himself to be the Messiah They do object that the Scripture Psal 110.4 and elsewhere speaks of the perpetual endureance of the Messiah and therefore do disdainfully enquire who this Son of man is seeing by his own concessions he could not be the Messiah since he was to be lift up and die The errour and mistake in all this objection is their not considering and distinguishing of two natures in Christs person of both which the Scripture speaks Isa â—3 7 8. Seeing he might be lift up in the one and yet abide for ever in respect of the other Likewise their confounding his state of humiliation unto the death with his state of exaltation after his sufferings in which respect he abideth for ever Doctrine 1. Christs sweetest doctrine will not gain on wicked unbeleevers but they will carp and stumble Yea they will rather voluntarily seek occasion of quarrelling then embrace and beleeve it for notwithstanding Christ hath even now been owned from heaven and his doctrine hath been most sweet yet the people answered him and objected against his doctrine 2. It s a necessary and commendable duty in the members of the visible Church to be well acquaint with Scriptures and to emprove all means for that end for albeit they be the people or multitude as the word signifies yet they can give an account what they have heard out of the Law Where albeit the Scripture pointed at be found in other places in the Old Testament rather then in the books of Moses yet they call it the law for reasons mentioned on Chap. 10.34 And they mention only what they have heard out of it either because being unlearned they had no means of instruction but their hearing the Word read in their Synagogues and yet they understand so much Or because whatever other means of instruction they had by their own reading meditation or conference Yet they neglected not that special mean of edification by the publike Ordinances 3. It is from the Scriptures only that contraverses in Religion ought to be determined for they object nothing to determine this contraversie but what they heard out of the Law 4. Mens knowledge and good parts will not lead them to beleeve in Christ unlesse they be sanctified But will rather furnish them with weapons wherewith to oppose him and his truth For these are men who understand Christs language of lifting up which John thinks needful to explain ver 32.33 And who are well versed in the Scriptures and yet all the use they make hereof is to carp and quarrel 5. It is the great comfort of beleevers that the Messiah endureth for ever to apply his own purchase and interceed for them and to make them eternally happy with himselfe who is the eternal and alsufficient God Therefore was this sweet doctrine registrate in the Law that Christ abideth for ever See Heb. 7.25 6. Christs lifting up by death and his abiding for ever do very well consist together if rightly understood for both these are true of him when the Law saith that Christ abideth for ever and when himselfe who is truth it selfe saith the Sonne of man must be lift up And indeed concerning Christ there are many seeming contradictions in Scripture as Isa 53.7 with 8. Isa 53.2 with Psal 45.2 Isa 9.6 with Joh. 12. â—7 See also Matth. 22.42 43. and elsewhere Which as they may be easily reconciled By considering that he is true God and true man in one person By distinguishing betwixt his state of humiliation and of glory and betwixt the carnal look that wicked men take of him and the spiritual look of right discerners So they are very comfortable to study For hereby is held out how low he stooped to reach sinners and yet how high he is that he may exalt them Thus also do the Scriptures speak of his Church and her conditions in different and seeming contrary tearms as Cant. 1.5 2 Cor. 6.9 10. and elsewhere which also are easily reconciled by distinguishing betwixt the worlds thoughts and sometime her own also of her and Gods thoughts of her Betwixt what she is in her selfe and what she is in her head and betwixt what her conditions are and do portend in themselves and what Christ brings out of them 7. As all erroneous persons do seek patrociny for their errours in Scripture as here they do So a special mean of deluding souls and breeding errour is when they look on one parcel of Scripture without searching into it Joh. 5.39 or comparing it with other Scriptures which might illustrate and clear it 1 Cor. 2.13 for so do they run upon errour by fixing only on such Scriptures as spake of the Messiah's abiding for ever never looking to these which spake as clearly of his sufferings as Isa 53. throughout Dan. 9.26 Psal 22.16 17 18. and frequently 8. Such members of the visible Church as are not acquaint with soul-misery and are prepossessed with carnal delusions and fancies concerning Christ and his Kingdome will easily fall in errours concerning him were the contrary truths never so clear in Scripture for this was another occasion of their errour Albeit other Scriptures might have cleared this objection and these people generally knew the Scriptures exactly Yet because not only they were not exercised under the sense of misery needing a suffering Saviour which is an usual companion of delusion but their heads were filled with a dream of the carnal glory of his Kingdome Therefore this blinded their eyes that they saw not or considered not these other Scriptures This also for a time blinded the disciples eyes that they little pondered the doctrine of Christs sufferings Matth. 20.18 19 with ver 20. Yea and understood it not Luk. 18.31 32 33 34. 9. It is an evidence of an impenitent unhumbled and wicked disposition in men when they think basely of a suffering Christ and of his humiliation and death for such is their temper here in enquiring so disdainfully who is this Sonne of man and that because he must be lift up 10. Ignorance errour and delusion are ordinarily accompanied with much pride and conceit for so was it with these here They think they have reasoned so strongly out of the Law against his doctrine of the Sonne of mans suffering that they insultingly conclude who is this Sonne of man As if they said We have undeniably argued that though the Sonne of man cannot be the Messiah be what thou wilt For by thy own confession thou must dye and by the Law Christ abides for ever Thus 1 Tim. 6.3 4 pride is joined with errour and knowing nothing and with doting about idle questions which is an usual mark of delusion Ver. 35. Then Jesus said unto them Yet a little while is the light with you walk while ye have the light lâ—st darkness come upon you for he that walketh in darknesse knoweth not whether he goeth 36. While ye have light beleeve in the light that ye may be the children of light These
body and humane nature framed by the finger of the Holy Ghost without original corruption and filled with excellent endowments and the inhabitation of the Godhead therefore is his body spoken of under the name of the type and called The Temple of his body Verse 22. When therefore he was risen from the dead his disciples remembred that he had said this unto them and they beleeved the Scripture and the word which Jesus had said John recordeth the use the disciples got of this conference not presently but after the Resurrection of Christ Namely that then this passage is brought to their remembrance and they were coofirmed in the faith of this and other Scriptures which spake of his Resurrection Whence learn 1. Even true disciples may be such babes in knowledge that for a long time they will little understand what Christ saith for it was long before the disciples took up the meaning of this passage 2. It is a mark of true disciples that however they be ignorant yet they will not carp at what they understand not as enemies do but will in silence reverence all that Christ saith for when the Jewes quarrelled v 20. we finde them silent 3. Disciples may heare that at one time the understanding and benefit whereof may be reserved to begotten by them at another time and that it may be long thereafâ—er for When therefore he was risen from the dead his disciples remembred that he had said this unto them c. 4. The doctrine of the Crosse and of victory and deliverance from the same even when it seemeth to prevaile most over the sufferer is a doctrine which disciples are slowest to learne and believe of any because of their carnal conceptions of Christ and his Kingdome and of their discouragement when these are disappointed for it was when he was risen from the dead that the disciples remembred and understood and believed this doctrine as they ought See Luke 24 45 46. And thus also is the lot of his members oft-times judged of 5. As Christ will accomplish in due time what he hath spoken so the event of matters being compared with the Scripture will clear many mistakes and be a notable confirmation to faith and an exposition of many Scriptures for When he was risen they then remembred and believed this and other Scriptures 6. The doctrine of Christ was agreeable to the Scriptures and both alike sure it being all one to have his minde in Scripture and to have himself speaking immediately seeing he is the Authour of boâ—h for They believed the Scripture and the word which Jesus had said as being both alike sure and to one purpose Verse 23. Now when he was in Hierusalem at the Passeover in the feast day many believed in his Name when they saw the miracles which he did 24. But Jesus did not commit himself unto them because he knew all men 25. And needed not that any should testifie of man for he knew what was in man Lastly in this part of the chapter John recordeth some further of Christs proceedings at this feast that he wrought such miracles as drew divers to professe faith in him whose profession he would not trust as knowing well what they were as he doth all men even what is most inward and secret in them and that of himselfe without any information from others Whence learn 1. Albeit Christ will not satisfie the curiosity or tempting humours of men yet he will not denie to work whatsoever may be needful for the confirmation of the faith of his own for though he would grant no present signe to the contentious Jewes v. 18. yet he did miracles in Jerusalem at the Passeover in the feast day though it be not recorded in particular what they were hereby also giving us to understand that when Christ cometh to work a work of Reformation as here he may sometime second it not with miracles now but with notable and wonderful works of Providence to gain credit to his work and faithful instruments about it and it may be to quash the fury of malicious opposites 2. It is not unusual for some natural men to be so far affected with Christ and his working as to be convinced in their judgement of some excellency in him and be drawn to professe some sort of embracing of him and yet they remain still in nature and unconverted for many believed in his Name or professed to do so who yet were unsound as the sequel cleareth 3. It is a clear evidence of unsoundnesse when Christs works are the chief thing drawing men to professe faith and not his Word revealing his nature and properties for such was their faith They believed because they saw the miracles which he did Such converts are not affected with their own misery and Christs mercy and so have not a right principle and Christs works will not be alwayes alike glorious and so their affection bottomed on that will ebbe and flow and at last evanish 4. As Christ no sooner begins to reforme but Satan in enemies will be raising stormes and laying snares for him in which unsound converts will not prove trusty nor back him but be ready to turne enemies so it is wisdome in trying times to be wary whom we trust even of Professors for Jesus did not commit himself unto them that is seeing hazard appearing he would not familiarly converse with them as men to be confided in for he kept but one Judas of such and he betrayed him 5. Albeit we cannot infallibly discern of Professors before they discover themselves yet Christ knoweth hypocrites before they discover themselves to men for he knew all men and them among the rest so as not to trust them 6 Christs discovering of one or more hypocrites is a document to all to take heed to themselves as being seen and known of him therefore is his knowing them expressed in a general He knew all men 7. Christs knowledge of men is not conjectural or by report but certain as being by and from himself as God for he needed not that any should testifie of man 8. Christ doth infallibly know what is in-most or most secret and hidden in man the thought whereof should excite all to self examination and be an encouragement to the sincere so much is imported in this reason For he knew what was in man CHAP. III. THis Chapter containeth First Christs conference with Nicodemus concerning regeneration and faith in him for attaining salvation to v 22. Next Johns last testimony concerning Christ some occasions whereof are recorded to v. 27. and the testimony it self from thence to the end Verse 1. THere was a man of the Pharisees named Nicodemus a ruler of the Jewes 2. The same came to Jesus by night and said unto him Rabbi we know that then art a Teacher come from God fâ—r no man can do these miracles that thou doest except God be with him The occasion of this Conference and Sermon of Christ is Nicodemus a
which bolsters them up in their opposition for so had the Jewes Moses in whom ye trust saith he they gloried of being his disciples who spake with God and thought to be safe by looking to his Law 4. What ever be the confidence which seemeth to uphold men in their mis-regarding of Christ it will not only fail them but turne an accuser to make up their ditty for even Moses in whom ye trust will accuse you to the Father 5. What ever men may think of Christs being an adversary Yet not only is it sad when the Saviour of sinners turnes the sinners accuser But he will finde many witnesses to prosecute his sentence and chalenge against the despisers Godly men whom such glory of in opposition to him will be ready to be their greatest enemies and the Word of God in the Ministry of his servants extraordinary or ordinary will beare witnesse against them whatever respect they seem to carry thereunto for saith he think not that I will accuse you to the Father or albeit ye think light of that though too sad for you to beare yet there is one that accuseth you even Moses in whom ye trust not only because the sentence of the Law stood against them but all his writing and doctrine should accuse them as is after cleared Verse 46. For had ye beleeved Moses ye would have beleeved me for he wrote of me Christ confirmeth this assertion by this reason Moses could not but be a witnesse against them who beleeved not his doctrine Now none could beleeve his doctrine who beleeved not in Christ since he wrote so clearly of him Whence learn 1. Eminent instruments in Gods house are never rightly entertained but when their doctrine is received and entertained by faith for whatever they boasted of Moses yet Christ imports that they beleeved not his doctrine had ye beleeved Moses 2. Men may pretend to trust Gods servants and their message who yet have no true faith and namely when their trust goeth contrary to the meaning and scope of the word Such was their trust in Moses rejecting Christ ver 45. which yet was no beleeving 3. There can be no true beleeving of the doctrine of the Word but where it leads men to the acknowledgement and embracing of Christ for had ye beleeved Moses ye would have beleeved me 4. Such as did indeed beleeve Scripture prophecies concerning the Messiah did also acknowledge the accomplishment in Christs person when he came and he who acknowledgeth not the one did not truly beleeve the other for had ye beleeved Moses who wrote of me ye would have beleeved me when ye see the accomplishment 5. Moses in his doctrine did write and testifie of Christ Not only did he hold him out in expresse prophecies Gen. 3.15 and 22.18 and 49.10 Deut. 18.18 and elsewhere and did point him out under the shadows and types of the Ceremonial Law and of the brazen Serpent the Manna the Rock that followed them c. But the scope and drift of all his writing tended to him Rom. 10.4 Gal. 3.24 and the way and conveyance of the legal administrations pointed at somewhat beyond them For in the very entry it was shewed him that these were but shadows of better things in heaven Exod. 25.40 with Heb. 5.5 his unvailing of his face when he went to God Exod. 34.34 shewed that such as were familiar with God saw some other thing then they could see through the vaile The consciences of such as were apprehensive of sinne and wrath would easily discover that these could not quiet them Their frequent repetition pointed out their insufficiency Heb. 10.11 Yea God himselfe declareth how far they mistook themselves or the Law who looked on it as a Covenant of workes to get life by it Deut. 5.27 28 29. Upon all these grounds it is said he wrote of me Verse 47. But if ye beleeve not his writings how shall ye beleeve my words Christ closeth this chalenge with an amplification taken from that which is more in their esteem to that which they accounted lesse of Shewing that if they did not beleeve Moses writings who himselfe was so high in their esteem and whose writings they acknowledged to be divine Scripture it was no wonder they gave him no credit of whom they had no such account though indeed he was infinitely above him Whence learn 1. Christ our Lord was content to undergo contempt and disrespect and to be looked on as inferiour to his very servants That so he might make his people truely honourable and might sanctifie contempt to them and particularly that his servants might not be discouraged when they are sleighted considering that none contemne them but they contemne these whom they professe to esteem more of Therefore Christ speaks of himself here as inferiour to Moses in their eyes and acquiesceth in this that they contemned Moses whom they boasted of as well as him 2. The writings of Moses as of other pen-men of Scripture are worthy to be beleeved even all and every part of them for it is a chalenge ye beleeve not his writings 3. Such as will not beleeve the Scriptures would not beleeve Christ nor esteem of him if he were in the world speaking to them for if ye beleeve not his wâ—itings how shall ye beleeve my words See Luke 16.29 30 31. CHAP. VI. IN this Chapter we have recorded First A miracle of Christs feeding a great multitude with a few loaves and fishes to ver 16. Next His miraculous walking on the Sea to come to his disciples in their need to ver 22. Thirdly Christs Sermon or conference with those who followed him concerning the bread of life with the effects and consequents of the conference to the end of the Chapter Verse 1. AFter these things Jesus went over the Sea of Galilee which is the Sea of Tiberias This history of the miracle of the loaves is the same with that which is recorded Matth. 14.13 c. Mark 6.32 Luk. 9.10 c. And here are mentioned some antecedents occasions and circumstances of the miracle to ver 5. some preparations to it to ver 1â— the forme of the miracle ver 11. and some consequents following upon it to ver 16. In this first ver we have a general connexion and transition from what had been formerly said to what now followeth with a general designation of the time and place of this miracle As for the time of it it is said to be after these things which is not to be understood as if this followed immediately upon what is spoken of chap 5. for then Christ was in Jerusalem now he is in Galilee But John doth passe over many things that are marked by the other Evangelists and doth only pitch upon the history of these miracles though marked by others because they gave occasion to the following Sermon which the rest had omitted And in particular the other Evangelists do cleare that this followed upon the beheading of John
that sinne and that such ought to be stoned Lev. 24.16 Blasphemy properly signifies the hurting of ones fame and being applyed to God imports the wounding and depriving him of his honour and glory which omitting rash and idle swearing is committed when men deny unto God what is due unto him when they attribute unto him that which doth not beseeme him when they ascribe unto man that which is due only unto God and when they curse and raile or reproach God his Word and works And for preventing hereof men should avoid unbelief and distrust pride and selfe-love and murmuring under dispensations 4. Such corruption may creep into a visible Church as even Christ may be accounted a blasphemer and his most precious truths condemned as blasphemy for so it was here we stone thee not but for blasphemy and which explains and specifies what they accounted blasphemy because that thou being a man makest thy selfe God Where they do indeed understand Christ rightly that he declared himselfe to be true God equal with the Father nor doth he contradict this but confirme it in the following answer Only they wrong him in accounting it blasphemy For albeit it be indeed blasphemy to assert that any meer man is God in proper tearmes though in some respect some men do bear that name ver 34. yet he had abundantly cleared before that as he was true man so he was true God also in the same person Verse 34. Jesus answered them Is it not written in your Law I said ye are gods 35. If he called them gods unto whom the word of God came and the Scripture cannot be broken 36. Say ye of him whom the Father hath sanctified and sent into the world Thou blasphemest because I said I am the Sonne of God Christ by two arguments vindicates himselfe from the imputation of blasphemy in asserting himselfe to be God The first in these verses is founded on that Scripture Psal 82.6 Wherein 1. He doth in general prove that it is not blasphemy to call a man god in some respects seeing Magistrates get that name Psal 82. 2. He argues upon this ground not barely that he may call himselfe God in the same sense that they get that name But from the lesse to the more thus If they be called gods who are in that office much more may I who am separate to an higher employment be called so without blasphemy But the Scripture which cannot be broken hath called them so Therefore I may be called so And this conclusion he propounds by way of question to shew the absurdity of their assertion his reason being considered and that their consciences could not decline this consequence For clearing the words and this reasoning Consider 1. The ground on which Magistrates are called gods to whom the word of God came may be understood of their calling to the office as it 's said of Prophets The word of the Lord came to them and so several Magistrates of the Jewes got their office by the Ministry of Gods servants bringing that office and call to them Not that a call ordinary or extraordinary to every office inferrs that title but only a calling to that office of power and authority It may as well be understood that the word came to them not so much in respect of their calling as that in that same Scripture cited God calls them so and so it is an exposition of that word in the Psalme I said ye are Gods that is the Word came to them and God speaking in it gave them that title Thus the Argument will run strong enough 1. Since the Word came to them and spake to them under that name it cannot be blasphemy to call men gods as the Jewes alleaged 2. If they who being on earth are spoken to and commanded and reproved by the Word get that title as is clear from that Psalme much more is it due to him who being from eternity with the Father in heaven and not in the world did stoop to come into it to perfect the work of redemption Consider 2. As for the ground whereon Christ argues that without blasphemy he may be called the Sonne of God that the Father hath sanctified him and sent him into the world We need not understand this sanctification only or so much of the sanctification and cleansing of his humane nature from sinne as of the assumption of his humane nature into the personal union and of his consecration from eternity unto the office of Mediatour upon which followeth his actual sending into the world in the fulnesse of time And albeit Christ in this first argument seems rather to refute the imputation of blasphemy then directly to prove how he is God which he doth in the following argument Yet there is much insinuate here that evinceth it As 1. He sets himselfe so far above Magistrates who get that stile as doth necessarily inferre he is God in a proper sense 2. The office of Mediatour in which he is employed is such as albeit his sanctification and sending into the world about it do not make him God Yet it doth evidence and give us to know that he is God seeing none but Jehovah could bear out in that office Nor doth the Fathers sending of him import any inequality seeing an equal may send an equal with consent yea an inferiour a superiour 3. He who is first sanctified before he be sent into the world did certainly subsist and was before his incarnation and coming into the world 4. It was no small part of his sanctification and sitting for his office that his humane nature was assumed into a personal union with his Godhead and this seems to be imported in his sanctification by the Father and that he calls himselfe not God as Magistrates were but the Sonne of God to shew not only that he is not God as secluding the Father but by eternal generation from the Father But also that this sanctification by the Father upon which he gathers this doth relate to the elevation of the humane nature into a personal union with the Sonne of God as well as to his office From these verses Learn 1. The written Word is the Judge and Rule whereby all contraversies in Religion must be decided Therefore doth Christ appeal to it is it not written 2. Whoever be against Christ or whatever skill or interest they pretend in Scriptures Yet the Scriptures will be still on his side Therefore doth he appeal to themselves if the Scriptures whereof they boasted did not clear him of blasphemy Is it not written in your Laâ— 3. The Scriptures are a great deep and full of treasures to be gathered by spiritual and sober observers Therefore doth Christ so solidly and profoundly reason from that text to his present purpose 4. Whatever be the different subjects of holy Scripture yet all of it is a Law in so far as men are obliged to rule their conversation affections faith hope and fear thereby Therefore albeit
left these behind when they carried it away yea the orderly lying of the linnens and that not so much as a napkin was away but orderly wrapped and laid up as is remarked by Peter v. 7. doth evidence that this was not done in haste nor confusion 2. That Christ rising from the dead left his grave-cloathes behinde him which yet were all the cloathes he had the souldiers having parted his garments whereas Lazarus came out with his grave-cloathes John 11.44 It may serve to teach us not only what he hath purchased to us by his death and Resurrection even a restitution to that blessed estate through him wherein Adam was in innocency when he needed no garments though the compleat enjoyment thereof be suspended till eternity wherein we shall be perfected and shall not only need nothing to cover our outward nakednesse but shall leave that infirmity and corruption which accompanieth us to the grave behinde us as he left his grave-cloathes But further it teacheth That Christ rose again not to live any more in this world nor to die any more but to live and reign for ever and therefore he left his grave-cloathes whereas with Lazarus it was otherwise he being to live in the world for a space and then to die again 3. A little stand in any good course may put a man behinde even those who otherwise were behinde him for John out-ran Peter in coming to the grave v. 4. and yet standing a little at the grave Peter who was behinde doth get before him and gets a more distinct sight 4. A sincere and constant follower of his duty though slow may at last attain to cast a copy to these who are more forward for Peter though slow yet holding on attains to cast John a copy who came before him 5. A sincerely forward man is so humble as to be content to learn a lesson even from one who hath sometime fallen foully and who even now was behinde him for John learns this lesson from Peters example and went in also and saw 6. The Lords way of working with his own is divers and he may gift faith to one of his own when yet another having the same means is left under the power of unbelief for a time for he saw and beleeved which Peter and Mary as yet did not 7. Faith is so far above the reach of nature that it is hard to endure even Saints to beleeve when they want satisfaction to their sense for he saw and beleeved and not till he saw 8. It is our great fault and the fruit of much ignorance peevishnesse and aversenesse from the way of faith that plain Scriptures which might comfort us lye beside us unobserved or not beleeved and trusted for so much doth Johns acknowledgement import when he saw and beleeved and so got insight in and gave credit to the Scriptures he acknowledgeth that as yet or before this he had not known the Scripture Not that he could be simply ignorant of what Christ had so often told and the Angel had even now sent them word of by the woman but that he had not heeded or pondered and beleeved it 9. When the Lord condescends to give us sensible satisfaction for the help of our faith it is our duty not to rest upon such a way and alwaies to suspend our beleeving till we get the like again But we ought rather to look on it as a reproofe for our not studying or heeding and not beleeving naked truth and accordingly should humhle our selves and acknowledge our fault Therefore John getting this sight acknowledgeth his fault that he did not before beleeve for as yet they knew not the Scripture that he must rise again from the dead They did not heed and ponder these things which were revealed in the Word so as to feed upon them by faith 10. Any evil and particularly the evil of ignorance or not believing the Scripture is the more odious and grievous to a godly man the more it be common and frequent Therefore doth John bring out this reason and acknowledgement in general they knew not the Scripture not so much to give reason why the other two beleeved not as yet far lesse to extenuate the matter but to aggravate this fault which he found in himself when he perceiveth it so common and so sad fruits of it yet in the rest 11. The children of God may be much in the dark and much over-powered with unbelief by reason of their ignorance and in an houre of tentation who yet are not to be cast off nor is it to be despaired but they will recover themselves Therefore John only saith as yet they knew not the Scripture which yet afterward they did and it seemes he himself now attained to know it in part Verse 10. Then the disciples went away again unto their own home The last particular in this Narration is the return of these two disciples after their sight and observation It is not here determined whether they returned together or rather as may be gathered from Luke 24.12 each of them there alone and that Peter got a sight of Christ by the way Luke 24.34 This is certain that partly through fear lest they might be surprized by any who should be stirring thereabout and partly through irresolution what to do next they return to their own home not to the places of their abode and habitation for they stay yet at Jerusalem as is recorded v 19. and elsewhere but to the rest of the company from whence they came Whence learn 1. It may be the lot of Christs disciples at some times to run much hazard in their enquiries after Christ which should teach us to esteem highly of liberty and freedome for therefore is it marked here that the disciples went away again as not daring to stay about the grave 2. When disciples have got some clearing in dark cases they may yet be kept under great irresolutioo and incertainty by reason of their ignorance and for their trial and exercise till Christ do clear and confirme them yet more As here John beleeving in some measure upon what he saw and Peter wondring in himself they know not what to do next but went away again to their own home Verse 11. But Mary stood without at the sepulchre weeping and as she wept she stooped down and looked into the sepulchre Followeth to v. 19. Christs evidencing of the truth of his Resurrection by his appearing unto Mary who was the first that got a sight of him as appeareth from Mark 16.9 This Narration may be taken up in six particulars The first whereof in this verse is her carriage and exercise about the sepulchre and that after the disciples were gone she continued there weeping and looking into it Whence learn 1. Albeit there are oft-times many errours in the way of affectionate Saints yet those whom Christ is to manifest himself most and first unto are such as cannot want him but must incessantly wait on
histories record he went to Asia the lesser where he did propagate the Kingdome of Christ not onely by preaching unto them but by writing at the direction of the Holy Ghost to the edification of the whole Church as appeareth by his Epistles the Revelation and this Gospel whereof he declareth he was the Penman John 21.20 24. His scope in this Narration of the History of Christ is to prove that Christ-man is also the very Son of God and to clear up the way of salvation through faith in his Name as he declareth Chap. 20. 31. And more particularly the time and occasion of his writing of it as is recorded in Ecclesiastical history was That during the time of his exile in Pathmos where he wrote the Revelation the Churches in Asia were infested with many seducers publishing their pernicious errors as may be gathered also from his Epistles to the seven Churches there Rev. 2. and 3. and namely with Ebion and Cerinthus who denied the divinity of Christ Therefore after his return and so long after all the rest of the Apostles were dead he is set on work by Christ to write this Gospel and adde this witnesse to the other three to make up a most perfect narration for the use of the Church in all ages Wherin he doth in a very sublime way describe and assert the person natures and offices of Jesus Christ against all the errors of that time or which might afterward trouble the Church and as the beloved Disciple that had lien in his Masters bosome he soareth very high in speaking of the great mystery of godlinesse In his narration he doth not insist to repeat what had been sufficiently recorded by the other Evangelists but pitcheth chiefly upon some noted and special actions of Christ adding thereto divers of his excellent Sermons upon the chief points of Christian Religion together with his solemn Prayer before his passion which in the Lords holy and wise providence had been reserved for such a time and such a Penman and wherein the deepest mysteries of saith and the rich treasures of the godlies comfort are clearly and satisfactorily pointed out The parts of this History are 1. A descrition of Christ to ver 37. of Chap. 1. 2. A narration of the execution of his offices in his doctrine and actions during the time of his life and ministry to Chap. 18. 3. The history of his death and sufferings Chap 18. and 19. 4. The history of his resurrection with some passages confirming the same Chap. 20. 21. CHAP. I. IN this Chapter first John describeth Christ the subject of the Gospel pointing out his divinity and his manifestation of himself to the world before and by his incarnation to v. 15. Next he confirmeth this doctrine from sundry testimonies of John the Baptist concerning Christ to v 37. Lastly He relateth the calling of five disciples to the end of the Chapter Verse 1. IN the beginning was the Word and the Word was with God and the Word was God In the first part of the Chapter John asserteth the divinity of christ v. 1 2. and confirmeth his assertion and proveth his subsistence and manifestation of himself to the world before his incarnation v. 3 4 5. Then to make way for the doctrine of his manifestation in the flesh he begins with the sending of John the Baptist his forerunner v. 6.7 By occasion of whom he describeth yet more of Christ his excellency and dignity in his manifestations and offices to v. 14. And in the last place he describeth his incarnation and proveth that he became God and man in one person ver 14. In this verse the Godhead of Christ is asserted and confirmed from his eternity from his coexistence and society with the Father and by expreâ—s assertion declaring him to be true God one in essence with the Father and the holy Ghost Doctr. 1. Christ is called the Word both here and ver 14. and 1 John 1.1 and 5.7 Rev. 19.13 and elsewhere not only because he is the chief subject of the written Word or Scripture being the promise made and often repeated in the Old Testament He in whom all the promises are Yea and Amen the substance and truth of all the Law-types and shadowes the end of the Law and kernel of the Gospel But further because as a word is a mean of revealing a mans mind to others so Christ hath revealed the Father in his own person being the brightnsse of his glory and the expresse image of his person Heb. 1.3 so that God is to be taken up and is savingly known onely as he hath revealed himself in Christ And in his office as he is the wisdome of the Father Prov. 8.12 22 23. and knoweth all the Fathers secrets so he is the Word of the Father as declaring him his minde and will to the Church in all ages Matth. 11.27 John 1 18. 2. As Christ in his person natures and offices is the great Theame of the Gospel and ought to be the matter of our studie so particularly it is needful that beleevers do know and take him up as God Not onely that they may avoid errours concerning his person but That they may see how little need he had of the son of men whom yet he came to seek and save for their own good not to receive from them but to give unto them That their faith may be led through the vaile of his flesh to this rock of his God head where it will get sure sooting in his essence and attributes against all assaults That the ignominy of his Crosse may not obscure his glory but they may have high and honourable thoughts of their humbled Lord in his lowest estate That they may see the infinite worth that is in his sufferings to satisfie justice and to expiate sin considering the dignity of his person And That this may teach them rightly to receive his doctrine and not to be ashamed of his truth and the profession of his Name or to suffer for him who is so excellent a Lord for these among other reasons doth John begin this Gospel with so sublime a description of the Godhead of Christ 3 The Godhead of Christ doth appear in his being eternal and that he had his proper and perfect subsistence not onely before his incarnation but before the first point of time wherein God began to create all things for In the beginning was the Word He doth not say as Moses Gen. 1.1 whom he imitates in this beginning of his Gospel In the beginning God created the Word but in the beginning when all things created got a begining the Word was and did actually subsist He thus describeth his eternity that he was in the begining because there is nothing before the first period of times beginning but eternity and because our shallow conceptions can follow eternity no farther but onely over the border of time 4. Christ as God is a person distinct from the Father yet undivided
for Philip was gained by one word and proveth it by finding Nathaneel and seeking to gain him 2. Private conference and mutual edification is a notable means for advancing the Kingdom of Christ in our selves or others for by these means Christ gathereth his disciples here 3. The Messiah was spoken of and foretold both in the Law and in the Prophets and the godly before his coming waited for him by studying these Scriptures And Jesus is the true Messiah in whom all things that were foretold are accomplished the finding of whom is the best of newes for these are Philips newes to Nathaneel We have found him of whom Moses in the Law and the Prophets did write importing that Moses and the Prophets did write of him as is clear from Gen. 3.15 and 49.10 Deut. 18.18 and frequently through the Prophets importing also that Philip Nathaneel and other godly men were versed in the Scriptures point him out and fed upon him as held forth in the Word and that the finding of him now in person was joyful newes unto them 4. Such as are true Converts and love Christ may yet be very weak in knowledge yea and erre also especially when any thing of Christ is learned from tradition or vulgar report and not from the Scripture for so doth Philip mistake in calling him Jesus of Nazareth if it be taken for the place of his birth and not of his education Matth. 2.23 and the son of Joseph as the common report was 5. Men are naturally ready to stumble at something of Christ yea even good men may have prejudices to marre their own growth progresse for Nathaneel stumbleth at the place Can there any good thing come out of Nazareth not so much because Christ must be born at Bethlehem as because of the basenesse of the place the inhabitants of Galilee where Nazareth was being a blockish and grosse people so that it was generally conceived no Prophet could arise from thence John 7.52 And this good man is overtaken with that evil of the generation whereas there is no place so base or bad but God when he pleaseth can raise eminent instruments out of it or otherwise do it good 6. No prejudices should hinder men to come to Christ and albeit others cannot solve their doubts yet a blenk of him will easily dispel them for Philip answereth his doubt with Come and see intimating his own weaknesse to satisfie all his doubts that it was his duty to come to Christ notwithstanding and that Christ could clear him Verse 47. Jesus saw Nathaneel coming to him and saith of him Behold an Israelite indeed in whom is no guile 48. Nathaneel saith unto him Whence knowest thou me Jesus answered and said unto him Before that Philip called thee when thou wast under the fig-tree I saw thee 49. Nathaneel answered and saith unto him Rabbi thou art the Son of God thou art the King of Israel Nathaneel being perswaded to come to Christ by Philip Christ by commending the sincerity of his heart and when Nathaneel wonders at Christ for knowing that by deâ—lâ—â—ing unto him where he had been doth discover his Godhead unto him which to worketh as to draw Nathaneel to a confession of his Godhead and Office Whence learn 1. Christ will in mercy passe over the faults prejudices and mistakes of these who do not persist in them but come to him for Christ welcometh and receiveth Nathaneel even while he is coming and taketh notice of him when he minded it not and speaks of him and not to him 2. Christ is an exact discerner of men both their inside and outside and the knowledge of this should draw men to him for Christ gains ground on Nathaneel by discovering how exactly he know him 3. Albeit all who came of Jacob after the flesh were Israelites in the external Court yet all that were so by visible Covenant were not such inwardly and in the inward Court of God And Christ is a discerner both of the one and the other who cannot be deceived Therefore saith he of Nathaneel Behold an Israelite indeed or truly importing that many were not truly such or in the spirit 4. The true mark of a true Israelite in the spirit is not perfection or sinlesnesse but sincerity whereby men having gotten grace and closed with Christ and applied the vertue of his blood are enabled to serve God from right principles and for right ends and are in so far purged from hypocrisie and dissimulation that it doth not reigne in them but they love truth and hate guile they labour to be in reality and in secret what they seem to others to be they are jealous of the unsoundnesse of their own hearts and daily vexed with it they set against all by ends in Religion and aime at perfection in it Thus was Nathaneel an Israelite indeed in whom is no guile to wit reigning or approven 5. Albeit Christ be the Authour of every grace men have yet he will not spare to commend it in them and particularly he is a notable commender of sincerity where he findeth it and that so much the more as men are sincere in a corrupt time for he commends Nathaneel a sincere man in that time Behold an Israelite indeed in whom is no guile Men need not seek themselves for such as are sincere Christ will commend them 6. The practical knowledge of Christ and particularly that he is a searcheâ— of hearts is such as will strike these who attain unto it with admiration and wonder for saith Nathaneel surprized with this encounter Whence knowest thou me as little dreaming how Christ could know him and especially his heart and inside seeing he had never seen him before 7. Confused and surprizing thoughts concerning Christ ought not to be rested on but the knowledge of him ought to be dived further into till we get distinct satisfaction for Nathaneel doth not rest here but dives into the matter Whence knowest thou me that he might know whence this knowledge came and how he should be affected with it and Christ answereth him to give proof of his willingnesse to satisfie modest enquiries 8. Christs Omniscience and perfect knowledge of all things particularly these things that concern his people is such as when he hath discovered so much as may make men wonder he hath yet more to discover if he please for Christ tells Nathaneel how he knew yet more of him Before that Philip called thee c. A sight of this did overcome David Psal 139.1 6. 9. Christ hath an eye upon his people before that any instrument deal with them to draw them unto him from whence it is that instruments fall upon them and are successeful for Christ condescends particularly on this to Nathaneel before that Philip called thee I saw thee 10 Christs Omniscience as God and his Providence about all things particularly about his people doth condescend to very meanest things even postures of the body circumstances of time and place
are the most simple pure and perfect of creatures 10. The right way of worshipping of God is when men study to do that which is most agreeable to his nature which is most pleasing unto him And men who know him cannot but see that it is not carnal and outward performances that please him but that which is performed in inward sincerity and real substance for so much doth this second reason confirming the former teach God is a Spirit and they that worship him must worship him in spirit and truth Verse 25. The woman saith unto him I know that Messias cometh which is called Christ when he is come he will tell us all things 26. Jesus saith unto her I that speak unto thee am he By this discourse concerning the change of Religion the woman is brought to remember of the Messiah's coming for the full clearing of all doubts to whom as appeareth she remits the controversie and Christ doth assure her that he is the same person Whence learn 1. Some knowledge of the mysteries of Religion may be found among those who otherwise are very far ost whereby the Lord would condemne all those who being in a nearer relation do yet remain grossely ignorant and all those who content themselves with notional knowledge for this woman a Samaritane not only knew the Messiah was promised but was expecting him as near at hand in regard that things fore-prophecied before his coming were accomplished and especially that the Scepter was removed from Judah I know that the Messiah cometh saith she 2. It is the Will of God that the Scriptures and truths of God should be made plain to the capacity of all and that men should not please themselves with formes of words in the matter of knowledge but should be acquainted with the thing it self therefore is the name Messiah expounded which is called Christ not by the woman who understood that name well enough but by John for the use of all Readers that they might know what was signified by that name 3. Resolution in a controversie of Religion is only to be had and sought from Christ who is the infallible resolver of all who come to his light theâ—efore doth she remit the matter to him 4. As the Will of God concerning Religion and the way of salvation was not fully revealed till Christ came from the bosome of the Father so Christ came to be a teacher of his Church and hath fully revealed the counsel of God concerning his service and mans salvation so as there is no place for adding or diminishing so much is imported in her expectation VVhen he is come he will tell us all things to wit which relate to this subject in hand 5. Christ is not far off from any who have an high estimation of him and a desire after him how great soever the distance seem to be to themselves for to this woman so affected he is at hand I am he 6. It doth commend Christs great condescendence that he not only came into the world but was pleased to converse with the vilest of sinners to do them good for saith he I am he that speaketh unto thee a lewd woman and a scoffer 7. It commendeth also his great compassion towards needy sinners that his secret is with them and that he will reveal himself unto them when he lets others lie in darknesse for though upon wise grounds he forbade his disciples to make him known and would not himself answer many captious and tempting questions of the Jewes to this purpose yet he will not conceale himself from this Samaritane now convinced of her need of him 8. None can know or take up Christ though present with them and speaking to them unlesse he reveal himself therefore doth this woman need this declaration Verse 27. And upon this came his disciples and marvelled that he talked with the woman yet no man said What seekest thou or Why talkest thou with her 28. The woman then left her water-pot and went her way into the city and saith to the men 29. Come see a man which told me all things that ever I did Is not this the Christ 30. Then they went out of the city and came unto him In the next branch of this part of the chapter is recorded First in these verses that the conference being broken up by the disciples returne who wondred at their Masters carriage and yet would not challenge it she proveth how she was affected with it by forgetting her own errand and going to invite those of the City to come to him wherein she had successe Whence learn 1. Poor sinners may meet with so sweet a time in Christs company that the company even of disciples would be an interruption to it for she had so sweet a time with Christ that the disciples coming puts an end to it They had been sent to buy meat v. 8. and now they returning the conference breaks up or at least shortly after 2. Providence doth wisely and graciously order dispensations towards his people so as they are not prejudged thereby but they tend to good therefore doth not the disciples come till she knew him to be the Messiah and till the breaking up of the conference tended to a greater good in sending her to bring in more 3. Christ will demit himself and stoop so low to a poor sinner as is marvellous to flesh and blood and there is more kindnesse meeknesse and humility in him alone then in all his followers for his disciples marvelled that he talked with the woman or that he should take notice of such a one and it seems he was upon the close of his discourse and had not yet ended when they came He is so compassionate as he needs no intercessors 4. It is no strange thing to see Christs followers soon forget themselves and being advanced by grace to become so proud as to despise others for they who were even now chosen out of the dust marvelled that he talked with the woman 5. Such reverence is due to Christ in his working as when we can see no reason for what he doth yet we are bound not to quarrel but to suppresse our own thoughts for so did they yet no man said VVhat seekest thou or VVhy talkest thou with her 6. When a soul hath tasted of Christ and his excellencie other things will be little regarded which before were in great esteem for so was it with this woman she came to draw water for her thirst and thought much of that water but now she forgot her errand and left her water-pot and went her way 7. True grace is communicative of it selfe and knowledge of Christ will make a person diligent to spread his name and particularly to these they have greatest interest in for she goeth to the City where she dwelt and saith to the men come c. 8. Such as are kindly inviters of others to Christ from any saving knowledge of him they will not be content
Waving an ordinary exception which might be moved against his testimony of himself verse 31. be cleareth that the Father had by many witnesses testified concerning him verse 32. Namely By the testimony of John the Baptist verse 33. a witnesse whom though he produced not because he needed it but for their good verse 34. yet one who was truely eminent and whose eminencie might condemne their inconstancie verse 35. By the works he did verse 36. By his immediate testimony from heaven of whom they were ignorant and looked nothing like his manifestations to them verse 37 38. By the testimony of the Scriptures verse 39. 2. Unto these he subjoynes chalenges for several faults Namely for their wilful unbelief in not coming to him verse 40 though he sought them not for any need he had of them verse 41. for want of the love of God verse 42. for not embracing him whereas they would receive a seducer verse 43. and for their pride and vain-glory which causes their unbelief verse 44. 3. Because of these evils he warneth them of being accused and judged before the tribunal of God assuring them that even Moses would be against them verse 45. Seeing they could not beleeve Moses who wrote of him since they beleeved not him verse 46. and it was no wonder they sleighted him since they beleeved not Moses verse 47. In this verse we have a transition wherein Christ obviates an ordinary objection against the former part of this Apology to wit that his testimony of himself could not be authentick of which also John 8.13 Christ by this sentence doth not grant this as true for the contraâ—y is asserted John 8.14 but onely by way of preterition passeth it to make way for the following testimonies confirming his testimony of himself that hee might let them see he had witnesses beside to convince them though he were silent Whence learn 1. In reading of holy Scripture great care is to be had for finding out the true sense thereof and that we be not drawn away by what it seemes to say at first view to take up a sense contrary to truth and other clear Scriptures And particularly words spoken by way of objection or preterition and giving and not granting are to be distinguished from affirmations for so is this to be understood if I beare witnesse of my self my witnesse is not true to expound it otherwise were to contradict truth 2. Albeit that men may lawfully speak that which is true of themselves when they have Gods call unto it Yet ordinarily such is the frailty of any who is a meere man that he is but a bad witnesse in his own cause being but a liar and so subject to erre being readily poisoned with self-love in what concerneth himself and being ready in what is true to seek himself for upon this truth is this objection grounded which had some colour if Christ had been only a man 3. Albeit Christ be of himself the Amen the faithful and true witnesse Rev. 3.14 to all that know him yet for further confirmation of his people and for conviction of wilful opposers he is content to deny himself and produce witnesses to testifie for him So much doth this preterition and proceeding to the testimonies teach us Verse 32. There is another that beareth witnesse of me and I know that the witnesse which he witnesseth of me is true Albeit this verse may be understood of John of whom verse 33. who as he testified of Christ so Christ commends and alloweth of his testimony Yet it seemes rather to be understood of the Father who is the other witnesse with himself John 8.18 And it doth point not so much at any particular testimony of which verse 37. As in general sheweth that all these ensuing testimonies had authority from him Concerning this testimony Christ declareth his perswasion of the truth and certainty thereof Whence learn 1. Albeit that Christ the true and faithful witnesse be oft-times accounted so infamous in the world as not to be beleeved yet as he is above all proofe to his own so he wants not witnesses to testifie for him So much doth his producing them in this Apology teach 2. As Christ came into the world in obedience to the Father and to bear witnesse of him so was he assured to be avowed and owned of him and accordingly found so and as he honoured the Father so did the Father honour and beare witnesse of him for there is another that beareth witnesse of me 3. Christ as he is one in nature and essence with the Father so is he a distinct person from him for he is another that beareth witnesse 4. Gods testimony concerning Christ is undoubtedly true and to be rested on and all other testimonies are therefore true because Gods authority is interposed in them for the witnesse which he witnesseth of me is true and the rest of the testimonies have weight because they are his testimonies 5. It is not enough for our comfort that we have Gods testimony approving us but we should know that it is so and ought to study the certainty and sure ground that is in such a testimony that it may bear us up against all opposition and enable us to avow it and having beleeved to speak as we stand in need Therefore Christ having asserted that the Father beareth witnesse of him doth subjoyne and I know that the witnesse which he witnesseth of me is true as resting upon the truth and reality that is in such a testimony Verse 33. Ye sent unto John and he bare witnesse unto the truth The first particular witnesse produced here whereby the Father testifieth concerning him is John the Baptist who without any partial respect to Christ did simply bear witnesse to the truth concerning him And this testimony he presseth from their own practice who seemed so much to respect him as to send honourable Commissioners to him chap. 1.19 And to be willing to stand to his testimony concerning the Messiah yea and to offer that honour to him if he would have accepted it And therefore they were bound to esteem of his testimony especially when they sound him so self-denied as not to seek his own honour Whence learn 1. It is the duty and commendation of Christs Messengers to be witnesse-bearers for him and with zeale and fidelity to publish his excellency upon any hazard And they ought to assume no more to themselves but to be Heraulds of his praise that sinners may be drawn to him for John bare witnesse unto the truth concerning Christ See chap. 1.7 2. Faithfulnesse is the great ornament and duty of Christs witnesses that without any by respect they publish onely what is truth and that nothing which is truth be it of lesse or more importance want a testimony from them as they are called to it for he bare witnesse unto the truth was his commendation in this testimony and it is a pattern to all others And Christ thus describes his
him to finish 6. Christ is faithful in his trust and what is committed to him he doth for saith he the works which the Father hath given me to finish are the same works that I do 7. As Christs works do prove his excellency in himselfe so also do they commend him to his people as being sent out of the Fathers love for their good an alsufficient and omnipotent Mediatour able to effectuate all his purposes and worthy to be rested on by them for saith he they beare witnesse of me that the Father hath sent me Verse 37. And the Father himselfe which hath sent me hath borne witnesse of me Ye have neither heard his voice at any time nor seen his shape 38. And ye have not his word abiding in you for whom he hath sent him ye beleeve not The third particular testimony is that of the Father which is neither to be understood of that in the Scriptures of which verse 39. nor yet of any internal revelation of Christ as Matth. 16.17 But of his immediate testimony to Christ that as he had described him of old to be such a one as he was found Isa 42.1 2 c. and chap. 53. Zech. 9.9 c. and elsewhere so he had given him an immediate testimony at his Baptisme Matth. 3.17 as afterward in his transfiguration Matth. 17.5 of which 2 Pet. 1.17 That which is subjoyned in the end of verse 37. may be looked on as pointing at the unusualnesse of such a manifestation of God they never having heard a voice from heaven in their time nor seene any visible signe not to represent Gods essence but to assure them of his presence but when God owned Christ by a voice from heaven and when the likenesse of a Dâ—ve was the signe of the spirits coming on him and therefore this testimony was the more to be regarded But the following verse and Christs way of subjoyning reproofs to his testimonies leads us rather to understand it as a reproof of their ignorance of the Father of whom they glorified so much For whereas they were much puffed up and might readily oppose this unto that immediate testimony given unto Christ that they were the people whose fathers had heard the voice of God Exod. 20.18 19 22. Deut. 4.12 and with whose Prophet Moses God had spoken familiarly and given him a very neare manifestation of himself Num. 12.8 not in a bodily way Deut. 4.12 but spiritual and intellectual of his back-parts Exod. 34.6 Christ sheweth them that all this was nothing to them they neither had nor looked like any such manifestations but were deaf and blinde to them verse 37. And whereas they might object that though such manifestations were gone yet they had the Word which was delivered by the Ministry of Moses to their fathers and in them to their successors and children Christ answers that it had not its due place with them since they beleeved not in him verse 38. Doctrine 1. God is so faithful to them whom he employes in his work that they shall not want his testimony and approbation to beare them out against all opposition and contradiction of men Of this his carriage toward his Sonne is a special instance and a pledge to his own of what they may expect in their own measure the Father which hath sent me hath borne witnesse of me 2. The Fathers immediate testimony of Christ is especially to be taken notice of as being a witnesse above all doubt 1 John 5.9 10. and shewing that Christ is famous and excellent in heaven whatever esteeme men have of him on earth Therefore that the Father himself hath borne witnesse of him is superadded as greater then the testimony of his works which yet was a greater witnesse then that of John verse 36. And indeed the presence of the glorious Trinity made that witnesse most solemne and the opening of heaven shewed that through him heaven was propitious to sinners on earth 3. Men may be ready to delude themselves because of great things of God manifested to the Church and Nation whereof they are and to their progenitors who yet themselves come farre short and are nothing like these things for so did the Jewes upon what Moses and their fathers had found when yet saith he ye have neither heard his voice at any time not seen his shape that is not onely had they none of these extraordinary manifestations which are not usual in declining times but they had not knowledge of God like to that which may be attained which is a clear solid and satisfactory knowledge of God as of one whom we know by seeing and hearing This they wanted and so proved that they were not Moses disciples nor looked like that people whose progenitors had seene so much of God 4. The Word of God is sufficiently able to compense and make up the want of any extraordinary manifestation for so is implyed here in that which Christ meets with that they had the Word from their progenitors to make up the want of those manifestations Which Christ doth not refute seeing the Word is the ordinary and sure way for attaining the knowledge of God See 2 Pet. 1.17 18 19. 5. It is not enough to prove men to be in a good estate that they have the Word unlesse by faith it get accesse into the heart and it be fastened and kept there as a treasure and as seed to bring forth fruit And this may be wanting in them who pretend to much estimation of the Word for so saith Christ unto the Jewes ye have not his Word abiding in you it must be an engraffed Word where it doth any good James 1.21 6. Where Christ is not beleeved in and received as sent of the Father there the Word is not rooted nor is there any saving knowledge of it And particularly the Jewes who did not or yet do not receive Christ now exhibited under the New Testament nor are led by the Old Testament to him they have not one word savingly of it for this is the reason of the former chalenge for whom he hath sent him ye believe not Verse 39. Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me The fourth particular witnesse is that of the Scriptures which by occasion of the former chalenge he exhorts them to search into as being high in their estimation and that deservedly and as bearing witnesse unto him Whence learn 1. The Lord in deep wisdome and love hath prevented all occasion of delusion and hath made his peoples way clear and sure by setting down his minde in holy Writ which is his infallible Word and the rule for finding out truth and deciding all controversies in Religion Therefore doth Christ remit them to the Scriptures or written word as to Gods rule in this controversie 2. The way of salvation and all things needful for attaining there of are fully revealed in Scripture and was held forth
even in the Old Testament much more now both in Old and New for saith he in them ye think ye have eternal life which was a true thought as to the Scriptures pointing out of the way though they might be deluded in their application as to themselves or thinking to be saved by the having or reading of it See 2 Tim. 3.16 17. 3. Albeit the Scriptures be plaine and clear in all things necessary to salvation and the entrance thereof give light Psal 119.130 Yet they are a depth not soone comprehended or by superficial search but are a treasure in a Mine to be found out by digging and painful pondering of every word and sentence none whereof are expressed in vaine or at randome but all divine by considering of the scope and dependance and comparing Scripture with Scripture and humble and single dependance upon God for he recommends the Scriptures to be searched 4. This treasure will be found out by the painful searcher and it is the common duty of all the visible Church to read and search into the Scriptures that they may finde it Therefore doth he enjoyne this search as a thing possible and enjoyneth it to the Jewes in common who were his hearers at this time see Acts 17.11 5. As men yea and a visible Church may be very corrupt and yet pretend to estimation of the Scriptures and allow people the use thereof And may be opposing Christ and yet dreame of salvation by the Scriptures for both these are true of the Jewes here So men who professe hope of salvation that way ought to prove the reality of it by their being much in the study of the Scriptureâ— that they be not deluded in their hope and may feed on it and finde the comfort of what they solidly gather from it for Christ makes use of their granted principle to presse this search Search the Scriptures for in them ye think to have eternal life 6. The scope of the Scriptures and particularly of the old Testament is to point out and beare witnesse of Jesus Christ of his person natures and offices of his birth life death sufferings and the glory that should follow and of the benefits that come through him And it should be our aime in searching of the Scriptures to finde out Christ in them and what they witnesse of him without which our study is to little purpose Search the Scriptures saith he and they are they which testifie of me See Acts 3.22 23 24. Verse 40. And ye will not come to me that ye may have life Unto these testimonies Christ subjoyneth very sad chalenges and reproofs of this people And first he challengeth them for their wilful unbelief And that albeit John his works the Father and the Scriptures which they pretended to esteeme of did prove what he was and point him out as the Author of that life which they professed to seek verse 39. Yet such was their obstinacie as they would not come to him nor beleeve in him Whence learn 1. That which God offers in Christ to lost sinners is that which onely deserveth the name of life in grace here and glory hereafter as being the true remedy of our spiritual death and without which our life on earth is scarce worthy the name Therefore it is called life 2. Men may be so farre deluded as to conceit they will get life when yet they neglect the meanes of life for these Jewes thought to have eternal life verse 39. and yet they take not the right way to it 3. The life of lost sinners is onely to be found in Christ who is the purchaser storehouse keeper and dispenser thereof the Mediatour of the Covenant and the mid-man betwixt God and sinners for so is here held out they must come to me saith he eate they live 4. The way how sinners come to partake of this life is by their coming to Christ by faith And whoever they are that have a pressing need of Christ and whatever discouragements they finde cannot bide away from him and who whatever distance they are at yet are moving toward him though with a slow progresse and are still seeking more enjoyment whatever they have These are true beleevers and will not misse of life but their soul shall be kept in life till they come to live with him for ever for the condition required is to come to Christ which is in effect to beleeve as is expounded chap. 6.33 and upon this it is imported that they shall have life 5. Albeit life be to be found onely in Christ yet few make use of him for that end but most part being ignorant of themselves and of him conceiting of their own welbeing or to get life some other way being taken up with earthly things given up to judicial obduration or not pleasing the tearmes of getting life by renouncing their own righteousnesse and pleasures Most part I say being thus prejudged do neglect this offered salvation for so is chalenged yee will not come to me 6. The great obstruction of faith and aggravation of unbelief is mens wilfulnesse in not coming to Christ Some will not come and beleeve in him out of their malice and obstinacie as many of these Jewes would not come to him though he proved never so clearly what he was Others are plagued with brutish sensuality And they who think they would come but apprehend reasons why they dare not will finde that will not is the great impediment and that they do not beleeve because they are not willing to be stript of themselves as faith in Christ requireth they should be Rom. 10.3 Otherwise there is no impediment lieth in the comers way but love removeth it he will welcome them who have refused many invitations have wandred farre fallen into grosse sinnes played the harlot with many lovers c. provided they will come to him to seek grace to repent for and amend them Yea the dead may come to him to get life if they resolve not that they will not and they who have some weake desire may come to him to get willingnesse Therefore the chalenge is ye will not come which in many of them was obstinacie upon grounds of malice and brutish stupidity and most part of unbeleevers are guilty of it in some degree upon other grounds See Psalme 81.11 Revel 22.17 7. Christ will chalenge mens not embracing his offer and invitation to come and get life especially when there is much of will in it The contempt of his offer is a great indignity and will condemne men his peoples unbelief is a sin to be avoided at his command under paine of his displeasure his love will make a quarrel of it that we should be straitned in our own bowels when there are bowels of affection in him to be let forth and he is really offended at that pride though masked with a shew of humility which makes that the self-condemned sinner will not embrace him upon Gospel termes for it is a
he came down from heaven ver 41 42. He declareth that his ascension into heaven should prove the truth of that to their conviction and shame And this also helps to cleare their mistake about eating of his flesh It doth not necessarily inferre that they should be witnesses of his ascension but that he should indeed ascend and that the truth and certainty of this should shame them for their base thoughts of him likewise while it is said he shall ascend up where he was before it is not to be understood as it his Godhead did change place and leave heaven at his incarnation for however he stooped in respect of state to appeare on earth in our nature yeâ— he is still in heaven Joh. 3.13 Nor is it the meaning that his humane nature did descend from heaven seeing in respect of that he ascended But the meaning is that the ascension of his humane nature by local change of place should clearly prove that he came from heaven in respect of his divine natures stooping to be cloathed with our flesh And both these two are spoken of the whole person in respect of the personal union though they be verified but in the one or other nature Further it is to be marked that Christs ascension doth prove his Godhead and that he came down from heaven to wit not simply for Enoch and Elijah did ascend to heaven who yet were not there before but in regard that he did arise and ascend by his own power Job 2.19 and 10.18 Psal 68 18. Joh. 20.17 Doctrine 1. Albeit men will not for present beleeve the excellency and glory of Christ yet it will be discovered and they may see it to their conviction and shame either in mercy or in judgement for so doth he intimate that they should see their folly when they see the Sonne of man ascend up See Joh. 8.28 Luk. 12.22 67 69. 2. Christs ascending into heaven is a clear proofe of his Godhead and that he descended from heaven in his incarnation Therefore doth he confirme the one by the other See Rom. 1.4 Eph. 4.8 9. 3. Christs ascension into heaven in his humane nature is a sufficient refutation of all carnal conceptions of partaking of Christ or of eating his flesh Therefore also doth he bring in this when they stumbled at eating of his flesh to shew that his ascension into heaven might refute all such conceits Verse 63. It is the Spirit that quickeneth the flesh profiteth nothing the words that I spake unto you they are Spirit and they are life In the next place Christ cleares that which chiefly offended them concerning his flesh and the quickening power and the eating thereof This he cleares in two assertions 1. It is the Spirit that quickeneth the flesh profiteth nothing This may be understood as a clearing of what he said concerning the eating of his flesh that it was not a carnal fleshly eating of him that could profit anything but it is a spiritual eating of him by faith that bringeth that quickening and life of which he hath spoken But it seemeth rather to clear what he had said concerning the quickening power of his flesh and humane nature and by Spirit and flesh we are to understand here his divine and humane nature as Rom. 1.3 4. 1 Pet. 3.18 And so the meaning is that however much had been spoken of life to be given by partaking of his flesh yet this is not to be understood of his flesh considered by it selfe and without his Godhead as they conceived him to be a meer man but all the quickening vertue that is ascribed to his flesh or humane nature doth flow from his Godhead to which it is united And this also doth condemne their conceit of bodily eating his flesh seeing a Spirit without which the flesh profiteth nothing cannot be eaten 2. The second assertion is the words that I speak unto you they are spirit and they are life Wherein Christ directly refutes their stumbling at what he spake of eating his flesh which they understood in a carnal sense of eating with the mouth of the body He declares that these words are not to be taken in a carnal grosse sense but in a spiritual way and being so taken and Christ spiritually laid hold upon the doctrine will not be found hard but very refreshful and to contain that which brings life to the weary soul And so the Spirit is taken for what is spiritual Job 3.16 Doctrine 1. Albeit Christs flesh and humane nature was quickned in it selfe and have quickening vertue to merit communicate and preserve life in beleevers Yet the Godhead is the fountain from which all this floweth and that which giveth merit and efficacy to all his sufferings and obedience for it is the Spirit that quickeneth 2. Such as do not look on Christs flesh as the flesh and blood of the Sonne of God nor do lay hold on him by faith as God incarnate that they may attain life But do look on him as meer man or as one whose flesh is to be eaten in a bodily manner They will never finde that quickening vertue in and from him which he declares to be in himselfe for the flesh profiteth nothing to wit in this respect It is true as God incarnate his flesh is the very price of life the first receptacle of our spiritual life and being laid hold on by faith the conduit to conveigh life to us But being considered as a meer man and his flesh to be eaten bodily as the Capernaits did in that respect it profiteth nothing for no meer man can give life nor merit it to lost sinners and outward bodily feeding cannot be refreshment nor food to souls 3. Scripture is the best Commentary to it selfe in regard what is spoken more darkly in one place is cleared in another for so doth Christ expound the words he spake 4. What Christ hath formerly spoken of eating his flesh is to be understood spiritually of eating by faith and not of bodily eating for so doth Christ declare The words that I speak unto you they are Spirit 5. None but they who understand Christs words spiritually will finde them lively in operation for being Spirit or taken spiritually then they are life and then only 6. The doctrine of the Gospel pointing out salvation by faith in Christ crucified for sinners is bâ—th Spirit and life It is a doctrine of a spiritual nature the instrument and mean whereby the Spirit worketh and communicates himselfe Gal. 3.2 and tends to make us spiritual And by it is life revealed offered conferred and carried on to perfection by the Spirit for thus it is commended his words they are Spirit and they are life See Rom. 8.2 2 Cor. 3.6 Verse 64. But there are some of you that beleeve not For Jesus knew from the beginning who they were that beleeved not and who should betray him 65. And he said Therefore said I unto you thâ—â— no man can come unto me except it
may look for a sad account and challenge who will not do so for saith he If I say the truth why do ye not beleeve me And it holds out also this general that no prejudice should hinder men from embracing that which is held out to be truth Ver. 47. He that is of God heareth Gods words ye therefore heare them not because ye are not of God In the last place Christ concludes the discourse with a sad note upon them And doth himselfe answer that question he had propounded verse 46. shewing that the true cause why they did not beleeve nor hear his word was because they were not of God which he illustrates from the contrary and so leaves them again to consider of whom they were This assertion as it must necessarily be understood of grown up persons for infants are still to be excepted in these ordinary rules So albeit to be of God be frequently understood of mens being elected from eternity Yet here it is chiefly to be understood of regeneration because even the elect of God so long as they are unregenerate may be guilty of the same sinnes with the reprobate and particularly in sleighting the Word Only if we conjoyne these two to resist known truth and to do so maliciously which was the sinne of many of these Jewes it cannot befall any elect For though Peter sinned wittingly yet not maliciously and though Paul sinned maliciously yet he did it ignorantly and in unbeliefe 1 Tim. 1.13 Doctrine 1. Mens respect to the Word of God is a true touchstone whereby they may try their own condition and state for so doth Christ here teach us 2. Men have nothing in them by nature that can entertain or receive the Word of God with any due respect but what they attain to of that kinde is of God and not of themselves for he must be of God by election and regeneration who will hear Gods words 3. An elect child of God being renewed as he is begotten by the seed of Gods Word so in his progresse he will not resist the known light thereof but will receive and feed upon it And whatever may be his fits of tentation yet he will never reject it maliciously for he that is of God heareth Gods words He heareth it with faith submission and fruitfulnesse for so it is opposed to not beleeving ver 46. See 1 Pet. 1.23 and 2.1 2 3. 4. Whoever they be that do not regard the Word of the Lord but do maliciously reject it after conviction they prove themselves to be unregenerate if not also reprobates for ye heare them not because ye are not of God 5. Consequences soundly and solidly deduced from Scripture are Scripture and as valid a ground of faith as the ground from whence they are deduced for so doth Christ here teach us by his own practice deducing from that ground He that is of God heareth Gods words this necessary and infallible consequence ye therefore here them not because ye are not of God And this pen-man is full of such deductions warranting this way of arguing 6. Whatever affront men think to put upon Christ by rejecting his doctrine Yet the real ignominy redounds to themselves Therefore however they laid all the indignitie of this opposition on Christ himselfe and on his doctrine Yet he tells them it flowed really from this ye are not of God but lying in a reprobate unregenerate condition Verse 48. Then answered the Jewes and said unto him Say we not well that thou art a Samaritane and hast a devil From this to the end of the Chapter these adversaries do change their way of proceeding with Christ So long as they had any seeming ground or shew of reason they debate the matter but now being put from all that they fall a railing at his person and Christ defends and replies till they come to violence It may be taken up in this order 1. They rail at him ver 48. and he vindicates himselfe as an honourer of his Father and therefore they were in the wrong who reproached him ver 49. and behoved to make account to God for it ver 50. And he sheweth their losse who despise his Word which preserveth men from death ver 51. 2. They take occasion from what he saith of his Word to carpâ—â—â—in objecting that Abrâ—ham and the Prophets were dead ver 52. And that he should make himselfe greater then they ver 53. And he clears himselfe of ambition in this matter charging it on them ver 54 55. and shâ—weth that Abrahams joy depended on him ver 56. before whom he had a subsistence as God though as man he was not old ver 57 58. Upon which assertion they betake themselves to violence and he avoideth it ver 59. In this verse we have their first attempt wherein taking advantage of his sharp censure of them they charge him with being a Samaritan and possessed with an evil Spirit They do particularly charge him to be a Samaritan not only because they accounted the Samaritans the most impious of men because of their Apostacy from the Church of Judah and the true Religion there whereof they account him also guilty by his doctrine but specially because as the Samaritans were most bitter enemies unto and traducers of the Jewes as may be seen in part Joh. 4.9 so did they account of him who durst be so bold as to deny them to be children of God and to say they were of the devil As for the other charge thou hast a devil it is true that elsewhere they do maliciously assert against their light that he was guided and assisted by Satan in his doctrine and miracles Matth. 12.24 But here it seemes they only intend to retort his challenge and do say he had a devil which prompted him to say they were of the devil And so the challenge is all one with the former of a Samaritan whom they looked on as on all wicked men as guided by an evil spirit and accordingly Christ answers both in answering one of them Doctrine 1. Albeit wicked enemies to truth may for a time enter the lists of dispute as if they minded to seek out and follow truth Yet conviction in debate will not gain ground upon them As appeares in these Jewes who when they are put to the worse in dispute yet they come nothing the nearer to truth 2. Unbeliefe and contempt of the truth will end in blasphemy And impious men being convinced will turne ratlers and betake themselves to personal reflexions against the persons of men who maintain the truth when they can do no better for so do they deal with Christ 3. Wicked men can vent no reproaches calumnie or blasphemies against Christs servants and people which Christ hath not sanctified in his own person being called to his face the worst of men a reproacher and enemy to the people of God and one possessed with an evil spirit As here we see 4. There are none more ready to reproach
way v. 30. yet it must be spoken from the Word by God to the heart before we get ease 3. Such as are truly exercised in conscience will finde ease in comfortable promises clearing their condition from the Word albeit the trouble lie on for thus Christ is comforted by a voice from heaven clearing his case 4. Christ is a supplicant whose voice is acknowledged by the Father as the voice of his Son in that for which he seeks to him for here his supplication is answered by a voice from heaven 5. The Father is glorified in the life and sufferings of Christ and not only doth the Sonne glorifie him herein but he undertakes to glorifie himself As here his answer doth shew I have both glorified it and I will glorifie it againe 6. The Lords answers to troubled souls are very full clearing all they do or can propound and all they feele or is lying upon them for he not only undertakes to glorifie his Name in that wherewith Christ is now troubled but cleares further what he had done 7. Gods speaking to a troubled soul brings not only comfort under their present pressures but is a Pisgah from whence they may take a comfortable view of their by-past lots and may see faire ground of hope for time to come for in this comfort God cleares both by-gones and the time to come I have both glorified it and will glorifie it again Verse 29. The people therefore that stood by and heard it said that it thundered others said an Angel spake to him 30. Jesus answered and said This voice came not because of me but for your sakes In these verses upon occasion of the several conjectures of the people concerning this audible voice v. 29. Christ doth expound Gods purpose in this publick way of comforting him That he did it not so much because Christ needed it as to testifie unto them that he was accepted of God owned of him in his sufferings and would be victorious over them through him Whence learn 1. God is very glorious and full of Majesty and appeares so when he reveals himself His voice even in consolations is glorious for his voice here was such as the people said that it thundered when they heard it 2. As natural men are ignorant of spiritual soul-trouble so do they as little understand the consolations which God alloweth on these who are so exercised for they understand nothing of this matter but some it seems who were more remote said it thundered others more neare said an Angel spake to him 3. It is the great fault of men that they delight rather to talk curiously of the extraordinary manifestations of God then study to know the use to be made of them Therefore they are curiously debating what this should meane when Christ tells them they should study for whose sake it came 4. Consolations are then double consolations when men are not only refreshed thereby but are led to know how they ought to be improven Thus Christ is led to look on this voice for whose sake it comes and knows what use should be made thereof 5. All the glorious testimonies given unto Christ from heaven tended to point him out unto sinners as the true Messiah approven of God And that for the conviction of the malicious and for the encouragement and confirmation of their faith who flee to him Therefore saith he This voice came not because of me but for your sakes He needed indeed the consolation and it might have been imparted to him in a private way But this publick way of declaring the consolation was for their behoof Verse 31. Now is the judgement of this world now shall the Prince of this world be cast out 32. And I if I be lifted up from the earth will draw all men unto me 33. This he said signifying what death he should dye In these verses is recorded the fourth particular in this part of the Chapter namely that Christ being now calmed in his exercise and refreshed with the late consolation doth resume the point he had been upon ver 23 24. and publisheth more fully the glorious fruits and effects of his death The fruits of his death here mentioned are 1. The judgement of this world 2. The casting out of Satan the prince of this world ver 31. 3. The drawing of all men to him when he is lifted up from the earth ver 32. which lifting up he expounds to signifie the manner of his death ver 33. Now for right understanding this purpose the great difficultie is to take up rightly the first fruit of his death concerning the judgement of this world which may be diversly taken according to the different acceptions of the words judgement and world which may be diverse wayes expounded For first Takeing the world for the world of the Elect as 2 Cor. 5.19 and Joh. 3.16 where the reasons of this denomination are given the meaning will be That they are judged in Christ their head That is partly they are condemned in him who in his sufferings represented and stood Surety for them all and was accused sentenced and put to an accursed death for them and so God for sinne condemned their sin in Christs flâ—sh Rom. 8.2 And partly that by this judgement of Christ in their name there ariseth a judgement of absolution to them in their own persons through him This in it selfe is a clear and useful truth and doth well agree also with the casting out of Satan after mentioned Yet it doth not exhaust the fall scope of this place And albeit the Elect considered by themselves be sometimes called the world yet it is not so clear in Scripture that they should be called so emphatically This world which is usually taken in another sense especially when in the next words and 2 Cor. 4.4 This world are they of whom Satan is Prince and God For albeit he reigne in the Elect while they are children of disobedience and of wrath as well as others Eph. 2. 2 3 Yet it is not in respect of them that he is Prince of this world and therefore the name is not so proper to them Secondly understanding this purpose of the reprobate world over whom Satan is Prince the meaning is that they are judged or condemned in the sufferings of Christ which holds true in these respects 1. It seals up the condemnation of all these unto whom this purchase is revealed and yet do reject the offer 2. The sufferingâ— of Christ are a pattern and exemplary making manifest what is the judgement abiding the wicked for whom this purchâ—â—s is not made for if this be done in the green-tâ—ee what shall be done in the dry 3. They are condemned in Satan their head and Prince who was foiled and cast out by the death of Christ on the Crosse even as the Elect are judged and absolved in the suffering and victory of Christ their head These are indeed truths which do agree well with what followeâ—h
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
superiority over our brethren for Christ presseth the duty on this ground that they are but servants and sent 5. Whosoever doth refuse to walk humbly toward his fellow disciples he doth in effect deny his inferiority to Christ for either he must deny that the servant is not greater then his Lord or he that is sent then he that sent him or else he must stoop to wash the feet of others 6. Albeit our basenesse be very visible in it selfe especially when we are compared with Christ yet it is not usually pondered by us as it ought nor so studyed as the fruits thereof may appear in practice for it must be born upon them with Christs ordinary asseveration Verily verily I say unto you to drive them to this condescendence 7. Whatever be the shiftings of our ambitious hearts Yet Christ will not on any tearmes dispense with the want of humility and condescendence in his followers But he will either have them stoop or else he will abase them Therefore also doth he urge this with a verily verily to presse it as a grave and necessary matter and in the â—est of the words he so speaks as may import both their duty to imitate their Lord and Master and his will especially if they did not so that they should meet with such humbling lots as he did Ver. 17. If ye know these things happy are ye if ye do them In the last place Christ not being content with a bare speculation in this matter and having sufficiently informed them of their duty in it He comes very earnestly to presse the practice thereof and to encourage them thereunto by an annexed promise of blessednesse Whence learn 1. Christ doth not approve of blinde ignorance in his people whatever their practice or conversation be But requires that their practice be founded on sound and solid knowledge of his will for he requires that they know these things and then do them 2. When much pains is taken to inculcate duties yet men may remain very ignorant partly through their natural impotency and chiefly through their inadvertensie being transported with lusts and carnal imaginations for If ye know these things is not only a supposition that knowledge must go before practice but may import a doubt also if yet they were made capable of this doctrine For they were so transported with a carnal dream of the Messiah's Kingdome that they could not understand his clear predictions of his sufferings Luk. 18.31 32 33 34. And what wonder if their carnal emulation did hide this doctrine from them also 3. The doctrine of humility and mutual condescendence is very comprehensive and contains many duties in the bosome of it which are called for in variety of cases and exigents Therefore doth he speak of what is understood by washing one anothers feet ver 14. in the plural number know these things and do them 4. The Lord approves not in the matters of Religion that men content themselves with knowledge and speculations But it is his will that men having known their duty do put it in practice and do prove the sincerity and soundnesse of their knowledge by their practice for so doth this connexion import If ye know these things do them and so prove that ye know indeed See Jam. 1.22 23 24 25. 5. In particular the Lord requireth the practice of humility and it is the touchstone of mens sincerity not what knowledge they have of it the contemplation and notion whereof may be sweet But what they do in practice on particular exigents which will be more bitter and trying then contemplation was for this in particular is the duty wherein he requires that practice follow knowledge 6. Albeit our obedience and practice deserve nothing Yet it hath such a blessing in the bosome of it and is the way to such rich blessednesse as doth compense all losse and disadvantage for this is the encouragement happy are ye if ye do them 7. Albeit the condescending and humble man seem to lose much thereby in the world yet blessedness is allowed to make it up And to attain the practice of humility is a blessedness in it selfe in so far as it hides a man from many stormes and discontentments wherewith others are blown over for of this in particular it is said happy are ye if ye do them 8. Ambitious proud men are so far from blessedness that they lye under a curse especially if they know their duty and will not do it for it followeth on the contrary If ye know these things cursed are ye if ye do them not See Jam. 4.17 Psal 119.21 Verse 18. I speak not of you all I know whom I have chosen but that the Scripture may be fulfilled He that eateth bread with me hath lift up his heel against me Followeth to ver 31. the second part of the Chapter wherein Christ discovereth Judas treachery and that he was the Traitour The words may be taken up in four steps of progresse in this discovery 1. Christ in general intimateth that there were some unsound among them and guardeth this businesse and the intimation thereof with necessary cautions and instructions ver 18 19 20. 2. Being pressed to it and they not laying hold on the former intimation he intimates more distinctly that there was one among them so rotten hearted as to betray him whereat they are amazed ver 21 22. 3. John being set on work by Peter to enquire concerning this traitour Christ by a signe doth discover Judas to him ver 23 24 25 26. 4. This discovery producing woful effects in Judas Christ discovers more of his minde concerning his treachery to himselfe when he is going out to effectuate it ver 27 28 29 30. In this ver 1. Christ proceeds to this general discovery whereof some hint had been given before ver 10. by way of exception to the former doctrine As he had formerly made an exception in pronouncing them clean ver 10. so here he declares that he expected not from all of them that they should be blessed in practicing humility and mutual condescendence ver 17. But some one or other of them would be so far from serving his fellow disciples that he would rise against his Master 2. He gives the ground of this exception and why he did thus pronounce of any of them Namely that he knew whom he had chosen The meaning whereof is not so much that he knew what every one whom he had chosen to the Apostleship would prove and Judas among the rest though that be also true But he knew who they were whom beside election to the Apostleship wherein Judas shared also Chap. 6.70 he had chosen to eternal life and whom not And consequently knew who would prove faithful or false to him 3. If any should enquire wherefore did he choose such a man to be an Apostle who he knew would prove a traitour He answers that hereby was fulfilled a prediction in Ps 41.9 that one of his
sufficient we desire after knowledge of spiritual things unlesse our desires be chiefly carried after the best things and particularly to know God himselfe Lord shew us the Father saith he 6. The sight and knowledge of God is full of satisfaction and refreshment and beleevers will rest content therewith whatever be their case beside shew us saith he the Father and it sufficeth us See Psal 16.11 7. Saints even in their best and spiritual desires are subject to infirmities and ready to be unsatisfied with Christs way and manner of satisfying them for Philip not being satisfied with what Christ said of knowing the Father in him would know him in a way of his own and have a nearer cut of it as he thought Lord shew us the Father 8. The way of seeing and knowing God by faith as he is revealed in his Son is a way not satisfactory to a carnal heart and beleevers themselves have a jealousie of it in so far as they are carnal for this is the sight of God which Philip declineth and would have another before it suffice him 9. When we are unsatisfied with Christs way and would have a way of our own we will finde upon trial that the way we would be at is either impossible or unsit or cometh far short of what we enjoy for whereas he desireth Christ to shew them the Father if he desire an immediate sight of him that is impossible and would consume mortal men and if he mean only such a sight as Moses and others got it cometh far short of what they had already Verse 9. Jesus saith unto him Have I been so long time with you and yet hast thou not known me Philip he that hath seen me hath seen the Father and how sayest thou then Shew us the Father Followeth Christs answer to this proposition clearing the encouragement and his uâ—ity with the Father It may be taken up in three branches whereof the first in this verse is a reprehension of Philips ignorance and a complaint that notwithstanding his long converse with them yet he knew him so ill as not to see the Father in seeing of him but taking no notice of that did still call for a sight of the Father Whence learn 1. Even Christs disciples may for a long time be but ill scholars and slow of conception As here Christ findes them 2. Ignorance in disciples is rebuke worthy and Christ will not spare it in them As here he reproves Philip. 3. Christ takes notice of the means of knowledge his people enjoy and the continuance thereof with them that he may aggravate their continued in ignorance for Have I been so long time with you and yet hast thou not known me 4. Christ may be very long with his people and they be studying to know him and yet not know him fully for hast thou not known me Philip Not that he was simply ignorant of Christ but that he knew him not so as to know the Father in him 5. Christ doth reprove the ignorance of followers with much tendernesse and so as may witnesse his affection to them and their welfare Therefore doth he propound the challenge by way of regrate Hast thou not known me 6. As the Father can only be savingly known in Christ So none do know Christ rightly and as they ought unlesse they know the Father in him who is the expresse image of his person and he in whom the fulnesse of the undivided essence of the Godhead dwells bodily for Philip hath not known Christ aright since he saith shew us the Father and that because he that hath seen me hath seen the Father So that if he had known him as he ought he had not been ignorant of the Father 7. The knowledge of God which is to be had in Christ is a most clear and distinct knowledge for it is a sight he that hath seen me hath seen the Father 8. The excellency and preciousnesse of things desired by Saints will not bear weight before God if they be not put up in a right way and if the desire be joyned with inadvertency and not emproving of means received for albeit shew us the Father be a commendable desire Yet in so far as he propounds it in these tearmes to know him without the Son and as if they had not seen him already in the Son Christ rejects it He that hath seen me hath seen the Father and how sayest thou then shew us the Father Ver. 10. Beleevest thou not that I am in the Father and the Father in me The words that I speak unto you I speak not of my selfe but the Father that dwelleth in me he doth the works The second branch of Christs answer contains an information of the ground of this assertion that they who know him know the Father Namely that he is one in essence with the Father This he presseth upon Philips conscience if he would not assent to it by faith and confirmeth it from his Word which is the Fathers with him and from his works which were wrought not only by him but by the Father with and in him these being external works which are common to the whole Trinity by reason of the unity of essence though they be distinct persons Whence learn 1. Christ when he reproves his people doth minde their good and is willing to informe them and direct them how to amend Therefore doth he subjoyne an information to his reproofe clearing the ground of their knowing the Father in him And by this he teacheth all Ministers to joyne doctrine with reproofe 2 Tim. 4.2 2. The true ground of our knowing the Father in the Son is his unity in essence with the Father so that though their personal properties be distinct yet the essence is the same in both and the one is in the other for by this he cleareth his former doctrine I am in the Father and the Father in me 3. It is faith only and not our sense or corrupt reason that must be employed to take up the mysteries of Religion and particularly that Christ is God coessential with the Father for it is faith that is put to it in this matter beleevest thou not that I am in the Father c. 4. It is our duty to put our hearts to it to see what they beleeve in the mysteries of God that so we may not take the naked assent of the minde for faith and may be ashamed to harbour that secret unbelief in our hearts which we dare not avow nor own Therefore doth Christ so put him to it Beleevest thou not that I am in the Father and the Father in me to shame him from thinking otherwise 5. The Word preached by Christ and transmitted to us in Scripture is the very Word of God the Father and the Son for the words that I speak unto you I speak not of my selfe not only not of his own head as he was an Ambassadour but not of himselfe without the Father as is
of God and his decree and providence about hard lots is a mean to make them more easie and lesse stumbled at for hereby we are encouraged to beleeve that there is more in them then we can see and that nothing cometh to passe without him Therefore doth he guard against their stumbling at his lot by pointing out a decree and providence in it intimate long age 2. The comfortable sight of Gods purpose and providences about his people is only to be found in Scripture and when it is found agreeable to a Scripture way Therefore doth he remit them to see this in what was written in their law 3. It is a sad case when mens greatest dignities contribute to aggravate their iniquity as it will be with the abusers thereof Therefore doth he call the Scripture their law of which title see further on ch 8 17. 10.34 to point out their great sinne whose priviledge it was to enjoy the Word Rom. 9.4 and yet were persecutors rather accomplishing what was foretold of persecutors then obeying the directions thereof 4. The Scriptures are of infallible verity and may be leaned to in what they declare promise or foretel for This cometh to passe that the word might be fulfilled that was written in their law He will see nothing of it unaccomplished 5. Christ hath been a very sweet subject to the Church of the Old Testament to think speak and sing of him for by many citations applyed to him it is apparent he hath been much in their minde 6. Christs sufferings are a very sweet meditation to Saints in their troubles as assuring them of a sympathizer and that the sting is taken out of their sufferings Therefore David in the Psalmes speaking of his own sufferings doth so often look out of the sufferings of Christ as this and other citations make manifest 7. It evidenceth the worlds malice against Christ and his followers that their innocency cannot shelter them from their cruelty And it is Christ and his peoples encouragement that their malice and cruelty is causelesse for so much is imported in the Scripture cited as it relates to David and Christ both They hated me without a cause See Psalm 109.4 Verse 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father he shall testifie of me 27. And ye also shall bear witnesse because ye have been with me from the beginning The third and last argument of consolation obviating this scandal is That however he had suffered injustly lien under many aspersions cast upon him by the world and much hatred of his person and doctrine from them Yet all these should be wiped off by the coming of the Spirit who should testifie of him and make his person and doctrine to be acknowledged in the world And they themselves should be enabled to bear witness concerning him having been with him from the beginning As for the conjunction of the Spirits witnessing and theirs it is thus to be understood That the Spirit being poured out on them should enable them to bear witnesse of him and should be assisting to them therein partly by his extraordinary work upon themselves and the miraculous works accompanying their doctrine and partly by accompanying their testimony with conviction upon many and with his inward seal upon the hearts of beleevers From v. 26. omitting what hath beâ—n said of this Comforter and Spirit of truth on Chap. 14 16 17. Learn 1. As the Father and Son are two distinct persons in the Godhead so the Holy Ghost is the third person who proceedeth from the Father and the Son for he is sent and cometh and testifieth which are things proper to a person and he proceedeth from the Father and the Son sendeth him from the Father which necessarily supposeth his proceeding from him because this order of operation and sending by the Son from the Father followeth upon the order of his subsistence 2. The great doctrine of the Gospel is to hold out Christ what he is that men do not mistake or calumniate him but may embrace and beleeve in him for in this all these witnesses must concurre to testifie of me 3. The doctrine of the Gospel concerning Christ is so great a mystery that it is very hardly beleeved and received in the world for so much is imported in that there must be so many witnesse So 1 Tim 3.16 it is a mystery that he is beleeved on in the world 4. Neither the hearing of Christ himself preach nor the sight of his glorious miracles will work on a people without the concurrence of the Spirit poured out Therefore albeit Christ had these witnesses v. 22 24. yet it is needed further that the Spirit testifie of him 5. The Spirit of the Lord did sufficiently vindicate Christs glory and confirme the truth of the Gospel by his miraculous operations in the primitive times for by this mean was Christ testified of and to this doth Christ remit his disciples for their encouragement 6. Not only did the Spirit afford sufficient matter of confirmation and conviction in these his extraordinary operations but where he pleaseth to carry these in on hearts he will either make men savingly acknowledge the excellency of a despised Christ or at least convince them thereof for this prediction He shall testifie of me imports not only that he shall afford sufficient matter of testimony but that eventually also it should be one way or other effectual on many From v. 27. Learn 1. The Spirit beaâ—eth no testimony unto Christ but with and according to the testimony given by the Apostles in their doctrine and writings for they are conjoyned here he shall testifie and ye also shall bear witnesse See Act. 5.32 2. It is the great work and high honour of Apostles and Ministers to commend Christ and to bear witness of his excellency against all calumnies prejudices and misconstructions of one or other for it is their work to bear witnesse 3. Such as would be faithful witness-bearers of Christ have need of much of the Spirit to enable assist and accompany them Therefore the one must go before and with the other he shall testifie and ye shall bear witnesse 4. It may confirme our faith in embracing the Apostles testimony of Christ that what they delivered concerning him they were eye and ear witnesses thereof and they intended not to deceive us as may appear from the nature of their doctrine so crosse to our humours by their not seeking their own ease or interest in preaching it by not going into corners with their testimony but avowing openly what was openly done none daring refute them and by their harmony among themselves for they are sit witnesses because ye have been with me from the beginning See 1 Joh. 1.1 Hence it was that only such a one was chosen to supply Juda's roome Act. 1.21 22. 5. As God admits any of us to know any
eternal life and the beginning of it while it is known by faith here and eternal life hereafter shall consist in the full sight fruition thereof For further clearing of this purpose Consider 1. Christs scope in inserting this explication in his prayer is not to informe the Father but partly to informe the disciples for whose edification he thus prayed in their audience partly to presse the argument strongly for the glorifying of Christ to give eternal life should glorifie the Father by his being known and acknowledged by beleevers and it was needful Christ should be supported in his agony and afterward exalted to give eternal life seeing eternal life consisted only in knowing God in his Christ Consider 2. While Christ propounds the Father to be the only true God the meaning is not to seclude himself and the holy Spirit from being the true God also one in essence and equal in power and glory with the Father For that is a truth fully asserted throughout the Scripture Joh. 20.28 Act. 20.28 and elsewhere and in the same prayer v. 5. Christ is said to have had glory with the Father before the world was Now before the world was there was nothing subsisting to have glory or any other thing but only the true God and so Christ with the Holy Ghost must be true God also But for clearing of the words we would consider that this exclusive only is not joyned with the word Father as if it ran thus Only the Father is the true God but it runs with the words that follow the only true God And so when it is said the Father is the only true God the meaning is that God or the deity which subsists in the person of the Father is the only true God or godhead in opposition to all idols and supposed deities not secluding the other persons in whom that true Godhead subsists also seeing the essence is one in all the three and every one of them are that only true God Withal for confirmation of this it would be considered that in Scripture there are such words of restriction made use of in things ascribed to one or other person of the Godhead which yet are not to be taken absolutely as secluding the rest of the persons but only in relation to the creatures as Matth. 11.27 it is said None as it is in the Original knoweth the Sonne but the Father or the Father but the Son c. in both which assertions it is not to be supposed that the Son or Father are secluded from knowing themselves though the knowledge of the one be ascribed only to the other but it is to be understood that no creatures know the one or the other untill the Son reveal them Nor is the Spirit either secluded from knowing the Father and Son by these expressions seeing he searcheth even the deep things of God 1 Cor. 2.10 but only the creatures So here take this restriction as we will and it secludes not the Son and Spirit from being that true God but only sheweth that idols are not that true deity Doct. 1. The happinesse of beleevers would be much studied by them wherein it consists and what is the way to it And for this end there is need of Christs own teaching Therefore doth he take occasion for their edification to insert this description of life eternal 2. It may sweeten beleevers condition unto them when they consider how much the Father and Son do interesse themselves in their happinesse Therefore doth he propound their eternal happinesse as a thing wherein both of them are so much concerned as hath been explained 3. The estate unto which beleevers are and will be advanced by Christ is a state of life and only worthy of that name any other estate beside being but a state of death Therefore doth he call it life and life eternal even as it is begun here See Act. 5.20 where it is called this life by way of excellency And for our assurance of an interest in this state we should be sensible of our being dead without it and sensible of what annoyeth this life when we have received it we would seek after food suteable for entertaining of our life and be active in such motions and duties as do slow from the principle of such a life 4. Whatever other life men live yet it is but fading their best dayes vanity and few and evil But it is the happinesse of beleevers that their begun-life is everlasting and will be perfected in glory for it is life eternal 5. Eternal life as it is begun here and the way to attain to the full enjoyment thereof in heaven consists in the knowledge of God as it includes faith in him and sutable affections and practice for This is life eternal that they might know thee as knowledge consists not in a bare act of the understanding but takes the will and affections alongst with it 6. It is necessary to the saving knowledge of God that he be taken up as God in his nature and attributes as he hath revealed himselfe and that he be known to be really and truly that which he reveals himselfe to be for they must know him God and the true God 7. Albeit there be many things cried up as god in the world and in mens estimation Yet they are but vanities and lies and only Jehovah is the true God And they who know him savingly will acknowledge him as such renouncing and crying down all idols all delights and confidences beside for he is the only true God and they must know and acknowledge him as such 8 Whatever knowledge of God men attain unto as the true God in opposition unto idols Yet that will not be sufficient unto salvation unlesse Christ the Mediatour be known also and God in him and in his dispensation of grace in sending him into the world Therefore are these conjoyned here to know thee the only true God and Jesus Christ whom thou hast sent 9. To know Christ savingly or to salvation is to know him as in his person and natures so in his offices and the trust committâ—d to him and to know that he is sent and approven of the Father in going about his work and what are the tearmes upon which he engaged and did come into the world to performe this work what the Father promised unto him and he again unto the Father for so is the knowledge of Christ in order to salvation qualified to know Jesus Christ whom thou hast sent Ver. 4. I have glorified thee on the earth I have finished the work which thou gavest me to do A fourth argument pressing the petition is taken from his fidelity in discharging the trust committed to him in that he had glorified the Father by accomplishing the work which was laid upon him to do Upon which in the next verse he repeats his sute He saith I have finished the work for albeit in heaven he be still working for us and working that
is that Christ will then come again unto them for so doth Christ here point out that day I come See 1 Thes 4.16 17. 8. It is the duty of Saints not to compare the Lords dealing with themselves and others so as to be thereby withdrawn from or discouraged in their own duty and lot for whereas Peter might think it strange if he only were called to suffering Christ takes him off looking to his dealing with John and bids him minde his own work If I will that he tarry till I come what is that to thee follow thou me Such comparisons however sometime they may sharpen us and afford matter of praise yet do oft-times breed many inconveniences For we are naturally inclined to be discontent with our own condition and to think that best which we want and so will more readily be grieved if we got a harder lot then others whereas Christ hath variety of services and may lay them on as he pleaseth And beside Such comparisons may oft-times tempt men to sit up from duty when they see the security of others 9. Such as would avoid curiosity and much needlesse and vain exercise ought closely to follow their own work and calling Therefore doth Christ withdraw him from all these enquiries by bidding him again follow thou me Ver 23. Then went this saying abroad among the brethren that that disciple should not die yet Jesus said not unto him He shall not die but If I will that he tarry till I come what is that to thee In this verse John clears a mistake that continued in the Church occasioned by their misunderstanding of Christs speech They imagined upon Christs speech that John should not die and it is like they were confirmed in their mistake by Johns living so long after the rest of the Apostles whereas Christ said no such thing but only by way of supposition asserted that suppose he should keep him never so long alive Peter had nothing to do with it Whence learn 1. The people of God are brethren and ought to entertâ—in and cherish mutual affection and live in concord as brethren Therefore had they this designation in the primitive times The brethren 2. Even Christs own speeches were mistaken by the Saints in purest times much more may others be mistaken and their words wrested contrary to their sense and meaning for here a mistake ariseth upon what he said 3. It may commend unto us the wisdome of God in leaving with us and astricting us unto the written Word when we see erroneous Traditions so soon on foot in the Church concerning Christs words which were not written and the mistake growing by going from hand to hand till the writers of Scripture refute it for here we see an unwritten and erroneous tradition going abroad among the brethren till John clear the mistake and â—â—uâ—e it when he wrote this Gospel 4. Such as would rightly understand Christs speeches must take good heed to every word and particle in his expression to the forme of speech whether it be absolute or by way of supposition and to Christs scope in it according to which we must take up his meaning for hence rise their mistake they took Christs way of speech as absolute that that Disciple should not dye whereas he spâ—ke only by way of supposition for Jesus said not he shall not die but if I will that he tarry till I come c. And they look upon his speech as tending to give a promise concerning Johns life whereas Christs scope was only to shew Peter that he had nothing to do with the matter albeit he should continue him If I will that he tarry till I come what is that to thee Verse 24. This is the Disciple which testifieth of these things and wrote these things and we know that his testimony is true 25. And there are also many other things which Jesus did the which if they should be written every one I suppose that even the world it selfe could not containe the books that should be written Amen John takes occasion of this mistake and the clearing thereof to close this Evangel And 1. He asserts that he was the pen-man thereof and sets his seal to the truth and certainty thereof v 24. 2. Lâ—st any should think that his love to Christ being the beloved Disciple should move him to forge any thing in this Narration and lest they might wonder how he got so much to write especially after the other three had written Therefore as Chap. 20.30 he subjoyned a particular conclusion to the signes done by Christ after his resurrection So here v. 25. he subjoynes a general conclusion to this Gospel professing that he gave not over for want of matter it being impossible to write all fully and particularly that Jesus did but because it pleased the Lord not to overcharge the Church with an infinite Narration which he expresseth in an hyperbolicke tearme which imports this much that the books which might be written of this subject would burthen and overcharge the world and mens judgements and memories could not overtake or retain the Narration of all particular passages This acknowledgement of John that there are many other things which Jesus did and yet are not written being extended generally to passages in his whole ministry is to be understood with the Rules and according to the caveats mentioned on Chap. 20.30 31. and as nothing derogatory to the perfection of Scriptures in the matters of faith and manners which is there asserted notwithstanding these things are omitted For albeit a great many of Christs miracles in the course of his ministry which properly are to be understood by things that Jesus did be not recorded yet neither will that argue that any point of doctrine is omitted nor yet that the doctrine is not sufficiently confirmed to us by the miracles that are recorded and by their declaring that there were yet many moe Yea suppose it be granted that many particular conferences and Sermons which Christ had in the course of his Ministry are not written yet it will not follow that the summe of these and of all his doctrine is not recorded in what is written But on the contrary the wisdome of God choosed to comprehend all that was needful in a brief summe even of the Sermons that are recorded for the ease and benefit of the Church And as for them who upon these expressions would gather that many things needful to salvation are not to be found in Scriptures but to be sought out of unwritten Traditions I would have them before they assert such a thing resolve these questions for the satisfaction of the Church in this great article so nearly concerning her 1. If the pen-men of the Spirit of God have taken pen from paper accounting that sufficient which they have written how dare they undertake that task which those have given over 2. If these things not written be alike necessary with what is written what reason can be given
to any unbyassed person why the Lord should cause write the one and yet leave the other to uncertain Tradition and the fraile and corrupt memories of men 3. If the Lord was not pleased to write them but transmit them by Tradition as they do not only assert but pretend grave and weighty reasons why the Lord did so Upon what ground do they presume at all to stuffe their writings with them and do not leave them as he left them 4. If all these be necessary to salvation and yet the world could not contain the books that should be written of them were they written how shall they instruct that they have marked them all and how will they satisfie the Church that she hath yet a perfect rule of Scripture and all the Traditions they have recorded being put together 5. With what face can they upon this pretext obtrude Traditions upon the Church which are not only beside but clearly contrary unto the written Word of God as if the Spirit of God did contradict himselfe The truth is John closeth with this because what he had written was sufficient and the rest not possible to be overtaken nor yet necessary to be recorded for the use of the Church in all ages though they were necessary for the time and it be useful for us to know there were many such things though they be not particularly recorded as is marked on chap. 20.31 32. From this purpose Learn 1. This Gospel was written by John the beloved Disciple who being employed by Christ as a meet pen-man of such sublime doctrine did out of love and duty write so sweetly of Christ and hereby gives us occasion to try what love such a message by such a pen-man doth produce for This is the Disciple which testifieth of these things 2. All this Narration is of divine truth whatever we think of it and whatever many do esteem of it and other Scriptures Yet it wants not witnesses who were eye and ear witnesses and fully perswaded to assert the truth of it for saith he we know speaking of himselfe in the plural number or of himselfe with the rest of the Apostles that his testimony is true 3. It is the duty of Ministers to assert the truth of their doctrine and to set to as it were their Messengers seal to Christs truth which they publish for their own exoneration and for the encouragement of beleevers and as a witnesse against all who receive it not Therefore doth John call all his doctrine his testimony and asserts that we know that his testimony is true 4. It is impossible to get all said which might be said of Christ and to his commendation for so doth John assert that if the things which Jesus did should be written every one even the world it selfe could not contain the books which should be written And this may not only point out his excellency and the weaknesse of our judgements and memories but whereas our curiosity is still desirous to hear and know more this breaking off may call us back rather to see how we practice what it hath pleased him to record 5. The Lord in writing Scripture hath been pleased only to give us a short summe of the doctrine preached by Christ and his servants and an account of a part only of the miracles wrought by Christ That so he might shew his respect to our infirmity and weaknesse and might take away all excuse from the lazie and negligent by comprising his minde and will in so little bulk for therefore is John directed only to record this much and to omit the rest which could not be overtaken 6. This whole Gospel is divine truth worthy to be embraced and received by faith and that we set our seal to the truth of it and feed upon it accordingly Therefore doth John close all setting his Amen to this doctrine Unto him that loved us and washed us from our sins in his blood and hath made us Kings and Priests unto God and his Father to him be glory and dominion for ever and ever Amen Rev. 1.5 6 FINIS ERRATA Courteous Reader THou wilt finde several Errata in this Piece which by reason of my distance could not be prevented at the Presse Some of them of lesse importance are remitted to thy own care As namely mistakes in printing the verses of the Text Ex. gr ch 7. v 2 3 4. with which the fifth verse should also be printed Also the not printing the words of the Text in a different letter when they are repeated for confirmation of the Doctrines Mistakes also in pointing Ex. gr ch 2. v. 18 19. Doct. 6. line 9. Word foretelling r. words foretelling Ch. 3.34 Doct. 6. line 9. them They. r. them They. Ch. 6 62. l. 12. him likewise r. him Likewise Also frequent mistakes in citations of Scriptures Ex. gr ch 5 40. Doct. 4. l. 14. 33. r. 35. ch 6.30 c. D. 3. l. 5. 19. r. 14. ch 18.18 D. 1. l. 6 7. John 18.18 r. Job 24.12 v. 39 40. p. 373. l. 27. Mat. r. Mark ch 19.38 c. p. 390. l. 1. ch 22. r. ch 3.2 Likewise lesser escapes in words or sentences through the defect redundancy transposition or change of letters or syllables and through addition or want of words Ex. gr geace for grace loaf for loose Sephas for Cephas Janna for Anna as servant for as a servant itll morrow for till to morrow Christ for Christs doth for do hath for have simple for simply discernably for discernable visible for visibly implied for implieth prosecuting for persecuting of for off lay for liâ— These and many such are passed because the sense will easily clear them I only desire thee to correct with thy pen those that follow Chap. I. v. 1. Doct. 1. l. 4 5. r. the great Promise v. 2. l. last dele ver 3. v. 12 13. D. 2. l. 2. right r. rightly v. 15. l. 4. ver 37. r. to ver 37. l. 5. 14. r. 19. Doct. 5. l. last outgeings r. outgates D. 7. l. 1. A r. As. v. 16. D. 2. l. last this r. his v. 24. c. D. 4. l. 4 5. glory and r. glory of the. v. 40 c. D. 5. l. 4. r. have found the. v. 45 46. D. 3. l. 13. point r. pointing Ch. II. v. 3 4. D. 2. l. 3. great r. greater v. 5. D. 1. l. 4. dele of v. 18 19. D. 6. l. 11. given r. even Ch. III. v. 13. D. 4. l. 9. r. others who have v. 16. D. 3. l. 9. word r. world v. 20 21. D. 10. l. 12. To live r. so to live v. 22 c. D. 8. l. 3. mainest r. maniest v. 27. p. 43. l. last this r. at his Ch. IV. v. 1 c. D. 2. l. 6. t. did bear D. 8. l. 6 c. r. or v. 19 20. D. 6. l. 6. the r. her v. 46 47. l. 1. r. the miracle wrought upon v. 48. D. 4. l. 3. might r. may v. 51
time may yet be blessed at another for John short testimony doth now work on all that were his hearers at that time though we read of no effect the same doctrine more amply enlarged had the day before The two disciples heard him speak they so heard now as their hearts were touched and drawn to beleeve 2. As the doctrine of Christ as a sacrifice for sin is sweet to such as are trained in the school of repentance as Johns disciples were So this doctrine is the chief instrument of conversion Whatever other divine doctrine men receive it will but turne them Moralists unlesse they also receive and embrace the doctrine of Christ crucified and himself so held out in it to make them Christians indeed for behold the Lamb of God was the doctrine they heard him speak which wrought upon them 3. Such as do rightly hear Christ preached will never get rest till they attaine to some more acquaintance with himself The heart touched by the Word is set on work to follow after and seek communion with him and for this end will misse and follow after him never resting till they get him So much are we taught by these disciples practice they heard him speak and they followed Jesus 4. Christ taketh notice and knoweth wel-enough who they are that follow him although his back seeme to be toward them for his turning and seeing them follow importeth that he knew they were behinde him 5. Albeit Christ seeme to go away from these who follow him and let them follow awhile that so he may stirre them up and exercise and discover their faith the more Yet ere all be done he will turn and manifest himself unto them so much are we taught by this practice Jesus turned and saw them following 6. Such as follow Christ would very seriously try and enquire their end in so doing Whether it be ease and outward things oâ— spiritual ends Whether himself or his gifts and What estimation they have of him if they be seeking himself And before they do this and be single in their aime they will not finde Christs sweet entertainment Therefore Christ at first propoundeth this Question What seek ye â—s needful to be answered and till then he keeps a distance 7. One right end of seeking to Christ is out of the sense of our ignorance and errours to employ him to be our souls Master and Teacher who can infallibly and effectually instruct So much may be gathered from that title they give him They say unto him Rabbi which is to say being interpreted Master or Teacher 8. Such as have any sound knowledge of Christ will use meanes to be more acquainted with him And such as come to him for right ends will not have soone done their errands with him nor get enough of him So much is imported in their answer Where dwellest thou as minding to have more familiar acquaintance with him then to get a little information by the way onely 9. Such as seek Christ for himself will get warme invitations and entertainment from him at last And as they are not willing to have soone done with Christ so he will finde meanes to hold them on with him for be saith unto them come and see he doth not tell them that they might come when they liked but draweth them along with him And if we take it up spiritually it imports That his sincere followers will be made to know by experience the place where his honour dwelleth by tasting of the blessing of publick Ordinances till they come to dwell with him for ever And That they can better take up these things by seeing and experience then by any report 10. When Christ giveth invitations it is wisdome in his people to embrace the offer and not to sit their time when either the Word or the lively operation of the Spirit with it is calling and alluring their hearts for upon his call they came and saw where he dwelt 11. Such as follow Christs call may not onely get what good they expect but his providence may cast unexpected benefits in their way for they abode with him that day for it was about the tenth hour or according to the Jewes calculation who divided every day into twelve hours which therefore were longer in Summer and shorter in winter two hours before night They came onely to know the place of his abode but providence ordered that they got a nights lodging with him that they might learn more of him Ver. 40. One of the two which heard John speak and followed him was Andrew Simon Peters brother 41. He first findeth his own brother Simon and saith unto him We have found the Messias which is being interpreted the Christ 42. And he brought him to Jesus And when Jesus beheld him he said Thou art Simon the sonne of Jona thou shalt be called Cephas which is by interpretation a stone The next that is called is Peter whom his brother Andrew one of the former two finding he declareth how he had found the Messiah and bringeth him to him And Christ promiseth to make him of a mean man a prime beleever and instrument in his work and giveth him a name answerable Doctrine 1. Such as have gotten any knowledge of Christ and are brought in to him ought to be careful to invite others unto him And albeit such as are unrenewed may be instruments of conversion to others otherwise we should hear none in faith of a blessing to that Ordinance since we cannot be infallibly certain of the conversion of any yet such as are converted will be most zealous that way and ordinarily are most successeful Therefore doth Andrew being now called seek Simon and bring him to Christ 2. True grace sanctifieth natural affection and maketh a man expresse it by seeking their spiritual good to whom he is bound by nature Therefore Andrew seeketh his own brother Simon 3. God may by a weak instrument call a man to Christ who will prove a more excellent and notable instrument then himself He may make mean ones instruments of good to veâ—y eminent ones for Peter the great Apostle is called by Andrew 4. Kindnesse begins on Christs side and his grace doth prevent the sinner for Andrew the instrument of Peters good first findeth his own brother which importeth he was seeking him and did finde him before he dreamed of so good newes 5. Jesus of Nazareth is the Messiah promised in the Old Testament whom the Prophets and the godly looked for so doth Andrew reckon we have the Messiat implied also that he and his brother had been of these who looked for him 6. The finding of Jesus Christ the promised Messiah is good newes indeed and the most excellent of purchases as making the finder eternally happy for these are the good news that went among them we have found the Messias 7. It is the will of God that his minde in Scripture be not hid up in a dark language but that it be made
plain and intelligible to all who seek the way of salvation therein Therefore is the Hebrew word Messias interpreted the Christ in Greek in which the New Testament was written for the use both of Gentiles and Jewes as being then a common language so also ver 38.42 8. The titles and stiles given to Christ in Scripture are not to be lightly passed over but pondered what may be held out in them for our edification and comfort And particularly that he hath taken to himself the title of being the anointed one by the Spirit without measure for the discharge of all his offices for the Churches good therefore also is his name the Messias which signifieth the Anointed interpreted in Greek the Christ signifying the same 9. Whatever is wanting in the light of Instruments pointing out Christ will be made up if the hearer go to Christ himself And faithful Preachers will not be at ease till they draw hearers to Christ and hearers should be tractable when means are offered and not rest up in any mans word but go to Christ themselves for Andrew having little more to say drawes him to Christ and Peter goeth with him he brought him to Jesus 10. Christ doth perfectly know all that come to him and what concerns them and this he discovereth that they may be encouraged to employ him in all exigents and may walk before him as an heart searching God Therefore when Jesus beheld him he said thou art Simon c. At first view he lets him see he knew him 11. Christ will welcome these that come to him whoever were the instruments of their conversion nor will he despite them for their outward mean condition for he welcometh Peter though called by the private instruction of Andrew as well as these who were called by John and that albeit he was poor Simon the sonne of fisher Jona 12. Such as come to Christ he giveth them a new nature and admits them into his family as children for his giving him a new name imports he was now a borne childe in his family and he his Father 13. Whatever dignity and excellency Christ conferre upon his converts yet he would have them not forgetting what they are of themselves that this may still keep them humble and commend Christs grace the more Therefore with the promise he puts him in minde that he is Simon the sonne of Jona 14. As constancie and firmnesse in the truth and profession thereof in variety of times and trials is a commendable excellency so the dispensation of the measures of faith whereby professors are stronger or weaker are in Christs own hand And it is not onely beleevers duty to be firme but Christs promise also who undertakes to make them such so farre as he seeth it meet for the thing signified by this name Sephas or a Stone is constancy as Peters excellency and Christ by giving him this name undertaketh to make him so 15. The Lord doth not measure nor judge of his servants by their fits of weaknesse but by the constant tenour of their way And in great mercy he giveth confirmations to his own whom he is to try that when their weaknesse appeareth they may not lose hope for Christ calleth Simon Cephas or a fixed beleever notwithstanding his slips that followed and by this name would sore-arme him against discouragement therefrom Ver. 43. The day following Jesus would go forth into Galilee and findeth Philip and saith unto him Follow me 44. Now Philip was of Bethsaida the City of Andrew and Peter The fourth disciple whom Christ himself sought out and called is Philip and to this is subjoyned the place of Philips habitation being the same with Andrew and Peters also Whence learn 1. As Christ was constant and diligent about his Fathers work So he will not faile to go wherever he hath an errand or any to bring in and wherever he cometh he hath some to finde for The day following without losse of a day Jesus would go forth from the place where he stayed after he passed by John into Galilee because he had Philip to seek 2. Such as Christ hath a purpose of love unto he will not only prevent them but will finde them out and gain them for he findeth Philip. 3. Christ hath divers wayes of calling and bringing men to him so that none are to carve out a way to themselves as if there were none else nor are any to suspect their being accepted by Christ when they come to him though they have not been dealt with in all things as others for here we have some called by John some by private instruction and Philip called by Christs own mouth and yet all alike welcome 4. Such as would prove the truth of their Conversion ought to renounce all things in affection and practice in so far as they hinder from Christ ought not to presume to go before Christ in prescribing their way to him nor to follow their own wit will or lusts but to follow him as a Teacher and Guide and as a patterne of obedience to the moral Law and suffering for righteousnesse and to do this constantly so much is imported in this invitation Follow me which Philip obeyed as the sequel declareth 5. The work of the Gospel and Kingdome of Christ may begin in very obscure places and among mean persons that so none may despise a day of small things for here he begins the gathering of his Kingdome which afterward over-spread the world in obscure Galilee and among men of an obscure town Bethsaida 6. The wickednesse of a place will not seclude Christs favour from particular persons who are his own in it for Bethsaida was a wicked place as appeareth from Christs woes denounced against it Mat. 11.20 21. yet from thence he calleth three eminent Instruments Verse 45. Philip findeth Nathaneel and saith unto him We have found him of whom Moses in the Law and the Prophets did write Jesus of Nazareth the son of Joseph 46. And Nathaneel said unto him Can there any good thing come out of Nazareth Philip saith unto him Come and see The last who is called here to embrace Christ for the Messiah is Nathaneel who is wrought upon partly by Philip ver 45 46. partly by Christ himself ver 47 48 49. And upon his believing he is commended and promises of greater things given for his encouragement v. 50 51. As for Philip the instruments part he finding Nathaneel declareth how they had found the promised Messiah and when he stumbled at Christ because of the place of his residence or biâ—th as was supposed Philip inviteth him to come to Christ for clearing of that doubt Doct. 1. As Christ by one word can draw a soul to him so Conversion is best proved by effects and particularly by zeal in seeking to promote the Kingdome of Christ and the good of our neighbours soule in our station it being an inseparable companion of the new nature to seek to multiplie the kinde