfe was loved and to his own inhabitation Which desire he grounds upon their condition opposite to the world and that they were separate from the worlds fashions For whereas the world doth not know God nor acknowledge him as they ought Yet it was not so with them However as is imported they knew not the Father fully yet he knew him and they knew Christ to be the Fathers Ambassadour And he had revealed the Father to them in some measure and would reveal him yet more that so they might partake of these mercies desired This desire is not so much propounded prayer-wise as by way of confident assurance that he should obtain from his righteous Father what he desired to them considering what they were and what he would make them Hereby yet further assuring us of his successe with the Father in the work of intercession It is also to be marked that however this sute have place for all beleevers when they are brought to that condition here mentioned Yet considering that here Christ speaks expressely of these to whom he had already revealed the Father v. 26. we are to conceive that in the first place he points at his Apostles already converted and that he would close his prayer with a word yet again more expressely in their behalfe for their encouragement Doct. 1. Christ hath so large an heart and so distinct an eye upon his people that at once without any distraction he can be taken up with his whole Church and yet not forget any particular member or society of his people And he hath such a care of every one as if he had no moe to care for but that one for here in praying for all beleevers he brings out a word more expressely for the Apostles to let them see how one thought and care doth not justle out another with him 2. In our prayers we ought to ground our selves well upon the knowledge of God in his attributes That as we may be ashamed to seek such things as beseem not such a God to give so we may be encouraged in what we are allowed to seek Therefore doth Christ give this title to God righteous Father it being a righteous and approven petition and God who is righteous engaged to Christ and to beleevers in him by his promise to grant it 3. Christ is a supplicant who according to the tenour of the paction betwixt the Father and him can face the bâ—r of righteousnesse and justice on our behalfe and be sure to come speed Therefore also doth he designe him righteous Father expecting that in righteousness he could not be refused 4. Albeit the compleat happiness of beleevers be laid up in heaven yet Christ allowes enough for their through-bearing till they come there As here we see in this large allowance till that sute v. 24. be granted 5. The love of God in Christ and the enjoyment of an interest and communion with him is sufficient for beleevers encouragement till they arrive at full fruition in heaven for that in particular is their allowance here 6. As Christ the Mediator is dearly beloved of the Father so he is a storehouse thereof and a conduit to conveigh that love to his people for so is his desire here that the love wherewith thou hast loved me may be in them See v. 23. 7. It is Christs allowance and desire that not only his people be beloved of the Father but that they have the faith and lively feeling thereof to refresh their hearts and drive away clouds and jealousies for it is his desire that his love may be in them and they possesse it and feele it and dwell in it and feed upon it 8. It is by being and abiding in Christ that beleevers come to partake and possesse the love of the Father and when they wander away from him it is no wonder if a cloud come over their good condition Therefore are these conjoyned That the love c. may be in them and I in them 9. Christ is so tender and liberal toward his people that he communicateth himselfe with all he giveth them His love so to say being given over again with his love and his heart communicated with all he bestoweth For this cause also are they conjoyned The love in them and I in them to shew that he giveth himself with that love which is laid up in him to be derived through him to them 10. As Christ knoweth to whom he prayeth so he knoweth well who and what they are for whom he prayeth and on whose behalfe the Father will hear him And he would have all his people who expect the benefit of his intercession to make sure their acquaintance with God and their separation from the evil manners of the world Therefore as he takes up a righteous Father in this sute so he recommends these he prayeth for as not like the world who have not known the Father to teach us That however he intercede for the Elect who know him not that they may know him Yet none but such as this change is wrought upon can make comfortable application of the benefit of his intercession 11. It is the great sin of the world and men unconverted that they do not know God whatever they pretend What they seem to know is but by hear-say they have no solid impression of it They do not know God in Christ practically and savingly and therefore all they know beside is nothing They do not affect and love God and true knowledge in Scripture language imports also affection and They do not practice what they know and so are but really ignorant For these causes and in these respects it is said The world hath not known thee 12. As Gods soveraignty doth shine in with-holding the knowledge of himselfe from whom he pleaseth Matth. 11.25 26. So also his righteousness is conspicuous in it For the world doth not love to know God and therefore justly are they filled with their own waies Psal 81.11 12. They will not be at pains to know him Psal 10.4
with ignorance and abominable errours and mistakes and in his will and affections with vices and lusts and liable to a dark estate of discomfort and sorrow for so is supposed here that he is not only dark but darknesse being wholly deprived of that light of the image of God and over clouded with thick darknesse 2 The Son of God did not cease in all ages by sundry rayes and beames and means and instruments to communicate himself to fallen man But did manifest himself unto all mankind by the light of nature holding out some sparkles of light concerning a Deity and some principles of justice and moral vertue and by the works of creation and providence And to his Church by Divine revelation did hold forth his person and office All which do prove him to be God subsisting before his incarnation and do manifest his self-sufficiency that doth communicate himself to man now fallen from him As also his love and pity to his own that would thus follow them And do prove that he exercised his office of Mediator before his incarnation for it is a proof of Christs Godhead and manifestation to the world in former ages that the light or Christ the enlightner of mankind shineth in darknesse And he saith shineth in the present time because Christs manifestation of himself doth not cease in all ages and times though the way of it to his Church be changed by his incarnation And because his manifestations under the Gospel are but the same continued thing that was formerly though in a different way 3. What ever light men have by nature or may gather from the book of creation Yet such is the power of darknesse in mans nature that all who are left to these means do not receive that light so as to let it shine through them to direct their actions but do captivate it in unrighteousnesse Rom. 1.18 Nor do they take up that light which they have and use to be from God but become proud of it as if it were their own nor do they take up God as manifesting himself in the works of creation but became vain in their imaginations and darken their own foolish heart more and more far lesse do they discerne the Son of God equal with the Father nor can they discerne him as the true remedy of sin thereby for the darknesse comprehended not the light that shineth in darknesse 4. No man at any time by the light and strength of nature can tâ—ke up or savingly embrace Christ as God and Mediator whatever outward means he have And particularly before his incarnation many to whom he was revealed in promises and types did not look so far as to him who was to be incarnate but did rest upon these shadows as if they had been the mean appointed for remedy of their misery which fault is not to be attributed to his dimnesse who was clearly revealed though under a vaile but to mens own darknesse for of these also it was true the light shineth in darknesse and the darknesse comprehendeth it not And the point is of general verity in all ages where this light shineth at any time though the order of the Narration it being spoken before the sending of John the Baptist lead us to understand it of the Church before his Incarnation Ver. 6. There was a man sent from God whose name was John 7. The same came for a witnesse to beare witnesse of the Light that all men through him might beleeve In the next branch of the first part of the Chapter John having spoken of the manifestation of Christ before his incarnation and how it did not suffice he cometh to his more clear manifestation under the Gospel and beginneth as the rest of the Evangelists and because of that Prophecie Mal. 4.5 at John the Baptist his forerunner and by occasion of him speaks yet more of Christ Concerning this forerunner we have here held out his calling his name and the ends of his calling and office which were to point out and bear testimony concerning Christ that men might be drawn to saith in him Doct. 1. A special mean and way whereby Christ shineth to the world and helpeth the world to know him is the Ministry of men whereby he condescendeth to our weaknesse who could not endure more glorious instruments he trieth our obedience and acknowledgment of his authority in the weak messengers and he maketh manifest that the excellency of the power whereby they do so great things is of him Therefore doth he bring in Johns Ministry as a particular mean whereby he shined 2. Ministers of Christ must not run unsent but ought to have a calling from God either extraordinary in extraordinary times and cases or ordinary as being that which will afford them matter of courage in undertaking their work of comfort under difficulties and of hope of successe for so John was a man sent from God to wit in an extraordinary way as Christs forerunner 3. Albeit an unregenerate man may be a lawful Minister yet they will in a most lively way proclaime that geace of God bringing salvation who have themselves obtained grace and favour by it And it is a sweet thing when men prove answerable to these names and titles which Scripture giveth them because of their Christian profession for this forerunners name was John a name given by the Angel without the consent of friends Luke 1.13.59 60. c. which in the Hebrew signifieth one that had obtained grace and favour or one to whom the Lord had been gracious that he might actively proclaime the same to others and a name to which Johns carriage was answerable He was one in giving of whom the Lord shewed himself gracious to his parents Luke 1.13 One to whom the Lord was gracious in sanctifying of him from his mothers womb and in making of him faithful and successeful in his Ministry Luke 1.15 16 17 77 78. 4. The chief and special end of a Ministry is to point out Christ in his excellencies and usefulnesse to lost men to declare him in his person offices and benefits how he should be be-beleeved in served or suffered for John came to beare witnesse of the light or of Christ in his glorious excellency and as he is the light of dark man in his comforts and directions 5. Faithful Ministers are to preach Christ as his witnesses with plainesse with fidelity in not adding or diminishing with boldnesse and constancy and as men by whom Christ who neeâ—s not any testimony from men doth temper and fit his light to our capacity and who will be witnesses one day against them who do not receive their doctrine for the same came for a witnesse to beare witnesse of the light 6. The end and scope of a Ministers witnessing and preaching is and should be to bring self-condemned sinneâ—s to beleeve in Christ his preaching of the Law and wrath is in order to that and to bring men to see their need of Christ
impossible for the creatures made by him to subsist without him Therefore it is subjoyned to the former he was in the world and the world was made by him as a proof that he behooved to be in it because he made it 3. It is the sin of the world not to know or take notice of Christ in his manifestations And particularly it is the sin of men without the Church that they do not acknowledge nor glorifie God when he manifests his glory to them in the works of creation and providence for the world knew him not 4. God may justly make use of very common favours and means as sufficient to aggravate the sinne of such as do not acknowledge him for saith he he was in the world and the world was made by him and the world knew him not which imports that his making of the world and his presence in it was such a manifestation as might have led them to know acknowledge and glorifie him as God and that they were without excuse who having these means did it not Rom. 1.20 And that the common favour of mens being and Gods providence about them doth heighten their sin who do not acknowledge their Maker Isa 1 3. 5. Besides Christs common interest in all mankind as their Creator and his special interest in his own elect and converted people he hath also an interest in a visible Church and they in him which no other people have and that by vertue of a visible Covenant and election to the external priviledges of the Church for in this respect the body of Israel are his own or his peculiar people This interest may give self-condemned sinners a liberty to go to him as born in his own house when other priviledges are obscured from them 6. Christ even before his incarnation was present in the Church of Israel and beside his common and general presence he drew neerer unto them in his Word and Ordinances and types pointing him out as Mediator till at last he came to them in Person for even then he came to his own See Acts 7.38 1 Cor. 10.9 7. All the favour and kindnesse that is betwixt Christ and his people begins at him and he is at the pains to seek and come to them first though he stand in no need of them for he came to his own 8. Common relations betwixt Christ and a visible Church are so farre from proving a peoples good condition as to the particular state of their soul that such may and oftentimes do refuse to make Christ and his offer welcome for his own received him not 9. The neerer the relation be betwixt Christ and his people and the greater his offer be the sin of not making use of it is the greater in it self and he will take the refusall the worse at their hand as being a despising of his love for whereas the world knew him not v. 10. their sin was greater that they received him not when they knew him and so sinned of contempt And Christ takes this iâ—l and accounts it a great aggravation of this sin that they did it who were his own and they to whom he came 10. As the great sin without the Church is ignorance and not acknowledging and glorifying of God so the great sin within the Church is contempt of Christ and not embracing of him nor his offer for the world knew him not but his own received him not Ver. 12. But as many as received him to them gave he power to become the sonnes of God even to them that beleeve on his Name 13. Which were borne not of blood nor of the will of the flesh nor of the will of man but of God Christs excellency and manifestation of himself are here spoken of with relation to these who at any time do embrace his offer made in the Church His excellency herein appeareth 1. In prevailing with some to make him and his offer welcome though many reject it 2. In advancing them to the dignity of Adoption and son-ship who thus embrace him And he farther clears how it is that men do receive Christ to wit by faith and whence it is that any come to beleeve and so attain to the dignity of sons even from a principle of regeneration which is wrought by no power of the creature but by God only Doct. 1. Howsoever many within the visible Church do reject Christ yet there will still be some to make him welcome As he never lighteth a candle but where he hath some lost groat to seek So he hath excellency even when many despise him to allure hearts and vertue not to take a refusal but to draw his own till they be made willing for there are who receive him 2. Such as make the offer of grace right welcome do first welcome and receive Christ himself not contenting themselves with his common gifts nor yet seeking first after his saving graces but after himself that he may work these in them for they receive him 3. Christ is received and made welcome by faith and all they who hearing of the offer made to the Church on Christs part do out of the sence of their need embrace and consent and roll themselves upon Christ thus offered these have made up an union with him and are beleevers though as yet they have not attained to particular assurance which is the fruit of the Spirit of Adoption Ephes 1.13 14. for they who receive him are even they that beleeve 4. Such as rightly beleeve in Christ ought not to take him up as in their presumption security fear or discouragement they may imagine but they ought to cleave close to the Word revealing him and bring all their thoughts of him to the touch-stone thereof correcting them thereby and submitting thereunto for they beleeve on his Name or as he hath revealed himself 5. As all spiritual priviledges are in Christs hand and disposing So albeit we be by nature children of wrath yet he offers reconciliation to such and whosoever they be that by faith receive him he conferreth upon them the priviledge to become heirs and co-heirs with himself and children unto God with allowance to call him father And instead of a slavish and worldly spirit and a spirit of fear and bondage he giveth them the spirit of enlargement and of sons and a disposition sutable to their dignity and high calling in every condition for as many of whatsoever rank or condition as received him to them he gave power or right priviledge and dignity to become the sonnes of God 6. As it is by faith that we come to the priviledge of Adoption by closing with Christ the onely begotten Son so when we have beleeved adoption is still his gift it being still of grace that he exalts us to that dignity and when we have done all the comfort of that dignity must be his work by sending the spirit of sonnes into our hearts to loase our bands and elevate our hearts for he
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
he hath not believed The sentence is declared just and confirmed by a new sentence since he will not take help And thus unbelief is the great unpardonable sin Mark 16.16 whereas other sins that against the Holy Ghost excepted because it is joyned with final impenitency would be pardoned if men would believe 7. It aggreageth the sin of unbelief that the sinner rejecteth so excellent a one as Christ whose excellency proveth him an all-sufficient Saviour and who is so clearly manifested to be so or if he pretend to beleeve yet he doth not take up Christ as he is revealed in the Word nor groundeth his faith on the Word nor followeth the order prescribed therein but taketh up a Christ according to his fancie and taketh a dream for faith for he hath not believed in the only begotten Son of God nor in his name whereby he is clearly revealed nor according to it Verse 19. And this is the condemnation that light is come into the world and men loved darknesse rather then light because their deeds were evil Christ insisteth on the second cause of sinners condemnation which is there sleighting of the offer of mercy in the Gospel And beside what was intimate in the former verse of the ratifying of the lawes sentence upon their not embracing the remedy he addeth the heavy condemnation that it brings on men while they not only embrace not but do contemn the remedy of miserie and delight rather in their own ways And withal he sheweth the reason of this which are mens evil deeds Doct. 1. The world without Christ lieth in darknesse void of spiritual light and full of errours and of the works of darknesse God is withdrawn from the creatures and they wander and stumble as in the dark upon Satans snares their case is void of true peace and comfort as men in a dark pit their way tends to utter darknesse and yet as men in the dark their case and misery is not discerned in its own colours for in opposition to all this it is said that light is come into the world by Christs being manifested in the Gospel 2. Christ offered in the Gospel hath brought a remedy for all sin and miserie bringing light to discover mens case in its true colours light to dispel the darknesse of errours and the vilenesse of sinful lusts light for direction and light of comfort to make things pleasant and comfortable upon solid grounds of reconciliation for light is come into the world 3. Where Christ manifesteth himself men will not so easily be drawn from their woâ—ul condition but their old darknesse will be suting their hearts to hold the grip it hath as well as the light suteth for entrance for their loving the one more then the other supposeth that both come in competion to their choice 4. Such is the perversitie of mens nature as not only not to embrace Christ offering himself but to love their woful condition far beyond the offered remedie to like to abide in darknesse rather then to see their misery or need of him and to like their own deluded peace better then to follow after his true comforts for men loved darknesse rather then light 5. Where Christ offering himself in the Gospel is not received in love but contemned it bringeth sadder condemnation then the breaking of the Law as being a sinning against the remedy and that with an high hand an undervalâ—ing of him and doing of what they can to make void his pains for this is the condemnation that light is come into the world c. 6. Mens living in ill works is an evidence of their rejecting Christ it being evil deeds that makes light hateful to men for men loved darknesse rather then light because their deeds were evil their love to their evil wayes maketh them hate this light as it is discovering and so they go no further nor attain to the refreshing light of it and maketh them that they cannot quit their lusts and come under Christs yoke Verse 20. For every one that doth evil hateth the light neither cometh to the light left his deeds should be reproved 21. But he that doth truth cometh to the light that his deeds may be made manifest that they are wrought in God Christ proveth that it is mens ill deeds which causeth them to hate the light from two general positions The first whereof being a proverbial sentence and holding true both in natural and spiritual light sheweth that evil doers hate the light lest it should discover them and the second that the godly on the contrary delight to have their wayes tried and made manifest by this light Whence learn 1. Whoever is yet in nature and on whom Christ hath not shined with the renewing light of the Gospel is an evil doer not only in a legal sense as all have sinned and the godly do sin daily but habitually it is his course study and endeavour to do that which displeaseth God and this study of doing evil is the aire he breathes in such is he who doth evil 2. The Gospel hath not only a refreshing light to comfort sinners in the due order but a reproving and discovering light which however men will stand as long as they are able in the defence of their own righteousnesse yet will convince and discover them to themselves for this is the light here spoken of which reproveth or discovereth or as the word is argueth and convinveth men to be what they are And albeit nature will discover some grosse sins yet mens self-righteousnesse the emptinesse of moral civility c. must be of the words discovering And albeit the Law which is spiritual discover these also yet it is ascribed to the Gospel in this challenge because it aggravateth these sins so much the more that the Gospel discovereth them with the offer of a remedy 3. The great plea betwixt Christ and sinners in the Gospel is about this reproving lights getting place and about mens being discovered to themselves as being the first lesson where the most part of men stick and so get no more for they hate the light and come not to it 4. As in the matter of natural light evil doers wait for the dark Job 24.15 so it is a mark of evil doers that they hate the spiritual light and shun all means of searching and knowing themselves as wishing such things were not sin not desiring to know them to be so and wishing there were not a God to punish them for every one that doth evil hateth the light 5. All these who do not out of jealousie over themselves come to the Word with a desire to be discovered to themselves but desire to hear what may flatter them in sin and to whom it is not only their tentation at some times but their habitual frame to take ill with reproof All these I say do prove themselves evil doers and haters of the light whatever respect they pretend to have to it therefore doth
chalenge here ye will not come c. So that it is our great advantage to be mourning for the unbelief we finde in us and when our unbelief is our burden Verse 41. I receive not honour from men Lest they should think that in commending himself and chalenging them he was hunting after vain-glory as false-teachers do Christ obviates that mistake and sheweth that he was seeking no such thing nor was capable of any addition of honour from the creature Whence learn 1. Christ is so omniscient that he knoweth and marketh the thoughts of every one that he dealeth with So much doth his obviating their thoughts teach 2. It is the usual fault of men that they have but low and base thoughts of Christ and that they measure and judge of him and his followers by themselves for this suspition of Christ imported that they looked on him as a meer man and as they were themselves ambitious verse 44. so did they judge of him and so are his servants judged of 3. Christ was no hunter after vain-glory nor is he capable of any addition of honour by mens acknowledging of him nor ought men to think that he seeks them because he hath any need of them or that they adde any thing to him when he makes them somewhat For albeit men are bound to manifest and declare his super excellent glory and men by sinne do what they can to dishonour him as who would cast dirt or spit against the Sun yet his infintie glory is neither capable of addition nor diminution from the creature for I receive not honour from men Verse 42. But I know you that you have not the love of God in you A second fault and a cause of the former ver 40. for which he chalengeth them is their want of the love of God and so he sheweth that he chalenged them not because they respected not him but that he might convince them of this want and take from them that great pretence of love to God and zeale to the Sabbath commanded by God upon which they pretended they opposed him and his working of that miracle Whence learn 1. It is the woful case of men to be void of the love of God Love being the fountain of desiring and fruit of enjoying communion in part with him being the true root of all sound obedience and the summe of the Commandments and that which is the evidence of being beloved of him and will make obedience to be active constant and pleasant Therfore Christ summeth up their woful case in this ye have not the love of God in you 2. True love to God doth not consist in outward pretences and shewes but must have a sure root of affection within breaking forth in deed and in truth And men may pretend zeale to Gods glory and for his Ordinances who yet have no true love to God for they pretended that all their opposition to Christ flowed from zeale for the Sabbath and Gods glory and yet saith he ye have not the love of God in you Châ—ist doth perfectly and exactly know men and what is in them let them maske themselves as they will and he will in due time decipher and detect the unsound Therefore saith he I know you that ye have not the love of God in you Verse 43. I am come in my Fathers Name and ye receive me not if another shall come in his own name him ye will receive The third fault chalenged is their not embracing him who is come in his Fathers name whereas they would receive a seducer coming in his own name wherein their great pervisitie and injustice toward him and Gods judgement on them appeared Whence learn 1. Albeit Christ be God over all equall with the Father and Lord over his own house and so acts in his own name Yet it pleased him to condescend as Mediatourâ— not only to purchase life to them that come to him but to be at paines and come into the world cloathed with a commission and authority from the Father to make offer of this purchased life that by his condescendence he might commend his love to his people and teach them humility and not to run on a calling unsent and that we might look on him as approven of the Father and that such as come to him the Father will accept them for saith he I am come in my Fathers name See Phil 2.5 6 7. c. Matth. 3.17 Heb. 5.4 5. 2. Christ thus coming is to be received his doctrine to be heard himselfe to â—e acknowledged for such in his person offices commission and benefits as he declareth himselfe to be to be rested on and embraced to be employed and submitted to as such for so is imported in that they should receive him 3. Albeit Christ be the great Ambassadour of the Father not a servant but the Sonne Matth. 21.37 And albeit he was singular in his administration of his office and all tending to the good of sinners Yet such is the perversenesse of the world as not to make him welcome for it is the peculiar priviledge of the elect to be drawn to him and others they neither see his excellency nor feele their need of him Therefore saith he I am come in my Fathers name and ye receive me not 4. Such as reject Christ and receive him not are destitute of the love of God nor have they any evidence of respect to him since Christ is the clearest image of the Father and cometh in his name and the Father will not be acknowledged but in and through him Therefore by this doth he prove that chalenge ver 42. 5. When Christ manifests himselfe to the world it is usual with Satan to hound out seducers and false teachers to study to beare him down to seduce souls and by their courses to make the way of truth odious for so is imported that another shall come pretending either to be the Christ or to hold him out to others See Matth. 24.5 24. Act. 5.36 37. 6. Albeit false-teachers pretend to come in God and Christs name Matth. 24.5 Yet they do but come in their own name as having no commission when they runne as making themselves their reputation and advantage their chiefe aime in their undertaking and as speaking the imaginations of their own heart and brain without any warrant from God for another shall come in his own name 7. Such as love not God nor embrace Christ or his sent servants may take worse in their roome and will easily receive and embrace false-teachers and seducers Mens nature is propense to evil courses and is readiest to be affected with what is wrong And seducers are more ready to serve mens humours then faithful Ministers may be and withall it is Gods just judgement on the world to give them up to such since they will not receive the love of the truth 2 Thes 2.10 11 12. Therefore saith he if another come in his own name him ye will receive
This is the hainous sinne of men to affront Christ to respect Satan in his messengers before God in his Sonne as to preferre lies to truth And it is their dreadful punishment to be given up to such delusions because they will not see the light or do receive it only as it may serve their turne or weary of the light and walk not answerable to it And men should be ashamed of their errours as being their plague and a proclamation that they have not received the love of the truth Verse 44. How can ye beleeve which receive honour one of another and seek not the honour that cometh from God only The fourth chalenge and the chiefe cause of their unbelief and not embracing Christ is for their pride and vaine glory which they hunted after among men not contenting themselves to be approven and respected of God by embracing his Sonne by faith See chap. 12.43 Doctrine 1. True beleevers and receivers of Christ are all one They do indeed beleeve in Christ who out of affection and sense of need do close with and embrace Christ offering himselfe in the Gospel albeit they have not attained to lively assurance and without this historical assent will not prove saving faith Therefore receiving ver 43. and beleeving in this verse do mutually explain one another So also Joh. 1.12 2. Albeit faith be the gift of God and it be impossible for any natural man to beleeve of himselfe Yet men by continuance in sinfull wayes and entertaining particular reigning sinnes may adde to this impotency may lay more impediments in the way of Gods working faith and may be convinced that their case is inconsistent with true faith for how can ye beleeve saith he intimating that they had superadded impediments of beleeving to their condition by nature as a crooked twig by growing becometh more difficult to be made streight and that themselves might see that their temper was inconsistent with faith 3. As faith which supposeth a man regenerate and subdued to Christ and his yoke and which purifieth the heart is inconsistent with the dominion of any one lust or corrupt affection So in particular it cannot consist with the dominion of ambition and affectation of vaine-glory for albeit we be bound to honour all men and Magistrates in particular 1 Pet. 2.17 and are bound in honour to preferre one another Rom. 12.10 and albeit beleevers ought so to carry themselves as the way of God may be honoured in and because of them Rom. 2.24 Yea albeit they cannot hinder nor is it their sinne if undue honour be offered unto them provided they mourn for it and receive it not Yet when men hunt after respect from men and do receive it with lustful delight and rest on it as the chief scope of their actions it is an evidence of no faith or that what they pretend to is unsound Therefore albeit some such be said to beleeve where it prevailed but in part Joh. 12.42 yet where it beares full sway and it only is sought after he saith how can ye beleeve which receive honour one of another And indeed such do evidence that they have not closed with Christ on his own tearmes of selfe denial and being convinced of their worthlesnesse that they will take most paines on their outside to be seen of men and so cannot but neglect sincerity and that their ambition and love of respect from men will draw them to apostacy and prove their unsoundnesse when they are called to undergo an ignominious crosse 4. God alloweth and conferreth much honour upon true beleevers They have an honour of state and priviledges in being sonnes and friends to God They have the honour of his approbation in their conscience yea and sometimes his respects to them are made conspicuous to the world And they are allowed to wait for the honour of eternal exaltation for there is the honour that cometh from God to such 5. As this true honour comes from God alone whose approbation only may be rested on and who can advance those whom he approveth and make them honourable So sincere beleevers must seek after this which is so necessary by studying humble sincerity in his sight following those duties that are in least respect in the world and not resting on so much only as may gain them honour from men And as they must seek after it not contenting themselves with lesse so they must be content with this and be loosed from the love of honour from men not regarding how they be looked on by the world because they embrace Christ Therefore it is imported they should seek the honour that cometh from God only See Rom. 2.29 2 Cor. 10.18 6. Whatever may be mens duty in seeking to approve themselves even to the consciences of men and not to neglect just disrespect in the world under pretext of approving themselves to God Yet such as ambitiously hunt after vain-glory and respect from men do prove themselves to be carelesse of Gods approbation since hunting after the one and seeking the other cannot consist together for here they are opposed ye receive honour one of another and seek not the honour that cometh from God only Verse 45. Do not think that I will accuse you to the Father there is one that accuseth you even Moses in whom ye trust To make the former chalenges have place Christ warnes them of being judged and accused before the tribunal of God And that he might prevent the thoughts of their hearts who leaned to Moses as their great teacher Joh. 9.28 29. and beleeved to be absolved and saved by following the Law given by him and so regarded not Christs chalenges He declareth that not only he but Moses his Law would accuse and condemne them And so leades a special Scripture witnesse for himselfe even Moses Law While Christ saith he will not accuse them it is not a simple denial for his doctrine and offer of salvation will be the sad condemnation of sinners But it is spoken according to their opinion who regarded little his opposition and therefore he declares that even Moses their great friend would be their partie not in respect of his person but his writeings Doctrine 1. Sinners continuing obstinate after abundance of conviction may look for appearing before Gods tribunal to have the matter discussed and Ministers oughe to set this before them Therefore doth a Christ here put them in minde of being accused to the Father 2. Sinne unrepented of and the sinners not fleeing to Christ for pardon and purging of it will draw on sharp and sad accusations before the tribunal of God both law and Gospel Gods justice mens own consciences the spirit resisted by them in his moral swasions Act. 7.51 yea all the paines taken on them will contribute to this work for it is supposed they will be accused to the Father 3. Such as reject Christ and do neglect chalenges for this it is because they have some false confidence beside
pains upon them so long as they will stay with him and heat Therefore he doth not abandon them though carnal but answered them and in great compassion discovers their case that they may not deceive themselves 3. Albeit it be a most needful thing that men of double hearts be discovered to themselves that so way may be made for a cure Yet it is a very hard task to convince hypocrites and make them sensible of their condition Considering that men are naturally blind that their outward pains may make them appear somewhat in their own eyes and that most of such go on till they be judicially blinded and given up to conceit Therefore is this doctrine begun with a double asseveration Verily verily I say unto you as pointing out the necessity of this doctrine and withal how difficult it is for such doctrine to have place 4. Albeit painfulnesse be commendable yet the true difference betwixt time-servers and sincere professors is not alwayes to be taken from their outward diligence But they may be exceeding diligent who yet are not welcome to Christ but have a false heart lurking under it And there may be much unsoundnesse under seeming forwardnesse as casts it all down for here it is granted to them ye seek me and that with as much forwardnesse once and again as could be and yet they are but naught See Psalme 78 34 35 36 37. Isa 58 1 2. 5. Albeit Christ be displeased with the faults of hypocrites seeking of him Yet he is so tender that he will approve even of their pains and endeavours in so far as they are materially good in themselves though they go about them sinfully Therefore he acknowledgeth ye seek me and doth not condemne but yeelds to that as good in it selfe if they had done it rightly 6. Christ in trying of men looks not only to their diligence that for matter it be aggreeable to his will but chiefly to the ends and principles of men and their manner of doing that which is right for he trieth them thus here by pointing out wherefore and for what cause they seek him 7. As it is a rare thing to see men who aâ—e naturally filled with selfe-love free of by ends in seeking Christ So to seek him because of outward advantages which sometimes accompany him and his way is the basest and lowest of by ends and a practice which he exceedingly abhorres for this is their byasse here ye seek me not because ye saw the miracles of which ver 2. and 14 but because ye did eat of the loaves and were filled To follow him only because of miracles neglecting his doctrine were bad enough but this is yet worse when only their own belly drew them and they did not take up his scope in this miracle which was to hold forth that he was the true food of souls 8. Mens hearts are so deceiâ—ful that when they seem to be most taken up with Christs glory in his working yet they may in reality be only affected with attaining or expecting their own ends for though they seemed to be much taken up with the miracle v. 14 15. yet Christ declares that they sought him not because they saw the miracles but because they did eat of the loaves Albeit Christ condescended to conferre bodily benefits upon them by his miracles yet it was their fault not to see the glory of his Godhead shining in them nor to look on them as signes confirming his doctrine that they might beleeve it but that in the height of their applause they should only minde their own belly Verse 27. Labour not for the meat which perisheth but for that meat which endureth unto everlasting life which the Sonne of man shall give unto you for him hath God the Father sealed In the next place Christ having thus reproved them doth also direct them how to amend their fault by employing their paines and care chiefly about the spiritual good of their souls and not about these perishing things And this he presseth upon them partly from the consideration of the one and the other food and partly from his promise to give that spiritual food unto them if they seek it sincerely which he confirmeth further from his being authorized furnished and manifested to be the Messiah the Saviour and helper of lost sinners Whence learn 1. Christ doth not reprove the faults of men out of malicious splene but he is so ready to cherish desires of seeking himself that even when men are unsound in seeking him he reproves them not to put them away but to cure them and make them sound Therefore doth he subjoyne this direction and warme encouragement to the former reproofe 2. As unsoundnesse in seeking Christ is a disease that must be cured otherwise it will draw on perdition So even that is a disease which Christ is ready to cure and hath medecine for So much appeareth in this pains taken on these seekers 3. Men will never employ themselves rightly in seeking Christ till first their hearts be weaned from earthly things and fall most in love with what concerns their souls eternal welfare and till the things of the world cease to be their principal labour and end and they cease to follow Christ and religion for worldly ends and advantages for so much is imported in this direction Labour not for the meat which perisheth but for that meat c. Which prohibition is not to be understood absolutely as if it were simply unlawful to labour or take pains about the things of the world for that is contrary to Scripture rules Gen. 3.19 2 Thes 3.10 1 Tim. 5.8 And if the World were kept in it's own roome it would prove no enemy to grace But it is to be taken comparatively as in the like phrase Matth. 9.13 that they should not only or chiefly be taken up with the world neglecting what is better as all mankinde is since Adam fell from God to the creature and that they should not make the world their aime in seeking him as they did 4. Albeit men can merit no more by their works then the beggers craving merits the almes Yet men are not to expect that they will come to the enjoyment of spiritual things with idlenesse or wishes only But they must be at pains for them and such pains as flesh and blood will finde it hard labour for saith he labour not but for that meat c. where he diverts their affections and eagernesse from off these earthly things and sets them upon the right object 5. It may help to wean our hearts from the world when we consider that however natural hearts feed upon the things of the world and their soules imagine satisfaction in them Yet if they had the world at their will they will get no more of it but their bit meat which the poorest may attain unto Therefore doth he comprehend all earthly things under the name of meat not only because it was their meat they were
is recorded verse 9. as agreeing with his resolution from verse 6. Learn 1. Meeknesse doth beseeme Christ and his followers and that they meet the impertinencies of carnal men without heat or passion Therefore doth Christ so meekly answer their carnal desire 2. The Lord hath appointed times and seasons for every course and lawful action which prudent and godly men are bound to observe for so doth Christ observe that his time is not yet come to go to that feast 3. Times of trouble and danger to the godly should make them very tender to wait on Gods direction for every step of their walking that they neither cast themselves needlessely on trouble nor yet do sinfully labour to avoid it for so much doth Christs practice teach who being in danger found that his time is not yet come to go up albeit the feast was near because he was to go up privately And as he knew his time by the Spirit of the Lord resting on him So he used this caution that he might professe his voluntary humiliation even to sinlesse fear for his peoples good and that he might leave a pattern to them 4. Such is the ordinary temper of this world that Christ and his followers must oft-times lurk when carnal men may appear in it without hazard Therefore saith he but your time is alwayes ready From verse 7. Learn 1. Unrenewed men what ever their priviledges be yet are but of the same stamp and in the same condition with the rest of the world they do savour of it and continuing in that condition will get their portion in it Therefore are the Jewes and the Rulers from whom Christs hazard was at this time called the world albeit they judged far otherwise of themselves considering their priviledges 2. Albeit the Lord in his righteous judgement do sometime make the men of the world plagues and scourges one to another Yet as there can be no communion kept with the world unlesse men will share in their wickednesse So it is most usual that worldlings agree well enough together Therefore saith he The world cannot hate you being such as themselves are 3. Such as the men of the world are such are their actions and fruits for the works of the world are evil Not onely have they grosse vitious actions but even such actions as are in themselves good or indifferent are in them evil 4. Unrenewed men will not readily be troubled or vexed about their actions but would sleep securely if others did not vex them with telling them of their way for this is the worlds trouble here that he testified that their works are evil 5. Whatever be the hazard yet Christs servants are bound in their stations to bear witnesse against the evil courses of the world for so doth Christs practice teach 6. Such as would be faithful in their generation in witnessing against the courses of the world must lay their accompt to be hated for their pains for such was Christs lot but me it hateth because I testifie of it c. And this he did encounter with not onely to expiate our love to the world and our sinful communion with it but to cast us a copy of what we are to expect 7. Such is the perversity of the corrupt world that no evidence of affection in dealing with them for their good will gain them but rather insence them for albeit he but testified of their works by his innocent life and doctrine to reclaime them from them yet the world hated him 8. Whatever pretences of zeal persecutors of Christ and his followers may have Yet the true cause of their spleene is the opposition that is made to their wickednesse and hypocrisie for albeit they pretended to hate him because he had prophaned the Sabbath as they alledged yet Christ sheweth the true cause of this hatred because I testifie of it that the works thereof are evil From verse 8. Learn 1. Christ approveth that Ordinances be reverenced And albeit men be corrupt who administer them and they but carnal who go unto them yet he allowes not that they neglect or give over the use of the lawful Ordinances as his appointed means Therefore saith he Go ye up unto this feast which however in some respects it imports onely a permission and giving up of them to themselves who were so carnal as is to be after cleared yet simply considered it imports an approbation of that Ordinance and that it was their duty to frequent it 2. Such as seek Christs company onely for carnal and ambitious ends may expect to want it even in going about sacred Ordinances for in so far did Christ give them up as to want his company in this journey where they expected onely carnal advantages by him Go ye up I go not up yet to this feast 3. Tender walkers especially in times of trouble and hazard will be very acurate in the least circumstances So much appeareth in Christ who goeth not up yet because albeit the time in general was come yet it was not yet full come and therefore he would not yet stir From verse 9. Learn 1. It is not enough especially in times of trial that men have clear light and good principles unlesse they have also honesty and resolution to follow their light for herein Christ hath given us example who upon these grounds abode still in Galilee 2. Christ is not changable and one thing in his expressions and another in his doings and actions but is uniforme and still the same in his doings and sayings as here we see 3. When the Lord giveth clear light to any to know their duty they must not be shaken from it upon any termes whatever pretences might militate to the contrary to brangle their resolution Therefore albeit Christ knew that men would take advantage to carp at him because of his lurking in Galilee and this refusal might savour of contempt of his kinsmen yet knowing that his time was not yet full come he abode still in Galilee Verse 10. But when his brethren were gone up then went he also up unto the feast not openly but as it were in secret Followeth the third part of the Chap. wherein is recorded Christs going up to the feast with what followed thereupon In this ver it is shewed that at his own appointed time he went up yet in a private way not in the company of his kinsmen friends but with his disciples and some few followers possibly among other reasons that they might not intercept him by the way and that he might try their thoughts of him before he appeared as afterward it fell forth And here John passeth over some things that occurred in his journey which are recorded by some of the rest that so he may hasten to the following history Doctrine 1. Such as have not embraced nor closed with Christ but remain still in their natural condition may yet be very careful to observe outward ordinances for his brethren were gone up
2. Albeit the Lords servants may for a time in some cases withdraw themselves from danger Yet when God calls them to appeare they should do it without shrinking though the danger continue for when his time was full come he also went up unto the feast though the malice of the Jewes was not yet abated 3. The cruelty and ingratitude of a people will not hold Christ away where he hath any good to do for he went up again to Jerusalem however they stood affected to him 4. Courage in following of a calling should not be looked on as inconsistent with prudence and with the carriage of our selves in a secret or open way as may most contribute for the great work of our calling Therefore Christ went up not openly but as it were in secret whereby he not only sheweth that he subjected himselfe to this wary way that he might purchase unto us boldnesse before God But as in the former purpose we are taught how he sanctified slight and retirement in his own person and as afterward he leaveth us a pattern of undoubted boldnesse So here by carrying himselfe privatly till he come up and till the people be conveened and his enemies somewhat settled after they misse him at the beginning of the feast he would teach them that as faint-heartednesse is none of his lessons so neither is temerity and rashnesse approven by him And that great circumspection should be used in our engageing in trial and then it should be resolutely managed Ver. 11. Then the Jewes sought him at the feast and said Where is he 12. And there was much murmuring among the people concerning him for some said He is a good man others said Nay but he deceiveth the people 13. Howbeit no man spake openly of him for fear of the Jewes In these verses we have the first thing that occurred at the feast concerning him to wit the carriage and speeches of the Jewes and people either before he came or before he shewed himselfe And 1. It is said ver 11. That they made inquisition for him which may be taken as the multitudes fact who had heard of him or had heard him preach and seen his miracles who now misse him at the feast As in deed when Christs doctâ—ine and works are notable and famous many may talk of him and desire to see him who yet make but little use of him or them either But it seems rather to be meant of the wicked Jewes and their Rulers who sought to stay him And this appeares not only from their contemptible designation of him where is he but from their names the Jewes the men of Judea and chiefly the Rulers called often by that name not only because they were of Judea but because the guilt of their cruelty lay upon many of the Nation who joyned too much with them in it as well as themselves who are said to seek his life ver 1. and who are distinguished here from the people or multitude ver 12. And are cause of terrour to the people ver 13. 2. The people expresse their different thoughts of him some allowing him the charity of being a good man and others traducing him as a seducer ver 12. 3. The manner of the conference is secret by way of muttering and that for fear of the Jewes ver 13. which is to be understood chiefly of the better sort that they durst not speak openly of him yet it may be conceived also that they would have all to let it alone that so the matter might be buried From ver 11. Learn 1. It is one part of Christs and his followers trial and hard lot that their persecuters do labour to bear them down by putting contempts and affronts upon them before the world for so do they speak of him where is he with contempt and disdain 2. Albeit enemies seeme to think very contemptibly of Christ and his followers and of what they can do against them yet for all that they will not get the terrour of him put out of their hearts for albeit they seem to despise him yet they sought him to take him out of the way 3. Albeit Christ and his followers should carry themselves never so modestly yet persecuters will not let them alone and while they cease to be they will still be an eye sore to the world for albeit he had now stayed long away and had not troubled them and there was no appearance of his coming or being come as yet more then at the last passover Yet they are not at ease but sought him 4. Even publick solemnities of sacred worship will not mollifie nor direct persecuters from their bloody designes for then the Jewes sought him at the feast From ver 12. Learn 1. Men by their violence and cruelty thinking to suppresse Christ and his truth may readily thereby awaken people to think and say more of him for upon the back of their search it is subjoyned and there was much murmuring or secret whisperings the cause whereof is shewed ver 13. among the people concerning him pointing out as would appear that their narrow search for him put him in the peoples mindes and mouths And so not only Christ is spoken of when they were dumb and would have others silent but beyond their intentions they occasion this themselves 2. This peoples making Christ the subject of their conference even behind his back when yet all of them had little or no knowledge of him and many of them no love at all to him may shame them who should know more and who professe more love unto him and yet entertain but few thoughts of him and little conference concerning him 3. Christ and his truth are oft-times the subject of great contradiction in the world and do encounter with variety of tempers among men for so was it here some are bitter and others are more charitable 4. Not only open enemies do great wrong to Christ but even some seeming welwishers by their indifferent way of pleading for him and their shallow conceptions of him do prove themselves to be but small friends unto him for such were these here who pleaded only He is a good man 5. As it is a very great iniquity in men when they not only erre themselves from the truth but turne Seducers of others for here they object it as a justly odious crime he deceiveth the people So it is no strange thing to see men brand Christ and his friends with this infamous title of being deceivers and under this pretext to cry down all that can be alleadged in their defence for others said nay he is no good man but he deceiveth the people See 2 Cor. 6.8 From ver 13. Learn 1. It is the sad case and too often the condition of the visible Church to be so corrupt as truth dare not be avowed in it and the Teachers thereof become a terrour to all who would maintain sound doctrine for so was it here Howbeit whatever they whispered yet
5. The charge and office of the Ministry is inconsistent in Gods appointment with the exercise of the office of Magistracie in one and the same person and it is so weighty a calling that it is enough to take up the whole man Therefore doth Christ the great Messenger of the Covenant and Preacher of the Gospel refuse to take on that calling Neither do I condemne thee So also Luke 12.13 14. 6. It is the allowance of Christ that humble and cast down sinners be gently dealt with by his Ministers and his rich grace will absolve such as do condemne themselves before him for by this sentence he not onely declines to exercise the office of Magistracie but doth absolve her whom he knew to be humbled in the Court of conscience 7. It ought to be no impediment to humble sinners to expect absolution from Christ that their sins are such as by the Law of God and man deserves bodily death or that they are to die a violent death for them for though this sin deserved stoning by the Law of God yet that doth not hinder Christ to give her a pardon 8. Grace is so absolute and free that it can make a very sudden change in sinners it can take them as it were in the very height of their impiety and convert and make pardoned Saints of them for so it appears in this woman who being taken in the very act of adultery goeth not away from Christ till she be absolved 9. Such as have tasted of Christs grace in pardoning their sin will retain so much sense of their own corrupt inclinations and of their obligation to Christ for his mercy that it will put them to a wary and circumspect walking for time to come for so much is imported in the direction subjoyned to her absolution Neither do I condemn thee go and sin no more See chap. 5.14 10. Albeit humble and pardoned sinners should have an eye especially upon the sins they have been formerly addicted unto and upon grosse and scandalous evils that they break not out into them Yet they should also be sensible of their pronenesse to all sinne as having the seed of all sin within them and should have an universal hatred against all sin and be watchful over themselves that they fall not into any sin Therefore is the direction general Sin no more that she should not onely be jealous of her own inclination to her former debordings or oppose and strive against some sins while she delighted in other sins but that she should watch against all kind of sin Verse 12. Then spake Jesus again unto them saying I am the light of the world he that followeth me shall not walk in darknesse but shall have the light of life In the rest of the Chapter we have Christs preaching conference and debates with several sorts of hearers which we will consider in order as they lie As for the time wherein this was done we need not determine that it was on another day then that wherein he absolved the adulteresse which some gather from this that the Pharisees were then gone out verse 9. and are now come in again verse 13. for it may be conceived that these who now debate with him were some others then they who had brought in the woman who remained among the multitude to watch for all advantages or it needs not be thought strange that even they should have so much impudence as shortly to return back to oppose his Ministry so much as they could In the first place in this verse we have Christ returning to his office of preaching after that interruption made by the Scribes and Pharisees and making a rich offer of himself which occasions all the subsequent debates and discourses And in it taking occasion as would appear of the Sunnes rising and bright shining in the morning he holds out himself as the true Sun of righteousnesse and light of the world offering to all these who follow him that they shall not onely have present light to order and sweeten their walking but that this light shall bring life with it and lead to eternal life Whence learn 1. Whatever interruptions wicked men lay in Christs way yet he will not be hindered from doing and offering good to sinners for notwithstanding they hindered him in preaching verse 2 3. Yet now he returns to it again Then spake Jesus again unto them 2. There is no better way to conciliate love to Christ then to study to know him well in his natures excellencies riches and free offers to sinners Therefore doth he commend himself here that they may follow him I am the light of the world c See Psal 9.10 Rev. 15.3 4. 3. The whole world lies in darknesse of it self being ignorant of misery and of the remedy thereof following the works of darknesse and liable to affliction wrath and want of comfort and to be cast into outer darknesse where there is weeping and gnashing of teeth for so is imported in this Doctrine that without Christ mankinde are as the world is without the Sunne and the use of these lights which are enlightened thereby 4. The remedy of this sad condition is onely to be had in Christ and he is able to cure all this darknesse by enlightening the minde and causing men to know themselves by discovering and dispelling the works of darknesse removing of wrath and misery giving clear and wholsome directions in duty and chearing up and warming the hearts of his own with his comforts for saith he I am the light of the world See Ch. 1.4 5 9. The Father is indeed a light to which no man can approach and before whom Angels do cover their faces but this light being revealed in the Sonne is brought near and made comfortable unto men And his Instruments and Messengers are called lights because they instrumentally conveigh this light which cometh originally from him 5. Christ's grace and light is not confined to one place or sort of persons but is patent to the world and to men of all ranks and conditions in it Therefore is he called the light of the world 6. They who would participate of the riches that are in Christ ought to take him for their guide and follow him neither presuming to go before and prescribe unto him nor yet loitering and lying by when he in his example and directions is going before for the advantage of this offer is to him that followeth me saith he 7. As it is the duty of men who would partake of Christs riches to follow him So they who follow him indeed will employ all the comfort they finde in him to enable and encourage them to duty and will account it sufficient if they be enabled to walk after him whatever their lot be otherwise Therefore is the promise held out containing what they may expect in walking 8. They who follow Christ may expect that in his light they shall see light They will not be left in
entrusts them for this cause doth Christ shew that the truth for which they did persecute him he heard it of God and so their quarrel was in effect against God the Author of that truth And as this may deterre men from such violent courses so it may sweeten the bitter cup when it is held to the head of any of Gods servants 12. Let wicked men cavil never so much against Christ or strive to clear themselves yet he will not alter his verdict of them till they change their manners Therefore over again doth he conclude ye do the deeds of your father that is deeds like unto his and deeds whereunto he driveth you 13. Christ is so milde even to his violent enemies that when he reproves them he rather desires that they should severely judge themselves then that he should deale too harshly with them And when he reproves any it is their duty to set conscience on work to apply and enlarge the challenge against themselves for these causes it is that he now the second time saith only ye do the deeds of your father not naming who that father is but leaving that to their own consciences to gather when they should think seriously on the challenge Verse 41. Then said they to him we be not born of fornication we have one Father even God The Jewes are not yet silenced but do bring forth a new objection in this verse about their parentage and original Where by fornication I do not understand bodily filthinesse but idolatry which is frequently in the Prophets called fornication or adultery And the scope of the verse is this They perceiving now that Christ is not speaking of their carnal descent and pedigree but of their spiritual original and descent do assert that in this also they had enough to say for themselves and that as Abraham was their father in respect of carnal generation so being considered in their spiritual state and being they were the children of that one only true God And this without regarding his former reasons to the contrary they labour to pâ—ove by this Argument That they were not borne in an idolatrous state but in the true Church nor were idolaters themselves but worshipped God according to his Word and therefore were his children And though it may be objected that their progenitouâ—s were idolaters as may be â—â—en in Abraham Josh 24.2 and frequently in their progenitonâ—s throughout the history of the Bible Yet that doth not render their ground untrue though it do not prove the conclusion as will be seen afterward for even a Church infected with idolatry may bring forth children to God in respect of outward Church-state so long as she hath not got a bill of divorce Ezek. 16.20 Doctrine 1. Idolatry is indeed spiritual fornication and a breach of that marriage Covenant that is betwixt God and his Church and whatever be Gods indulgence for a time yet it doth deserve that the Church should be rejected as not his wife and that her children should be no more accounted his then bastards are allowed to succeed to an inheritance for so much do they acknowledge that it is fornication and that to be born of fornication and to have one Father even God are not consistent See Hos 1.9 and 2.2 2. Desperate and malicious hypocrites may not only presume to glory that they are the successours of religious Saints but may be so impudent also as to boast of their adoption and communion with Gâ—d for so do they after their glorying of Abraham they adde we have one Father even God See Matth. 7.22 Hos 8.2 3. Albeit it be a great mercy to be borne members of a true Church and to worship God according to his own ordinances yet that is not enough to prove any to be a true child of God for albeit their argument be true we be not borne of fornication yet it doth not hence follow that God is their Father as Christs reply doth teach us Verse 42. Jesus said unto them If God were your Father ye would love me for I proceeded forth and came from God neither came I of my self but he sent me Unto the end of verse 47. we have Christs reply to this exception containing several particulars And first He evinceth that they are not Gods children which he proveth from this reason that if they were so certainly they would love him seeing he is from the Father by eternal generation and cometh into the world by his Incarnation not of his own head but being sent of the Father Whence learn 1. Christ is a lovely object and ought to be beloved of his Church for so is here required that they should lâ—ve him And who so do not love the Lord Jesus Christ they are excommunicate in the highest degree 1 Cor. 16.22 2. None can justly pretend any interest in God as his children but they that love Christ who in his divine nature is the expresse image of his Father and in his office is employed by him for so much doth Christs assertion and argument hold forth If God were your Father ye would love me for I proceeded forth or came out pointing at his eternal generation and come in the present time as it is in the Original to performe this office of Mediatour from God 3. It is a point beyond all contraversie that Christ was sent of the Father to be the Mediatour and Messenger of the Covenant to his Church and consequently that all his doctrine and works were according to his Commission from the Father Therefore is it added for confirmation neither came I of my self but he sent me 4. These reasons given by Christ wherefore Gods children should love him taken from his eternal generation by the Father and his being sent by him in Commission may further teach us in general 1. True lovers of God will give a roome in their affections to others according to the measure of their communion with and interest in God for if the Fathers children do love Christ who is begotten of God and is the expresse image of his person then they will also love others who are begotten of him and bear his image in part 1 John 5.1 2. True lovers of God will love to have intercourse with him and will love every Messenger sent by him and the Messenger for the message sake for that other ground I come from God and he sent me holds out this general That they could not be Gods children unlesse they liked to hear from him and liked these who bring the tidings See Gal. 4.14 15. Verse 43. Why do ye not understand my speech even because ye cannot heare my word This chalenge may be understood generally and so it contains a second proof that God was not their Father taken from their not understanding of what he preacheth which evidenceth that they were not onely under a natural impotencie to hear but were so transported with malice that they could not hear with patience and
Church at that time and yet were sheep 6. Such as are Christs sheep by election and purpose must not only be converted but brought in to the society of the visible Church to live under Christs care and government for they must be brought to the fold 7. Christ himselfe is chiefe in bringing in his elect whatever instruments be employed And he is at pains to seek them and gain their consent as being bound in the Covenant of Redemption to present all that are given him by Charter blamelesse before the Father Therefore saith he I bring them and I must bring them the matter not being left arbitrary even in respect of his obligation 8. Gods purposes are so unchangable and Christs grace conferred and applyed to the elect so efficacious and invincible in operation that he can undertake to prevail with them to whom he so applieth it for he undertakes they shall hear my voyce which includes both faith and obedience 9. All Christs converts in all times and places will carry the same stamp and have the same properties agreeable to the Scriptures for what was the mark of his sheep in Judea ver 3. the same is the character of converted Gentiles and they shall hear my voice 10. As all true converts are brought in to the society of the Church So under the Gospel the partition-wall betwixt Jew and Gentile is broken down and they make up but one Catholick Church for there shall be one fold 11. Christ is the only one chiefe Shepherd of the Catholick Church dispersed through the world of Jewes and Gentiles for there shall be one fold and one shepherd Ver. 17. Therefore doth my Father love me because I lay down my life that I might take it again 18. No man taketh it from me but I lay it down of my selfe I have power to lay it down and I have power to take it againe This commandment have I received of my Father Because Christ had given that as one proofe that he is the good shepherd that he would lay down his life for the sheep and the Jewes could not endure to hear that their Messiah should suffer Yea and his very friends stumbled at it Matth. 16.22 Therefore in these verses he closeth this discourse with obviating that scandal And 1. He declareth that the Father loveth him because of this his suffering which is not to be understood of that love wherewith he is loved as the eternal Sonne of God but of love to him and approbation of him as Mediatour evidenced in his through-bearing of him in his duty and his exaltation of him after his suffering 2. He declareth that he was to lay down his life not to continue deaths prisoner but that having payed the ransome he might take it again with the Fathers approbation 3. Which explains that expression of laying downe his life He declareth that for the nature of his death it was not forced upon him but he yeelded to it by a voluntary dispensation and would prove it was so by his recovering of himselfe again out of the bonds of death 4. He declareth that he did all this in obedience to a command laid upon him by the Father and this is the ground of the Fathers love to him and of his voluntary submission All these being put together may take away all just ground of stumbling at his crosse Doctrine 1. Christ held out with his ignominious crosse is the great stumbling-block of the world for so is here imported 2. Albeit shame and ignominy joyned to the crosse do adde to the grievousnesse thereof Yet all that could not hinder Christ to undergo it for the good of sinners Heb. 12.2 and that he might cast a coppy to his followers 1 Pet. 2.21 c. Yea he not only bare the crosse but had so much courage under it as to commend it as lovely to them who are ready to stumble at it Therefore whoever stumbled at it yet not only saith he I lay down my life but he propounds such considerations as may make it appear lovely 3. Christ the Mediatour is beloved of the Father and is he in whom he is well pleased that so all who come in under his shadow may be accepted in him for saith he my Father doth love me 4. The Father is so well pleased with the reconciliation of lost sinners that he loveth Christ for the undertaking thereof and is fully satisfied with his suffering for attaining that end In both these respects it holds good Therefore doth my Father love me because I lay down my life The Father is pleased with him that he undertook that service and is content with his death as a sufficient ransome 5. Crosses that seem very gloomy and have much displeasure in them are yet consistent with the Fathers love toward the sufferer especially when they are well borne So much may we learn from Christs experience who albeit he drank of a verry bitter cup yet was beloved of the Father 6. Gods love manifested toward any in their following of his way is a sufficient cordial against all the bitternesse of it for albeit Christs sufferings were bitter and stumbled at by many yet this sufficeth him that therefore doth my Father love me 7. The backside and issue of Christ and his followers crosse being rightly considered may sweeten all the rough way that leads to it Therefore doth he subjoyne as another encouragement I lay down my life that I may take it againe 8. Christ having laid down his life for the Redemption of lost man did take it again as a testimony that the Father was satisfied with his sufferings and to be a ground of strong consolation to beleevers and to remove the scandal of his ignominious death for all these are to be found in his taking his life again 9. Christ in suffering death for sinners was not forced to it nor could enemies have reached him against his will But he did it voluntarily that so he might commend his love to sinners and might teach us to act and suffer for him willingly being confident that enemies can never reach us without our Father Matth. 10.29 for No man taketh it from me but I lay it down of my selfe 10. Christ by his resurrection gave a proofe how voluntarily he rendred himselfe unto death Therefore saith he I have power not only an instruction from the Father but a liberty at his own pleasure as to any thing men could do to lay it down and I have power to take it againe And by this also he would prove that he can put a period to the sufferings of his own when he pleaseth without any help of their crooked wayes 11. The way of accomplishment of our Redemption was agreed upon betwixt the Father and the Sonne before the accomplishment thereof Therefore saith he This commandment have I received of my Father which clears that he came into the world instructed how to go about this work See Psal 40.6 7. with Heb.
Jerusalem ver 18. and Mary and Martha of whom Luk. 10.38 39 were his sisters as afterward appears This village is called Mary and Martha's town because they were born there as Joh. 1.44 or because indeed it was Lazarus and their property and so they are afterward visited by them of Jerusalem as persons of respect and the sisters get the name of it because they have been spoken of before Luk 10.38 and so are better known in this history then Lazarus yet was Or the reason of this designation is rather because whoever was Master of this village yet they are most eminent of any in it in Christs account they being godly and he having been entertained there 4. To make this description more clear and because there are several Maries mentioned in the Gospel therefore John describes this Mary the sister of Lazarus from a particular practice of heâ—s ver 2. Which doth not relate to that history Luk. 7.37 38. which was done by another woman but to that which is afterward mentioned Joh. 12.3 c. And albeit that was done after Lazarus sicknesse and restitution in order of time Yet John who wrote the History long after doth here record it by way of anticipation Doctrine 1. As the Lords children are not exempâ—ed from ordinary trials and are never well but when they have some exercise or other So their being under exercise is a mean to make both their honesty and Gods love to them not our for Lazarus a friend of Christ was sick and albeit he was a good man yet there is no mention of him in the former history Luk. 10. but only of his sisters till now that he is sick and then he is taken notice of and Christs love to him registrate 2. Whatever baâ—k Saints do bear in the world yet they be ratifie the place where they dwell and their house who entertain Christ is most eminent in his account were it never so mean otherwise for this is the character Christ gives of Bethany it is the town of Mary and her sister Martha It is needlesse to assert that Martha who it seems was the eldest Luk 10.38 is named after Mary the youngest because Mary was most eminent in piety which Christ respects above all for in the 5th ver we finde this order inverted and Martha placed first 3. Christian friends especially if they be also near in relation are useful helps in a day of trial Therefore is mention made of Mary and Martha upon occasion of Lazarus sicknesse because they were useful and eminent in the following passages relating to their brothers recovery See Eccles 4.9 10 11 12. 4 As for that practice of Mary recorded ver 2. seeing it is only mentioned here to distinguish her from others I shall remit it to the proper place Chap. 12. Only we may gather from it 1. The Lord will not suffer mens actions to die with them and particularly A good turn done to Christ will not be forgotten of him Therefore according to that promise Matth. 26.13 that this should be told of her John doth here on this occasion record it 2. Love to Christ is that which God takes especial notice of and which doth commend them who have it for it was an act of Maries love which is so diligently recorded 3. It is the will of God that posterity take notice of the eminent graces that have shined in Saints that they may imitate them for this is recorded not only to her commendation but that Christs commending it and the savour thereof may invite others to imitate her Verse 3. Therefore his sister sent unto him saying Lord behold he whom thou lovest is sick In this verse we have a second antecedent and a more near occasion of his returne to wit The message of these sisters unto Christ whose modesty and care of their sick brother not permitting them to go to him themselves they send a messenger to acquaint him with the condition of their sick brother And to prevaile with him they describe their brother neither from his name nor from any good in him but from Christs love to him And albeit this their carriage in sending a messenger to acquaint Christ with their brothers sicknesse may seem to intimate their weaknesse in not knowing or not minding by reason of their present griefe his omniscience which might have taught them to acquiesce in their preâ—enting the matter to him by prayer Yet as we finde it not condemned that any came or sent to him while he was on earth and their doing so contributed to make his glory conspicuous in his working so their practice and the message they send do afford profitable instructions Doct. 1. Albeit Christ be looked on oft-times as very troublesome company and therefore men do drive him away either from themselves by ill entertainment or from the places they live in by persecution Yet it will be found that he may very ill be wanted in any place for albeit Christ was driven away by the Jewes fury Chap. 10. 39 40. Yet he is now missed and needed in Judea 2. Albeit the bonds of nature will not alwayes tye friends one to another yet true piety will make the society of such comfortable and make them truely useful one to another in straits for here Lazarus and his sisters dwell together and they bear a great weight in this his affliction employing all means for his good and being afterward heavily afflicted when they succeed not according to their desire 3. As Christ hath taken on man nature so he hath also contracted a friendship betwixt himselfe and some lost sinners And as he respects all his creatures as he is God and all mankinde his parents kinred nation friends and acquaintance in their several relations as he is man and loves all his elect as he is Mediatour So it hath pleased him also as a good man to bear especial love to some of his own elect as a man doth to his especial friends Therefore is Lazarus described here to be he whom thou lovest which doth not seclude his love to him in most of the former respects but yet especially points at that especial love to him as a singularly good man So also did he love the beloved disciple Joh. 13.23 4 Whatever may be the expectations of men upon Christs love to them yet it will not exempt them from outward calamities for albeit they might think it strange that he whom thou lovest is sick yet both of these are consistent and may stand together 5. Whatever mens straits be bodily or spiritual great or small or whatever lawful means they employ when they are under them Yet then are difficulties rightly taken up when men look upon them as needing and calling for Christ and when accordingly the afflicted and their friends also do recommend the trial to him for such is their carriage they finde a need of Christ for help under this bodily and outward trial and accordingly sent unto him 6.
Lazarus as a thing they could not deny the more malicious sort do adde that cavil and exception From ver 36. Learn 1. Christs love to his people is a very captivating and ravishing meditation for that which took hold on them and strikes them with admiration is he loved him which was indeed a truth that Christ as he pitied Mary and her sister so he respected Lazarus especially and therefore burst forth in sorrow through affection to him and them and through indignation at Satan and sin which drew on these miseries 2. The fountain of any compassion shewed by Christ to his own in misery is not any worth in them but his own free love for his compassionate weeping leads them up to his love as the cause thereof 3. Christ thinks no shame of his love to his people but will avow it and have it known sometime to beholders for he doth here so let it out as they mark it See Rev. 3.9 4. Christs sympathy and compassion toward his people proves his love to them although they get not visible out-gates from their troubles for upon his weeping they gather he loved him his sympathy and tears prove love albeit the man died And indeed they who get a sight of Christs tender heart will beleeve his love whatever his dispensations be 5. Christs love and compassion is a wonder to them who know him not well Yea it is in it selfe admirable and such as see it will rather admire it then know how to comprehend it Behold say they how he loved him See Eph 3.18 19. 6. Christs love to his own will follow them even to their graves As here he gives evidence how he loved him when he is lying in his grave And albeit every Saint do not meet with that proofe of love which Lazarus got in being raised up again yet that love rests upon them till the general resurrection From ver 37. Learn 1. Christs love is readily misconstructed when he is letting it out most convincingly and it is liker an enemy then a friend so to do for there are here who indirectly carp at his love and the expressions of it since he sustered the man to die 2. Corrupt men and the corrupt dispositions of men will not readily beleeve Christs love unlesse it appear in some evidences and effects desired by them for this is their indirect exception that he caused not that this man should not have died Misconstructers of Christs love are ordinarily limiters of his love to be evidenced in such and such particulars 3. Men may have much knowledge and yet much malice against Christ Yea knowledge is very dangerous if it be not sanctified and seasoned with grace and love for these men can tell that he opened the eyes of the blinde ch 9.6 and it seems are better acquaint with his proceedings then the others and yet they carp at his love 4. Christ hath given such proofes of his power as may convince malice it selfe that he can do greatest things for his people if it be for their good for their reasoning grants that he which opened the eyes of the blind could have caused that this man should not have died 5. When malice and prejudice hath said its worst against Christs dealing it will be found in end that he is doing better then we could desire for all they could have expected was that he should have caused that this man should not have died which might have been done and yet little of Christ or his love have been seen in it For it might have been looked on only as a recovery out of a dangerous disease Whereas he is about to do that for Lazarus which sets forth his own glory and makes his love to him conspicuous indeed Ver. 38. Jesus therefore again groaning in himself cometh to the grave It was a cave and a stone lay upon it Followeth to ver 43. the antecedents of the miracle after Christ was come to the grave which are his rebuke of Martha's unbelief which burst forth when he commanded to take away the stone upon the grave ver 39 40. and his publike thanksgiving to the Father after the stone was taken away ver 41 42. Unto these is premitted in this verse 1. A declaration of his exercise in coming to the grave He again groaned in himselfe Partly out of indignation at their unbeleeving cavils ver 37. which he digested without answering But chiefly this flowed from his sympathy and affection which still continues and is renewed at the sight of the grave And it seems also that his praying of which he gives so comfortable an account ver 41. drave him to these groans For his prayers were very ardent and he had hard exercise in them Heb. 5.7 that he might be a fellow-feeler with all who tread these steps 2. There is premitted a description of the grave which seems to be marked chiefly as an introduction to the following command to take away the stone Doctrine 1. Christ our Lord was very serious in the works of his calling and could be very serious about them even in the midst of outward distractions for in the midst of all this company and while he is walking on in the way he is exercised till he groan again 2. Christs compassion and sympathy is not an evanishing passing thing but will continue toward the needy till they get their issue for he ceaseth not his groaning but groaned again in sympathy and prayer till the work be done 3. The unbelief of men when Christ is about to do great things is a grievous burden to him for this groaning again relates also to their unbelief who were to be witnesses of this miracle as is before marked See Mark 6.5 6. 4. Whatever be the desert of unbelief yet Christ will not alwayes be hindred by it to do good to the needy But he will bear it as a part of our misery and yet go on to his work for he groaned in himselfe for it and so cometh to the grave 5. As decent and ordinary burial is in it selfe a mercy and it is a judgement upon the wicked to want it Jer. 16.4 and 22.18 19. So in the way of burial there is no respect to be had to superstitious conceits nor yet to pompe and vain glory but only that the dead be removed out of the sight of the living Gen. 23.4 and that their bodies be secured against external violence and injury as being closed upon hope of a resurrection Therefore it is marked of Lazarus burial place that it was only a cave and a stone lay upon it that his body might not be violate nor injured Verse 39. Jesus said Take ye away the stone Martha the sister of him that was dead saith unto him Lord by this time he stinketh for he had been dead foure dayes 40. Jesus saith unto her Said I not unto thee that if thou wouldest beleeve thou shouldest see the glory of God In these verses we have the first thing which
justly be inflicted upon their miscarriage for herein also they followed the rule that even the chief rulers were kept under hazard of being put out of the Synagogue 11. In corrupt times of the Church Christs Ordinances are all abused and the edge of censures turned against him and his followers for so was it here they who did confess Christ were in hazard to be put out of the Synagogue 12. Excommunication is in it selfe a dreadful censure and ought to be esteemed so by all Church members albeit the inflicting thereof injustly ought not to terrifie men from duty for it was their carnal fear that made them shrink from duty lest the Pharisees should injustly inflict it yet their fearing of it though chief Rulers testifies how much that censure in it selfe was feared in that Church From verse 43. Learn 1. It is not enough to see the evils into which men break out and fall unless also the causes drawing on this evil be seen and discovered Therefore doth John search into the fountain-cause driving them on this snare 2. Shame and disrespect for Christs cause is true glory and honour in Gods account for it is supposed that if they had lost the praise of men it had been their praise from God 3. There is no greater snare to draw a man from duty then inordinate affection to his credite and reputation for if all other losses they might have sustained this intangled them most that they would loose the praise of men 4. Selfe love and selfe-seeking and hunting after credite and applause are evils so dear to men and so deeply rooted in them that even beleevers may be overpowered by strong remainders thereof even sometime to the neglecting of Gods testimony and approbation for even they who beleeved on him ver 42. yet loved the praise of men more then the praise of God 5. So long as men let thoughts of earthly credite and reputation swallow up the thoughts of divine approbation and praise they will never clearly avow Christ and his truth in a time of trial for they did not confesse him ver 42 for they loved the praise of men more then the praise of God Whereas the more men study to approve themselves to God and rest in his approbation the more vile will this worlds praise grow in their eyes and it will stumble them the less to want it 6. Such as are taken up with their credite and with applause from men neglecting Gods approbation they do make a very poor choice and lose more then they can gain for it is insinuate as their fault and diâ—advantage every way that they loved the praise of men which is of no worth more then the praise of God wherein mens happinesse consisteth Ver. 44. Jesus cryed and said He that beleeveth on me beleeveth not on me but on him that sent me Followâ—th Christs farewell-Sermon to the Jewes câ—ncerning his person office and doctâ—ine pointing out the advantages that men reap by beleeving in him and the danger of rejecting him and his doctrine And albeit the Gâ—eâ—k particles which answer each to other ver 42 44. do import that this doctrine had a special relation to the faintheartedness of these beleevers formerly spoken of Yet the subject matter extend both to the open unbeleevers and them And the whole purpose may be taken up in several arguments pleading against the unbelief of many and the faintheartedness of beleevers who did not confess him The first argument is insinuate in Christs practice of crying whereby he insinuaâ—es the importance of this subject that they should beleeve in him however they sleighted it and avows his zeal in this matter when others hid themselves The second argument in this verse also points out the advantage of faith from the object thereof who is God They who beleeve on him beleeve not on him but on him who sent him which is not to be understood simply that Christ is not the object of faith but with relation to their conceptions of Christ as a meer man and opposite to Gâ—d and so the meaning is That which he calls them unto is not a faith in him as man but a faith in God and not a faith in him only but a faith in the Father also who is in Christ and one and the same God with him as the following verse cleareth And so the encouragement is That be being true God equal and one in essence with the Father their faith in beleeving on him should be in God and they should finde the Father in him which might both stir up the unbeliever to beleeve and the fainthearted beleever to avow him Whence learn 1. Whatever be mens thoughts concerning Christ and faith in him for attaining salvation yet it is in it selfe a matter of greatest consequence and importance Therefore Jesus cryed and said when he spake of it as being necessary to be inâ—â—lcate 2. Whatever be menâ— carriage in maliciously rejecting or not avowing of Christ Yet true zeâ—l in others ought not to be blunted bâ—t â—ather set on edge thereby for herein Christ is a pattern who cryed in commending his person and doctrine in the midst of that corrupt and fainthearted gâ—â—e â—â—iâ—n 3. Christs diligence and earnestness in perswading sinners to come to him is such as will leave all despisers inexcusable for not only doth he come again in publike after he had lately departed from them but when he comes he zealously and affectionally cried to perswade them 4. The reason why faith in Christ is so little endeavâ—uâ—ed after by men and way beleevers are so little bold in avowing of it is because the worth aâ—d consequence thereof is so little seen Therefore Châ—ist points out the excellency thereof as a special mean to convince and perswade them 5. The worth of faith is then taken up when men study the object thereof well and that they are not called to make flâ—sh their arme or to trust in dumb idols but in the living and true God Therefore doth he commend saith here that by beleeving on him they beleeve also on him that sent him and consequently on him as true God one with the Father See Joh. 14.1 2 Tim. 1.12 6. It may encourage also to saith that beleevers do not only fasten upon an infinite deity but do ascend up to God through Christ the Mediatour and tryst with the Father in him who is true God one in essence with him for this is the order here by beleeving on me they believe on him that sent me saith he See 2 Cor. 5.19 and 3.4 1 Pet. 1.21 7. For taking up the right meaning of Scripture men must not alwayes look to what the outward sound of words at first view would seem to say but all circumstances and the speakers scope must be seriously pondered for unlesse we take these wordâ— as spoken with an eye to the Jewes apprehensions of Christ we shall fall in a foul errour that beleevers do not beleeve on Christ which is
by way of rejection of them To the other it is full of mercy and accompanied with sweet affection To the one coming to him is absolutely denied To the other only delayed To the one is intimate that as they cannot so they shall not come where he is To the other it only intimates what they cannot do of themselves but doth not seclude what he can do or will do for them 12. Whatever men esteem of an enjoyed Christ yet when he is gone he will be missed by his own for when he is gone ye shall seek me saith he 13. Christs withdrawings tend to kindle desires after him and to be at him in the hearts of his own together with earnest pursuing after him for so much also is imported in this ye shall seek me 14. Christ by removing his bodily presence from earth hath taught his disciples to spend their lives in a sober desire and hastening to be with him in heaven for when he is gone ye shall seek me to come whether I go saith he 15. Saints must not expect alwayes to get satisfaction at first in their most honest desires and endeavours but to be excused with further desiring and seeking And particularly they must not expect to get up to rest with Christ in heaven till first they have wrastled a while and served their generation for in this respect though they seek him yet whither I go ye cannot come 16. Christs own by all their endeavours are not able to get up to him in heaven unless he come and fetch them for in this respect also it holds true ye cannot come to wit not only presently but of your selves even no more then the Jewes can do Verse 34. A new commandement I give unto you That ye love one another as I have loved you that ye also love one another The third point propounded by Christ containeth a direction concerning their behaviour in his absence that they should love one another Which he presseth upon several grounds whereof the first is that the command enjoining it is a new commandment given by him and the second in this verse also is taken from his own example which might both perswade them unto and regulate them in the performance of that duty While he calleth this commandment new the meaning is not that it was not enjoyned before for we finde it enjoyned in the law it selfe And this same Apostle doth recommend the whole doctrine of following Christ as being so new as yet it was old 1 Joh. 2.6 7 8 and particularly he recommendeth love as an old commandment and not new only 2 Joh. 5. Nor doth it fully exhaust the meaning that he made it new by renewing of that commandment and vindicating it from the corrupt glosses of the time as he did also the test of the law Nor yet sufficeth it to say that as it is a commandment which can only be performed by the new man so it is enjoyned in a new way by Christ in conferring power and grace with the command and writing it on our heart that it may be obeyed which no man had under the law by the law it selfe For this is true also of other commands and beleevers also under the law had it though by another covenant then that of the law as it was a covenant of works Therefore I conceive that by calling this commandment in special new is pointed out beside the former considerations partly that the thing commanded is excellent and so a new song seemeth to be understood for an excellent song Psal 33.3 And therefore Christ pitcheth on it as a chief and singular duty above many to be recommended to his disciples And so if we look to this command it is not only new or renewed in the enjoying thereof Christs recommending it anew adding a new obligation to what was lying on by the authority of the law But the very matter of the command is new and declared excellent in that Christ doth so much and so specially recommend it above others and addes his authority and credite with his disciples to the former injunction of the law to make it to be studyed And partly hereby is pointed out that it is new in respect that it is urged upon a new ground and after a new pattern and example Our love to others not being now to be regulated only according to our love to our selves as the tenour of the law runs but a new ground and pattern being laid in Christs loving of us which makes the whole complexe commandment be a new commandment And upon all these considerations it followeth that this commandment should still be new to us our obligation to such a commander still sweetly binding the subject matter so recommended by him still new and fresh and sweetly alluring to obedience and such a pattern still drawing our hearts to imitate it Doctrine 1. The doctrine of the Gospel contains not only sweet comforts but necessary commands and directions also for our attaining emproving and clearing our right in these comforts for here is a commandment given and pressed by Christ in his sweet farewel Sermon 2. Christ is true God and soveraigne Lord over and law-giver unto his people having authority to give a law unto them binding their conscience for a commandment I give unto you saith he 3. Sad lots may be made up and compensed not only by sweet comforts from Christ but may be made easie and much sweetned also by our cleaving to duty in such a lot for here mutual love is recommended as a mean to sweeten that sad lot of his removal So our love to him is left us to make up his being not seen 1 Pet. 1.8 And indeed they are never sadly deserted however they want comfort who are not driven from duty Nor is comfort allowed on any but these who cleave to duty 4. While Saints are absent from Christ in respect of his bodily presence it is especially required of them that they entertain mutual love That so they may be mutually useful and comfortable one to another in such a languishing time and while they are hated in the world That they may not fall in emulation and quarrels during their Masters absence and so marre his work and their own peace and expose his wayes to reproach and obloquie And That they may be fitted to partake of the sweetnesse blessing and consolations which God hath commanded upon his people in their being united Psal 133.1 2. 3. For these causes among others doth Christ in his absence enjoyne that they love one another and so may partake of the consolations left in his Testament 5. Albeit oft-times we look on love as an indifferent and arbitrary thing which we may practice or forbear at our pleasure and according as we judge our selves obliged or disobliged Yet Christ hath not left it arbitrary to us but enjoyned it as a debt and duty by his command for saith he A commandment I give you that ye love
also for it flowed from Peters ignorance of himselfe in this heat of affection that he propounds this question Lord whither goest thou to wit to be separate from us or that any thing should hinder us to follow Not only may presumption think such a proposition of Christs hard but even love may sometime dream of greater abilities then indeed it hath 4. Christ deals tenderly with Saints at first in the buddingâ— of their infirmity before they come to an height As considering not only what they are in their state but what honesty there may be under their infirmities Therefore at first he gently informs Peter as knowing what love to him lurked under his rash expression of his resolution 5. Christ knows his own followers and their weakness better then they do themselves And his verdict of them will prove true whatever they think of themselves for he repeats that doctrine which Peter questioned as still true whither I go thou canst not follow me 6 As no man is able of himselfe to follow Christ or suffer for him So they may be true Saints who yet are so weak for a time as they are not able to suffer for Peter is a disciple and yet cannot follow Christ now 7. Christ is so tender of his grace in his own that he will spare them and not put them to it above their strength for as Peter is not able now so his hard work is delayed till afterwards till he be better trained and more strengthned See Isa 28.27 42.3 8. The refreshments of Saints in services or comforts are only delayed and not denyed when they are withheld from them for to follow Christ by suffering and so to come to him in glory is only denyed now but not afterwards 9. Unto such as love Christ and â—â—e sensible of theiâ— own weaknesse it will be matter of encouragement to get a promise that they shall be able to serve Christ and come to enjoy him were it in a holy chariot of martyrdome for it is a promise and encouragement unto Peter now grieved thou shalt follow me afterwards to wit by suffering into glory And so was it afterward when Christ received him into favour after his denyal Chap. 21.18 10. Such as the Lord keeps for a time under much weâ—kness yea and corrects their presumption with a fall may ye be raised up and strenthned to suffer eminently for Christ for Peter weak at present and afterward slipping through his presumption gâ—â—s a promise thou shalt follow me afterwards Ver. 37. Peter said unto him Lord why cannot I follow thee now I will lay down my life for thy sake 38. Jesus answered him Wilt thou lay down thy life for my sake Verily verily I say unto thee The cock shall not crow till thou hast denyed me thrice In these verses we have the second discourse betwixt Christ and Peter wherein Peter not digesting that he could not now follow and looking on a violent death as the greatest impediment he conceives it not impossible to hazard on that and therefore rashly offers to follow him though he should lay down his life for his sake ver 37. which presumption being detested by Christ he represseth it by a prediction that he should deny him thrice that same very night before the cock should crow ver 38. From ver 37. Learn 1. Men are not easily convinced of their presumption till experience discover it nor do they alwayes see reason to doubt of their own strength even albeit Christ should warn them of it Therefore replieth he against Christs warning why cannot I follow thee now 2. The greatest external impediment to hinder a man from following Christ is a violent death for his sake for so doth Peter suppose here 3. Albeit it be a very great difficulty in it selfe to suffer death for Christ and his truth Yet it is not a thing to be stood upon when we are called to it And love to Christ should make it easie and us willing to undergo it for this is in it selfe commendable that he was so willing to die I will lay down my life for thy sake 4. As it is commendable to be valiant couragious and resolved for troubles for Christs sake so oft-times in stead of this Saints may be pestered with presumptuous resting on their own strength to endure sufferings for Christ for this offer flowed not from true magnanimity but rash presumption in Peter who vilipends death and yet trembled at a damsels voice 5. The evidences of this presumption as it is distinguished from true courage and resolution in God may be gathered from Peter here As 1. Men are presumptuous when they heed not the words verdict concerning their weaknesse nor are humbled by what it discovers for he heeds not but contradicts Christs verdict 2. Mens condition looks like presumption when they lean to their present disposition and affections and are not sent out of themselves to deny all these and trust in God only for Peter here builds too much on his present sit of affection and resolution 3. If men would avoid presumption they ought not to boast of their courage before they have a do and be called to it and get the promise of fortitude for Peter is now stout when it is not his work and he hath not the promise till afterward 4. It is a great token of presumption when men look only on outward impediments and do not seriously consider their own inward fainting dispositions for he speaks only of death as an impediment but considers not his own disposition and how much is requisite within a man for such an undertaking without which lesser sufferings will be formidable 5. Presumption is alwayes attended with that want of sobriety whereof true courage is free for in all this he boasts without any fear or trembling See 1 Cor. 10.12 Rom. 11.20 From ver 38. Learn 1. Presumption is detestable and abominable to Christ were it even in his own followers for so much doth this question by way of indignation import wilt thou lay down thy life for my sake 2. Christ knoweth all his followers well and what they will prove even when he chooseth them and leteth out his love upon them as being God over all and having diligently pondered all predictions concerning him as man for he can tell Peter what he will prove and so all the disciples from the predictions of the Prophets Matth. 26.31 3. Presumption and carnal confidence will never do service to Christ But on the contrary men may be very presumptuous and confident of themselves when they are very near a fall for presumptuous Peter is to deny his Master and that before the cock crow which was the signe whereof Christ made use afterward to reclaim him 4. It is incredible how contrary mens carriage in a time of tentation may be to their presumptuous resolutions Therefore Christ must confirme it with a verily verily 5. When no other thing will convince men of their presumption
until it be acquired and prepared for him for so is here imported that a place must be prepared even for disciples 10. Albeit in Gods decree heaven was prepared for the Elect from the foundation of the world Matth. 25.34 Yet it is through Christ only that they come to get actual right to it for I prepare a place for you saith he 11. As Christ by his death did purchase a right and title to heaven for Saints So by his ascension into heaven he prosecutes and applies that right For in his ascension he is declared acquit and righteous in our name He led captive all these who might hinder us from it Eph. 4.8 As harbingers go before to prepare roomes for these who are to follow after So he ascended as a common person to take possession in our name Heb. 6.20 Eph. 2.6 As the High Priest entered into the most holy place with the names of the children of Israel on his breast and with the blood of the sacrifices Heb. 9.7 So he hath entered heaven with our names on his heart to present the merit of his blood continually to poure out his spirit to fit us for glory and by his Intercession to promove our going thither See Heb. 9.11 12. Therefore saith he I go not only to die but to my Fathers house to prepare a place for you So that his ascension proves the way is patent is a pledge of our ascension and assures us that the inheritance will be keeped till we be ripe for it Which yet is not to be understood as if heaven had not been prepared for any before his ascension but that without his miret either as ascended or to ascend none hath accesse to heaven So that he ascended first in priority of nature as the cause of the ascension of all his followers though not first in priority of time 12. Whatever be Christs condition it is still for the beleevers good and wherever he be he is about their affairs for as he descended from heaven when our affairs required it so also he ascended again on our affairs 13. It is an undoubted pledge that Christ exalted in glory will not forget his followers on earth that their affairs was a great part of his errand thither for if he go to prepare a place we may be sure he will not forget his errand Verse 3. And if I go and prepare a place for you I will come again and receive you unto my selfe that where I am there ye may be also The third argument of consolation is that having done his work in heaven in their name he will return and fetch them to glory and the full fruition of the promises Which is not only to be understood of his fetching particular beleevers at death but chiefly of his coming at the great day when he shall make one errand of all and take up all his followers to perfect them both in soul and body This consolation is confirmed 1. From his errand in departing If he go away on their affairs he will stay no longer then their affairs require but when he hath done his work he will returne 2. Which is also a description of that blessed estate to the possession whereof he will take them from his love to their society and therefore he will have them to be with himselfe and where he is Whence learn 1. The saith of the second coming of Christ ought to uphold the hearts of beleevers during his absence for this another consolation I will come againe and receive you See Act. 1 11. Titus 2.12 13. 2. It is the great consolation of beleevers that their living by faith shall at last end in fruition And albeit this be only beleeved for the present yet it may make all other exercises of faith comfortable that this is one among the rest even that their faith having carried them through many a tempest and dark cloud will at last resolve in sight and enjoyment Therefore is this consolation of his receiving them subjoyned to the former of faith and hope ver 1 2. as that which will perfect them all being the day of full redemption Luk. 21.28 See 1 Cor. 15.19 54 55. 3. It is ample matter of encouragement to beleevers that not only shall they be eternally glorified but that Christ doth condescend to do all the duties for perfecting their happiness that can be expected by reason of his relations for as bridegroomes use to fetch their brides so he will not decline to do that duty to his bride how naughty soever she be I will come again and receive you He not only knows she could never come to him otherwise but his great love to her and his purpose to make her glorious doth endeare her to him so that he will stoop to such duties 4. It doth commend the love of Christ to beleevers and augment their comfort that he is so eminently active in promoving their eternal happinesse in all the steps thereof and taketh the whole burden of it upon himselfe leaving them little or nothing to do for as it is he who descended for their behoofe and came to seek them when they had no minde of him so it is he who goeth up again for them who prepareth a place for them there ver 2. and who after all that commeth again and receiveth them It is true He hath enioyned beleevers their duty which they must not sleight through presumptuous leaning on him Yet not only doth not that merit any thing but he layeth on a yoke of duty on us that we may employ him to work all our works in us and for us and so he will work in us both to will and to do 5. A right study of Christs errand to heaven may assure us that he is engaged to come again and perfect us and that he will return when he hath done our employment there for so doth he confirme this consolation If I go and prepare a place for you or when I go and shall have prepared a place for you as the one particle is often put for the other I will come again and receive you This doth most clearly follow because his love having taken on that employment will not put it off again nor will he be unanswerable to his trust nor lose all the pains he hath taken to purchase and prepare a place by not coming again to perfect his own 6. Albeit Christ removed his bodily presence from his followers yet his love to them and their fellowship did not cease nor will he rest satisfied till he and they meet to enjoy his company for he who delighted among the Sons of men before the world was Prov. 8.31 who delighted to converse with his people in humane shape before his Incarnation and who took pleasure to spend his time busily among them while he was with them in the dayes of his flesh Joh 9.4 5. Even he is so tender in his love that he hath minde of returning before he
manifestations of Christ so their tendeâ— walking is so far from obscuring of Christ that the more tender they are they will need more of Christ his good-will and righteousnesse to be manifested to them to cover them and the defects which they will discover in their walking for even a keeper of the commandments needs this encouragement I will manifest my self to him 15. Christ can be known only by his own light and until he manifest himself believers will remain ignorant of him and be ready to mistake him for this cause saith he I will manifest my self Verse 22. Judas saith unto him not Iscariot Lord how is it that thou wilt manifest thy self unto us and not unto the world In this and the two following verses this their duty and encouragement is further insisted on by occasion of Judas his question who is declared not to be the traitour but a good man the brother of James the son of Alpheus and the Penman of that Epistle of Jude as appears from the first verse thereof and who also is called Lebbeus Matth. 10.3 with Luke 6.16 He in this verse hearing of the former promise desireth to be informed how Christ would manifest himself to them and not to the world Which is to be understood not only of this manifestation and the way of it in it self and that Judas being acquainted only with bodily manifestation wondreth how Christ should shew himself to his own and the world not see him But chiefly he desireth hereby to be informed of the cause and reason why the Lord makes that difference in his special manifestations And we are to conceive that his desire in this floweth not so much from any undervaluing thoughts of grace as if it were not rich enough for all the world nor yet from any low esteem of himself and the rest making him wonder why they are admitted to this favour when others no worse then they in themselves are secluded As from some pride and conceit of somewhat in themselves differencing them from others to which he desireth Christs assent As may be gathered from Christs neglecting to answer directly to his question Whence learn 1. It is the Will of God that neither the wicked be honoured nor the godly disgraced but that honest men should be known and reputed such and that traitours be accounted what they are Therefore mentioning Judas he guards that it was not Iscariot that none should brand this honest man because he was of the same name 2. Christs disciples may finde many difficulties in his doctrine which will put them to many questions As here we see comparing it with the practice of some of the rest even in this same chapter 3. All doubts and difficulties wherewith disciples are puzled ought to be put up to Christ for resolution as here Judas his practice doth teach 4. Ignorance and carnal conceptions of the things of God breed many difficulties in things that otherwise are very clear for so how is it that thou wilt manifest c may relate to his conceit of a bodily manifestation which makes it a difficulty to him how a difference can be made Though the other interpretation seem to reach the scope better 5. There is a real difference put by Christ betwixt the world and his own in the matter of special manifestations for so is here imported 6. Albeit there be no cause in the creature why Christ should make this difference yet even good men when priviledges and mercies are heaped upon them are ready to dream of some inherent worth in themselves preferring them above others for so much doth this question teach How is it that thou wilt manifest thy self unto us and not to the world that is not only what way wilt thou take that the one shall see thee and not the other but what moveth thee to make the difference wherein he desireth somewhat from Christ to confirme him in a conceit of some worth in them Verse 23. Jesus answered and said unto him If a man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him 24. He that loveth me not keepeth not my sayings and the Word which you hear is not mine but the Fathers which sent me In these verses we have Christs answer upon this question Wherein 1. He repeats his doctrine concerning their duty asserting again that love to him will draw men to keep his words and obey them 2. He repeats and enlargeth the former encouragement assuring them that the Father and he will love such and that his manifestation of himself shall be by his Fathers and his coming to make abode with them 3. He amplifieth this their duty from the contrary v. 24. that disobedience to the Word argueth that there is no love to him and that this is an hainous sin and will obstruct these comfortable promises seeing the Word which they observe not is the Fathers as well as his Now for the scope of this answer in relation to Judas question we finde not that Christ doth directly answer to his question either as to the way of this manifestation or cause of this difference in it Only as by his propounding the matter in general he curbs him for appropriating that priviledge to themselves only so by repeating and amplifying the former doctrine he leads them from enquiring about others to see to themselves and from studying the secret counsel of God and causes of his dispensations to study the means that God hath appointed for attaining communion with himself and to abhorre the contrary evils because of the sinfulnesse thereof and because they would deprive them of so great a mercy From v. 23. Learn 1. Albeit Christ be very tender of his people yet he will not cherish them in their folly and humours nor satisfie their curiosity or conceit Therefore doth he so much wave his question in this answer 2. It is a great fault whe disciples become curious priers into the case of others and the secret counsel of God and causes thereof neglecting what is commanded and turning idle in the point of duty for this is the fault Christ findes in his question that it imports so much idlenesse as needs the enforcing of duty and terrifying from disobedience As indeed much idlenesse in the point of real duty makes but too much work about what we have nothing to do withal 3. Whatever be Christs tender condescendence to his people yet he will not lay aside his Sovereignty over them nor exempt them from duty for notwithstanding all his encouragements yet he still insists upon the necessity of love and obedience if they would partake of his comforts 4. A true lover of Christ is faithful to him and his interests and what he commits to him in his Word he will carefully observe it in his understanding affection and practice for If a man love me he will keep my words 5. Christ will never recal
nor make void what he hath promised for the encouragement of his own and whosoever love him shall finde themselves richly recompensed in his and the Fathers free love Therefore saith he again And my Father will love him to wit in and with and through me 6. Where God loveth any both the Father and Son will make a sweet and intimate fellowship with them and will be at pains to make up the distance for we will come unto him c. 7. God and Christs fellowship with beleevers is constant for all times and all difficulties till they be taken up to be with him for ever for we will make our abode with him From v. 24 Learn 1. It may stir up beleevers to their duty when they consider the great sin and losse of disobeyers Therefore is this illustrated by propounding the contrary sin which imports the contrary hazard of being deprived of fellowship with God 2. Disobedience to Christ and want of love to him are inseparably conjoyned let men pretend what they will for He that loveth me not keepeth not my sayings 3. It aggravates the sin of disobedience that the Gospel is the very Word of God both the Fathers and the Sons Therefore doth he set out their sin from this The Word which you hear is not in me to wit as he is man or his alone as he is God but the Fathers which sent me 4. Obedience to the commandments of God is not required as a simple act of love and courtesie but as a testimony of subjection to divine authority and these who will not studie love to Christ that they may obey him ought to look to the authority of God which will not be vilipended Therefore is the authority of the Word thus held out to despisers as also to guard believers that they be not driven from their duty by the fear of men The Word which you hear is not mine but the Fathers which sent me Verse 25. These things have I spoken unto you being yet present with you 26. But the Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you The sixth benefit which they shall reap by the Spirit it instruction and teaching as he is the Spirit of truth And that however Christ had taught them all things necessary and yet they continued rude and incapable and his doctrine was very dark to them as appeareth by the many questions they had lately started v. 5 8 22. yet the Holy Ghost should effectually and clearly teach them all things and bring to remembrance what he had spoken but they through ignorance negligence or sorrow had forgotten It is not needful for us to determine whether these all things to be taught by the Spirit be the same with these all things which Christ had said which the Spirit not only brings to remembrance but doth make them plain unto them or whether beside what Christ had said and the Spirit brings to remembrance some particulars were remitted to the Spirits immediate and extraordinary teaching of the Apostles as ch 16.12 13 For in this it sufficeth us to know that these all things be what they will were revealed to the Apostles for the good of the Church and by them to the Church in writing so that there is no room left for traditions or extraordinary and immediate revelations Nor is it to be expected that the Spirit who brings Christs doctrine to remembrance as true and excellent will reveal and teach any new thing contrary to what Christ said which were to make the Spirit to contradict himselfe Yet if we consider the matter narrowly we will finde that the Scripture warrants us rather to assert that these all things which the Spirit taught them were the same which Christ had said For chap. 15.15 Christ made known to them all that he had heard of his Father namely which is necessary for the Church to know and Acts 1.3 Christ after his Resurrection continued with them fourty dayes instructing them and speaking of the things pertaining to the Kingdome of God and that so fully as their Commission is limited to whatsoever he had already commanded them Matth. 28.20 It is true the Apostle 1 Cor. 7.12 25 40. mentions somewhat wherein he gave direction being guided by the Spirit to which the Lord had not so expressely spoken But in that he relates especially to things that had not been determined in the Law of Moses nor to what Christ had said and however it be these particulars are not sufficient to make so general a distinction betwixt the expressions And so here is held forth a twofold work of the Spirit in reference to Christs doctrine 1. Whereas Christ had revealed to them the summe of all Christian Religion and yet they were not capable thereof therefore the Spirit was sent to enlighten their understanding and to explain these things more fully and distinctly which Christ had spoken summarily as they were able to hear them And of this is that to be understood chap. 16.2 not of any new doctrine or articles of faith but of the more distinct explication of what he had delivered 2 The Spirit by this teaching did bring to the Apostles remembrance for their further confirmation that these things had been spoken by Christ though then they did not understand them and afterwards forgat them as chap. 2.22 and 12.16 Doct. 1. The seed of the Word may be sowen whereof yet no visible fruit may appear for a time as here is to be seen in Christs speaking to the disciples who for a time were not much if at all bettered by it 2. The Word of the Lord may not be operative and fruitful even in the godly for a time and when they first hear it which yet afterward may do much good for Christ soweth the seed among the disciples which yet took not effect till the Spirit was poured out and then iâ— did good 3. The efficacy of the Word doth not alwayes accompany the outward Ministry not doth it depend upon the ability and livelinesse of the Teacher unlesse the Spirit do accompany it in the hearts of hearers for albeit even Christ considered as an outward Teacher spake these things being present with them yet the Comforter is needed to make them effectual 4. It is the Holy Spirit only who makes the Ministry and outward teaching effectual and who where he cometh doth freely fully and effectually make the Word plain and livelie to beleevers for albeit Christs Ministry took not effectâ—â—â— them at first yet here is the remedy the Comforter shall teach you He is a remedy against grosse ignorance and errour against our not making progresse in knowledge against our ignorancie and inadvertencie through astonishment in trouble and against our perplexiâ—â—s through the multitude of dark steps in our path All which should stir us up to seek after and entertain
this is the reason why he calls them friends which is true of all believers in their measure as of the Apostles in theirs for all things that I have heard of the Father I have made known to you Verse 16. Ye have not chosen me but I have chosen you and ordained you that you should go and bring forth fruit and that your fruit should remain that whatsoever ye shall ask of the Father in my Name he may give it you A third evidence of Christs love is held out in three particulars each of them following upon another 1. That his mercy had prevented them in their election both eternall unto salvation and their effectual calling as the effect thereof as also unto the office of Apostleship 2. That being chosen he had appointed them to bring forth much and remaining fruit in their private stations and publike callings 3. That for any thing they needed to enable them to be fruitful they should have accesse to the Father through him for obtaining thereof Whence learn 1. Such as are true beleevers and have indeed given up themselves to Christ to do him service ought and will have a singular estimation of Christ preferring and exalting him in their hearts above all other things for ye have not chosen me is not an absolute denial but on the contrary imports they had done so only in respect of order he had chosen them before See Phil. 3.12 2. It is naturally incident to all men to dispute in their mindes against the freedome of Gods grace and to be ambitious to have matter of boasting in themselves and to see somewhat moving God to let out his love upon them Therefore must Christ not only assert his choosing of them but remove any conceit of their choosing him first ye have not chosen me c. 3. Whatever debate there be in this matter yet our Lord is the preventer of all good in us both by his eternal election and by effectual vocation as also by predeterminating concurrence and influence to every good work in particular for ye have not chosen me but I have chosen you See 1 John 4.10 4. As no man may take any office to himself in Christs Church unlesse both the office be appointed by him and they appointed and called to it so the reason why he calls any to do him service in a particular office in his Church is not any worth in them but his own free grace who furnisheth them and setteth them to work for this holds true also of their office ye have not chosen me but I have chosen you 5. Such as God hath chosen to eternal life and effectually called are likewise ordained to serve Christ and bring forth fruit to him in their private stations and publike emploiments Therefore it is subjoyned and ordained you that ye should bring forth fruit 6. Such as Christ hath honoured with a Ministerial charge in his house ought not to loiter in it nor to please themselves with an high conceit of their own dignity and advancement But it should be their care to spend themselves in gaining souls and bringing in fruit to Christ for this holds true of the Apostles in their calling in particular I have chosen you and ordained you that ye should go and bring forth fruit See Matth. 28.19 7. Albeit beleevers and Christs servants be bound to their duty in their stations and offices yet their fruitfulnesse depends not on their diligence but upon Christs commanded and appointed blessing for this I have ordained or put and appointed you to go and bring forth fruit imports not only that he had appointed them to endeavour fruitfulnesse in the use of means but that he had appointed fruitfulnesse to follow upon their endeavours See Eph. 2 10. Acts 13.48 8. The fruits of a mans carriage and calling which Christ approveth of must be real and solid not empty and evanishing for it is fruit that may remain 9. The solid fruits which beleevers and Ministers bring forth shall not be lost but they will remain to Gods glory and their own good nourishing and confirming their faith and hope and confirming Ministers in their calling that they are approven of God in it for thus also their fruit remaineth in its use and effect 10. Whosoever are faithfully studying to be fruitful in their calling and particularly honest Ministers will finde many humbling wants in themselves for carrying through in it as becometh Therefore it is subjoyned to the former that they will be put to need prayer 11. Such as truly discern their own inabilities and wants will finde no help for them but by prayer to God nor any accesse to God in prayer but through Christ for they will be put to ask the Father and that in my Name saith he 12. It commends Christs love to his people that when he emptieth them that they may be sent to God through him they shall not be disappointed but get a good answer were their difficulties never so many or so great for this is an evidence of his love Whatsoever ye shall ask of the Father in my Name he shall give it you 13. Albeit it be only of free love and through Christs merit that the prayers of beleevers do finde accesse yet their fruitfulnesse is the way wherein to come speed as evidencing their persons to be reconciled their condition to be good and that they seek not things from God to consume on their lusts Jam. 4.3 but to enable them to more fruitfulnesse for this depends on the former that your fruit should remain that whatsoever ye shall ask c. he may give it Where fruitfulnesse is commended as the way to come speed and yet no merit to be placed in it but the supplication put up in Christs Name Verse 17. These things I command you that ye love one another Christ having thus commended his love to them as the pattern and motive of their duty he doth repeat and resume the former exhortation v. 12. and presseth it over again by way of conclusion from the former grounds Whence learn 1. Mutual love is a duty of great importance and very excellent in the sight of God Therefore doth Christ so oft repeat and inculcate it 2. Our hearts by nature are very dull in taking up our duty and very untoward and averse from the duty of mutual love for so much also doth the inculcating of this exhortation teach us 3. Such as take a full and serious view of Christs love to them cannot but see themselves engaged to mutual love and to be without excuse if they neglect it for upon the former grounds he here repeateth it as a duty that cannot be declined 4. The duty of mutual love is very comprehensive and containeth many duties in the bosome of it to which love will stoop and condescend Therefore Christ exhorts to it as to many duties These things I command you that ye love one another See Rom 13.8 1 Cor. 13.4 5 6 7.
hate you 5. As the world do keep up their love from the godly so their love will be little worth to a right discerner when he considereth that to be beloved of the world is but an ill token and evidenceth that either the person beloved is of their own stamp or at least complieth too much with their evil fashions therefore doth he illustrate this from the contrary If ye were of the world the world would love his own 6. As evidences of our Regeneration are worthy to be sought after at any rate so in particular it may sweeten the worlds hatred to Saints when they consider that the world cannot sincerely love what is good And therefore their hating of them for good is a real confirmation of their good estate for this is the encouragement that the world hateth you because I have chosen you out of the world Verse 20. Remember the word that I said unto you The servant is not greater then the Lord. If they have persecuted me they will also persecute you If they have kept my saying they will keep yours also The third Argument of consolation amplifying and enlarging the first and wherein he expounds that hatred v. 18. to comprehend both persecution of their person and contempt of their doctrine is taken from the inevitablenesse of trouble considering their relation to Christ as servants to their Master and the equity that is in this that they should be no better intreated then he was both in their person and Ministry Whence learn 1. Christs words are not spoken at randome but to good purpose and may long after they are heard serve us in much stead Therefore doth he remit them to the word that he said unto them Matth. 10.24 John 13.16 2. The Word of God rightly emproven is a special mean of patience and encouragement under sufferings Therefore doth he send them to it 3. As we ought not to sleight the Word but lay it up as we hear it so in an houre of tentation and trouble we ought to remember on what we have heard as being spoken for our use in such cases Therefore saith he Remember the word that I said unto you when they are to resolve on troubles 4. Of all that we hear nothing is so effectual to arme us with patience and encourage us under troubles as to be much acquainted with Christ his usage in the world and his deportment under it Therefore doth he in particular call to remembrance what he had said concerning his suffering who was their Master 5. Christs servants cannot in reason expect better entertainment then he found in the world for he mentions his sufferings that they may close with that truth The servant is not greater then the Lord which as before it preached humility chap. 13.16 so here patience and submission 6. Such as have a sow esteem of themselves and an high esteem of Christ who yet stooped to suffer more then they are put to will easily be brought to stoop and be patient in trouble Therefore doth he propound the comparison under the termes of servant and Lord that thoughts of the one and the other may perswade them to submit and not think it strange that if they have persecuted me they also persecute you c. 7. Hatred against Christ and his servants will resolve in cruelty against their persons as there is opportunity for so doth he explain it They persecuted me and will persecute you 8. As contemners of doctrine in the mouth of faithful messengers are upon their way to persecute their persons so also their very contempt is a most cruel persecution in Christs account and in the account of godly Ministers who cannot but be sadly afflicted with the ill successe of their Ministery for both these causes it is added to the persecuting of their persons If they have kept my saying they will keep yours also that is they will keep the one no better then they did the other 9. Whatever pretence of respect men may have to the Word yet they are but real despisers thereof so long as they do not lay it up as a treasure in their heart and observe it in their practice for this is it he requireth that they keep his saying 10. It is the great advantage of beleevers that Christ and they have the same common friends and enemies and are embarqued together in sufferings therefore doth he parallel their case with his If they have persecuted me they will also persecute you if they have kept my saying they will keep yours also Verse 21. But all these things will they do unto you for my Names sake because they know not him that sent me The fourth Argument of consolation is taken from the goodnesse of the cause of their sufferings as being for his Names sake Which is further amplified from the cause of the worlds violence on that quarrel to wit their ignorance of God who sent him and consequently of the wise contrivance of the mystery of Redemption Whence learn 1. The godly and particularly faithful Ministers ought to expect trial from the world in great multiplicity and variety Therefore saith he All these things will they do unto you pointing chiefly to that opposition both against their persons and doctrine v. 20. 2. It is the duty of beleevers and particularly of faithful Ministers to own and avow the Name of Christ his truth and glory whatever befal them for their suffering for his Names sake importeth that they stand for it 3. The great quarrel of the world against beleevers is for the Name of Christ And as when the world was heathenish this quarrel was avowed so however now some other thing be pretended yet it is the quarrel still for All these things will they do unto you for my Names sake 4. A good cause may make suffering for it easie when we consider our mercy to be honoured to be for Christ and that we have so much sin and guilt as might draw on more uncomfortable exercise for it is an encouragement here that they will do these things unto you for my Names sake See Acts 5.41 5 None do oppose the doctrine of the Gospel in the mouths of Christs servants or do persecute them for its sake but they bewray their grosse ignorance thereof and of God and Christ and what relation he hath to the Father for they will do these things because they know not him that sent me Verse 22. If I had not come and spoken unto them they had not had sin but now they have no cloke for their sin Because the former Arguments of consolation contain somewhat at which his weak followers might readily offend As namely That Christ should be unknown and hated in the world yea and so hated as they his followers should be hated for his sake Therefore Christ subjoynes other Arguments to encourage them by obviating all scandal which might be taken at the cause of their suffering and his being hated in the world The
of Sonship when they have cleanly aims in their prayers and are led to make sweet use of the answer of prayer for so Christ clears his Sonship from his aime in this suit and the use he purposed to make of it that thy Son also may glorifie thee 15. To be cleanly in our aim in prayer and make honest use of the answer thereof is the way to come much speed in prayer for this is an argument pâ—â—ssing audience that the Son being heard will glorifie him See Jam 4.3 16. It is a true evidence of Sonship wâ—en mens chief aim in all they ask and obtain is the glory of God and that they may be enabled activâ— to concurre in glorifying of him for this is Christs first and chief aime premitted to all the rest That thy Son also may glorifie thee 17. The glory of â—â—e Son is the glory of the Father also And he is glorified in the glorifiâ—â—â—ion of his Son and by his Son so glorified In the suffering of his Son he is glorified in his obedience his justice against sin his wisdom in finding out a way of Redemption and his love to lost man shine in that matter In his exaltation he is glorified in his fidelity and power and consummating the work of Redemption by his Son And Christ thus exalted glorifieth him by the preaching of the Gospel and subduing the world to his obedience for these two go together glorifie thy Son that thy Son also may glorifie thee 18. It may assure beleevers that their well-being will bear much sway in heaven when they consider that both the Father and Son are glorified therein That the Son is glorified in being carried through in suffering for them and in perfecting their Redemption and in triumphing over all their enemies and that the Father is glorified in thus glorifying of his Son Therfore is this spoken in the audience of his disciples to encourage them by hearing the Father and Sons glory so much concerned in this businesse Verse 2. As thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him In this verse is contained a third expresse Argument pressing his petition it is taken from the trust committed to him and that the Father had given him authority over all persons to order and dispose of them so as he might bring about the salvation of the Elect. And therefore he desires to be glorified that he may be answerable to that trust That the Father would bear him through in suffering that so he may purchase eternal life to them and would glorifie him after his sufferings in his exaltation in heaven that he might perfect his work and exerce that power and authority and apply his purchase for the actual salvation of the Elect. So the Argument contains a second subordinate end which he propounds in his prayer namely the glorification of the Elect which also is a mean of his glorifying of the Father who delights to be glorified in their salvation Whence learn 1. It is Christs great care next unto his Fathers glory to discharge his trust faithfully in order to the eternal welfare of his own Therefore doth he make it an Argument why the Father should glorifie him that he may discharge this trust 2. Such as are entrusted and employed by God may expect that he will not desert them in the discharge of their trust when they come and employ him by humble confident prayer for Christ in prayer expects that the Father as he hath given him this power c. will glorifie him that he may do what is committed to him 3. Christ even as Mediatour hath soveraign power and authority over all things so that they are but frail flesh before him and he may dispose of them as he will for there is power or authority over all flesh given to him by the Father or a donative power and Kingdom as Mediatour He restricts this power to all flesh not secluding all other things which are under his power Matth. 11.27 and 28.18 John 3.35 but comprehending them under those as being the great visible obstructers of his peoples happinesse 4. Beside the power given unto Christ over all creatures there are a certain number of men given by the Father unto Christ in the Covenant of Redemption that he may redeeme take charge of and be forth coming for them for there are here some thus given him of which more v. 6. See Joh. 6.37 38 c. 5. Life eternal is that which Christ intends for his people and he will never rest satisfied till he crown his other mercies to them with putting them in possession thereof for it is his aime here to give eternal life to as many as thou hast given him 6. Life eternal is a gift peculiar only to the Elect who are given to Christ and is conferred only upon them and upon all of them for he gives eternal life to as many or to all thou hast given him and to none else 7. Whatever be the gracious endowments conferred upon the Elect within time yet eternal life is a free gift unto them for he giveâ— eternal life to as many at thou hast given him 8. It may confirme the Elect who are drawn to Christ in the certain expectation of eternal life that the dispensation thereof is committed unto Christ their Head and Surety for thou hast given him authority that he should give eternal life 9. Iâ— doth yet further confirme their saith that it is by the consent and appointment of the Father that Christ hath this dispensation and doth let forth all these proofes of love which they feele for saith he thou hast given him power that he should give eternal life 10. The accomplishment of the Elects society in bâ—inging them to heaven is a work of no small difficulty for it requires a Mediator so eminently qualified with power over all flesh to bring it about 11. There is in Christ sufficient ground of confidence that he will save his own whatever difficulties be in the way He hath not only sufficient merit to purchase it and wisdome fidelity love and care to guide them in the way to it but power also to draw them in and hold them in and power over all things that might impede or promove their salvation to dispose of them so as they may be subservient to that great work for Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him Verse 3. And this is life eternall that they might know thee the only true God and Jesus Christ whom thou hast sent The former argument is further explained by clearing what life eternal is Namely a saving knowledge of God as the only true God in his essence and attributes in opposition to idols and a knowledge of him as he is manifested in Christ the Fathers Ambassadour which is both the way and mean of attaining
communicates with the Father being in and with the Father and rejoycing alway before him as the Son of his bosome John 1.1 18. Prov. 8.30 5. It pleased the glorious Son of God in obedience to the Father to humble himselfe and obscure the glory of his Godhead that he might be like his brethren and a sit Mediator for sympathy and suffering and that he might engage his life and glory for redeeming of the Elect and lay by his robes of Majesty not to be reassumed till he gave a good account of that work for here he humbles himselfe to have his glory to seek from the Father in respect of his person God-man upon the performance of what was entrusted to him I have finished the work c. v. 4. And now glorifie me saith he 6. Christ did so faithfully discharge his trust and perfected the woâ—k of our Râ—demption as the Father was engaged by paction to glorifie him and accordingly Christ God incarnate is exalted with the Father in glory and Majesty for now he hâ—th so finished the work as he may seek to be glorified as he is So that beleevers may be as sure that all things necessary for their Râ—demption are done as it is sure that Christ is glorified And as by the incarnation of the Son of God his Godhead is brought near unto us and he sitted with these humane affections and sinlesse passions sutable to what we needed of him and to a surety and high Priest So by the uniting of his humanity to his Godhead in one person and the exaltation thereof unto that height of glory he is elevated above all such weaknesses of mutability and emptinesse which do accompany and usually corrupt these affections and passions and render them uselesse and uncomfortable in these who are but mere men Verse 6. I have manifested thy Name unto the men which thou gavest me out of the world thine they were and thou gavest them me and they have kept thy word 7. Now they have known that all things whatsoever thou hast given me are of thee Followeth to v. 20. the second part of the Chapter wherein Christ prayeth for his eleven disciples Wherein albeit some things be peculiaâ— to them yet several grounds of the petitions and the petitions themselves are common to them not only with Ministers but with all the Elect to be converted by the Apostles Ministry either mediatly or immediatly And so they may in this part of the prayer be looked on as representing the whole Ministry and Church and the purpose as much one in substance with the following part of the Chapter Only Christ for the full encouragement of his followers of all sorts would first pray somewhat for the Apostles expressely lest they should think they were lost among the bulk of professour And would have somewhat expressely for all beleevers in all ages that they might not think they were forgotten by him and only his disciples cared for in this his solemne prayer to the Father In the first branch of this part of the Chapter Christ describes these whom he prayeth for and giveth an account of his diligence about them and successe with them Whereby he not only giveth a notable instance of his fidelity which he had asserted v. 4. but doth also recommend them to the Fathers care and love and that the petitions put up for them may be answered This description and account is propounded in these verses which may be taken up in this order That for interest these for whom he prayeth were the Fathers by eternal election and committed to his care and trust to purchase apply and promove their happiness And for the matter of diligence and successe He had in discharge of his trust taken them in teaching and revealed the Father unto them which being don in subâ—erviency to his eternal purpose of Election had so succeeded as they had kept the Fathers Word and acknowledged Christ to have received his authority commission furniture and doctrine from the Father And so Christ gives a fair account of his bringing in of the Elect in that he had converted the Apostles who were to be his instruments in converting of the rest throughout the world And layeth a ground of confidence to be heard in their behalfe taken from Gods eternal interest in them and their converted estate Whence learn 1. It doth commend the love of God toward fallen men that fallen Angels being cast off without hope of recovery they are admitted to the hope of Redemption and restitution after their fall for this great trust of Christ is discharged toward men See Heb. 2.16 2. Christs commission extends not to all the world but to some in it only for he gives an account of the men which thou gavest me saith he out of the world even the Apostles and other Elect. 3. Whatever difference there be in Gods eternal purpose or wrought by Christs grace in these committed to him Yet Gods love and Christs grace findes them in the same condition with others till the difference be made for they are given out of the world 4. All these of whom Christ takes special care are the Fathers by a peculiar interest as being appropriate for him in his eternal purpose of Election for thine they were saith he Not as all other things are but elected by him to be his peculiar people 5. The Elect being the Fathers property are not entrusted with that happinesse intended and to be conferred upon them But are given over to Christ and committed to him in the covenant of Redemption that he may die to satisfie justice and obtain eternal Redemption for them and may apply his purchase in converting them and preserving them and their furniture till they come to obtain everlasting life for Thine they were and thou gavest them me Not only to the Apostleship of which v. 12. but entrusted to him with all the Elect in that paction betwixt the Father and the Son of which Chap. 6.37 39. So that they who are under his charge may be sure considering his infinite sufficiency for it and his fidelity to the Father who hath entrusted him 6. The first visible evidence of election and of mens being committed to Christs trust breaks forth in the work of conversion for upon these two it followeth and they have kept thy Word This is not only Christs charge to see it done but the Fathers also who engageth to draw Christs purchase unto him Joh 6.44 So that conversion is a fruit of Gods eternal love land of Christs taking charge of us both which we may look back and read when we finde that change wrought See Acts 13.48 7. True and effectual conversion is wrought by the Word of God as the instrument So that any change wrought by another mean will not avail nor is there any hope of them who contemne the Word let them have what other means they will for I have manifested thy Name and they have kept thy word See
Father and the Son so that Christ will not neglect those who are not only his own peculiar property entrusted to him but his Fathers also and will have a care to make them forth-coming to the Father And the Father will respect those and his Son in interceding for them who are not only his beloved Sons charge but his own also Therefore are both the former Arguments conjoyned in this And all mine are thine and thine are mine to assure us how careful Christ will be of them and how acceptable these endeavours will be to the Father 11. Christ who is the Lord of glory and needs nothing from the creature doth yet stoop to take glory from his people in so far as he glorifieth himself in them for I am glorified in them 12. How unworthy soever Christs people be yet it is a sufficient argument moving him to do for them and to prevail in what he doth that he doth manifest his own glory in so doing and by the fruits thereof in them for this is another argument why he intercedes for them And I am glorified in them namely by doing good to them and by their behaviour being so dealt with And particularly as they were Apostles by their preaching to the world his triumphs were proclaimed and the world subjected to his obedience And this may assure us that the more our endeavour and aime be to glorifie God and Christ we have the clearer ground to expect the acceptation of our prayers Verse 11. And now I am no more in the world but these are in the world and I come to thee Holy Father keep through thine owne Name those whom thou hast given me that they may be one as we are Followeth to v. 17. the third branch of this part of the Chapter wherein his first petition for his Apostles is propounded pressed and explained In this verse the petition is propounded that the Father would preserve these whom he had given him in an ill world that they may be kept in unity The petition is ushered in with a proposition of their case that they are to be left in the world deprived of their Masters company who had a care of them and therefore he must leave them upon divine protection not secluding his own spiritual but only bodily presence Which purpose is more fully expressed in the following verse Doct. 1 Christ after his Ascension is no more in the world in respect of his bodily presence though he continue still in it as God and by his governing and assisting Spirit for saith he being now shortly to die and ascend to heaven Now I am no more in the world 2. Christ when he removed out of the world did ascend to his Father and enjoy full fellowship with him as having done his work on earth and being to appear constantly in heaven in name of his children for saith he I come to thee 3. Albeit Christs people be all dear to him yet he doth leave them behind him on earth for a time that they may glorifie him by serving their generation may have occasion to draw out many proofes of his love and be trained and fitted for their eternal inheritance for Now I am no more in the world but these are in the world 4. Albeit Christs followers will get tender usage while they are weak and infirme yet they must not expect alwayes to lurk and be dandled but must come out and meet with blasts wherein they may give proofs of their proficiency by such tender usage for the disciples who were sheltered so long under their Masters protection are now left alone deprived of his bodily presence I am no more in the world but these are in the world See Matth. 9 14 15. 5. The world is so barren a soile to grace Saints corruptions lay them so open to the tentations thereof and these of the world are so bad company to these who are gracious that they would be very miserable unlesse they had somewhat beside the world and the consolations thereof to sweeten their lots unto them and uphold them Therefore doth he recommend them to the Fathers care and pity upon this consideration These are in the world See 1 Cor. 15.19 6. None of Christs given-ones are obnoxious to miseries and hazards but only these who are yet in the world all the rest who are gone hence being in a condition of compleat and immutable happinesse Therefore he is only solicitous and prayeth for these that are in the world 7. Christ by removing his bodily presence took not away his heart from his people on earth nor did cast off his care of them for in his farewel he discovers much sense of their need These are in the world 8. As Christs removal did not so neither doth his exaltation into glory change his heart from respecting his people but he looks on his exaltation as calling for some fruits to descend to his followers on earth from him their exalted Lord and his tender heart will never be free of cares and desires about them so long as he and they are not in one condition but he exalted at the Fathers right hand and they left wrastling on earth for upon these considerations doth he recommend their case These are in the world and I come to thee 9. Christs tender heart and care of his people in his absence appeareth in that he is very sensible of their difficulties on earth These are in the world in that his keeping of them in the world to honour him and do him service doth endear them to him and engage him to see to all that may befall them as here he doth take notice of them before the Father since he left them in the world and in that in his bodily absence he is careful to supply all wants by his intercession as here his practice doth teach 10. Saints on earth though truly gracious yet do need constant preservation as having many trials and tentations of Satan and much lazinesse and inward lusts to deprive them of their good condition and ruine them for this is a necessary suit keep them 11. As Saints ought to be content with preservation so they will get it for what he prayeth for is granted and when Christ withdraws one mean of preservation he will still afford another And what his followers want of outward or sensible encouragement shall be supplied in a spiritual way All these are imported in this that when Christ who had kept them as it is v. 12. is to be removed he findes out a way of their preservation I am no more in the world Father keep them 12. The want of Christs bodily presence on earth to oversee and preserve his flock is richly supplied by his intercession as Mediatour and the divine protection of the Father to whom they are committed for I am no more in the world and to supply that he prayeth Father keep them making up that losse by his intercession and the Fathers
to long after it till his time come nor to weary of life especially because of any trouble persecution or inconvenience we meet with in his service Therefore Christ who loves his people better then they do love themselves will not pray for this I pray not that thou shouldest take them out of the world 6. â—eleevers while they are thus left by Christ in the world are exposed to manifold hazards having not only outward troubles but Satan and sin taking advantage of their troubles to drive them wrong for they are in this world in the midst of the evil not so much of outward trouble from which he will not alwaies preserve them but Satan the wicked one as the word will read and the evil and wickednesse to which they are exposed in an evil world and by the many pressures they meet with 7. Albeit Christ will not remove his people from these hazards yet they are no way able to guard themselves against them but they must resolve to have much to do and very little or rather nothing in themselves wherewith to do it for they must be keeped or else they are undone 8. When Christ seeth it not fit to remove his own out of the world he will see to their preservation in it So as though they get now and then the foile yet his intercession is a sure pledge that they shall recover again for these two go together I pray not that thou shouldest take them out of the world but that thou shouldest keep them 9. Christ doth abundantly testifie his care and diligence about his people when albeit he doth not exempt them from troubles and these it may be very sharp yet he keeps them from the evil thereof or from spiritual hurt thereby And when albeit he doth not deliver them even from assaults and tentations from that evil yet he upholds them by sufficient grace 2 Cor. 12.7 8 9 10. for herein doth his care appear in praying that the Father should keep them from the evil 10. Albeit many when they look upon Christs promises and allowances and his intercession for his people be ready to delude themselves with vain hopes of that which Christ never allowed upon them Yet they who are content with being preserved from evil however they be tempted and exercised are no way deluded when they expect this from Christ for it is his express will when he explains himselfe that they should be keeped from the evil 11. It is frequently to be studied by beleevers that their separation from the world is an evidence of their conformity with Christ and consequently that they are like to him in enduring opposition from the world because thereof Therefore is it again held out They are not of the world even as I am not of the world 12. Beleevers disconformity with the world and conformity with Christ is a sure pledge that the Father will keep them from the evil of the world and will not lose these good things which grace hath begun in them for this is an Argument why he should keep them from the evil v. 15. They are not of the world c. Verse 17. Sanctifie them through thy truth thy Word is truth Followeth the fourth and last branch of this part of the chapter containing Christs second petition for his Apostles which is propounded in this verse and pressed by two Arguments v. 18 19. The petition is that the Father would sanctifie them which albeit it sometime signifie the consecrating of a man and setting him apart to an office as the Apostles also were v. 18. yet here it imports somewhat beside and subservient to that namely that the Lord would conferre upon them the grace of sanctification and so consecrate them unto himself as beleevers and so also fit them for that employment to which he had devoted and consecrated them Unto this is subjoyned the instrumental cause of their sanctification through thy truth whereby is not only signified that he would have them sanctified in truth or truly of which we may hear v. 19. but that the Word of truth is the mean and instrument of sanctification And to prevent all mistakes he declares that this truth is in the Word against all them who seek truth beside it Whence learn 1. Such as are Christs followers indeed and may make comfortable application of other benefits of his intercession must be men sanctified by habitual graces of holinesse infused into them which will not only break forth in some few acts of Religion and righteousnesse but must so devote and consecrate them to God as they may not withdraw themselves to another use for so much is imported in this that Christ prayes for unto his Apostles Sanctifie them intimating that where he intercedes for any he also prayeth for and in due time works this in them 2 It is not enough that men have a begun work of sanctification in them unlesse they grow up in it daily more and more for he prayeth for these who were already converted and sanctified as he maketh his account v. 6 7 8. that the Father would sanctifie them and carry them on in sanctification till it be perfected in glory Such will be invited to grow who entertain the sense of what they have received 1 Pet. 2.2 3. who are sensible of their short-coming in what they have Phil. 3.12 13. and who fear back-sliding and consider that not to grow is the way to decay and they will study to evidence this growth by persevering in their first principles not loving age in what once through grace they loathed nor building up what they once destroyed and by growing in graces especially in sense of their pollution humility love painfulnesse c. 3. Whatever principles or obligations men have to keep them from the evils of the world and from Satan in it yet all these will not avail unlesse they be not only truly sanctified but be growing therein Therefore is this petition sanctifie them subjoyned to the former v. 15. of keeping them as being the effectual mean of their preservation 4. As sanctification is the duty of beleevers laid upon them by God so it is also his work in them who principleth them for it and works it in them when they in the sense of their own inability do put it upon him for Christ by prayer seeketh it of the Father sanctifie them 5. As the truth of God is the rule of true sanctification nothing being holinesse in Gods account how specious soever it be unlesse it be according to that truth So the truth of God which is the instrument of regeneration hath also a special influence in the matter of daily sanctification 1 Pet. 2.2 The word of command being made effectual to presse the duty the word of promise to encourage it 2 Cor. 7.1 2 Pet. 1.4 and the Word and doctrine of the Crosse of Christ holding out vertue enabling to duty 1 Cor. 1.18 and exciting faith which purifieth the heart
Acts 15.9 In both these respects he prayeth Sanctifie them through or in thy truth both as the rule and touchstone of sanctification and as a mean and instrument of it 6. It is not safe for men to cry up their own or others sanctification to the countenancing of the errours which they maintain but they must prove the truth of their holinesse by the truth which hath been instrumental in it and must reckon that the holiness they have is either counterfeit or else hath been wrought not by their errours but by the power of some real truthes which they have or do still hold and that therefore by embracing errour they do exceedingly wrong their piety by depriving themselves of the mean which doth beget and cherish it for these causes doth Christ so expresly pray not only Sanctifie them by what mean soever but Sanctifie them through thy truth as the only mean of true holinesse 7. Whatever efficacie truth hath in the matter of sanctification it doth all come from God who must be employed by prayer to make the word successeful for that end for so much doth Christ example teach who prayeth to the Father Sanctifie them through thy truth See 2 Thess 3.1 8. Whatever wayes men do dream of for finding the truth of God yet it is only to be found in the Word of God and all other wayes beside will but produce delusion and lies Therefore doth he subjoine to prevent all mistakes Thy Word is truth 9. Whatever may be the hesitations of men concerning the Word of God yet it is his infallible verity and will not deceive them who betake themselves to it for direction and encouragement for Thy Word is truth See Psal 12.6 2 Pet. 1.19 Verse 18. As thou hast sent me into the world even so have I also sent them into the world The first Argument pressing this petition is taken from their emploiment and calling to be his Embassadours in the world which presseth the necessity of their sanctification This their calling and Commission is amplified from its similitude and likenesse unto the Fathers sending of him Which as all similitudes have their own dissimilitudes and are not to be strictly pressed in every thing is not to be extended to all the ends of Christs coming into the world for he alone came to die for and redeem his people but only to his Ministerial office of preaching the Gospel In which albeit there was some resemblance betwixt Châ—ist and the Apostles as to the matter of extraordinary calling and assistance immediate direction and great difficulties yet there was also as great difference both in respect of their persons and authority he being the Lord and true God but they were men and servants in respect of the manner of their furniture he being furnished inwardly by the substantial in-dwelling of the Godhead they by extrinsecal revelation and assistance and in respect of the measure of assistance he being furnished without measure and constantly and they only but in part and when it pleased the Spirit to breath Doct. 1. Christ is the great Apostle of our Profession sent to us by the Father so that we need not think shame of a Profession which is owned by such a one as he is for Thou hast sent me into the world See Heb. 3.1 2. Christ hath employed the Apostles and their successours in their own room to be his Embassadours and to supply his place as he was a Preacher of reconciliation so that as they ought to study an imitation of him 1 Cor. 11 1. so they ought to be received in their Ministry as coming in Christs stead 2 Cor. 5.20 Gal 4.14 Therefore saith he As thou hast sent me into the world so have I also sent them as is before explained 3. It doth commend the love of God that he hath employed the Ministry of his Son and servants even in this corrupt world that out of such base materials he may build up an excellent Church and habitation to himself and that he may encourage the most desperate to come to him who out of such gathereth his precious jewels 1 Cor. 6.9 10 11. Tit. 3.2 3.4 Therefore it is said that both he and they are sent into the world 4. Beside the obligations and necessitie which lie upon Ministers with all Saints to be holy Heb 12.14 their calling doth particularly call for sanctification and separation from the world as necessary by divine precept and for the well-being of the Ministry that so they may stand in their Masters counsel and be kept near him that their face may shine and they may be more successeful in their Ministry for this is a condition calling for the granting that suit that they maâ— be sanctified even that they are sent into the world It is true men may be lawful Ministers yea and successeful also in their Ministry who are not sanctified themselves for even Judas was an Apostle And Christ is here more expresly praying for his eleven Apostles who beside that they were Apostles were given to him also by the Father in opposition to the world and the son of perdition who yet was an Apostle v 9 1â— yet his reasoning in prayer doth lay before all Ministers how needful it is they be sanctified not only in order to their own salvation but even that their labour may be more successeful and this his reasoning doth plead for holinesse to all Ministers who employ him for that end in their own measure however the extraordinary emploiment of the Apostles did plead for an extraordinary measure of this sanctification that they might be kept from errour being sanctified through the truth and made fruitful in their great work 5. When God doth call his servants to any employment his calling may assure them of furniture and what they need for discharge of that calling And particularly Christ will have a special care to furnish Church-officers sent out by himself for this is the face of Christs pleading in prayer which prevails with the Father that since they are sent into the world therefore they may get sanctification Sanctifie them v. 17. for I have sent them into the world See John 20.21 22. Verse 19. And for their sakes I sanctifie my self that they also might be sanctified thorow the truth As the former reason pressing this petition is taken from their need of sanctification in respect of their calling so this second is taken from the cause and purchase of their sanctification by his sanctifying himself that they may be sanctified For clearing wherefore Consider 1. Christs sanctifying of himself is not to be understood of any personal cleansing now in doing or to be done by him for he was without spot from his first conception nor yet of that purity of his nature only but with relation to some further sanctification But as in the language of the Old Testament things are said to be sanctified when they are set apart fitted and prepared for some special service and
Luke 9.51 Mark 10.32 for he went where Judas knew the place to shew that as he would not run to Judas so he would not go out of his usual way though he knew his knowing of it would afford him an advantage 3. Christ may be persecuted by men who have been very eminent in his service even by one of his twelve Apostles as Judas was and by them who in their office were types of himself such as the chief Priests were And this should prevent our stumbling at the defection of such and by this all are warned that were they never so eminent or had stood never so long yet they ought to take heed of an entertained idol lest that draw them in the snare as these Priests were by their credit and Judas by his love to the world 4. Wicked apostates and persecutors are not asleep in their designes and actings but are very vigilant and active when it may be Christs followers are asleep and carelesse for in the dark night Judas cometh with his crew and that at the time when Christ could not get his disciples kept awake as is recorded Matth. 26.45 46 47. 5. Christ will not stand to let persecutors have all outward advantages of him that so his victory over them may be more conspicuous for therefore is there a Judas who knew his retiring places to lead out a band of men of these Romanes who kept the Tower next the Temple whether with Pilates consent or not is not needful to determine and officers or servants from the chief Priests and Pharisees and that with lanternes and torches and weapons And all this against Christ him alone They made use of lanternes and torches although it was full moon at the time of the feast that so they might be sure to finde him out 6. Persecutors want not their own feares and tossings in the violent courses they undertake against Christ and his people but may have ofttimes more perplexity then the sufferers have in bearing what they are permitted to inflict for therefore also was it that Judas came and they sent him thus attended and provided even out of fear lest the matter should miscarry Verse 4. Jesus therefore knowing all things that should come upon him went forth and said unto them Whom seek ye 5. They answered him Jesus of Nazareth Jesus saith unto them I am he And Judas also which betrayed him stood with them 6. Assoon then as he had said unto them I am he they went backward and fell to the ground The second thing premitted to Christs taking in the Garden is a conference betwixt him and them who came to take him The conference is twofold or the same conference twice repeated in order to his twofold scope in it His scope in the first conference in these verses is to give a proof of his Deity even in this his low condition as may be gathered from the progresse In it we may consider 1. The posture wherein Christ was at their coming v. 4. which was the cause of his so couragious going out to them and his conferring so mildly with them where it is to be conceived as is recorded by the rest that he is now a little eased of his Agony Luke 22.43 and that as is here recorded he saw clearly through all the sufferings he was to meet with and so is composed in his minde 2. The conference it self v. 4 5. wherein enquiring and getting an account that they were seeking Jesus he meekly informes that it was he 3. The effect that followed upon this declaration v. 6. his meek word is accompanied with so much divine power that upon the hearing thereof they fall backward to the ground From v. 4 5. Learn 1. Peace with God in a trial will make all the rest of the trial in so far as it is outward very easie for his stout and meek going forth to encounter trouble followeth upon his ease of his Agony 2. The Lord can so order the exercises of his people as however they may have heavy pressures upon their minde yet he can intermit the extremity thereof when they need strength for outward difficulties and let it return again when the strait is over for so it seemeth did he deal with his Son who though he had an inward Agony all the while of his passion yet the violence thereof is intermitted in the Garden when they came to him and we hear no more of it till they leave him on the Crosse where again he is made to cry out of it 3. The consideration of the inevitablenesse of trouble in Gods providence ought to make us willingly stoop thereunto especially when we have tasted of former gracious deliverances and preservation we ought to stoop when his houre cometh and not seek alwayes to be free for Jesus therefore knowing all things that should come upon him went forth That is knowing that this was the time of his suffering and that now he was not to be preserved and hid as formerly he went forth to them and not away as at other times he had done 4. There is nothing makes us more readily to be dashed with trouble then our not knowing or considering what trouble is when we misrepresent trouble it terrifieth but when we look not only on the necessity and inevitablenesse but on the usefulnesse measure and event of it it will appear much more tolerable and rather a friend then an enemy for so much also is imported in this Jesus knowing all thingâ— c. went forth He saw through his sufferings what they should be and what they would tend to and therefore was not afraid but went forth 5. Such as are at peace with God and have seen through their sufferings will be in a very composed frame and at themselves in the height thereof for this conference and enquiry Whom seek ye imports not any ignorance or curiosity but that on his part he was meek and composed his Agony being somewhat setled and he seeing through his trouble 6. It concernes persecutors to take good heed what they are doing and especially to consider with whom they have to do and against whom their attempts are for this question Whom seek ye as to them imports that they should have considered whom they were seeking which if they had well considered they had not done as they did 1 Cor. 2.8 7. The Lord when he pleaseth can hide and preserve his people not only among lions and in sires but even in the midst of their foes for their answer importeth that at first albeit Judas stood with them yet they knew him not otherwise they had not so spoken we seek Jesus of Nazareth but we seek thee See Gen. 19.11 2 Kings 16.18 19 c. Jer. 36.26 8. It is the usual trade of Satan and his instruments to hide Christ and his followers with reproachful titles that under these they may persecute them more securely for so much doth the name given to Christ by them Jesus
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
that certain of them which were with the disciples went to the sepulchre not that they were sent by common consent but they went of their own accord 4. Such as do slide in an houre of tentation ought not to lie still but recover themselves by repentance Jer. 8.4 5. and being recovered they ought to return to the society of the Lords people to keep communion with them and to run one hazard with them therefore we finde Simon Peter who had repented before returned unto the disciples again 5. As back-sliders should be encouraged to return considering that they have the Churches affection ready to receive them again and confirme their love toward them 2 Cor. 2.8 as here Simon Peter is admitted amongst them so the more any have tasted themselves of the love of Christ they will be the more ready with tendernesse to welcome back-sliders and such as do come in Therefore it is specially marked that Simon Peter and the other disciple whom Jesus loved were together and afterward they keep together A man so qualified as John was a fit man to receive and welcome a penitent Peter And thus also Barnabas the Son of consolation did entertain Paul Act. 9.26 27 28. and 11.25 26. And thus will these who are indeed spiritual deal with such as have fallen Gal. 6.1 6. Unbelief though joyned with affection may mistake Gods dealing so far as not only to look upon real mercies as trials but to point out supposed trials in the blackest colours enough to discourage a whole meeting of disciples and as sadder then their real afflictions yea the more affection there be unbelief may abuse it to render their apprehensions yet sadder for affectionate Mary represents this great mercy of Christs Resurrection as sadder then the death and burial of Christ for then though he was dead and buried yet she knew where to finde him to tender her respects to his dead body but now saith she They either some friends out of their respects or his foes or some others See v. 15. have taken away the Lord out of the sepulchre and we I nor any of the women who were with me know not where they have laid him 7. It is sad to affectionate soules when Christ is away from them but much sadder when they know not where to seek or finde him and this doth usually follow on the other for both these concurred in Maries trial in this particular way of finding Christ here They have taken away the Lord c. and we know not where they have laid him And this also is the lot of deserted soules Job 23.3 8 9. Cant. 3.1 2 3. and 5.6 8. which may teach them who enjoy Christ to entertain him well lest they not only want him but involve themselves in a perplexed labyrinth And may point out their tolerable condition unto them who though they want yet they know what to do and how to come speed 8. Such is the power of unbelief and tentation that even real encouragements will beget and feed discouragement and fear for the empty grave which should have comforted her occasions all this mistake and sorrow They have taken away the Lord out of the sepulchre 9 Unbelief also is so powerful and Gods wonderful actings do oft-times so overcome our weak faith that even an Angel from heaven will not prevail to perswade us of them till the Lord come for albeit as hath been cleared Angels had told her and the rest of Christs Resurrection yet she insists on this as her real thought of the businesse They have taken away the Lord c. A lie is far more easily beleeved then truth in an houre of tentation and she credits her own heart and sense better then an Angels testistimony 10. Whoever look upon Gods dealing and the passages they meet with without the Word they will readily mistake and feed their own tentations for whereas the Angels had remitted them to Christs doctrine to clear this passage Luke 24.6 7. the looks only to the empty grave and judgeth according to her sense They have taken away the Lord out of the sepulchre 11. In all this regrate she calls him the Lord a title proper to him in a peculiar sense and which she uttered in another sense here then when she gave that title to him when she supposed him to be the Gardiner v. 15. It doth not only point out her great respect to him when dead and gone as she supposed and that indeed he was the Lord still even when dead as she supposeth him now to be But further this title as it is proper to him in a peculiar sense and she intends it so doth contain a refutation of all her mistakes for his being the Lord and that even when dead in her account doth evince that he was not to be detained a prisoner by death but was now risen the time prefixed by him for his continuance in the grave being expired And so it may teach 1. Even in the greatest fits of Saints unbelief a right discerner may yet reade some faith as may be gathered to be in Mary from this compellation So in the Churches complaint Isa 49.14 my Lord is not only the language of affection regrating that such a one had forgotten her but the language of faith also cleaving to an interest in him though she discern it not being over-powred with sense which saith he had forgotten her 2. What Saints do sometime beleeve in the midst of their tentations if it were enlarged as it ought would refute all their unbelief for as her acknowledging him the Lord doth refute her present diffidence and mistake so when Saints beleeve an interest in God and that he is theirs when yet they are plunged in perplexities about many particulars His being their God is sufficient to give them comfortable ground of hope in all these Verse 3. Peter therefore went forth and that other disciple and came to the sepulchre 4. So they ran both together and the other disciple did out-run Peter and came first to the sepulchre The second particular in this Narration is the use which Peter and John make of this information and that they went to the sepulchre to see Which being generally propounded v 3. is more particularly spoken of v. 4. that they both ran toward the sepulchre and that John being more young and vigorous then Peter did out-strip him in running Whence learn 1. When Saints finde any intimation that Christ is a missing they should take with the alarme and it is their duty to be stir themselves to seek a good account of that dispensation for albeit there was much unbelief here yet it was commendable that when they heard the newes they went forth and came to the sepulchre to see what newes they could get 2. Such as have fresh sense of their own frailty and of Christs love will be most active to enquire after an absent and missed Christ for it is Peter new recovered and that
rather prevent then prorogate his terms And by this rule are we to correct our thoughts concerning his dealing for albeit he had set the tryst after his resurrection to be in Galilee Matth. 26.32 and the Angels had repeated the same to the women Mark 16.7 yet his love will not stay so long but he will come unto them the same day at evening 2. It is the duty of scattered Saints to gather together in times of straits and to make use of the fellowship one of another as conveniently they may for now the scattered Disciples were assembled and conferring one with another and communicating what light any of them had received as hath been cleared See Mal. 3.16 Acts 1.14 3. It hath been no strange thing in the Church that Saints have been put to frequent their assemblies with great fear and have been forced to meet in the dark-night and with great caution because of danger from persecutors for they were met at evening and the doores were shut where the Disciples were assembled for fear of the Jewes And this may teach us to blesse the Lord for our liberty 4. The danger and hazard wherein Disciples are will not hold Christ from their company And he can come even when he is little expected and many impediments are in his way for when they are in this case and when the doores are shut and they little expect him Jesus came and stood in the midst which posture also points at the manner of his presence among his people as Matth. 18.20 Namely that he is very near to every one of them and they all round about him and that he takes not a weak list nor hath a remote influence upon their way and society 5. Peace is Christs company and allowance to his people where he cometh And as it is he who can command and speak peace so he alloweth it upon them whatever his dealing be or he speak unto them beside for by this he evidenced his presence that he saith unto them peace be unto you which was his allowance and legacy before his suffering Chap. 14.27 And this he alloweth upon them however he upbraided them at the same time as it is Mark 16.14 and in opposition also to any terrour they might have by reason of his so suddain and unexpected appearing among them Verse 20. And when he had so said he shewed unto them his hands and his side Then were the disciples glad when they saw the Lord. The next and a more clear evidence of his resurrection is by shewing them his pierced hands and side and the scars and wounds which he yet retained after his resurrection though it be needlesse to determine whether he keep them to all eternity or not Which doth fully confirme and affect them with much joy Whence learn 1. Christ after his resurrection had still the same body for substance and essential properties which he had before his suffering for by shewing his hands and his side as they had been pierced he makes it evident to them that it was the same body and consequently that it was truely he who appeared now to them 2. Christ even in his exaltation looks upon his sufferings for his people as his crown and glory Therefore did he rise again with his pierced hands and side as is clear from this compared with v. 25 27. and retained these prints at least for a time in his state of exaltation 3. Christ will not forget how dearly his people though worthlesse cost him that so he may see the better to his purchase Therefore also did he retain the print of these wounds at least for a time in his begun exaltation 4. It is the Churches great comfort not simply that Christ is alive but that he had been dead and was now alive having overcome all their enemies for this also may be gathered from his shewing them his hands and side wheâ—eby he would point out unto them that he was returned unto them a Conquerour over death and all his sufferings See Rev. 1.8 5. Whatever sight beleevers get of Christ yet it is still needful to look upon him as pierced by their sins that this may season their other exercise with useful tendernesse and sorrow for this fuâ—â—â—â—e may be pointed at in his shewing them his hands and side that he would keep them in minde even in his exaltation how he had been pierced for their sakes 6. Christ is the most joyful sight to Disciples of any that ever they see And whatever their condition be yet a sight of him will make them glad especially after they have had sad apprehensions about the want of him for of this sad company it is said Then were the Disciples glad when they saw the Lord. Ver. 21. Then said Jesus to them again Peace be unto you As my Father hath sent me even so send I you The second part of Christs scope and errand in appearing is to confirme and renew their calling to the Apostleship and work of the Ministry who had just cause to be much shaken with the remembrance of their faint-heartednesse in his late sufferings It containeth three particulars In the first whereof in this verse after a preface wherein he reneweth his allowance of peace unto them He doth in general commissionate and send them to the work of the Ministry as the Father sent him Whence learn 1. Disciples are so often essayed and opposed in their enjoying of Christs allowed peace that they need to have the sense thereof and their right thereunto often renewed and repeated unto them by Christ Therefore he said unto them again after that v. 19. peace be unto you 2. The summe of the employment of the Ministers of the Gospel is peace as being sent to publish the glad tidings of the Gospel of peace and the scope of their work being to bring people to enjoy sound and solid peace in the due order Therefore also doth he say Peace be unto you in reference to their Commission and emploiment 3. Preachers of the Gospel of peace have much need of Christs peace both to support them under the tribulation they will meet with in discharge of their trust and to enable them experimentally to preach that peace unto others Therefore further doth he say Peace be unto you to qualifie and encourage them for this work and that they having received this peace might be fit preachers of it 4. It pleased the Father to send his own Son into the world cloathed with a Commission that hereby he might give a proof of his great love unto lost man for my Father hath sent me saith he 5. Christ did not leave his Church destitute when his own Ministry was ended but hath substituted a Ministry in his Name till the end of the world for saith he I send you which was true of them and their successours to the end of the world Mat. 28.19 20. 6. Ministers are of Christs sending and employing by his soveraign authority as his