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
true believers may be clouded with much ignorance yet Christ hath his time and way to make them understand the mysteries of God to their comfort and salvation for at that day when he sends the Comforter ye shall know though now ignorant 3. Christ rightly known will be seen to be one in essence with the Father and consequently approven of him and he in whom the Father is to be found And to know this is the great encouragement of believers for it is held out as their encouragement Ye shall know that I am in the Father 4. It exceedingly addes to the comfort of believers to know that Christ who is one with the Father hath also a mystical union and communion with them so that God and sinners tryst together in Christ who is in both though in a different manner for this compleats the encouragement Ye shall know that I am in the Father and you in me and I in you 5. The communion betwixt Christ and beleevers is mutual they being in him by faith and needy dependance and he in them by his Spirit as the root of their spiritual being and to make all his fulness forth-coming for them for it is you in me and I in you 6. The communion betwixt Christ and believers is very near and intimate so that there can be no separation and the fruits and comfort of it must be very real Therefore is it called a being in one another 7. Believers may have an intimate communion with Christ who yet stand in need to be made to know that it is so for this communion is true for the present I am in the Father and you in me c. and yet the knowledge of it is but to come Ye shall know in that day So that it is a great priviledge to know our priviledges already received Verse 21. He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him The fifth benefit the same in substance with some of the former is that they shall be beloved of the Father and him and in testimony thereof he will manifest himself to them This he illustrates and amplifies from their duty and the qualification required in Christs disciples Namely that they evidence love to him by their respect to his commandments which as he had formerly inculcate v. 15. as the way to obtain the Comforter so he presseth it over again as the mean to attain to these benefits which they were to reap by the Spirits presence Whence learn 1. When Christ is most sweetly comforting his people it is not his minde they should be emboldened to cast off duty thereby but rather that they be encouraged to duty as the way to clear their right to these comforts and to assure them that what they receive is not a delusion nor are they abusing it Therefore doth he again in the midst of these consolations put them in minde of duty and of the evidences of true love to him 2. Christ is a Law-giver to give Commandments to his people and who renders them sweet by coming from him who hath evidenced so much love to sinners and by so imposing them evidenceth that he knoweth their burthen and is ready to take employment to enable them to obedience for he owneth the rule of believers duty as his Law my commandments 3. As variety of duties are imposed upon believers so it is the Will of Christ that none of them be slighted and that none please themselves in observing one or moe when yet they lay others aside for he requires a duty in reference to his commandments even all of them See Psal 119.6 4. Christs commandments are not entertained as they ought except when there is an endeavour of actual obedience thereunto for he requireth it of the approven man that he keep my commandments 5. None can make conscience of obedience as becometh unlesse they first know their duty and unlesse they have an high estimation of the authority of the Law and excellencie of the thing commanded for it is required that first they have the commandments by knowing them in their judgement and by keeping them in their heart as a precious jewel and then they will keep them and testifie their respect thereto by having them still in their eye and regulating all their practice thereby See Psal 119.11 5. Albeit many loose professours pretend love to Christ who yet neglect their duty yet in Christs account none do truly love him but these who make conscience of obedience Therefore to refute all such delusions he saith again He and he only that hath my commandments and keepeth them he it is that loveth me 7. Albeit we be unprofitable servants when we have done all Luke 17.10 yet of free grace through Christ obedience will not want a reward as here he promiseth 8. To get more confirmation and evidences of the love of God in Christ is a rich reward and encouragement unto duty and this every tender walker is sure of for this is the promise here 9. As the love of God in Christ doth prevent our love and obedience so it is his will that the sensible manifestations and refreshful proofes thereof be drawn out by us in the way of obedience and diligent use of means for this is the order here He that loveth me shall be loved of my Father Not as if our love begun first 1 John 4.10 but that his love setting them on work to obedience and begetting love in them as it did prevent them so it will give them a rich meeting 10. As the love of God in Christ is the rich allowance of obedient beleevers whatever they get beside so his conferring of his Spirit upon them is a rich evidence of his love for that the Father and Son loveth them is evidenced by the sending of the Spiit unto them as the scope of this whole purpose teacheth So doth it also prove Sonship Gal. 4 6. 11. Christ is so acceptable to the Father that whoever respect him are beloved of the Father and his love and the Fathers do still concurre so that who is beloved of the one is beloved of the other Therefore saith he He that loveth me shall be loved of my Father and I will love him 12. Christs love to his people consists not in empty complements but in real manifestations of good-will for I will love him and will manifest my self to him 13. As Christ alloweth special manifestations of himself upon his own by lifting up the light of his countenance upon them by intimating his good-will unto them his fulnesse and righteousnesse for them so this unto a beleever is above any evidence of his love beside Therefore is this given as the proof of his love to them I will manifest my selfe unto him See Psal 4.6 7. and 17.4 14. As only beleevers and tender walkers are capable of special
is that it honoureth God and the second also in this verse that it evidenceth unto them and confirmeth them in their good estate and high priviledge of being his disciples Whence learn 1. Christ abhorreth all pretences of keeping communion with him which doth not appear in effects for this end it is that he is not content to presse abiding in him unlesse he presse fruitfulness also as the true evidence thereof 2. Such as would prove themselves to hold communion with Christ ought not to rest satisfied with flowers and leaves of a profession and external shewes but must study for solid fruit and good works for he requireth fruit 3. True members of Christ ought to abound with fruit even all the fruits of the Spirit Gal. 5.22 23 24. Not pleasing themselves with some few that they would cull out neglecting others 2 Cor. 8.7 nor seeking most after what may please or adorne themselves neglecting the really best things 1 Cor. 12.31 And studying chiefly to abound in these fruits which the dispensations of the time and their own stations in their several relations call for Rom. 12.15 1 Pet. 3.1 2 3 4 5. Therefore it is required that there be much fruit And albeit truely fruitful souls as sometime they finde no fruits of Gods dispensations toward them so they finâ—e not themselves abounding in fruits of duty Yet if they be sensible of their barrennesse and it be matter of lamentation and humility that they are so and that they do not keep communion with Christ to make it otherwise if they seriously desire fruitfulnesse in duty and under dispensations and do not rest on any measure they have Christ will look on them as having much fruit and they are bound to beleeve fruit when they do not see it 4 As Christ sought his Fathers glory in all he did so true beleevers who keep communion with him will be tender of and dearly affected with Gods honour and what may promove it And will be ashamed of selfe-seeking or want of zeal for God who by many favours hath proven himselfe a Father and purchased them that they may be for his glory for as this prevailed with Christ so he propounds it as a strong argument to move his followers to study fruitfulnesse Herein is my Father glorified 5. Fruitfulnesse especially when we abound in it otherwise men may get through who do not honour him as they ought doth indeed honour God As evidencing his fulnesse and fidelity to his own Psal 92.13 14 15. As begetting high thoughts of him in their hearts who participate of this his bounty Joh. 16.14 And as drawing in others to glorifie him Matth. 5.16 1 Pet. 2.12 for however some think they glorifie him by a naked profession and others are so presumptuous as to pretend to glorifie him by persecuting his servants Isa 66.5 yet saith Christ Herein is my Father glorified that ye bear much fruit So that they have need to look to it who by their barrennesse would reproach him as if he were a wilderness Jer. 2.31 6. How contemptibly soever men think of a relation to Christ Joh 9.27 28. Yet it is the high dignity of sinful men to be disciples to him Therefore it is held out as a sweet encouragement to be my disciples 7. Such as are disciples indeed will need dayly confirmations that they are so And will look on it as a priviledge whereof they ought dayly to assure themselves and make evident to others that they have right to it by submitting to be taught by him and following his directions daily for this is the force also of the argument pressing them to their duty ye shall be my disciples that is not made disciples for that goeth before fruitfulnesse but confirmed that they are such indeed Joh. 8.31 and the world convinced of it Joh. 13.35 Which is in its own kinde as needful as to be a disciple for they who are admitted to that priviledge cannot but daily feed upon it and need daily confirmations of it their good condition not permitting them to sleep but cherishing tendernesse in them 8. Albeit our fruitfulnesse do not merit heaven nor be any cause of our good condition Yet it is the way to happinesse and the infallible evidence of our good condition and estate for So by bearing fruit shall ye be my disciples Verse 9. As the Father hath loved me so have I loved you continue ye in my love 10. If ye keep my Commandements ye shall abide in my love even as I have kept my Fathers Commandements and abide in his love The third argument pressing fruitfulnesse is that hereby they continue in his love For understanding whereof albeit his love wherein we are to continue may be understood of our love to him as a special effect of communion with him and of his love to us which he so much commends ver 9. And as a root of fruitfulnesse and obedience which is enjoyned ver 10. And it is true indeed That love to Christ is one of the fairest fruits of faith and communion with him That love must be the root of wel-doing and is never idle but must be about obedience Joh. 14.15 That the faith of his love to us cannot but beget love to him That Christ delights to be loved by us and therefore exhorts unto it and that he requireth constancy and continuance in this love as if it be sincere it will be constant It is true I say these points are sound and arise from this exhortation and purpose annexed to it so understood And it is not sit to restrict the interpretation of Scripture where it may be taken largely Yet the purpose and scope in this place seemes chiefly if not only to lead us to understand it of his love toward us in the assurance and sense whereof we are to continue and which we are to entertain by tender walking And so in the words 1. He propounds the greatness and matchlesness of his love to them ver 9. 2. Upon this he inferreth that it was their duty by all means to entertain the sense of that his love constantly and not to forfeit the right or loose the sight of such a jewel ver 9. 3. To presse the point of fruitfulness He assureth them there was no way to abide in this love but by tender walking which he further confirme from his own example who by obedience did continue in his Fathers love ver 10. From ver 9. Learn 1. It tends to the advantage and comfort of these who have fled to Christ to know that he is dearly beloved of the Father and therefore the Father cannot but be well pleased with them in him Therefore doth he tell them the Father hath loved me 2. Christ being beloved of the Father is a storehouse to receive and a conduit to conveigh that love to his people through him as his assignes and members and he doth himselfe love them for the Father hath loved me and I have loved you 3
it should be begun while they are praying 8. Such as pursue prayer in Christs Name till they get an answer will finde their joy thereby compleated as evidencing how glorious their head and surety Christ is and how acceptable naughty persons and performances are in heaven through him and as putting a lustre and double beauty upon every mercy when it cometh that way out of the hand of God for ask saith he and ye shall receive that your joy may be full or fulfilled Verse 25. These things have I spoken unto you in proverbs the time cometh when I shall no more speak unto you in proverbs but I shall shew you plainly of the Father In the second place Christ insists upon and amplifieth that encouragement which was first propounded v. 23. concerning increase in knowledge And as there he propounded the promise in opposition to their present necessity of asking questions So here it is propounded in opposition to his present way of teaching And that he would not speak to them in proverbs or parables as formerly but would fully and plainly reveal the Father to them As for these things which Christ saith he spake in proverbs they are not to be restricted to the immediatly preceding purpose in this Chapter but should be more generally extended to the most part of his doctrine hitherto particularly in this last Sermon much whereof they did not understand as appeared in their frequent objections reasonings and questions He saith he hath spoken these things in proverbs or parables whereby we are not to understand any dark or aenigmatick speeches as if his doctrine had been obscure in it selfe for his doctrine was plain in it selfe and what he spake darkly to the multitude he explained to them But the meaning is partly that much of that he spake however it was clear in it selfe yet to them it seemed as obscure as if it had been all parables and so appears from v 16 17 c. but after the Spirits coming he was to speak plainly and fully even in respect of their conception and understanding Partly that Christ in regard of their weaknesse and incapacity had but briefly touched many things which would be but dark to them till the Spirit should come as v. 12 13. and had often made use of similitudes and parables in this Sermon and at other times whereby albeit he condescended to their capacity yet as he saith chap 3.12 he spake but earthly things and not heavenly that is pointed out heavenly things by earthly resemblances which did eclipse much of the lustre these truths should have when he should teach them plainly by his Spirit Whence learn 1. As clearest truths will be but dark mysteries even to disciples till the Spirit enlighten them So Christ lets out light by degrees and teacheth according to his peoples capacity for both these are held out in this acknowledgment These things have I spoken to you in proverbs 2. It is the comfort of Saints that what measure of light and instruction they need and yet want at one time it is but reserved for another for it sweetens their case to whom he had spoken in proverbs that the time cometh when I shall no more speak to you saith he in proverbs 3. The clear and full manifestation of saving truth was communicate by the Spirit to the Apostles and by them to the Church for it is at that time I shall shew you plainly saith he of the Father 4. The great and fundamental doctrine of the Gospel revealed by the Spirit is the knowledge of God as the Father of Christ and our Father in him and consequently of the mystery of Redemption for this is the doctrine he will teach I shall shew you plainly of the Father Ver. 26. At that day ye shall ask in my Name and I say not unto you that I will pray the Father for you 27. For the Father himself loveth you because ye have loved me and have beleeved that I came out from God In the third place Christ resumeth and yet fâ—rther amplifieth that purpose concerning prayer in his Name promising that when the Spirit shall come they shall get alacritie and willingnesse to the duty of prayer and shall finde easie accesse in their suites having Christs intercession to make way for them and the Fathers love as it were preventing that And that because they have loved him and beleeved him to be the Mediatour and Ambassadour come out from God For clearing of the Words Consider 1. While Christ saith I say not that I will pray the Father for you the meaning is not that he will lay aside his office of intercession for beleevers which as they will still need it so it is a strong pillar of their confidence Rom 8.33 34. Heb 4.15 16. and 7.25 Neither is it only the meaning that by this sort of speech he would most certainly assure them of it it being a priviledge so sure as he needed not say more to assure them of it As indeed his love is a real love which hath more substance then shew But conjoyning it with what followeth in the beginning of the next verse we will find the meaning to be That they had not only his intercession but the Fathers love upon which to ground their hope of audience and That he was not to intercede for them with the Father as with an enemie or one unwilling to accept of them being now reconciled but that the Father did love them and out of his love to them had appointed him Mediatour 2. While Christ sercheth the reason of the Fathers love from their love to him the meaning is not that their love to Christ did prevent the Fathers love to them but that the Father having loved them and brought them to love Christ doth reward this their love with more proofes of his love in hearing their prayers Doct. 1. Not only is the answering of prayer Christs work but it is he also who â—ndâ—â—â—akes to make his people pray and giveth them his Spirit for that effect for saith he by way of promise at that day when the Spirit shall come ye shall ask in my Name 2. The prayers of Saints put up in Christs Name are so many waies welcome in heaven as they cannot but be accepted Therefore he assureth them of accesse by shewing them how many things concurre to obtain accesse and an answer 3. We ought so to eye Christs intercession as we forget not also to ascend up to the Fathers love as rendering our persons and prayers acceptable That double encouragements may make our consolation strong and that we may not have wrong thoughts of the Father for this cause saith he I say not unto you that I will pray the Father for you for the Father himself loveth you 4. Such as are beloved of God do get grace to flee to Christ and to love him for ye whom the Father loveth have loved me 5. As Gods love doth beget love in his
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
one who did that for which he had no warrant Next he declareth more particularly verse 39. for confirmation of the promise what this will of the Fathers is which he came to do to wit That these that are given him should be preserved from perishing and be raised up at the last day This is again repeated verse 40. not onely for further certainty and comfort but in the repetition it is explained who they are that are given to him even such as see and beleeve in him and what is the benefit they shall reap at the resurrection even everlasting life From verse 38. Learn 1. Christ in entertaining them that come to him is not onely led thereunto by his own mercy and bounty and love toward them as the reward of all his sufferings but doth also stand obliged thereunto by vertue of a Commission and trust laid upon him by the Father and accepted and undertaken by him Therefore doth he mention the will of him that sent me as a reason of his fidelity in this matter 2. Christ hath given an ample proofe of his love and pledge of his fidelity in his trust in his stooping to take on our nature and assuming it in a personal union to himself on earth for saith he I came down from heaven of which see verse 33. And this he mentions here not onely to shew how much it cost him to exalt us But to be a confirmation and pledge of his tendernesse and fidelity in welcoming sinners who come to him For who can suspect him who made himself like his brethren yet without sinne that he might be a fit High Priest and to assure us that as he stooped to our low condition and to be humbled with us so he would have us exalted with him What assurance may it afford us that he would come down from heaven to dwell with us that the beloved Sonne would make himself the But of all the wrath due to our sinnes that the sovereign Lord of the creatures would endure their opposition and enmity that they might be friends to us and that he took on the form and condition of a servant and continued so till he had perfected what concerned us 3. Such as are employed in any station by God ought to have a constant look to the will of God and the end set before them in that station that so they may aime at it for so doth Christs example teach who looked to the will of him that sent him that he might do it It is as sure that Christ will warmly cherish them that come to him as it is certaine he is faithful in his trust for such is the force of the confirmation I will in no wise cast him out for I came not to do my own will but the will of him that sent me If he do his Fathers will as he still doth then such shall not be cast out 5. The Fathers will and good pleasure is the last and ultimate ground that faith can seek to settle it self upon And particularly it is sufficient to answer all our reasonings against Christs rich offers that it is the Fathers will such mercies should be conferred for so is also imported here that they have not onely Christs fidelity engaged to make them welcome but it is the Fathers will they should be accepted so and that may silence all doubtings From verse 39. Learn 1. It doth commend the Gospel to us that it contains an Extract of the deep counsels of God and of the eternal transactions betwixt the Father and the Sonne concerning 1. Lost man in so farre as is for our good for he brings out and reads in the Gospel his very Commission and some Articles of the Covenant past betwixt the Father and him 2. The first fountain and rise of the salvation of any of lost mankind is in the absolute and sovereign will and pleasure of God for here he mentions the will of him that sent him as the first Original of all from whence their giving to Christ their coming and safety do flow 3. These whose salvation the Father willeth are given over to Christ in his eternal purpose to be brought to him in due time for so is here held out 4 Such as are given to Christ by the Father and do in time come to him are put in his keeping and he hath a charge of them not to lose any the least of them for this is the will of him that sent me that of all he hath given me I should lose nothing Wherein the Father doth so commit the trust unto him as he still keeps them in his own hand also John 10.28 29. 5. Christs charge and care of these that are given to them extends even to the very day of their resurrection that there he may make a good account of them when all perils and hazards are now over and that he may not so much as lose their dust but gather it together again and raise it up in glory to be a proof of his fidelity for saith he I should lose nothing but should raise it up again at the last day and so death and dissolution proves no losse From ver 40. Learn 1. It is a truth that needs much and often to be inculcate upon us that all spiritual advantages and benefits come to us and are to be had onely in Christ and that in him they are all very sure Therefore doth he againe repeat this doctrine concerning what is to be had in him and that they will surely get it who come to him About this truth we have naturally many doubts and are averse from submitting to it And when we close with it it begets love it moderates all our cares and fears and strengtheneth us to endure all hardships 2. However such as flee to Christ in the sense of their misery are prone to doubt of Gods will to accept them rather then of anything else yet it is out of all controversie that his will is to do good to such Therefore it is againe repeated this is the will of him that sent me c. to remove all doubts and fears 3. Such as are given to Christ to be under his charge and participate of his benefits are drawn to beleeve on him And it is the Fathers will and a part of the transaction betwixt him and the Sonne that faith be the way to partake of these benefits and not the fulfilling of the impossible condition of the works of the Law for they who are given to Christ are expounded to be they who beleeve on him and it is the Fathers will that such partake of these benefits here mentioned as of the rest of his purchase Albeit mortification holinesse c. do prepare for the possession of these benefits and do evidence a right thereunto and the begun possession thereof Yet it is onely faith in Christ that giveth the right and title that so it may be of grace 4. A special mean of begetting faith
and Mediatour and in his present state of humiliation and therefore his exaltation out of his estate of humiliation into glory with the Father should have made them rejoyce especially considering that this his exaltation tended to their advantage Doctrine 1. It is needful that disciples consider seriously what they hear and that for this end needful doctrines be frequently repeated and inculcate upon them Therefore doth Christ put them in minde what they had heard ye have heard how I said unto you c. 2. Saints are not to pore only on what is sad in Christs doctrine or dealing but to study also what lenitives he allowes to sweeten the other Therefore with his going which is bitter he mentions his return which is as sweet ye have heard how I said unto you I go away and come again to you 3. Albeit there were no other encouragement by the way during Christs absence Yet the hope of his coming again might allay the grief of his departure Therefore it is subjoyned as a sufficient lenitive I go away and come again unto you 4. Not only Christs sweet dispensations but even the hardest trials of Saints and his most sharp dispensations to them afford matter of joy if rightly studyed Therefore doth he pitch upon the saddest of it and urge it as matter of joy ye would rejoyce because I said I go unto the Father See Jam. 1.2 5. Christ by departing out of the world is exalted unto a more glorious estate then that in which he was during his abode on earth for so is imported in that he goeth unto the Father who is greater then he Whereby as man and Mediatour he is advanced to be next in glory to the Father and as God he layeth aside that vail under which he appeared in his state of humiliation and le ts out that glory which he had with the Father before the world was Joh. 17.5 6. The exaltation of Christ is a ground of much joy to beleevers as being not only his advancement but an evidence that he hath accomplished all things for which he came into the world and a pledge that he will execute his offices in a more glorious way for their good for this is matter of joy I go unto the Father for the Father is greater then I. 7. It is the great fault of beleevers that they choose rather to carp at Christs dealing then to study matter of encouragement in it and that their selfe-love desiring to be much humoured and pleased doth marre all right use of his dispensations Therefore doth he give them a milde challenge that their desire to enjoy his bodily presence had marred the joy they might have gathered at his departure 8. Saints may seem to have much fond love to Christ and their love to make a great stir when yet it is not love to him but self-love that aileth them Therefore albeit they thought it was love to him that so disquieted them yet saith he If ye loved me ye would rejoyce c. 9. True love to Christ will make a man submit to what honours him how much soever it crosse them for albeit this separation might be very sad to them yet If ye loved me ye would rejoyce because I said I go unto my Father to be exalted 10. Albeit self-self-love make Saints think they are upon the only way of their own good Yet upon serious search it will be found that in opposing Christs will they oppose their own real good also for his exaltation being for their advantage they who rejoyced not at it did forsake their own mercy Ver. 29. And now I have told you before it come to passe that when it is come to passe ye might beleeve This verse contains a second reason why they ought to rejoyce at this intimation of his departure to the Father Namely That this prediction compared with future events proving his exaltation for their good would confirme their faith And therefore they were bound to rejoyce in whatsoever would advance faith Whence learn 1. It should be the great study of Saints in this vale of their pilgrimage to acquaint themselves with beleeving as that whereby Christs bodily absence is mainly supplied and that which will bring them the peace and joy which is allowed upon them Rom. 15.13 Therefore doth Christ take so much pains to train and breed them that they might beleeve 2. The scope of Christs Word to his people is to lead them to beleeve in him for now I have told you that ye might beleeve 3. Such as would rightly emprove Christs Word for feeding of faith ought to compare his dealing with his Word and to see somwhat of him and the accomplishment of his Word in every thing that comes to passe Therefore he requireth that they not only hearken to what he told now before it come to passe but observe also what he doth when it is come to pass 4. The comparing of Christs predictions with events according to the same contributes much to the confirmation of faith as pointing out Christs fore knowledge and providence and the certainty of the Word which he saileth not to accomplish Therefore saith he Now I have told you before it come to passe that when it is come to passe ye might beleeve Compare Chap. 13.19 5. Our Lord may make disciples hard condition contribute more for their good and the strengthening of their faith then if they had not met with these conditions Therefore doth he so order it that his departure and the consequents thereof shall contribute so much to their further confirmation 6. True disciples ought to rejoyce in whatsoever may contribute to confirme their faith how much soever it vex them otherwise for this is a reason why they ought to rejoyce that this intimation contributed that they might beleeve 7. Whatever be Christs dispensations toward his people yet he is not deficient in whatsoever is needful to encourage them to beleeve and to confirme them in it for in all these sad dispensations he was still doing what might help them to faith that ye might beleeve 8. As there is no faith but it needs that we should grow in it as here the disciples who beleeved need to beleeve more So the Lord when he gives many encouragements to beleeve requires more faith of his people for now when he gives this new help of a prediction and the accomplishment thereof he requireth an answerable measure of faith That ye might beleeve yet more 9. Albeit we are ready to think that Christs bodily presence were a notable help to faith Yet Christ by his exaltation unto glory gives such proofes of his deity and fulnesse and of his minding of his people as layeth on a stricter obligation to beleeve in him then any beside So that not to beleeve much now is a more hainous fault then at any other time for when it is come to passe and evidenced by effects that he is gone to the Father it is specially
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
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
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
And what wonder they suffer hunger because of their idlenesse and They abuse what light they have and therefore it is justly taken from them Rom. 1.21 24. c. Therefore as in other respects before mentioned so in this respect also he is called righteous Father in that the world hath not known him 13. Albeit the world do not know nor acknowledge God yet he is content with the acknowledgement he gets among his people and it is their commendation that they do know him when so many are ignorant of him In both these respects is their condition here held out and commended to the Father in opposition to the world 14. The best of Saints within time will finde no perfect opposition betwixt the world and them in themselves but only in Christ and what he is for them and for their behoofe Therefore to supply their defect in knowledge which is here supposed the opposition begins with this but I have known thee 15. Christ doth perfectly know the Father that he may cover and rectifie all our ignorance in our uptaking of him and addresses to him and that he may be assured he will give no false character of him for it is recorded for the disciples behoofe and advantage I have known thee 16 Whatever degrees of ignorance Saints lye under yet it doth commend them to God if they know Christ as Mediator and Ambassador of the Father and so know God in Christ and in order to salvation for in this Christ commends his rude disciples these have known that thou hast sent me See 1 Cor. 2.2 17. What ever measure of knowledge of God beleevers have attained unto it cometh all from Christ who is the fountain of all the light the Church receives and who only can manifest him truely and savingly unto sinners for so doth he commend their weak knowledge from the cause of it I have declared unto them thy Name 18. As what Christ hath been or is that he will still be to his people for I have declared and will declare saith he So he is an undertaker to his Father for his people and engageth himselfe to be forth-coming for what is wanting in them that so their imperfections may not deprive them of his allowance Therefore that they may not be deprived of what here he desireth to them he undertakes for what they want I have declared and will declare it 19. Albeit the knowledge and grace of beleevers be but small yet if it be growing it will not want the reward of a larger measure Therefore doth he undertake for the encrease of their knowledge I will declare thy Name that upon this consideration they may be admitted to pertake of this prayed for mercy 20. Christ hath so absolute power over the hearts and understandings of his people that he can when he pleaseth break in with light upon them and cause their hearts take with it for he undertakes I will declare thy Name which is not only a promise that he will afford sufficient means but also that he will effectually make them know the Father and so put them in a condition for receiving this desired mercy which the offer and having opportunity of means could not do 21. As the true knowledge of God in Christ is an evidence that men are converted and so have accesse to the possession of the Fathers love and communion with Christ So in particular the true knowledge of him will beget saith in him and love to him whereby the sense and assurance of his love is made clear to their hearts In both these respects doth Christ on these grounds recommend them to the Fathers love I have declared thy Name c. that the love may be in them c. because this knowledge did evidence them to be converted and so to have right to this love and because it did put them in a neer capacity and fitnesse to partake of the sense and fruits thereof And so their possession of this love depends and followeth upon this knowledge CHAP. XVIII HItherto John hath recorded Christs life and doctrine with some miracles confirming the same insisting chiefly on what the rest of the Evangelists had omitted Now he proceeds to record his exercise and sufferings chap. 18 and 19. and his begun victory over them in his resurrection which was confirmed by several apparitions chap. 20 and 21. Christs sufferings may be taken up in this order 1. His sufferings in the Garden where he was taken 2. His sufferings in the High Priests hall 3. His sufferings in Pilats judgement-hall 4 His sufferings in Mount Calvarie the place where he was crucified 5. His burial which was the capestone of his sufferings In handling of all which albeit an harmony of all the Evangelists would take in all circumstances Yet I shall keep by what John saith who no doubt hath a sufficient as all of them together an abundant Narration clearing what is spoken here and so far as I necessary from the rest And however every particular and circumstance of his sufferings be full of rich mysteries which can hardly be dipped into Yet we cannot go wrong if in interpreting thereof we follow these general Rules 1. That Christ really suffered and died for his people and in their stead satisfying divine justice for them and bearing that curse which was due to man for sin 1 Pet. 3.18 and elsewhere 2. That Christ did suffer all this meekly and willingly not by compulsion or constraint Isa 53.7 Joh. 10.17 18. 3. That by what he suffered is pointed out what we deserved and that by his suffering of it we are delivered from it and a contrary good purchased unto us He was condemned by an High Priest that we who deserved condemnation might be absolved by our High Priest He ware a crown of thornes that we might ware a crown of glory c. 4. That in his way of suffering he is a pattern to his people how they ought to bear the afflictions he sends upon them 1 Pet. 2.20 21 22 23. 5. That by his drinking the cup of sufferings he hath sanctified these afflictions to his members and followers who fill up what is behinde of his sufferings Col. 1.14 Namely in so far as they are a testimony to the truth See Joh. 15.18 In this Chapter first John records Christs sufferings in the Garden whether he went after his former doctrine and prayer v. 1. and to which Judas as knowing the place v. 2. brought a band of men to take him v. 3 Where after a conference with these who came to take him Wherein he gives a proofe of his Deity though he be going to suffer v. 4 5 6. and exempts his disciples from the trial v. 7 8 9. And after a reprehension of Peters rash behaviour v. 10 11. He is taken and bound and carried away to the High Priests v. 12 13 14. Secondly He records Christs sufferings in the High Priests hall together with Peters threefold slip there And 1.
King desires a clear confession thereof and Christ giveth him that good confession mentioned 1 Tim 6.13 Adding 1. That he came into the world to bear witnesse unto the truth where without distinguishing curiously betwixt his being born as being spoken in relation to his person or humane nature subsisting in it and his coming into the world in relation to his office seeing both may be looked on as one and the same we may look upon this either generally that his office at this time was in part to preach truth and avow it and to prove himselfe a King by making it successeful and to confirme it by his suffering Oâ— more particularly that he came into the world to beat witnesse to this truth that he was a King and so to publish that decree Psal 2.6 7. and avow it to the death 2. He addeth that every one that is of the truth heareth his voyce whereby he prevents an objection that might be moved against the truth of his doctrine and witnesse as being so ill entertained and cleareth that however few do receive it either his doctrine in general or this in particular that he is a King Yet this doth not make void the truth thereof seeing all who are of the truth or borne of God and begotten by the Word of truth and who love the truth and do not delight in lyes will hear him and embrace his doctrine and testimony Doct. 1. Sufferers may expect they will have to do with politick and quick sighted men who will sift all their discourses and draw out their minde concerning these things wherein they think they may have most advantage of them for so doth Pilate upon Christs former discourse urge him to speak it out Art thou a King then Yet not so much as appears from the sequel in that he troubled him not for it because of any fear he had of his Kingdome as to try if he would adhere to such a ridiculous-like profession which in his judgement might expose him to mockery and contempt 2. Truth ought to be stoutly maintained and avowed when we are called to it how absurd so ever it seem to be in it selfe and how unpleasant so ever it seem to be unto men for so doth Christ here answer Thou sayest that I am a King or it is so as thou sayest and thou tightly gatherest it from my words A stout confession as to the matter of it and yet modest as to the manner in that he doth it not vauntingly but simply thou sayest it and after cleareth that he did it out of conscience and duty to shew that courage and modesty must go together in owning of truth 3. Christ is indeed King of his Church And where he gathereth his Church there he sets up his Kingdome wherein his laws are to be obeyed and acknowledged by his subjects and which he will protect and defend in despite of all his enemies for this truth is clearly held out here for the Churches comfort thou sayest that I am a King 4. By persecution the Lord giveth occasion to his servants to publish truth and make it known to the greatest of men who possibly otherwise would never hear so much of it as is then spoken in their own audience for by Christs suffering Pilate cometh to hear his doctrine and that concerning his Kingdome And beside this also their very sufferings invite men to enquire after their doctrine for which they suffer which probably otherwise they had not taken notice of Phil. 1.12 13. 5. Every man is sent into the world and employed by God for some end and service which they should much minde and labour to be faithful in their employment and trust upon all hazards Therefore doth Christ as man and Mediatour look to the end for which he was born and the cause for which he came into the world which being to bear witnesse unto the truth therefore he will here avow it on all hazards even before Pilate 6. As it is the eminent imployment put upon all professours of Religion that they bear witnesse to the truth or give a testimony to the worth thereof Partly by their open avowing of it and suffering for it when they are called to it in times of hazard and partly in their ordinary carriage by publishing truth in their stations by subjecting their walking thoughts and reasonings to it and by magnifying the truth thereof in opposition to their tentations and discouragements which when men neglect they will never prove stout in suffering for it And particularly they are bound to bear witnesse unto the Kingdome of Christ So Christ himselfe is the great Captain of these witnesses He is the great preacher of truth whose powerful Scepter as a King is the Word of truth who stands for the maintenance of truth and particularly this truth that he is a King over his own Church to order the affairs thereof and who did seal this and the whole truths of God by his blood for he declareth this to be one of his great ends and works in the world to bear witnesse unto the truth as a pattern to all others in their stations and an encouragement to all who follow his pattern that they have such a Champion of truth who yet doth maintain it though he come no more into the world in person nor suffer any more 7. Albeit the most part of the world do little regard Christs doctrine yet it is the very truth and all the lovers and friends of truth will own it and who so do otherwise they bewray their own estrangement from truth and are indeed delighters in lyes for every one that is of the truth heareth my voyce Verse 38. Pilate saith unto him What is truth And when he had said this he went out again unto the Jewes and saith unto them I finde in him no fault at all In the last branch of this part of the chapter is recorded Pilates carriage and dealing with Christs accusers after his examination of him and that in two particulars The first whereof is that Pilate abruptly breaking off the Conference with Christ disdainfully enquiring what truth is he goeth forth to the Jews and absolveth Christ declaring that he judged him innocent Whence learn 1. Christ and his followers may seem oft-times great fooles in their sufferings as suffering for things of no moment in the esteem of men who as the Lord oft-times draweth the controversie for which the godly suffer to a very small haire and point of truth so they account it great folly for men to suffer for any divine truth for so much doth Pilates question What is truth import He propounds it not so much for satisfaction seeing he went out not waiting for an answer as testifying that he looked on truth and particularly that which Christ now avowed as a very trivial thing for him to hazard so much upon 2. Mens own wit and knowledge is so great an idol to them that they can hardly endure to
God the glory of the truth of the Word when they are ready to seal it with their blood and to stand to the defence thereof unto death The glory of the truth and riches of his promises and of eternal life held out therein when they hazard on the enmity and opposition of all and on death it self in the faith and hope thereof and do look on eternal life as sufficient to compense all their losses and The glory of his excellency and alsufficiency when they count all things but vanity and losse that they may please him and so they proclaim their faith to be richly made up in him therefore saith he that by his death he should glorifie God 11. The consideration that God is glorified by any lot should put a lovely face upon it were it even suffering a violent death to Saints Therefore is this propounded as the lovely sight of his suffering that hereby he should glorifie God See John 12.28 12. Saints ought to give proof of their sincere resolutions for sufferings by their close following of Christ in their present service Therefore doth Christ subjoyne And when he had spoken this he saith unto him Follow me Where it appears from v. 20. that Christ rose from the rest of the company and went away when he gave this command And this he did not so much for any present journey as by calling him to obey this present command to leave all his enjoyments and company and follow him whereever he goeth he takes proof of his sincerity and whether he is resolved indeed to follow Christ in suffering when he shall be called to it and would have him begin to practise that lesson in time that he might be the more fit for it when it came to a push and so we will finde it made use of v. 20. 13. It is the duty of such as would either serve or suffer for Christ to make him their pattern and copy in what is imitable and it is their encouragement and may sweeten their way that he hath gone before them Therefore also bids he him follow me to point out not so much his duty of present going after him as thereby to signifie his duty to imitate Christ in all his actions particularly in his care of his sheep and resolution for suffering and to hold out this encouragement and how it might be sweet to follow him Verse 20. Then Peter turning about seeth the disciple whom Jesus loved following which also leaned on his breast at supper and said Lord which is he that betrayeth thee 21. Peter seeing him saith to Jesus Lord and what shall this man do 22. Jesus saith unto him If I will that he tarry till I come what is that to thee Follow thou me In these verses we have Christs conference with Peter concerning John the beloved disciple wherein is recorded that after Christ and Peter had left the rest of the company John of his own accord did follow on which Peter turning back and observing he enquires at Christ who had foretold of his own sufferings what should become of John For which he is checked by Christ as medling with that which concerned him not and he sheweth him that although it should please him not only to exempt John from suffering death but to continue him alive till his own second coming it ought not at all to retard him in his resolutions and therefore he commands him to follow him and cleave to his duty which by this means he had neglected Whence learn 1. Much love to Christ and much of the sense of his love will make a man an earnest pursuer after Christ and to cleave to him even when Christ seemes to take no notice of him Therefore John followed when Christ had bidden only Peter follow him and when it seems the rest did not stirre and in this he is described to be the disciple whom Jesus loved one who had been very familiar with Christ and leaned on his breast at supper and very inquisitive concerning Christs safety and said Lord Lord which is he that betrayeth thee of all which see chap. 13.23 and therefore he could not stay behinde 2. The children of the Lord are subject to many distractions and interruptions in following their Christian coursse and do often look or turn aside and intermit their earnest eyeing of their mark and prize for when Peter is bidden follow Christ at this time hereby to teach him closely to follow his calling and set his heart and eye upon it and what he was to meet with as the check and repetition of that command in this verse doth teach us he turned about to look to somewhat behind him and that either meerly of his own accord or because he had heard some noise of one following See Luke 9.62 3. Albeit the intermissions of the children of God in their duty may seem very little and small yet oft-times it casts them upon snares and tentations which are ready to catch and detain them more and so draw out reproofs from Christ for Peter but turning about seeth the disciple whom Jesus loved following and this occasions his curious question and draweth out a reproof not only for his looking back but for his curiosity 4. Christ abhorreth curiosity in his people and that when they have so much needful exercise among their hands yet they should meddle more with what concerneth them not so much for when Peter propounds this question and what shall this man do or and what this man that is what shall become of him as Christs answer makes it clear he gets this answer what is that to thee follow thou me Not that Christ condemnes sollicitude for our brethren which floweth from charity but that he is ill pleased with his idle curiosity when now he had received a strict command to follow him 5. It is a sin to be anxious or too much careful about what Christ will do with his beloved people for so much also doth Christs reproofe of his enquiry concerning the beloved disciple import that it was weaknesse in Peter to be any way troubled concerning him 6. Christ hath soveraigne authority to dispose of his own and to keep them longer or shorter time in the world and give them ease or trouble as he pleaseth without giving an account of his dealing to any for saith he If I will that he tarry till I come what is that to thee Wherein there is no hint given that John should not suffer and that he should live long and till Christ should come by his judgements against the Nation of the Jewes though these proved true in the event but it is only an absolute supposition that if Christ pleased to preserve him alive even till his second coming or otherwise disposed of him at his pleasure Neither Peter nor any other had any thing to say to it 7. As Christ will come again so the sweet notion under which Saints should take up the last and dreadful day