Annotations upon the Holy Bible. Vol. II wherein the sacred text is inserted, and various readings annex'd, together with the parallel scriptures, the more difficult terms in each verse are explained, seeming contradictions reconciled, questions and doubts resolved, and the whole text opened : being a continuation of Mr. Pool's work by certain judicious and learned divines.

S^t. JOHN.

The ARGUMENT.

The Penman of this Gospel is generally taken to have been John the Son of Zebedee, Matth. 10.2. not either John the Baptist, or John sirnamed Mark, Act. 15.37. He was a Person mightily honoured by Christs per∣sonal favours, and therefore often called the beloved Desciple; you may read of these favours in these Scriptures following, Matth. 17.1. Luk. 9.28. and 22.8. Joh. 13.23, 24. and 19.25, 26. and 20.1, 2. Act. 3.3. Acts 4.13. Gal. 2.9. Thus far the Scripture guideth us: He is thought to have gone to, and continue in Asia till the third of the ten Persecutions in the time of Trajan; he was by Domitian banished into Pathmos, where he wrote the Reve∣lation.

The time when he wrote this Gospel, is uncertain; some think about the latter part of his Life; he died the last of all the Apostles, judged about an hundred Years after the Birth of Christ. It is said that the heresies of Ebion and Cerin∣thus, who denied Christs Divinity, and of the Nicholaitans, who held many absurd things about his Person, gave occa∣sion to the writing of this Gospel; himself mentioneth the Doctrine of the Nicholaitans, Rev. 2.6. and Ebion and Cerinthus are thought to be those Antichrists which he in his Epistles reflecteth upon.

Two things are observed of him: 1. That he insists more on the proof of Christs Divinity, than any of the Evangelists; pro∣ducing his Miracles most evidently to prove it. 2. That he mentions very little reported by the other Evangelists; to which I think may be added, that he delivereth the History of the Gospel after Christs Resurrection, more fully than any of them; he gives us also a more distinct account of the four Passovers happening after Christs Baptism: The necessity of Faith in Christ, and Regeneration, the Doctrine of our Mystical Union with Christ; the sending and end of the ho∣ly Spirits Mission, and the advantage that the Apostles▪ and others should receive from it. His Gospel is most particu∣larly remarkable for the sublimeness and mysteriousness of the matter, and sweetness of his Phrase.

CHAP. I.

IN the beginning a was the word b, and the word was with God c, and the word was God d.

2 The same was in the Beginning with God e.

3 All things were made by him f; and with∣out him was not any thing made that was made g.

4 In him was life h; and the life was the light of men i.

5 And the light k shineth in darkness l: and the darkness comprehended it not m.

6 ¶ There was a man sent from God n, whose name was John o:

7 The same came for a witness p, to bear wit∣ness of the light q q, that all men through him might believe r.

8 He was not that light s, but was sent to bear witness of that light t.

9 That was the true Light u, which lighteth every man that cometh into the world w.

10 He was in the world x, and the world was made by him y; and the world knew him not z.

11 He came unto his own a, and his own re∣ceived him not b.

12 But as many as received him c c, to them gave he ‖ power to become the sons of God d, even to them that believe on his name e.

13 Which were born, not of blood ‡ f, nor of the will of the flesh g, nor of the will of man h, but of God i.

14 And the word was made flesh k, and dwelt amongst us l, (and ‡ we beheld his glory m, the glory as of the onely begotten of the father) n, full of grace and truth o.

15 ¶ John bare witness of him, and cryed, say∣ing p: This was he of whom I spake q, He that co∣meth after me is pre••erred before me r: for he was before me s.

16 And of his fulness have all we received t, and grace for grace ‡.

17 For the Law was given by Moses u, b••t grace and truth came by Jesus Christ w.

18 No man hath seen God at any time x: the onely begotten son, which is in the bosome of the Father a, he hath declared him †.

19 And this is the record of John, when the Jews sent Priests and Levites from Jerusalem, to ask him, Who art thou b?

20 And he confessed c, and denied not d; but confessed e, I am not the Christ f.

21 And they asked him, What then? Art thou Elias g? And he saith, I am not h. Art thou that Prophet i? And he answered, No k.

22 Then said they unto him, Who art thou l? that we may give an answer to them that sent us m. What saist thou of thy self n?

23 He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias o.

24 And they which were sent, were of the Pharisees (p).

25 And they asked him, and said unto him, Why Baptizest thou then, if thou be not that Christ, nor Elias, neither that Prophet q?

26 John answered them, saying r, I baptize with water: † but there standeth one amongst you, whom you know not s;

27. He it is, who coming after me is preferred before me t, whose shoo's latchet I am not wor∣thy to unloose u.

28 These things were done in Bethabara beyond Jordan u, where John was Baptizing x.

29 ¶ The next day y, John seeth Jesus coming to him z, and saith, Behold the ‡ lamb of God a, which taketh away the sin of the world b.

30 This is he, of whom I said c, After me com∣etha man, which is preferred before me: for he was before me.

31 And I knew him not e: but that he should be made manifest unto Israel f, therefore am I come baptizing with water g.

32 And John bare record saying, I saw the spirit descending from heaven h , like a dove i, and it abode upon him k.

33 And I knew him not l: but he that sent me to baptize with water m, the same said unto me, Upon whom thou shalt see the spirit descending, and remaining on him, the same is he which bap∣tizeth with the holy Ghost n.

34 And I saw o, and bare record p, that this is the Son of God.

35 ¶ Again the next day after q, John stood, and two of his disciples.

36 And looking upon▪ Jesus as he walked r, he said , Behold the lamb of God s.

37 And the two disciples heard him speak, and they followed Jesus t.

38 Then Jesus turned, and saw them fol∣lowing, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master) where ‖ dwellest thou u?

39 He saith unto them, Come and see w. They came and saw where he dwelt x, and abode with him that day, y for it was about ‡ the tenth hour z.

40 One of the two which heard John speak, was Andrew, Simon Peters Brother a.

41 He first findeth his own Brother Simon b, and saith unto him, We have found the Messiah, which is,‖ being interpreted, the Christ c.

42 And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the Son of Jona d , thou shalt be called Cephas ‡, which is by Interpretation ‖ a Stone e.

43 The day following Jesus would go forth in∣to Galilee, and findeth Philip f, and saith unto him, Follow me g.

44 Now Philip was of Bethsaida h, the City of Andrew and Peter i.

45 Philip findeth Nathaneel k, and saith unto him, We have found him, of whom Moses in the Law, and the † Prophets did write l, Jesus of Na∣zareth the Son of Joseph m.

46 And Nathaneel said unto him, Can there any good thing, come out of Nazareth n? Philip saith unto him, Come and see o.

47 Jesus saw Nathaneel coming to him, and

saith of him, Behold an Israelite indeed p, in whom is no guile q.

48 Nathanael saith unto him, Whence knowest thou me r? Jesus answered and said unto him, Before that Philip called thee, when thou wert under the Fig-tree, I saw thee s.

49 Nathanael answered, and said unto him, Rabhi, thou art the Son of God t, thou art the King of Israel u.s

50 Jesus answered, and said unto him, Because I said unto thee, I saw thee under the fig-tree, believest thou t? thou shalt see greater things then these u.

51 And he saith unto him, Verily, verily, I say unto you w , Hereafter you shall see heaven open, and the angels of God ascending and de∣scending upon the son of man x.

CHAP. II.

AND the third day there was a marriage in Cana of Galilee a, and the mother of Jesus was there b.

2 And both Jesus was called, and his disciples, to the marriage c.

3 And when they wanted wine c, the mother of Jesus saith unto him. They have no wine d.

4 Jesus saith unto her, Woman e, What have I to do with thee f? mine hour is not yet come g.

5 His mother saith unto the servants, Whatso∣ever he saith unto you, do it h.

6 And there were set there six water-pots of stone i after the manner of the purifying of the Jews, containing two or three firkins a piece k.

7 Jesus saith unto them, Fill the water-pots with water l. And they filled them up to the brim m.

8 And he saith unto them, Draw out now, and bear unto the governour of the feast n. And they bare it o.

9 When the ruler of the fearst had tasted the water that was made wine p, and knew not whence it was, but the servants which drew the water, knew q; the governour of the feast called the bride∣groom,

10 And saith unto him, Every man at the beginning doth set forth good wine r; and when men have well drunk s, then that which is worse: but thou hast kept the good wine until now t.

11 This beginning of miracles did Jesus in Ca∣na of Galilee u, and manifested forth his glory w: and his disciples believed on him x.

12 ¶ After this he went down to Capernaum y, he, and his mother, and his brethren z, and his disciples: and they continued there not many days a:

13 ¶ And the Jews passover was at hand: and Jesus went up to Hierusalem b,

14 And found in the temple those that sold oxen, and sheep, and doves c, and the changers of money sitting d.

15 And when he had made a scourge of small cords e, he drove them all out of the temple, and the sheep, and the oxen; and poured out the chan∣gers money f, and overthrew the tables g.

16 And said unto them that sold doves. Take these things hence: make not my Fathers house an house of merchandise h.

17 And his disciples remembred that it was written, The zeal of thine house hath eaten me up i.

18 ¶ Then answered the Jews k, and said unto him , What sign shewest thou unto us, seeing that thou doest these things l?

19 Jesus answered and said unto them , De∣stroy this temple, and in three days I will raise it up m.

20 Then said the Jews, Forty and six years was this temple in building n, and wilt thou rear it up in three days o?

21 But he spake of the temple of his body p.

22 When therefore he was risen from the dead , his disciples remembred that he had said this unto them q: and they believed the scripture, and the word which Jesus had said r.

23 ¶ Now when he was at Jerusalem at the passover, in the feast day, many believed in his Name s, when they saw the miracles which he did t.

24 But Jesus did not commit himself unto them u, because he knew all men w.

25 And needed not that any should testifie of man x for he knew what was in many y.

CHAP. III.

THere a was a man of the Pharisees b, named Nicodemus c, a ruler of the Jews d:

2 The same came unto Jesus by night e, and said unto him, Rabbi, we know that thou art a teach∣er come from God f: for no man can do these miracles that thou doest, except God be with him g.

3 Jesus answered ∴, and said unto him, Verily, verily, I say unto thee, Except a man be born ‖ a∣gain h, he cannot see the kingdom of God i.

4 Nicodemus saith unto him, How can a man be born when he is old k can he enter the second time into his mothers womb, and be born l?

5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water, and of the Spirit m, he cannot enter into the kingdom of God n.

6 That which is born of the flesh o, is flesh p; and that which is born of the Spirit, is spirit q.

7 Marvel not that I said unto thee, Ye must be born ‖ again r.

8 The wind bloweth where it listeth s, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth t: So is eve∣ry one that is born of the Spirit u.

9 Nicodemus answered and said unto him , How can these things be w?

10 Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things x?

11 Verily, verily, I say unto thee, We speak that we do know y, and testifie that we have seen z: and ye receive not our witness a.

12 If I have told you earthly things b, and ye believe not, How shall ye believe if I tell you of heavenly things c?

13 And no man hath ascended up to heaven, but he that came down from heaven d, even the Son of man which is in heaven e.

14 ¶ And as Moses lifted up the serpent in the wilderness f: even so must the Son of man be lifted up g.

15 That whosoever believeth in him, should not perish, but have eternal life h.

16 ¶ For God so loved the world i, that he gave his onely begotten Son k,: that whosoever be∣lieveth in him, should not perish, but have everlast∣ing life l.

17 For God sent not his Son into the world, to condemn the world m: but that the world through him might be saved n.

18 ¶ He that believeth on him, is not condem∣ned o: but he that believeth not, is condemned al∣ready p, because he hath not believed in the Name of the onely begotten Son of God q.

19 And this is the condemnation, that light is come into the world r, and men loved dark∣ness rather than light s; because their deeds were evil t.

20 For every one that doeth evil u, hateth the light w, neither cometh to the light x, lest his deeds should be ‖ reproved y.

21 But he that doeth truth z, cometh to the light a, that his deeds may be made manifest, that they are wrought in God b.

22 ¶ After these things c, came Jesus and his disciples into the land of Judea d, and there he ••ar∣ried with them, and baptized e.

23 ¶ And John also was baptizing in Aenon, near to Salim, f because there was much water there g: and they came, and were baptized h.

24 For John was not yet cast into prison i.

25 ¶ Then arose a question between some of Johns disciples and the Jews, about purifying k.

26 And they came unto John, and said unto him, Rabbi l, he that was with thee beyond Jor∣dan, to whom thou barest witness m., behold, the same baptizeth, and all men come to him n,.

27 John answered, and said, A man can ‖ re∣ceive nothing, except it be given him from hea∣ven o.

28 Ye your selves bear me witness, that I said, I am not the Christ p, but that I am sent be∣fore him q,.

29 He that hath the bride, is the bridegroom: but the friend of the bridegroom r which standeth, and heareth him, rejoyceth greatly because of the bridegrooms voice s: This my joy therefore is ful∣filled. t.

30 He must increase u, but I must decrease w.

31 He that cometh from above , is above all x: he that is of the earth, is earthly, and speaketh of the earth : he that cometh from heaven is above all y;:

32 And what he hath seen and heard, that he testifieth z, and no man receiveth his testimony a.

33 He that hath received his testimony , hath set to his seal, that God is true b.

34 For he whom God hath sent c speaketh the words of God d,: for God giveth not the Spirit by measure unto him e:.

35 The Father loveth the Son, and hath given all things into his hand f.

36 He that believeth on the Son g, hath ever∣lasting life: and he that believeth not the Son h., shall not see life i: but the wrath of God abideth on him k..

CHAP. IV.

WHen the Lord therefore knew a how the Pharisees had heard that Jesus made and baptized more disciples than John b,.

2 (Though Jesus himself baptized not c, but his disciples:)

3 He left Judea d, and departed again into Galilee e.

4 And he must needs go through Samaria f.

5 Then cometh he to a city of Samaria, which is called Sychar g, near to the parcel of ground that Jacob gave to his son Joseph h:.

6 Now Jacobs well was there i. Jesus therefore being wearied with his journey, sat thus on the well k.: and it was about the sixth hour l,.

7 There cometh a woman of Samaria to draw water m: Jesus saith unto her, Give me to drink n:.

8 For his disciples were gone away into the city to buy meat o.

9 Then saith the woman of Samaria unto him, How is it, that thou being a Jew, askest drink of me, who am a woman of Samaria p? for the Jews have no dealings with the Samaritans q..

10 Jesus answered, and said unto her, If thou knewest the gift of God r, and who it is that saith unto thee, Give me to drink, thou wouldest have asked of him, and he would have given thee li∣ving water s..

11 The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water t?

12 Art thou greater then our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattel u?

13 Jesus answered and said unto her, Whoso∣ever drinketh of this water, shall thirst again w.

14 But whosoever drinketh of the water that I shall give him , shall never thirst x: but the wa∣ter that I shall give him, shall be in him a well of water, springing up into everlasting life y,.

15 The woman saith unto him, Sir, give me this water, that •• thirst not, neither come hither to draw z.

16 Jesus saith unto her, Go, call thy husband, and come hither a.

17 The woman answered, and said, I have no husband b. Jesus answered, and said, Thou hast well said, I have no husband c.:

18 For thou hast had five husbands, and he whom thou now hast, is not thy husband d: in that saidst thou truly e;.

19 The woman saith unto him , Sir, I perceive that thou art a prophet f.

20 Our Fathers worshipped in this Mountain g, and ye say that in Hierusalem is the place where men ought to worship h.

21 Jesus saith unto her, Woman, believe me, the hour cometh i when you shall neither in this Mountain k, nor yet at Hierusalem worship the Father l.

22 Ye worship ye know not what m, we know what we worship n.: for Salvation is of the Jews o:.

23 But the hour is coming, and now is, when the true worshippers shall worship the Father in spirit, and in truth p: for the Father seeketh such to worship him q;.

24 God is a Spirit r, and they that worship him, must worship him in spirit, and in truth s,.

25 The Woman saith unto him, I know that Messias cometh, which is called Christ t, when he is come he will tell us all things u.

26 Jesus saith unto her, I that speak unto thee am he w.

27 And upon this, came his Disciples x, and marvelled that he talked with the woman y, yet no man said, what seekest thou? or why talkest thou with her z.?

28 The Woman then left her water pot, and went her way into the City a, and saith unto the men b,

29 Come see a man, which told me all things that ever I did c, is not this the Christ d?

30 Then they went out of the City, and came unto him e.

31 In the mean while his Disciples prayed him, saying, Master, eat f.

32 But he said unto them, I have meat to eat that ye know not of g.

33 Therefore said the Disciples one to ano∣ther, Hath any man brought him ought to eat h?

34 Jesus saith unto them, My meat is to do the will of him that sent me †, and to finish his work i.

35 Say not ye, There are yet four Months▪ and then cometh Harvest k: Behold▪ I say unto you, lift up your Eyes, and look on the Fields l, for they are white already to Harvest m,.

36 And he that reapeth receiveth wages n, and gathereth fruit unto life eternal o,, that both he that soweth, and he that reapeth, may rejoyce together p..

37 And herein is that saying true, One soweth, and another reapeth q.

38 I sent you to reap that whereon you be∣stowed no labour r; other men laboured, and ye are entred into their labours s:.

39 And many of the Samaritans of that City believed on him, for the saying of the woman, which testified, He told me all that ever I did t.

40 So when the Samaritans were come unto him, they besought him that he would tarry with them u. And he abode there two days w..

41 And many mo believed, because of his own word x.

42 And said unto the woman, Now we be∣lieve, not because of thy saying y: for we have heard him our selves, and know that this is in∣deed the Christ, the Saviour of the world z.

43 Now after two days, he departed thence, and went into Galilee a.

44 For Jesus himself testified, that a Prophet hath no honour in his own Countrey b.

45 Then when he was come into Galilee, the Galileans received him, having seen all the things that he did at Hierusalem at the feast c; for they also went unto the feast d.

46 So Jesus came again into Cana of Galilee, where he made the water wine e. And there was a certain ‖ Nobleman, whose Son was sick at Capernaum f:.

47 When he heard that Jesus was come out of Judea into Galilee g, he went unto him and be∣sought him that he would come down and heal his Son h,; for he was at the point of death i.

48 Then said Jesus unto him, except ye see signs and wonders, you will not believe k.

49 The nobleman saith unto him, Sir, Come down, ere my child dye l.

50 Jesus saith unto him, Go thy way; thy son liveth m. And the man believed the word that Je∣sus had spoken unto him, and he went his way n.

51 And as he was now going down, his servants met him, and told him, saying, Thy son liveth o.

52 Then enquired he the hour when he began to amend: and they said unto him, yesterday, at the seventh hour, the fever left him p.

53 So the father knew that it was at the same hour in which Jesus had said unto him, Thy son liveth q, and himself believed, and his whole house r.

54 This is again the second miracle that Jesus did, when he was come out of Judea into Ga∣lilee s.

CHAP. V.

AFter this there was a feast of the Jews a: and Jesus went up to Hierusalem b.

2 Now there is at Hierusalem by the sheep ‖ market c a pool d, which is called in the He∣brew tongue Bethesda e, having five porches f.

3 In these g lay a great multitude of impotent folk, of blind, halt, withered, waiting for the mo∣ving of the water h.

4 For an Angel went down at a certain season into the Pool, and troubled the water i: whoso∣ever first after the troubling of the water, stepped in, was made whole of whatsoever Disease he had k,.

5 And a certain man was there which had an infirmity thirty and eight years l.

6 VVhen Jesus saw him lye, and knew that he had been now a long time in that case m, he saith unto him, VVilt thou be made whole n;?

7 The impotent man o answered, (Sir) I have no man, when the water is troubled, to put me into the Pool: but while I am coming, another steppeth down before me p.

8 Jesus saith unto him, Rise, take up thy bed, and walk q.

9 And immed••ately the man was made whole r, and took up his bed, and walked s, and on the same day was the Sabbath t.

10 The Jews therefore said unto him that was cured, It is the Sabbath-day: it is not lawful for thee to carry thy bed u.

11 He answered them, He that made me whole, the same said unto me, Take up thy bed and walk w.

12 Then asked they him, What man is that which said unto thee, Take up thy bed and walk x?

13 And he that was healed, wist not who he was y: For Jesus had conveyed himself away, a ‖ multitude being in that place z;.

14 Afterward Jesus findeth him in the Temple a, and said unto him, Behold, thou art made whole, sin no more, lest a worst thing come unto thee b.

15 The man departed, and told the Jews that it was Jesus which had made him whole c.

16 And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the Sabbath-day d.

17 But Jesus answered them e, My Father worketh hitherto, and I work f.

18 Therefore the Jews sought the more to kill him, because he not onely had broken the Sabbath g, but said also, That God was his Fa∣ther, making himself equal with God h.

19 Then answered Jesus, and said unto them, Verily, Verily, I say unto you, The Son can do nothing of himself, but what he seeth the Fa∣ther do i, For whatsoever things he doth, these also doth the Son likewise k.

20 For the Father loveth the son l, and shew∣eth him all things that himself doth, m and he will shew him greater works than these, that you may marvel n.

21 For as the Father raiseth up the dead, and quickneth them o, even so the son quickneth whom he will p.

22 For the father judgeth no man q, but hath committed all Judgment unto the son r.

23 That all men should honour the Son s, even as they honour the Father t. He that honoureth not the son, honoureth not the father which hath sent him u.

24 Verily, Verily, I say unto you, He that heareth my word, and believeth on him that sent me w, hath everlasting life, and shall not come into condemnation x, but is passed from death to life y;.

25 Verily, Verily, I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the son of God z, and they that hear shall live a.

26 For as the Father hath life in himself, so hath he given to the Son to have life in himself b.

27 And hath given him authority to execute judgment also c, because he is the Son of man d.

28 Marvel not at this; for the hour is coming, in the which all that are in the graves shall hear his voice e:

29 And shal•• come forth; they that have done good, unto the resurrection of life f and they that have done evil g, unto the resurrection of damnation h,.

30 I can of my own self do nothing i: as I hear, I judge; and my judgment is just k, be∣cause I seek not my own will, but the will of the Father which hath sent me l;.

31 If I bear witness of my self, my witness is not true m.

32 There is another that beareth witness of me n, and I know▪ that the witness which he wit∣nesseth of me is true o:.

33 Ye sent unto John, and he bare witness unto the truth p.

34 But I receive not testimony from man q: but these things I say, that ye might be sa∣ved r..

35 He was a burning and a shining light s, and ye were willing for a season to rejoyce in his light t.

36 But I have greater witness than that of John, ∴ for the works which the Father hath given me to finish u, the same works that I do, bear witness of me, that the Father hath sent me w.

37 And the Father himself which hath sent me, hath born witness of me x; Ye have neither heard his voice at any time, nor seen his shape y.

38 And you have not his word abiding in you z, for whom he hath sent, him ye believe not a.

39 Search the Scriptures b, for in them ye think ye have eternal life c, and they are they which testifie of me d.

40 And ye will not come to me e, that ye might have life f.

41 I receive not honour from men g.

42 But I know you, that ye have not the love of God in you h.

43 I am come in my Fathers name, and ye receive me not i: if another shall come in his own name, him ye will receive k.

44 How can ye believe which receive honour from one another, and seek not the honour that cometh from God onely l?

45 Do not think that I will accuse you to the Father m: there is one that accuseth you, even Moses, in whom ye trust n.

46 For had ye believed Moses, ye would have believed me, for he wrote of me o.

47 But if ye believe not his writings, how shall ye believe my words p?

CHAP. VI.

AFter these things a Jesus went over the sea of Galilee b, which is the sea of Tiberias c.

2 And a great multitude followed him, because they saw his miracles which he did on them that were diseased d.

3 And Jesus went up into a mountain, and there he sat with his disciples.

4 And the passover, a feast of the Jews, was nigh e.

5 ¶ VVhen Jesus then lift up his eyes, and saw a great company come unto him, he saith unto Philip, VVhence shall we buy bread, that these may eat f?

6 (And this he said to prove him, for he him∣self knew what he would do g.)

7 Philip answered him, Two hundred peny-worth of bread is not sufficient for them, that every one of them may take a little h.

8 One of his disciples, Andrew, Simon Peters brother, saith unto him,

9 There is a lad here, which hath five barley-loves, and two small fishes: but what are they among so many?

10 And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand.

11 And Jesus took the loaves, and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes, as much as they would.

12 VVhen they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost.

13 Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley-loaves, which remained over and above unto them that had eaten i.

14 Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that Prophet that should come into the world k.

15 VVhen Jesus therefore perceived that they would come and take him by force, to make him a King l, he departed again into a mountain him∣self alone m.

16 And when even was now come, his disciples went down unto the sea o,

17 And entred into a ship, and went over the sea towards Capernaum: And it was now dark, and Jesus was not come to them.

18 And the sea arose, by reason of a great wind that blew.

19 So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid.

20 But he saith unto them, It is I: be not a∣fraid.

21 Then they willingly received him into the ship: and immediately the ship was at the land whi∣ther they went.

22 ¶ The day following, when the people which stood on the other side of the sea p, saw that there was none other boat there, save that one whereinto his disciples were entred, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone;

23 Howbeit there came other boats from Ti∣berias, nigh unto the place where they did eat bread, after that the Lord had given thanks.

24 VVhen the people therefore saw that Jesus was not there, neither his disciples q, they also took shipping, and came to Capernaum, seeking for Jesus r.

25 And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither?

26 Jesus answered them, and said, Verily, verily I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled s.

27 ‖ Labour not for the meat which perisheth, but for that meat which endureth un••o everl••••t••ng life t, which the Son of man shall give unto you u: for him hath God the Father sealed w:.

28 Then said they unto him, VVhat shall we do that we might work the works of God x?

29 Jesus answered and said unto them, This is the work of God, that you believe on him whom he hath sent y.

30 They ••aid therefore unto him, What sign shewest thou then, that we may see, and believe thee? VVhat dost thou work z?

31 Our Fathers did eat Manna in the desart; as it is written, He gave them bread from hea∣ven to eat a.

32 Then Jesus said unto them, Verily, verily I say unto you, Moses gave you not that bread from heaven b; but my Father giveth you the true bread from heaven c:.

33 For the bread of God is he which cometh down from heaven, and giveth life unto the world d.

34 Then said they unto him, Lord, evermore give us this bread e.

35 And Jesus said unto them, I am the bread of life f; He that cometh to me, shall never hunger, and he that believeth on me, shall never thirst g.

36 But I said unto you, that ye also have seen me, and believe not h.

37 All that the Father giveth me i, shall come to me: and him that cometh to me, I will in no wise cast out k.

38 For I came down from Heaven, not to do mine own will, but the will of him that sent me l.

39 And this is the Fathers will which hath sent me, That of all which he hath given me, I should lose nothing m, but should raise it up again at the last day n.

40 And this is the will of him that sent me, that every one which seeth o the Son, and be∣lieveth on him, may have everlasting life p: and I will raise him up at the last day q.

41 The Jews then murmured at him r, because he said, I am the bread which came down from Heaven.

42 And they said, Is not this Jesus the Son of Joseph, whose father and mother we know? How is it then that he saith, I came down from Hea∣ven s?

43 Jesus therefore answered, and said unto them, Murmure not among your selves t.

44 No man can come unto me, except the Father which hath sent me draw him u, and I will raise him up at the last day.

45 It is written in the Prophets w, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me x:.

46 Not that any man hath seen the Father y, save he which is of God z,, he hath seen the Fa∣ther a..

47 Verily, verily I say unto you, He that be∣lieveth on me, hath everlasting life.

48 I am that bread of life.

49 ∴ Your fathers did eat Manna in the wil∣derness, and are dead b.

50 This is the bread which cometh down from heaven, that a man may eat thereof, and not die c.

51 I am the living bread, which came down from heaven d. If any man eat of this bread, he shall live for ever e.: And the bread that I will give, is my flesh, which I will give for the life of the world f..

52 The Jews therefore strove amongst them∣selves, saying, How can this man give us his flesh to eat g?

53 Then Jesus said unto them, Verily, verily I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you h.

54 Whoso eateth my flesh, and drinketh my blood, hath e••ernal life i: and I will raise him up at the last day k.

55 For my flesh is meat indeed, and my blood is drink indeed l.

56 He that eateth my flesh, and drinketh my blood m, ‖ dwelleth in me, and I in him n.

57 As the living Father o hath sent me, and I ‖ live by the Father p: so he that ••ateth me, even he shall live by me q

58 This is that bread which came down from heaven: not as your fathers did eat Manna and are dead r: He that eateth of this bread, shall live for ever.

59 These things said he in the Synagogue, as he taught in Capernaum s.

60 Many therefore of his disciples t, when they had heard this, said, This is an hard saying, who can hear it u?

61 When Jesus knew in himself, that his disci∣ples murmured at it w, he said unto them, Doth this offend you x?

62 What and if ye shall see the Son of man as∣cend up where he was before y?

63 It is the Spirit that quickneth z, the flesh profiteth nothing a: the words that I speak unto you, they are spirit, and they are life b.

64 But there are some of you that believe not c. For Jesus knew from the beginning, who they were that believed not, and who should betray him d.

65 And he said, Therefore said I unto you, that no man can come unto me, except it be given unto him of my Father e.

66 ¶ From that time many of his disciples went back f, and walked no more with him g.

67 Then said Jesus unto the twelve, Will ye also go away h?

68 Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life i.

69 And we believe, and are sure that thou art that Christ, the Son of the living God k.

70 Jesus answered them, Have I not chosen l you twelve, and one of you is a Devil m?

71 He spake of Judas Iscariot, the son of Si∣mon n: for he it was that should betray him, being one of the twelve o.

CHAP. VII.

AFter these things, Jesus walked in Galilee a: for he would not walk in Jewry b, because the Jews sought to kill him c.

2 Now the Jews feast of tabernacles was at hand d.

3 His brethren e therefore said unto him, De∣part hence, and go into Judea, that thy disciples also may see the works that thou doest f.

4 For there is no man that doeth any thing in secret, and he himself seeketh to be known open∣ly g: If thou do these things, shew thy self to the world h.

5 For neither did his brethren believe in him i.

6 Then Jesus said unto them, My time is not yet come k▪ but your time is alway ready l.

7 The world cannot hate you m; but me it hateth , because I testifie of it, that the works thereof are evil n.

8 Go ye up unto this feast o: I go not up yet unto this feast p, for my time is not yet full come q.

9 When he had said these words unto them, he abode still in Galilee r.

10 ¶ But when his brethren were gone up, then went he also up unto the feast s, not openly, but as it were in secret t.

11 Then the Jews sought him at the feast, and said, VVhere is he u?

12 And there was much murmuring amongst the people concerning him w: For some said, He is a good man: others said, Nay, but he de∣ceiveth the people x.

13 Howbeit, no man spake openly of him, for fear of the Jews y.

14 ¶ Now about the midst of the feast, Jesus went up into the Temple, and taught z.

15 And the Jews marvelled, saying, How knoweth this man ‖ letters, having never learned a?

16 Jesus answered them, and said , My Doctrine is not mine, but his that sent me b.

17 If any man will do his will, he shall know of the doctrine, whether it be of God c, or whe∣ther I speak of my self d.

18 He that speaketh of himself, seeketh his own glory e: but he that seeketh his glory that sent him, the same is true f, and no unrighteous∣ness is in him g.

19 Did not Moses give you the law h, and yet none of you keepeth the law i? VVhy go ye about to kill me k?

20 The people answered and said , Thou hast a devil l: who goeth about to kill thee m.

21 Jesus answered and said unto them, I have done one work, and ye all marvel n.

22 Moses therefore a gave unto you circum∣cision b, (not because it is of Moses, but of the fathers) and ye on the Sabbath-day circumcise a man c.

23 If a man on the Sabbath-day receive Cir∣cumcision, ‖ that the law of Moses should not be broken d d, are ye angry at me, because I have made a man every whit whole on the Sabbath-day e?

24 Judge not according to the appearance f, but judge righteous judgment g.

25 Then said some of them of Jerusalem, Is not this he whom they seek to kill h?

26 But lo, he speaketh boldly, and they say nothing unto him i: Do the rulers know indeed that this is the very Christ k?

27 Howbeit we know this man whence he is l: but when Christ cometh, no man knoweth whence he is m.

28 Then cried Jesus in the Temple as he taught, saying, Ye both know me, and ye know whence I am n: and I am not come of my self, but he that sent me is true, whom ye know not o.

29 But I know him p, for I am from him q, and he hath sent me r.

30 Then they sought to take him s: but no man laid hands on him, because his hour was not yet come t.

31 And many of the people believed on him u, and said, VVhen Christ cometh, will he do mo mira••les than these which this man hath done w?

32 ¶ The Pharisees heard that the people mur∣mured x such things concerning him: and the Pharisees, and the chief Priests sent officers to take him y.

33 Then said Jesus unto them, Yet a little while I am with you, and then I go to him that sent me z.

34 Ye shall seek me, and shall not find me a: and where I am, thither ye cannot come b.

35 Then said the Jews among themselves, Whither will he go, that we shall not find him c? will he go unto the dispersed among the Gentiles, and teach the Gentiles d?e

36 VVhat manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come e?

37 In the last day, that great day of the feast f, Jesus stood and cryed, saying, If any man thirst, let him come unto me, and drink g.

38 He that believeth on me, as the scripture hath said h, out of his belly shall flow rivers of living water i.

39 ( But this spake he of the Spirit, which they that believe on him, should receive k: for the holy Ghost was not yet given, because that Je∣sus was not yet glorified l.)

40 ¶ Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet m.

41 Others said, This is the Christ. But some said, Shall Christ come out of Galilee n?

42 Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was o?

43 So there was a division among the people because of him p.

44 And some of them would have taken him; but no man laid hands on him q.

45 ¶ Then came the officers to the chief Priests and Pharisees, and they said unto them, Why have ye not brought him r?

46 The officers answered, Never man spake like this man s.

47 Then answered them the Pharisees, Are ye also deceived t?

48 Have any of the rulers, or of the Pha∣risees believed on him u?

49 But this people who knoweth not the Law are cursed w.

50 Nicodemus saith unto them, (he that came to ‖ Jesus by night, being one of them) x

51 Doth our law judge any man before it hear him, and know what he doeth y?

52 They answered and said unto him, Art thou also of Galilee z? Search, and look: for out of Galilee ariseth no prophet a.

53 And every man went unto his own house b.

CHAP. VIII.

JEsus went unto the mount of Olives a.

2 And early in the morning he came again into the temple b, and all the people came unto him c; and he sate down, and taught them d.

3 And the scribes e and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst,

4 They say unto him, Master, this woman was taken in adultery, in the very act f.

5 Now Moses in the law commanded us, that such should be stoned g: but what sayest thou h?

6 This they said, tempting him, that they might have to accuse him i. But Jesus stouped down, and with his finger wrote on the ground as though he heard them not k.

7 So when they continued asking him, he lift up himself, and said unto them, l He that is with∣out sin among you, let him first cast a stone at her m.

8 And again he stouped down, and wrote on the ground n.

9 And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last o: and Jesus was left alone, and the woman standing in the midst p.

10 When Jesus had lift up himself, and saw none but the woman p, he said unto her, Woman, where are those thine accusers? hath no man con∣demned thee q?

11 She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee r: go, and sin no more s.

12 ¶ Then spake Jesus again unto them, say∣ing, I am the light of the world t: he that fol∣loweth me, shall not walk in darkness u, but shall have the light of lite w.

13 The Pharisees therefore said unto him▪ Thou bearest record of thy self; thy record is not true x.

14 Jesus answered and said unto them, Though I bear record of my self, yet my record is true y▪ for I know whence I came, and whither I go z; but ye cannot tell whence I come, and whither I go a.

15 Ye judge a••ter the flesh b, I judge no man c.

16 And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me d.

17 It is also written in your law, that the testimony of two men is true e.

18 I am one that bear witness of my self, and the Father that sent me, beareth witness of me f.

19 Then said they unto him, Where is thy Fa∣ther g? Jesus answered, Ye neither know me, nor my Father, if ye had known me, ye should have known my Father also h.

20 These words spake Jesus in the treasury as he taught in the Temple i: and no man laid hands on him k, for his hour was not yet come l.

21 Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins m m: whither I go, ye cannot come n.

22 Then said the Jews, Will he kill himself? because he saith, Whither •• go, ye cannot come o.

23 And he said unto them, Ye are from beneath, I am from above: ye are of this world, I am not of this world p.

24 I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins q.

25 Then said they unto him, VVho art thou r? Jesus saith unto them, Even the same that I said unto you from the beginning s..

26 I have many things to say, and to judge of you t: but he that sent me is true u; and I speak to the world those things which I have heard of him w.

27 They understood not that he spake to them of the Father x.

28 Then said Jesus unto them, VVhen ye have lift up the Son of man y, then shall ye know that I am he, and that I do nothing of my self z z, but as my Father hath taught me, I speak these things a.

29 And he that sent me is with me, the Father hath not left me alone b, for I do always these things that please him c.

30 As he spake these words , many believed on him d.

31 Then said Jesus to those Jews which belie∣ved on him e, If ye continue in my word f, then are ye my disciples indeed g.

32 And ye shall know the Truth h, and the truth, shall make you free i.

33 They answered him , We be Abrahams seed, and were never in bondage to any man h: how say∣est thou, Ye shall be made free l?k

34 Jesus answered them, Verily, verily I say un∣to you, Whosoever committeth sin, is the servant of sin m.

35 And * the servant n abideth not in the house for ever o, but the son abideth for ever p.

36 If the Son therefore shall make ye free q, ye shall be free indeed r.

37 I know that ye are Abrahams seed s, but ye seek to kill me, because my word hath no place in you t.

38 I speak that which I have seen with my father u, and ye do that which ye have seen with your father w.

39 They answered and said unto him , Abra∣ham is our Father x, Jesus said unto them if ye were Abrahams children, ye would do the works of Abraham y.

40 But now you seek to kill me, a man that hath told you the truth, which I have heard of God z: This did not Abraham a.

41 You do the deeds of your father b. Then said they to him, VVe be not born of fornication, we have one father, even God c c.

42. Jesus said unto them, If God were your father, ye would love me d, for I proceeded forth, and came from God , neither came I of my self, but he sent me e.

43 Why do ye not understand my speech? even because ye cannot hear my word f.

44. Ye are of your father the Devil g, and the lusts of your father ye will do h, he was a murderer from the beginning, i and abode not in the truth, because there is no truth in him; when he speaketh a lye, he speaketh of his own, for he is a liar, and the father of it k.

45 And because I tell you the truth, you be∣lieve me not l.

46 Which of you convinceth me of sin? and if I say the truth, why do ye not believe me m?

47 He that is of God n, heareth Gods words o, ye therefore hear them not, because ye are not of God p.

48 Then answered the Jews, Say we not well that thou art a Samaritan q, and hast a Devil r?

49 Jesus answered, I have-not a Devil s. I ho∣nour my father, and ye do dishonour me t.

50 And I seek not my own glory, there is one that seeketh and judgeth u.

51 Verily verily I say unto you, If a man keep my saying▪ he shall never see death w.

52 Then said the Jews unto him, Now we know that thou hast a devil x. Abraham is dead, and the prophets, and thou sayest, If a man keep my saying, he shall never ta••t of death y.

53 Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thy self z?

54 Jesus answered, If I honour my self, my ho∣nour is nothing a: It is my father that honoureth me, of whom ye say, that he is your God b:

55 Yet ye have not known him c, but I know him, and if I should say I know him not, I should be a liar like to you: but I know him, and keep his saying d.

56 Your father Abraham rejoyced to see my days c: and he saw it f, and was glad g.e

57 Then said the Jews, Thou art not yet fifty years old h, and hast thou seen Abraham i:?

58 Jesus said unto them, Verily verily I say unto you, before Abraham was, I am k.

59 Then took they up stones to cast at him l, but Jesus hid himself, and went out of the tem∣ple , going through the midst of them m, and so passed by.

CHAP. IX.

ANd as Iesus passed by, he saw a man which was blind from his birth a.

2 And his Disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind b?

3 Jesus answered, Neither hath this man sinned, nor his parents c: but that the works of God should be made manifest in him d.

4 I must work the works of him that sent me while it is day e e: the night cometh, when no man can work f.

5 As long as I am in the world , I am the light of the world g.

6 When he had thus spoken, he spat upon the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay h.‖

7 And said unto him, Go wash in the pool of Siloam i. Which is by interpretation, Sent. He went his way therefore, and washed, and came seeing k.

8 The neighbours therefore, and they which before had seen him that he was blind, said. Is not this he that sate, and begged l.

9 Some said, This is he: Others said, He is like him: But he said, I am he m.

10 Therefore said they unto him, How were thine eyes opened n?

11 He Answered, and said, A man that is cal∣led Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went, and washed, and received sight o.

12 Then said they unto him, Where is he? He sa••d, I know not p.

13 They brought to the Pharisees him that aforetime was blind q.

14 And it was the sabbath-day when Jesus made the clay and opened his eyes r.

15 Then again, the Pharisees also asked him, How he had received his sight? He said unto them, He put clay upon mine eyes, and I washed, and do see r.

16 Therefore said some of the Pharisees, This man is not of God, because he keepeth not the Sabbath-day s; Others said , How can a man that is a sinner do such miracles t? And there was a division among them u.

17 They say unto the blind man again. What say∣est thou of him that he hath opened thine eyes w? He said †, He is a prophet x?.

18 But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the Parents of him that had re∣ceived his sight y.

19 And they asked them saying, Is this your son, who ye say was born blind? how then doth he now see z?

20 His parents answered them, and said, We know that this is our son, and that he was born blind a.

21 But by what means he now seeth, we know not, or who hath opened his eyes we know not; He is of age, ask him, he shall speak for him∣self.a

22 These words spake his Parents, because they feared the Jews c, for the Jews had agreed al∣ready, that if any man did confess that he was Christ, he should be put out of the Synagogue d.

23 Therefore said his parents, He is of age, ask him.

24 Then again called they the man that was blind and said unto him, Give God the praise, e we know that this man is a sinner f.

25 He answered, and said, Whether he be a sin∣ner, or no, I know not; One thing I know, that, whereas I was blind, now I see g:

26 Then said they to him again, What did he to thee? how opened he thine eyes h?

27 He answered them, I have told you already, and ye did not hear, wherefore would ye hear it again? will ye also be his disciples i?

28 Then they reviled him, and said, Thou art his disciple, but we are Moses his disciples k.l

29 VVe know that God spake unto Moses, as for this fellow we know not whence he is m.

30 The man answered, and said unto them, Why, herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes n.

31 Now we know that God heareth not sin∣ners o: But if any man be a worshipper of God, and doth his will p, him he heareth q.

32 Since the world began was it not heard, that any one opened the eyes of one that was born blind r.

33 If this man were not of God, he could do nothing s.

34 They answered, and said unto him, Thou wast altogether born in sin, and dost thou teach us t And they ‖ cast him out.u

35 Jesus heard, that they had cast him out w; and when he had found him, he said unto him, Doest thou believe on the Son of God x?

36 He answered, and said, Who is he Lord, that I might believe on him y?

37 And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee z.

38 And he said, Lord, I believe! a and▪ he worshipped him b:

39 And Jesus said , For Judgment am I come into this world c; That they which see not, might see d, and that they which see, might be made blind e.

40 And some of the Pharisees that were with him, heard these words, and said unto him, Are we blind also l?f

41 Jesus said unto them, if you were blind g, ye should have no sin h: but now ye say, We see i, therefore your sin remaineth k.

CHAP. X.

VErily, verily, I say unto you, He that entreth not by the door, into the Sheepfold a, but climbeth up some other way, the same is a thief and a robber b.

2 But he that entreth by the door is the shep∣herd of the sheep c.

3 To him the porter openeth d: and the sheep hear his voice; and he calleth his own sheep by name e, and leadeth them out g.

4 And when he putteth forth his own sheep, he goeth before them, and 〈◊〉〈◊〉 ••heep follow him h, for they know his voice▪i

5 And a stranger will they not follow, but 〈◊〉〈◊〉 flee from him: for they know not the voice 〈◊〉〈◊〉 strangers k.

6 This parable spake Jesus unto them: but they understood not what things they were which he spake unto them l.

7 Then said Jesus unto them again, Verily verily I say unto you, I am the door of the Sheep m.

8 All that ever came before me, are thieves, and robbers: but the sheep did not hear them n.

9 I am the door, by me if any man enter in, he shall be saved o, and shall go in and out, and find pasture p.

10 The thief cometh not but for to steal, and to kill, and to destroy q: I am come that they might have life r, and that they might have it more abun∣dantly s.t

11 I am the good Shepherd: The good Shep∣herd giveth his life for the sheep t.

12 But he that is an hireling, and not the shepherd, whose own the sheep are not u, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scatter∣eth the sheep.

13 The hireling fleeth, because he is an hire∣ling, and careth not for the Sheep w.

14 I am the good Shepherd, and know my sheep, and am known of mine x.

15 As the Father knoweth me, even so know my Father y, and I lay down my life for the sheep z.

16 And other sheep I have which are not of this fold a: them also I must bring, and they shall hear my voice b; and there shall be one fold, and one shepherd c.

17 Therefore doth my father love me, be∣cause I lay down my life, that I may take it again d:

18 No man taketh it from m••, but I lay it down of my self: I have power to lay it down, and I have power to take it again e. This commandment have I received of my Father f.

19 There was a division therefore again amongst the Jews for these sayings g.

20 And many of them said, He hath a devil, and is mad, why hear ye him h?

21 Others said, these are not the words of him that hath a devil i, Can a Devil open the eyes of the blind?

22 And it was at Hierusalem, the feast of the dedication, and it was winter k.

23 And Jesus walked in the Temple in So∣lomons porch l.

24 Then came the Jews round about him, and said unto him, How long doest thou ‖ make us to doubt? If thou be the Christ tell us plain∣ly m.

25 Jesus answered them. I told you, and ye believed not n: Name o, they bear witness of me.

26 But ye believe not, because ye are not of my sheep▪ as I said unto you p.

27 My sheep hear my voice, and I know them, and they follow me q.

28 And I give unto them eternal life, r and they shall never perish s, neither shall any pluck them out of my hand t.

29 My Father which gave them me, is greater than all u: and no man is able to pluck them out of my Fathers hand.

30 I and my Father are one w.

31 Then the Jews took up stones again to stone him x.

32 Jesus answered them, Many good works have I shewed you from my Father: for which of those works do you stone me y?

33 The Jews answered him, saying, For a good work we stone thee not, z but for blasphemy, and because that thou being a man, makest thy self God a.

34 Jesus answered them, Is it not written in your law, I said, Ye are gods b?

35 If he called them gods, unto whom the word of God came c, and the scripture cannot be bro∣ken d:

36 Say ye of him whom the Father hath sanctified and sent into the world e, Thou blas∣phemest : because I said , I am the Son of God f?

37 If I do not the works of my Father, be∣lieve me not g.

38 But If I do, though ye believe not me h, believe the works i: that ye may know and believe , that the Father is in me, and I in him k.

39 Therefore they sought again to take him l: but he escaped out of their hand m.

40 And went away again beyond Jordan, into the place where John at first baptized n: and there he abode o.

41 And many resorted unto him, and said, John did no miracle p: but all things that John spake of this man were true q.

42 And many believed on him there r.

CHAP. XI.

NOw a certain man was sick, named Lazarus of Bethany s, the town of Mary and her sister Martha t.

2 (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair u, whose brother Lazarus was sick.)

3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest, is sick w:

4 When Jesus heard that, he said, This sick∣ness is not unto death x, but for the glory of God; that the Son of God might be glorified thereby y.

5 Now Jesus loved Martha, and her sister, and Lazarus z.

6 When he had heard therefore that he was sick, he abode two days still in the same place where he was a.

7 Then after that saith he to his disciples, Let us go into Judea again b.

8 His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thi∣ther again c?

9 Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world d.

10 But if a man walk in the night, he stumbleth, because there is no light in him e.

11 These things said he: and after that, he saith unto them, Our friend Lazarus sleepeth f, but I go; that I may awake him out of sleep g.

12 Then said his disciples, Lord, if he sleep, he shall do well h.

13 Howbeit Jesus spake of his death: but they th••ught that he had spoken of taking of rest in sleep i.

14 Then said Jesus unto them plainly, Laza∣rus is dead k.

15 And I am glad for your sakes that I was not there l (to the intent ye may believe m) never∣theless, let us go unto him.

16 Then saith Thomas, which is called Didy∣mus, unto his fellow disciples, Let us also go, that we may die with him n.

17 Then when Jesus came o, he found that he had lien in the grave four days already p.

18 (Now Bethany was nigh unto Jerusalem, ‖ a∣about fifteen furlongs off q.)

19 And many of the Jews came to Martha, and Mary, to comfort them concerning their brother r.

20 Then Martha, assoon as she heard that Jesus was coming, went and met him s: but Mary sat still in the house t.

21 Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died u.

22 But I know, that even now whatsoever thou wilt ask of God, God will give it thee w.

23 Jesus saith unto her, Thy brother shall rise again x.

24 Martha said unto him , I know that he shall rise again in the Resurrection at the last day y.

25 Jesus said unto her, I am the resurrection, and the life z: he that beleiveth in me, tho he were dead, yet shall he live a.

26 And whosoever liveth b, and believeth in me, shall never die c. Believest thou this d?

27 She saith unto him, Yea Lord : I believe that thou art the Christ the Son of God which should come into the world e.

28 And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come and calleth for thee f.

29 Assoon as she heard that, she arose quickly, and came unto him g.

30 Now Jesus was not yet come into the town, but was in that place where Martha met him.

31 The Jews then which were with her in the house, and comforted her, when they saw Ma∣ry that she rose up hastily and went forth, fol∣lowed her, saying, She goeth unto the grave, to weep there.

32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet h, say∣ing unto him, Lord, if thou hadst been here, my brother had not died i.

33 When Jesus therefore saw her weep••ng, and the Jews also weeping which came with her, he groaned in the spirit, and † was troubled k.

34 And said, Where have ye laid him? They say unto him, Lord, come and see.

35 Jesus ••ept l.

36 Then said the Jews, Behold how he loved him m.

37 And some of them said n, Could not this man , which opened the eyes of the blind, have caused that even this man should not have died o?

38 Jesus therefore again groaning in himself p, cometh to the grave. It was a cave, and a stone lay upon it q.

39 Jesus said, Take ye away the stone r Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days s.

40 Jesus saith unto her, Said I not unto thee, That, if thou wouldest believe, thou shouldest see the glory of God t?

41 Then they took away the stone from the place, where the dead was laid u. And Jesus lift up his eyes w, and said, Father, I thank thee that thou hast heard me x.

42 And I knew that thou hearest me al∣ways y: but because of the people which stand by, I said it, that they may believe that thou hast sent me z.

43 And when he had thus spoken a, he cried with a loud voice, Lazarus, 〈…〉〈…〉 b.

44 And he that was dead came forth, bound hand and foot with grave-clothes: and ••is face was bound about with a napkin c. Jesus saith unto them▪ Loose him, and let him go d.

45 Then many of the Jews which came to Ma∣ry, and had seen the things which Jesus did e, be∣lieved on him f,.

46 But some of them went their ways to the Pharisees, and told them what things Jesus had done g.

47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doth many miracles h.

48 If we let him thus alone, all men will believe on him i, and the Romans shall come and take a∣way both our place and nation k.

49 And one of them named Caiphas, being the high priest that same year l, said unto them, Ye know nothing at all m m.

50 Nor consider that it is expedient for us , that one man should die for the people, and that the whole nation perish not n.

51 And this spake he not of himself o: for being high priest that year, he prophesied that Jesus should die fot that nation p:

52 And not for that nation onely l, but that also he should gather together in one the children of God that were scattered abroad m.

53 Then from that day forth they took coun∣sel together for to put him to death n.

54 Jesus therefore walked no more openly amongst the Jews o: but went thence unto a countrey near to the wilderness, into a city call∣ed Ephraim p, and there continued with his dis∣ciples q.

55 And the Jews passover was nigh at hand r, and many went out of the countrey up to Je∣rusalem before the passover to purifie them∣selves s.

56 Then sought they for Jesus, and spake among themselves, as they stood in the temple, VVhat think ye? that he will not come to the feast t?

57 Now both the chief priests and the Pharisees had given a commandment, that if any man knew where he were, he should shew it, that they might take him u.

CHAP. XII.

THen Jesus, six days hefore the passover, came to Bethany a, where Lazarus was, which had been dead, whom he raised from the dead b.

2 There they made him a supper, and Martha served; but Lazarus was one of them that sat at the table with him b.c

3 Then took Mary a pound of ointment, of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the oint∣ment.

4 Then saith one of his disciples, Judas Iscariot, Simons son, which should betray him,

5 Why was not this ointment sold for three hun∣dred pence, and given to the poor?

6 This he said, not that he cared for the poor: but because he was a thief, and had the bag, and bare what was put therein.

7 Then said Jesus, Let her alone, against the day of my burying hath she kept this.

8 For the poor always ye have with you: but me ye have not always d.

9 Much people of the Jews therefore knew that he was there; and they came, not for Jesus sake onely, but that they might see Lazarus also , whom he had raised from the dead e.

10 But the chief priests consulted, that they might put Lazarus also to death f.

11 Because that by reason of him, many of the Jews went away, and believed on Jesus g.

12 On the next day, much people that were come to the feast, when they heard that Jesus was coming to Jerusalem.

13 Took branches of palm-trees, and went forth to meet him, and cried , Hosanna, Blessed is the King of Israel that cometh in the Name of the Lord.

14 And Jesus, when he had found a young ass, sate thereon, as it is written,

15 Fear not daughter of Sion: behold, thy King cometh sitting on an asses colt h.

16 These things understood not his disciples at the first: but when Jesus was glorified, then remembred they that these things were written of him, and that they had done these things unto him i.

17 The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record.

18 For this cause the people also met him, for that they heard that he had done this miracle.

19 The Pharisees therefore said among them∣selves , Perceive ye how ye prevail nothing? Be∣hold, the world is gone after him k.

20 ¶ And there were certain Greeks l among them, that came up to worship at the feast:

21 The same therefore came to Philip , which was of Bethsaida of Galilee m, and desired him, saying, Sir, we would see Jesus n.

22 Philip cometh and telleth Andrew: and a∣gain Andrew and Philip tell Jesus o.

23 ¶ And Jesus answered them, saying , The hour is come, that the Son of man should be glo∣rified p.

24 Verily, verily, I say unto you , Except a corn of wheat fall into the ground, and die, it abideth alone: but if it die, it bringeth forth much fruit q.

25 He that loveth his life, shall lose it: and he that hateth his life in this world, shall keep it unto life eternal r.

26 If any man serve me, let him follow me s and where I am, there shall also my servant be t: and if any man serve me, him will my Father honour.

27 Now is my soul troubled u, and what shall I say? Father, save me from this hour w; but for this cause came I to this hour x.

28 Father, glorifie thy Name y. Then came there a voice from heaven, saying, I have both glo∣rified it, and will glorifie it again z.

29 The people therefore that stood by, and heard it, said that it thundred a: Others said, An ang••l spake to him b.

30 Jesus answered, and said , This voice came not because of me, but for your sakes c.

31 Now is the judgment of this world d d: now ••hall the prince of this world be cast out e.

32 And I , if I be lifted up from the earth f, will draw all men unto me g.

33 This he said, signifying what death he should die.fgh

34 The people answered him , We have heard out of the law, that Christ abideth for ever: and how saist thou, The Son of man must be lift up? Who is the Son of man i?

35 Then Jesus said unto them, Yet a little while is the light with you k: walk while ye have the light, le••t † darkness come upon you: for ‖ he that walketh in darkness, knoweth not whither he goeth l l.

36 While ye have light, believe in the light m, that ye may be the children of light n. These things spake Jesus, and departed o, and ‖ did hide himself from them p.

37 But though he had done so many miracles before them, yet they believed not on him q.

38 That the saying of Esaias the prophet might be fulfilled which he spake, Lord, who hath be∣lieved our report? and to whom hath the arm of the Lord been revealed r?

39 Therefore they could not believe s, because that Esaias said again t,

40 He hath blinded their eyes, and hardned their heart, that they should not see with their eyes▪ nor understand with their heart, and be con∣verted, and I should heal them u.

41 These things said Esaias, when he saw his glory, and spake of him w.

42 Nevertheless among the chief rulers also ma∣ny believed on him x, but because of the Pharisees they did not confess him, lest they should be put out of the synagogue y.

43 For they loved the praise of men more than the praise of God z.

44 Jesus cried and said , He that believeth on me, believeth not on me, but on him that sent me a.

45 And he that seeth me b, seeth him that sent me.

46 I am come a light into the world c, that whosoever believeth on me, should not abide in darkness d.

47 And if any man hear my words, and believe nor, I judge him not e; for I came not to judge the world, but to save the world f.

48 He that rejecteth me, and receiveth not my words g, hath one that judgeth him h: the word that I have spoken, the same shall judge him in the last day i.

49 For I have not spoken of my self k, but the Father which sent me, he gave me a com∣mandment what I should say, and what I should speak l l.

50 And I know that his commandment is life everlasting m; whatsoever I speak therefore, even as the Father said unto me, so I speak n.

CHAP. XIII.

NOw before the feast of the passover a, when Jesus knew that his hour was come, that he should depart out of this world unto the Father b, having loved his own which were in the world, he loved them unto the end c.

2 And Supper being ended d, the devil having now put into the heart of Judas Iscariot Simons son, to betray him e.

3 Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God f.

4 He riseth from supper, and layeth aside his gar∣ments, and took a towel, and girded himself g.

5 After that, he poureth water into a ba∣son, and began to wash the disciples feet, and to wipe them with the towel wherewith he was girded h.

6 Then cometh he to Simon ‡ Peter: And Peter saith unto him, Lord , doest thou wash my feet i?

7 Jesus answered and said unto him, What I do thou knowest not now: but thou shalt know hereafter k.

8 Peter saith unto him, Thou shalt never wash my feet. Jesus answered him , If I wash thee not, thou hast no part with me l.

9 Simon Peter saith unto him, Lord, not my feet onely, but also my hands and my head m.

10 Jesus saith to him, He that is washed, needeth not, save to wash his feet n, but is clean every whit: and ye are clean, but not all o.

11 For he knew who should betray him, therefore said he, Ye are not all clean p.

12 So after he had washed their feet, and had taken his garments q, and was set down again r, he said unto them, Know ye what I have done to you s?

13 Ye call me Master and Lord, and ye say well: for so I am t.u

14 If I then your Lord and Master have wash∣ed your feet ‖, ye also ought to wash one anothers feet w.

15 For I have given you an example, that ye should do, as I have done to you.

16 Verily, verily I say unto you, The servant is not greater than his Lord, neither he that is sent, greater then he that sent him ∴

17 If ye know these things, happy are ye if ye do them y.

18 I speak not of you z all, I know whom I have chosen a: but that the scripture may be fulfilled He that eateth bread with me, hath lift up his heel against me.

19 ‖ Now I tell you before it come, that when it is come to pass, ye may believe that I am he b.

20 Verily, verily I say unto you, He that receiveth whomsoever I send, receiveth me; and he that receiveth me, receiveth him that sent me c.

21 When Jesus had thus said, he was trou∣bled in spirit d, and testified, and said, Verily, verily I say unto you, that ‖ one of you shall be∣tray me e.

22 Then the disciples looked one on another, doubting of whom he spake f.

23 Now there was leaning on Jesus bosom g, one of his disciples, whom Jesus loved h.

24 Simon Peter therefore beckned to him, that he should ask who it should be of whom he spake i.

25 He then lying on Jesus breast, saith unto him, Lord, who is it k?

26 Jesus answered, He it is to whom I shall give a ‖ sop, when I have dipped it m. And when he had dipped the sop, he gave it to Judas Iscariot the son of Simon n.

27 And after the sop Satan entred into him o. Then Jesus said unto him, That thou doest, do quickly p.

28 Now no man ‖ at the table knew for what intent he spake this unto him.

29 For some of them thought, because Judas had the bag q, that Jesus had said unto him, Buy those things that we have need of against the feast r: or that he should give something to the poor s.

30 He then having received the sop, went im∣mediately out t: And it was night u.

31 Therefore when he was gone out, Jesus said, Now is the son of man glorified w, and God is glo∣rified in him x.

32 If God be glorified in him, God shall also glorifie him in himself, y and ‡ shall straightway glorifie him z.

33 Little children, yet a little while I am with you a, ye shall seek me: and, as I said to the Jews, whether I go ye cannot come; so now I say to you b.

34 A new commandment I give unto you, That ye love one another▪ c as I have loved you, that ye also love one another d.

35 By this shall all men know that ye are my disciples, If ye have love one to another e.

36 Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now : but thou shalt follow me afterwards f.

37 Peter said unto him, Lord, why cannot I follow thee now g? I will lay down my life for thy sake h.

38 Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily I say unto thee, The cock shall not crow, till thou hast denied me thrice i.

CHAP. XIV.

The three ensuing Chapters, continue either one or more consolatory discourses of our Saviour to his Disciples, (as ap∣peareth from the first verse of this Chapter) made as is pro∣bable to them in the guest chamber; (at least that part of them which we have in this Chapter) for we read of no mo∣tion of our Saviours, till we come to the last verse of this Chap∣ter. That which troubled them was, what he had told them in the close of the former Chapter, that he was going from them; By our Saviours discourse in this and the two following Chapters, it should seem that there were three things that troubled them. 1. The sense of their loss as to his bodily pre∣sence. 2. The fear, that with the loss of that, they should also lose those Spiritual influences which they had received from him, and upon which their Souls had lived. 3. The prospect of those storms of troubles, and persecutions, which was like to follow his departure from them; for if we wisely consider what our Saviour saith in these three following Chapters, it all tends to comfort them as to troubles that might arise in their spirits, upon one or other of these accounts: the ge∣neral Proposition is laid down in the first verse of this Chap∣ter.

LEt not your hearts be troubled a: ye believe in God b, believe also in me c.

2 In my Fathers house are many mansions d; if it were not so, I would have told you: I go to pre∣pare a place for you e.

3 And if I go and prepare a place for you f, I will come again g, and receive you unto my self h, that where I am, there ye may be al∣so i.

4 And whither I go ye know, and the way ye know k.

5 Thomas saith unto him, Lord, we know not whither thou goest, and how can we know the way l?

6 Jesus saith unto him, I am the Way m, and ‡ the Truth n, and ‖ the Life o: No man cometh unto the Father, but by me p.

7 If ye had known me, ye should have known my Father also q: and from henceforth ye know him, and have seen him r.

8 Philip saith unto him, Lord, shew us the Fa∣ther, and it sufficeth us s.

9 Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me Phi∣lip t? He that hath seen me hath seen the Fa∣ther u: and how sayest thou thou, Shew us the Fa∣ther w?

10 Believest thou not that I am in the Fa∣ther, and the Father in me x? The words that I speak unto you , I speak not of my self y: but the Father that dwelleth ••n me, he doth the works z.

11. Believe me that I am in the Father, and the Father in me: or else believe me for the very works sake a.

12 Verily verily I say unto you, He that be∣lieveth on me b, the works that I do, shall he do also, and greater wrrks c than these shall he do: because I go unto my Father d.

13 And whatsoever ye shall ask in my name e, that will I do f, that the Father may be glorified in the Son g.

14 If ye shall ask any thing in my name, I will do it h.

15 If ye love me, keep my command∣ments i.

16 And I will pray the Father, and he shall give you another Comforter k, that he may abide with you for ever l;

17 Even the Spirit of truth m, whom the world cannot receive n, because it seeth him not, nei∣ther knoweth him o o: but ye know him p, for he dwelleth with you, and shall be in you q.

18 I will not leave you comfortless r, I will come to you s.

19 Yet a little while, and the world seeth me no more t, but ye see me u: because I live: ye shall live also w.

20 At that day x ye shall know, that I am in my Father, and you in me, and I in you y.

21 He that hath my commandments and keepeth them, he it is that loveth me z: and he that loveth me shall be loved of my Father, and I will love him a and will manifest my self to him b.

22 Judas saith unto ••im not Iscariot c Lord, how is it that thou wilt ma••i••est thy self unto us, and not unto the world d?

23 Jesus answered, and said unto him , If a man love me, he will keep my words e: and my Father will love him f, and we will come unto him g, and make our abode with him h.

24 He that loveth me not, keepeth not my say∣ings i, and the word which you hear is not mine k▪ but the Fathers which sent me l.

25 These things have I spoken unto you, being yet present with you m.

26 But the Comforter, which is the holy Ghost, whom the Father will send in my Name n, he shall teach you all things o, and bring all things to your remembrance, whatsoever I have said un∣to you p.

27 Peace I leave with you q, my peace I give unto you r: not as the world giveth, give I unto you s. Let not your heart be troubled, neither let it be afraid t.

28 Ye have heard how I said unto you, I go away, and come again unto you u. If ye loved me, ye would rejoyce, because I said, I go unto the Father w: for my Father is greater than I x.

29 And now I have told you before it come to pass, that when it is come to pass, ye might believe y.

30 Hereafter I will not talk much with you z; for the prince of this world cometh a, and hath no∣thing in me b.

31 But that the world may know that I love the Father: and as the Father gave me com∣mandment, even so I do c; Arise, let us go hence d.

CHAP. XV.

As our Saviour in the former Chapter had chiefly spent his discourse for the relief of his Disciples under their trouble for the want of his bodily presence; so he seemeth in this chiefly to bend his Discourse for the comfort of them under their di∣sturbance, for fear they should, t••gether with the want of the comfort they had in his bodily presence, want also his spi∣ritual influences; to prevent which, he compareth himself to a Vine, then to the Branches; and sheweth by that simili∣tude, the near Vnion they had with him, and the influence he would, and mu••t have upon them, so long as they did a∣bide with him. From the 18th Verse to the end, he comforts them by a variety of Arguments against that black storm of persecution which he had so often told them would arise after his departure from them, from the hatred of the World, of wicked men, both Jews and Gentiles, that were enemies to the Cross of Christ; as to which he comforts them by a va∣riety of Arguments to the end of the Chapter, and continu∣eth his Discourse of that nature also in the following Chap∣ter.

I Am the true vine a, and my Father is the hus∣bandman b.

2 Every branch in me, that beareth not fruit, he taketh away c: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit d.

3 Now ye are clean through the word which I have spoken unto you e.s

4 Abide in me, and I in you f: As the branch cannot bear fruit of it self, except it abide in the vine: no more can ye, except ye abide in me g.h

5 I am the vine, ye are the branches i: he that abideth in me, and I in him, the same bringeth forth much fruit k, ‖ for without me ye can do no∣thing (l).

6 If a man abide not in me , he is cast forth as a branch, and is withered m m, and men gather them,

and cast them into the fire, and they are burn∣ed n.

7 If ye abide in me, and my words abide in you o o , ye shall ask what ye will, and it shall be done unto you p:

8 Herein is my Father glorified, that ye bear much fruit q, so shall ye be my Disci∣ples r.p

9 As the Father hath loved me, so have I loved you: continue ye in my love s.

10 If ye keep my commandments, ye shall abide in my love t t, even as I have kept my Fathers commandments, and abide in his love n.

11 These things have I spoken unto you, that my joy might remain in you w, and that your joy might be full x.

12 This is my commandment, That ye love one another, as I have loved you y.

13 Greater love hath no man then this, that a man lay down his life for his friends z.

14 Ye are my friends, if ye do whatsoever I command you a.

15 Henceforth I call you not servants, for the servant knoweth not what his lord doth b: but I have called you friends; for all things that I have heard of my Father, I have made known unto you c.

16 Ye have not chosen me d, but I have cho∣sen you, and ‡ ordained you, that you should go and bring forth fruit f, and that your fruit should remain g: that ‖ whatsoever ye shall ask of the Father in my Name, he may give it you h.e

17 These things I command you, that ye love one another i.

18 If the world hate you k, ye know that it hated me before it hated you l.

19 If ye were of the world, the world would love his own: but ‖ because ye are not of the world m, but I have chosen you out of the world n, therefore the world hateth you o.

20 Remember the word that I said unto you p, The servant is not greater then the lord: If they have persecuted me, they will also persecute you ‖▪ if they have kept my saying, they will keep yours also q.

21 But all these things will they do unto you for my Names sake r, because they know not him that sent me s.

22 If I had not come and spoken unto them, they had not had sin t: ‡ but now they have no ‖ cloak for their sin u.

23 He that hateth me, hateth my Father also w.

24 If I had not done among them the works which none other man did, they had not had sin x: but now have they both seen, and hated both me and my Father y.

25 But this cometh to pass, that the word might be fulfilled that is written in their law z , They hated me without a cause.

26 But when the Comforter is come, whom I will send unto you from the Father a, even the Spirit of truth, which proceedeth from the Father b, he shall testifie of me c.

27 And ye also shall bear witness, because ‡ ye have been with me from the beginning d.

CHAP. XVI.

THese things have I spoken unto you, that ye should not be offended a.

2 They shall put you out of the synagogues b: yea, the time cometh, that whosoever killeth you will think that he doth God service c.

3 And these things will they do unto you, because they have not known the Father, nor me d.

4 But these things have I told you, that when the time shall come, ye may remember that I told you of them e. And ‡ these things I said not unto you at the beginning, because I was with you f.

5 But now I go my way to him that sent me g, and none of you asketh me, Whither goest thou h?

6 But becau••e I have said these things unto you, sorrow hath filled your heart i.

7 Nevertheless, I tell you the truth; It is expedi∣ent for you that I go away k: for if I go not away , the Comforter will not come unto you l; but if I depart, I will send him unto you m.

8 And when he is come, he will reprove the world n of sin, and of righteousness, and of judg∣ment o.

9 Of sin because t••ey believe not on me p;

10 Of righteousness q, because I go to my Fa∣ther, and ye see me no more r;

11 Of judgment s, because the prince of this world is judged t.

12 I have yet many things to say unto you, but ye cannot bear them now u.

13 ••owbeit, when he the Spirit of truth is come ‡, he will guide you into all truth w: for he shall not speak of himself x; but whatsoever he shall hear, that shall he speak y: and he will shew you things to come z.

14 He shall glorifie me a; for he shall receive of mine, and shall shew it unto you b.

15 All things that the Father hath, are mine c: therefore said I, that he shall take of mine, and shall shew it unto you d.

16 A little while and ye shall not see me e: and again, a little while and ye shall see me, because I go to the Father f.

17 Then said some of his disciples among them∣selves, What is this that he saith unto us, A little while, and ye shall not see me: and again, A little while and ye shall see me: and, because I go to the Father? g.

18 They said therefore, What is this that he saith, A little while? we cannot tell what he saith h.

19 Now Jesus knew that they were desirous to ask him i, and said unto them, Do ye enquire a∣mong your selves of that I said, A little while and ye shall not see me: and again, A little while and ye shall see me k?

20 Verily, verily I say unto you, that ye shall weep and lament, but the world shall rejoyce l: and ye shall be sorrowful, but your sorrow shall be turned into joy m.

21 A woman, when she is in travel, hath for row, because her hour is come: but assoon as she is delivered of the child, she remembreth no more the anguish, for joy that a man is born into the world n.

22 And ye now therefore have sorrow: but I will see you again o , and your heart shall rejoyce, and your joy no man taketh from you p.

23 And in that day ye shall ask me nothing q: Verily, verily I say unto you, Whatsoever ye shall ask the Father in my Name, he will give it you r.

24 Hitherto have ye asked nothing in my name s: ask, and ye shall receive ; that your joy may be full t.

25 These things have I spoken unto you in ‖ pro∣verbs: but the time cometh when I shall no more speak unto you in ‖ proverbs, but I shall shew you plainly of the Father w.u

26 At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you x.

27 For the Father himself loveth you y, because ye have loved me, and have believed that I came out from God z.

28 I came forth from the Father, and am come into the world a: again, I leave the world, and go to the Father b.

29 His disciples said unto him, Lo, now speak∣est thou plainly, and speakest no ‖ proverb c.

30 Now are we sure that thou knowest all things, and needest not that any man should ask thee d: by this ‡ we believe that thou camest forth from God e.

31 Jesus answered them, Do ye now believe e?

32 Behold the hour cometh, yea, is now come, that ye shall be scattered †, every man to ‖ his own s, and shall leave me alone: and ‡ yet I am not alone, because the Father is with me g.

33 These things I have spoken unto you, that in me ye might have peace h. In the world ye shall have tribulation i: but be of good chear, I have overcome the world k.

CHAP. XVII.

THese words spake Jesus; and lift up his eyes to heaven, and said a, Father , the hour is come b, glorifie thy Son, that thy Son also may glorifie thee c.

2 As thou hast given him power over all flesh d, that he should give eternal life to as many as thou hast given him e.

3 And this is life eternal, that they might know thee the onely true God f, and Jesus Christ whom thou hast sent g.

4 I have glorified thee on the earth h : I have finished the work which thou gavest me to do i.

5 And now, O Father, glorifie thou me with thine own self, with the glory which I had with thee before the world was k.

6 I have manifested thy Name unto the men which thou gavest me out of the world l: thine they were, and thou gavest them me; and they have kept thy word m.

7 Now they have known that all things what∣soever thou hast given me, are of thee n.

8 For I have given unto them the words which thou gavest me o; and they have received them p †, and have known surely that I came out from thee q, and they have believed that thou didst send me r.

9 I pray for them, I pray not for the world s: but for them which thou hast given me, for they are thine t.

10 And all mine are thine, and thine are mine: and I am glorified in thee u u.

11 And now I am no more in the world w, but these are in the world x, and I come to thee. Holy Father, keep through thine own name y, those whom thou hast given me , that they may be one ‡, as we are z.

12 While I was with them in the world , I kept them in thy Name a: those that thou gavest me, I have kept ‡ b, and none of them is lost ‖, but the son of perdition c : that the scripture might be fulfilled d.

13 And now I come to thee e, and these things I speak in the world, that they might have my joy fulfilled in themselves f.

14 I have given them thy word g, and the world hath hated them, because they are not of the world h, even as I am not of the world i.

15 I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil k.

16 They are not of the world, even as I am not of the world l.

17 Sanctifie them through thy truth m : thy word is truth n n.

18 As thou hast sent me into the world: even so have I also sent them into the world o.

19 And for their sakes I sanctifie my self p, that they also might be sanctified ‖ through the truth q.

20 Neither pray I for these alone: but for them also which shall believe on me through their word r:

21 That they all may be one, as thou, Father, art in me, and •• in thee r; that they also may be one in us s: that the world may believe that thou hast sent me t.

22 And the glory which thou hast given me, I have given them u: that they may be one, even as we are one w.

23 I in them x x, and thou in me, that they may be made perfect in one y, and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me z.a

24 Father, I will that they also whom thou hast given me, be with me where I am b; that they may behold my glory c which thou hast given me: for thou lovedst me before the foundation of the world d.

25 O righteous Father e , the world hath not known thee f; but ‡ I have known thee g, and ‖ these have known that thou hast sent me ••.

26 And I have declared unto them thy Name, and will declare it i: that the love wherewith thou hast loved me, may be in them, and I in them k.

CHAP. XVIII.

Having so largely discoursed the History of our Saviours Passion, in our notes upon the twenty sixth, and twenty seventh Chapters of Matthew, where (to make the History entire) we compared what the other Evangelists also have about it; I shall refer the Reader to the notes upon those two Chapters, and be the shorter in the notes upon this and the following Chapters.

WHen Jesus had spoken these words , he went forth with his disciples over the,

brook-Cedron a, where was a garden, into the which he entred, and his disciples b.

2 And Judas also which betrayed him, knew the place: for Jesus oft times resorted thither with his disciples c.

3 Judas then having received a band of men, and officers from the chief priests and Pharisees, cometh thither with lanterns, and torches, and weapons d.

4 Jesus therefore knowing all things that should come upon him, went forth, and said unto them, Whom seek ye e?

5 They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also which be∣trayed him, stood with them f.

6 Assoon then as he had said unto them, I am ••e, they went backward and fell to the ground g.

7 Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth.

8 Jesus answered, I have told you that I am he: If therefore ye seek me, let these go their way h:

9 That the saying might be fulfilled which he spake , Of them which thou gavest me, have I lost none i.

10 Then Simon Peter having a sword, drew it, and smote the high priests servant, and cut off his right ear k. The servants name was Mal∣chus.

11 Then said Jesus unto Peter, Put up thy sword into the sheath l: the cup which my Father hath given me, shall I not drink it m?

12 Then the band, and the captain, and of∣ficers of the Jews took Jesus, and bound him o,

13 And led him away to ‡ Annas first, For he was father in law to Caiaphas, which was the high priest that same year p .

14 Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people q.

15 ¶ And Simon Peter followed Jesus, and so did another disciple. That disciple r was known unto the high priest s, and went in with Jesus into the palace of the high priest.

16 But Peter stood at the door without. Then went out that other disciple, which was known unto the high priest, and spake unto her that kept the door, and brought in Peter t.

17 Then saith the damosel that kept the door unto Peter, Art not thou also one of this mans dis∣ciples u? He saith, I am not.

18 And the servants and officers stood there, who had made a fire of coals, for it was cold and they warmed themselves: and Peter stood with them, and warmed himself w.

19 ¶ The high priest then asked Jesus of his disciples, and of his doctrine x.

20 Jesus answered him , I spake openly to the world y; I ever taught in the synagogue, and in the temple, whither the Jews always re∣sort z, and in secret have I said nothing a.

21 Why askest thou me a? ask them which heard me, what I have said unto them: behold, they know what I said b:

22 And when he had thus spoken, one of the of∣ficers which stood by , stroke Jesus ‖ with the palm of his hand, saying, Answerest thou the high priest so c?

23 Jesus answered him, If I have spoken evil, bear witness of the evil: but if well, why smitest thou me d?

24 ( Now Annas had sent him bound unto Cai∣aphas the high priest e).

25 And Simon Peter stood and warmed him∣self: They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not.

26 One of the servants of the high priest be∣ing

his kinsman, whose ear Peter cut off saith, Did I not see thee in the garden with him?

27 Peter then denied again, and immediately the cock crew f.

28 ¶ Then led they Jesus from Caiaphas unto ‖ the hall of judgment g, and it was early h ‡, and they themselves went not into the judgment-hall, lest they should be defiled: but that they might eat the passover i.

29 Pilate then went out unto them, and said, What accusation bring you against this man k?

30 They answered and said unto him, If he were not a ••••lefactor, we would not have deli∣vered him up unto thee l.

31 Then said Pilate unto them, Take ye him, and judge him according to your law m. The Jews therefore said unto him, it is not lawful for us to put any man to death n.

32 That the saying of Jesus might be fulfilled which he spake, signifying what death he should die o.

33 Then Pilate entred into the judgment-hall again p, and called Jesus, and said unto him, Art thou the king of the Jews q?

34 Jesus answered him, Sayest thou this thing of thy self, or did others tell it thee of me r?

35 Pilate answered, Am I a Jew? Thine own nation, and the chief priests have delivered thee un∣to me: What hast thou done s?

36 Jesus answered ‡, My kingdom is not of this world t: if my kingdom were of this world, then would my servants fight, that I should not be de∣livered to the Jews: but now is my kingdom not from hence u.

37 Pilate therefore said unto him, Art thou a King then w? Jesus answered, Thou sayest that I am a King x. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth y. Every one that is of the truth, heareth my voice z.

38 ¶ Pilate saith unto him, What is truth a? And when he had said this, he went out again unto the Jews, and saith unto them , I find in him no fault at all b.

39 But ye have a custom that I should re∣lease unto you one at the passover: will ye there∣fore that I release unto you the King of the Jews c?

40 Then cried they all again, saying, Not this man but Barabbas. Now ‡ Barabbas was a robber d.

CHAP. XIX.

THen Pilate therefore took Jesus, and scourg∣ed him a.

2 And the souldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe b.

3 And said, Hail, King of the Jews: and they smote him with their hands c.

4 Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him d.

5 Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man e.

6 When the chief priests therefore, and offi∣cers saw him, they cried out, saying, Crucifie hmi, crucifie him f. Pilate saith unto them, Take ye him, and crucifie him: for I find no fault in him g.

7 The Jews answered him , We have a law h, and by our law he ought to die, because ‡ he made himself the Son of God i.

8 ¶ When Pilate therefore heard that saying, he was the more afraid l;

9 And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer m.

10 Then saith Pilate unto him, Speakest thou not unto me? knowest thou not, that I have pow∣er to crucifie thee, and have power to release thee n?

11 Jesus answered, Thou couldest have no power at all against me, except it were given thee from above o: therefore he that delivered me unto thee, hath the greater sin p.

12 And from thenceforth Pilate sought to release him q: but the Jews cried out, saying, If thou let this man go, thou art not Cesars friend r : Who∣soever maketh himself a king, speaketh against Cesar.

13 ¶ When Pilate therefore heard that saying t, he brought Jesus forth, and sat down in the judg∣ment-seat, in a place that is called the Pavement, but in the Hebrew, Gabbatha u.

14 And it was the preparation of the passover w, and about the sixth hour x: and he saith unto the Jews, Behold your king y.

15 But they cried out, Away with him, away with him, crucifie him. Pilate saith unto them, Shall I crucifie your kingz? The chief priests answered , We have no king but Cesar a.

16 Then b delivered he him therefore unto them to be crucified. And they took Jesus and led him away c.

17 And he bearing his cross went forth into a place, called the place of a scull, which is called in the Hebrew, Golgotha d.

18 Where they crucified him, and two others with him, on either side one, and Jesus in the midst.

19 And Pilate wrote a title, and put it on the cross. And the writing was, ••ESUS OF NA∣ZARETH THE KING OF THE JEWS.

20 This tit••e then read many of the Jews: for the place where Jesus was crucified was nigh to the city e: and it was written in Hebrew, and Greek, and Latin f.

21 Then said the chief priests of the Jews to Pilate, write not, The king of the Jews; but that he said, I am king of the Jews g.

22 Pilate answered, What I have written, I have written h.

23 ¶ Then the souldiers, when they had cru∣cified Jesus, took his garments and made four parts, to every souldier a part and also his coat: now the coat was without seam ‖, woven from the top throughout i.

24 They said therefore among themselves, Let us not rent it, but cast lots for it, whose it shall be: that the scripture might be fu••filled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things there∣fore the souldiers did k.

25 ¶ Now there stood by the cross of Jesus, his mother, and his mothers sister, Mary the wife of ‖ Cleophas and Mary Magdalen l.

26 When Jesus therefore saw his mother, and the disciple standing by, whom he loved m, he saith unto his mother, VVoman, behold thy son n.

27 Then saith he to the disciple, Behold thy mother. And from that hour that disciple took her unto his own home o.

28 ¶ After this, Jesus knowing that all things were now accomplished that the scripture might be fulfilled , saith, I thirst.

29 Now there was set a vessel full of vineger: And they filled a spunge with vineger, and put it upon hyssope, and put it to his mouth p.

30 When Jesus therefore had received the vi∣neger, he said , It is finished q: And he bowed his head, and gave up the ghost r.

31 The Jews therefore because it was the pre∣paration s, that the bodies should not remain upon the cross on the sabbath-day t (for that sabbath-day was an high day u) besought Pilate that their legs might be broken, and that they might be taken away w.

32 Then came the souldiers, and brake the legs of the first, and of the other which was crucified with him.

33 But when they came to Jesus, and saw that he was dead already, they brake not his legs x.

34 But one of the souldiers with a spear pierced his side y, and forthwith came there out, blood and water.

35 And he that saw it, bare record, and his record is true: and he knoweth that he saith true, that ye might believe z.

36 For these things were done, that the scrip∣ture might be fulfilled , A bone of him shall not be broken a.

37 And again another scripture saith, They shall look on him whom they pierced b.

38 ¶ And after this Joseph of Aramithea (be∣ing a disciple of Jesus, but secretly for fear of the Jews) besought Pilate that he might take away the body of Jesus: and Pilate gave him leave: He came therefore and took the body of Je∣sus.

39 And there came also Nicodemus which at the first came to Jesus by night c and brought a mixture of myrrhe and aloes, about an hundred pound weight d.

40 Then took they the body of Jesus, and wound it in linnen clothes, with the spices, as the manner of the Jews is to bury e.

41 Now in the place where he was crucified, there was a garden g; and in the garden a new sepulchre, wherein was never man yet laid g.f

42 There laid they Jesus therefore, because of the Jews preparation-day, for the sepulchre was nigh at hand h.

CHAP. XX.

The Evangelist St. John, giving a fuller account than the other Evangelists, of Christs Resurrection, and his Converse upon the Earth forty days, until he Ascended up into Hea∣ven; we have in our notes on the other Evangelists been shorter, reserving our selves for a fuller account of it, till we should come to these two last Chapters of this Evan∣gelist.

THe first day of the week a cometh Mary Magdalene early when it was yet dark, unto the sepulchre b, and seeth the stone taken away from the sepulchre c.

2 Then she runneth d, and cometh to Simon Peter, and to the other disciple whom Jesus loved e, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him f.

3 Peter therefore went forth, and that other dis∣ciple, and came to the sepulchre g.

4 So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre h.

5 And he stooping down and looking in, saw the linnen clothes lying; yet went he not in i.

6 Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linnen clothes lie;

7 And the napkin that was about his head, not lying with the linnen clothes, but wrapped together in a place by it self k.

8 Then went in also that other disciple which came first to the sepulchre, and he saw, and be∣lieved l.

9 For as yet they knew not the scripture, that he must rise a••ain from the dead m.

10 Then the disciples went away again unto their own home n.

11 ¶ But Mary stood without at the sepulchre, weeping: and as she wept, she stooped down and looked into the sepulchre o,

12 And seeth two angels in white, sitting, the one at the head, and the other at the feet, where the body of Jesus had layen:

13 And they say unto her, Woman, why weep∣est thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him p.

14 And when she had thus said, she turned her self back, and saw Jesus standing, and knew not that it was Jesus q.

15 Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She supposing him to be the gardener, saith unto him, Sir, if thou have born him hence, tell me where thou hast laid him, and I will take him away r.

16 Jesus saith unto her, Mary s. She turned her self, and saith unto him, Rabboni, which is to say, Master t.

17 Jesus saith unto her, Touch me not: for I am not yet ascended to my Father u: but go to my brethren w, and say unto them ‡, I ascend un¦to my Father and your Father, and to my God and your God x

18 Mary Magdalene came and told the disciples, that she had seen the Lord, and that he had spo∣ken these things unto her y.

19 ¶ Then the same day at evening▪ being the first day of the week z, when the doors were shut, where the disciples were assembled for fear of the Jews a, eame Jesus and stood in the midst, and saith unto them, Peace be unto you b.

20 And when he had so said, he shewed unto them his hands and his side c . Then were the disciples 〈◊〉〈◊〉 when they saw the Lord d.

21 Then said Jesus to them again, Peace be un∣to you e : as my Father hath sent me, even so send I you f.

22 And when he had said this, he breathed on them, and saith unto them, Receive ye the holy Ghost g.

23 Whose soever sins ye remit, they are remit¦ted unto them; and whose soever sins ye retain, they are retained h.

24 ¶ But Thomas, one of the twelve called Didymus, was not with them, when Jesus came i.

25 The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not be∣lieve l:k

26 ¶ And after eight days m, again his disci∣ples were within, and Thomas with them: Then came Jesus, the doors being shut, and stood in the midst, and said n, Peace be unto you.

27 Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not no•• faithless, but believing o.

28 And Thomas answered and said unto him, My Lord and my God p.

29 Jesus saith unto him, Thomas, because thou hast seen me▪ thou hast believed q : blessed are they that have not seen, and yet have belie∣ved r▪

30 ¶ And many other signs truly did Jesus in the presence of his disciples, which are not written in this book s.

31 But these are written, that ye might believe that Jesus is the Christ the Son of God t, and that believing ye might have life through his name.

CHAP. XXI:

AFter these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he himself a:

2 There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the ‡ sons of Zebedee, and two other of his disciples b.

3 Simon Peter saith unto them, I go a fishing c. They say unto him, We also go with thee. They went forth, and entred into a ship immediately; and that night they caught nothing d.

4 But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus e.

5 Then Jesus saith unto them , Children, have ye any meat? They answered him, No, f.

6 And he said unto them , Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes g.

7 Therefore that disciple whom Jesus loved, saith unto Peter, It is the Lord. Now when Simon Pe••er heard that it was the Lord, he girt his fishers coat unto him, (for he was naked) and did cast him∣self into the sea h.

8 And the other disciples came in a little ship (for they were not far from land, but as it were two hundred cubits) dragging the net with fishes i.

9 Assoon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread k.

10 Jesus saith unto them, Bring of the fish, which ye, have now caught.

11 Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was the net not broken l.

12 Jesus saith unto them, Come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord m.

13 Jesus then cometh and taketh bread, and gi∣veth them, and fish likewise n.

14 This is now the third time o that Jesus shew∣ed himself to his disciples, after that he was risen from the dead:

15 ¶ So when they had dined, Jesus saith to Si∣mon Peter, Simon son of Jonas, lovest thou me more than these p? He saith unto him, Yea, Lord; thou knowest that I love thee q. He saith unto him, Feed my lambs r.

16 He saith to him again the second time, Si∣mon son of Jonas, lovest thou me? He saith unto him, Yea, Lord, thou knowest that I love thee. He saith unto him, Feed my sheep.

17 He said unto him the third time, Simon son of Jonas, lovest thou me? Peter was grie¦ved, because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep i.

18 Verily verily, I say unto thee, When thou wast young, thou girdedst thy self, and walkedst whither thou wouldest; but when thou shalt be old, thou shalt stretch forth thy hands, and ano∣ther shall gird thee, and carry thee whither thou wouldest not.

19 This spake he, signifying by what death he should glorifie God. And when he had spoken this, he saith unto him, Follow me k.

20 Then Peter turning about , seeth the dis∣ciple whom Jesus loved, following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee l?

21 Peter seeing him, saith to Jesus, Lord, and what shall this man do m?

22 Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Follow thou me n.

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 o?

24 This is the disciple which testifieth of these things: and wrote these things: and we know that his testimony is true p.

25 And there are also many other things which Jesus did, the which if they should be writ∣ten every one, I suppose that even the world it self could not contain the books that should be writ∣ten q: Amen.

Notes

• a

  ••n that beginning which Moses mentioneth, Gen. 1.1. the beginning of all things, when the foundations of the World were laid, Prov. 8.27, 28. the beginning of Time; for before that, was no measure of Time, all was Eternity.
• b

  Was the Word, that is, the Eternal Son of God, the Lord Jesus Christ, of whom more is spoken afterward. Nor is Christ in this Text alone called the Word, but 1 Iohn 1.1. the Word of life, so Revel. 19.13. and there are some who think he is so called, Luke 1.2. comparing that Text with 2 Pet. 1.16. as also Psal. 33.6. Nor is it an improper term by which to express the Son of God; for it both expresseth something of his ineffable Generation, as the Word is be∣gotten in our Thoughts, and is the express image of them; and also his Office in the Revelation of his Fathers Will un∣to the Sons of men, and revealing his Father to us, Matth. 11.27. and there are some (if they be not too curious in their notion) who think David by that phrase, 2 Sam. 7.21. For thy words sake (expounded for thy Servants sake, 1 Chron. 17.19. which is the Title of Christ, Isaiah 42.1.) that Christ is meant: Besides, it is observed, that this term was more acceptable both to the Iews and the Heathens, than the term of Christ or the Son of God would have been; for there was nothing more abhorred by the Iews than the latter; and the Heathen Writers made (as is noted by divers) a great use of this term, to express the Name and the Power of God. For is any thing more ordinary with the Chaldee Paraphrast, than this Expre••sion, Isaiah 45.12. I have made Heaven and Earth, Chald. I in my word have made Heaven and Earth: So chap. 48.13. Mine hand hath laid the foun∣dation of the earth. Chald. By my word I have laid the foun∣dations of the Earth; this is taken from Moses's▪ describing the Creation by Gods Word of Command, Let there be light, and there was light; the manner of expressing it by the Word Command, is significative, that all things were made by his Eternal Word; For would any Iew deny, that God by his Word created the World? The Evangelist therefore calleth Christ, to whom v. 3. he was about to attribute the Creation, the Word; not the Word of God (so the Scriptures are called); to distinguish Christ in this notion ••••om the Revelation of the Divine Will to the Prophets, he is onely called the Word, though he was the Son of God. Nor is it said, That in the beginning was the Word Created (as is said of the Heavens and the Ear••h, Gen. 1.1. but was the Word; this proveth the eternal existence of the second Per∣son in the Trinity; for what was in the beginning, did not then begin to be; the term, the Word, without the addition of God, speaketh him a subsistence; and it being said, That in the beginning he was, speaks his eternal existence; for what had a Being in the Beginning of Time, must needs be Eternal, nothing being when Time began, but what was Eternal. To this purpose are those Texts, Psal. 90.2. Prov. 8.22, 23, 24. &c. Iohn 17.5. Eph. 1.4. 2 Thes. 2.13. Which two Texts compared, shew In the beginning here used, to be the same with before the foundation of the world; so 2 Tim. 1.9.
• c

  Lest any should say, Where was this Word before the foundations of the Earth were laid? the Evangelist saith, with God; which agreeth with Prov. 8.27, 30. This both distinguisheth Christ from all Creatures, (none of which were with God in the beginning; and also sheweth the vanity of Sabellius, and those we call Quakers, who will not allow Christ to be a distinct subsistence, or Person from his Father; it also denoteth the Sons co-exist∣ence, and his equality with his Father; and yet, his Filial re∣lation; for God is not said to have been with the Word, but the Word was with God, which also speaks a perfect unity and consent betwixt them.
• d

  Lest any should say, What but God can be Eternal? or be said to have been and had an existence in the beginning of the World? the Evan∣gelist addeth, That the Word was God; that is, the person or subsistence spoken of, and intended by him, was ••he Di∣vine Being, which is but one, tho' in it there be three di∣stinct subsistences; all make but One and the same Divine Being. The first thing spoken here of Christ, attributed to him Eternity: The second speaks his Relation to the Father; this speaks the Oneness and Sameness of his Essence with that of the Father. The term God, which in the foregoing words is to be taken personally for God the Father, is here to be taken Essentially, as it signifieth the Divine Being.
• Gen. 1.1.
• e

  These words of the Evangelist are a farther Confirmati∣on and explication of what the Evangelist had said before; asserting the Eternity of the Son, and his Relation to the Fa∣ther, and oneness of Essence with the Father; whether the Evangelist forewarned by the Spirit of God, did add this repetition to fore-arm Christians against those Errors which did afterward trouble the Church, I cannot say; but certain it is, That these words do effectually confute the Eunomi∣ans, who distinguished betwixt the Word which in the Be∣ginning was with God, and that Word by which all things were made; and the Arians, who make the Father to have existed before the Son; as also the Anomians, who would make the Father and the Son diverse both in Nature and Will. Some others make this Verse a transition to the 4th, and the sense to be, This same was not manifest to the World from the Beginning of the World, but was with God until he came to be manifested in the Flesh: Thus 1 Iohn 1.2. it is said, he was with the father, and was manifested unto us. He was manifest in the flesh, 1 Tim. 3.16.
• Rev. 4.11.
• f

  The Divine Nature, and Eternal existence of the Lord Christ, is evident from his efficiency in the Creation of the World; what the Evangelist here calleth All things, the Apostle to the Hebrews, chap. 1.2. calleth the Worlds. And St. Paul, Col. 1.16. calleth all things that are in heaven and earth, visible and invisible. Moses calls the heavens and the earth, Gen. 1.1. These were all made by the Word; no•• as an Instrumental cause, but as a principal efficient cause; for tho' it be true, that the Preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is sometimes used to signify an instrumental cause; yet it is as true, that it is often used to signify the principal efficient cause; as Ioh. 6.57. Rom. 5.5. and 11.36. Eph. 4.6. Acts 3.16. and in ma∣ny other Texts; it here only denoteth the order of the working of the Holy Trinity.
• g

  Nothing that was made, neither the Heavens nor the Earth, neither things visible nor invisible, that were made, were made without him. There is nothing more ordinary in Holy W••it, than after the lay∣ing down an Universal Proposition, (where no Synecdoche i•• used), to add also an Universal Negative for the confirmati∣on of it: So Rom. 3.12. There is none good; then is added, no not one. Lam. 2.2. and in many other Texts. The term without him, doth not exclude the efficiency either of the First or Third Person in the Trinity, in the Creation of all things; the Father created the World by the Son, His Word; and the Creation of the World is attributed to the Spirit, Gen. 1.1. Iob 33.4. Psal. 33.6.
• Chap. 5.26. 1 Joh. 5.11.
• h

  In this Word was Life Corporal, Spiritual, Eternal; it was in him as in the Fountain. Some understand this of Corporal life, both in the first Being and preservation of it; It is certain that this is in Christ, for he upholdeth all things by the word of his power, Heb. 1.3. Acts 17.28. And thus it is another demonstration of the Deity of Christ. Others think, that here is rather a transition from Creation to Re∣demption; you hath he quickened, Eph. 2.1. Others un∣derstand it of Eternal Life, because our Evangelist most ge∣nerally taketh the term of Life, as a benefit flowing from Christ in this sense, as chap. 3.16. and 4.14. and in a multi∣tude of other Texts. I know no reason why we should not understand it of all Life; all Life being in Christ, as God equal with the Father; and Spiritual and Eternal Life flow∣ing also from him in a more peculiar consideration, as Medi∣ator.
• Chap. 8.12. and 9.5. and 12 46.
• i

  But tho' as God he distributes life according to their degree to all his Creatures, yet is he the peculiar light of men, enlightning their minds with Light, of which Ve∣getative and sensitive Creatures are not capable; so as by Light is not here to be understood the emanations of any lucid bodies, as that of the Sun or Stars; for other Creatures as well as men are capable of that; nor is it to be under∣stood of the Light of Reason, though that be the Candle of the Lord in the Soul; but that Light by which we discern the things of God; in which sense the Apostle saith, Eph. 5.8. You were darkness, but now you are light in the Lord. And therefore he saith of men, exclusively to Angels, who, tho lightsom, noble Creatures, yet had not their nature assumed by Christ, Heb. 2.16. Besides that it is said in the next Verse, that this Light shined in the darkness, that is, amongst ma∣ny men who yet had reasonable Souls, but the darkness com∣prehended it not. That cannot be, that men did not compre∣hend Reason, but even rational men comprehended not this Light of supernatural Revelation: So Iohn is said to have come to Testify of that Light; who did not come to testify of Christ, as the Author of Reason. Nor is there any Text of Scripture in which the term Light signifieth Reason.
• Chap. 3.19.
• k

  He had said before, That Life was in Christ, in him as in the Fountain; and the Life in him was the Light of men, giving Light to men. Now this Light which was in him, had its emanations (as Light in the Sun; and
• l

  the darkness, that is, men of dark minds, the abstract being put for the con∣crete,) comprehended (that is received) it not.
• m

  This was true concerning the Iews in former times, upon whom Christ the true Light had shined in many Types and Prophecies; it was also true concerning the Iews of that present Age, to whom through the favour of him who had undertaken the Redemption of man, the means of Gra••e were continued; through the blindness of their minds and hardness of their hearts, t••ey wilfully rejected those means of illumination which God granted to them.
• Matth. 3.1. vers. 33.
• n

  Not the Christ, not an Angel, but a man; yet one, than whom (as our Saviour saith) there had not risen a greater amongst those that were born of Women; he did not come upon his own head, but was sent; for he was he of whom it was written, Mal. 3.1. Behold I will send my messenger before my face, &c. Luke 7.27. He was not sent of men, but of God, foretold by the Angel, as to his existence, name, work, and success, L••ke 1.13, 14, 15, 16, 17.
• o

  His name was Iohn, named by the Angel, Luke 1.13. before he was born; by his Father and Mother, Luk. 1.60, 63. when he was born. Iohn signifieth Grace; and doubtless the Baptist obtained that name, because he was to be the first, and a famous Preacher of the Grace of the Gospel which came to the World through Jesus Christ.
• p

  Iohn was called a Messenger, to denote his Authority; a Witness, to denote his Work which is the work of every true Minister of the Gospel. Iohn was the first Witness, and Witnessed a thing wholly unknown (before him) to the generality of the World; for though the Shepherds, and Simeon and Anna had given some Testimony to Christ, when he was born and brought into the Temple to be offered to the Lord; yet that was Thirty years since, and generally forgot; neither could they bear a Testimony to him as an actual Minister of the Gospel. The Apostles were to be Wit∣nesses to Christ, Acts 1.8. Witnesses of his Resurrection, Acts ••.22. and 4.33. and 5.32. and 10.41. and 13.31. All the Prophe••s, Acts 10.43. bare Witness to him, that whosoever believeth in his Name should be saved. So did Iohn also; a••d Iohn further pointed to him, passing by, and Witnessed that he was he of whom the Prophets spake. So that the Apostles, and so following Ministers, were, and are greater Witnesses than Iohn the Baptist. The Prophets witnessed that he should come, Iohn Baptist witnessed that he was come; the Apostles witnessed that he was not only come, but had Died, and was again risen from the Dead.
• q

  For Iohns Office was to give a Testimony to Christ the true Light, mentioned before; so called, because he maketh ma∣nifest, Eph. 5.13. He revealeth his Father, Matth. 11.27. He is the brightness of his fathers glory, Heb. 1.3. who is Light, 1 Iohn 1.5. and the World is by him inlightned. It was Prophesied, Isa. 11.9. of his times, That the Earth should be full of the knowledg of the Lord.
• q

  The end of Iohns Testimony was, That multitudes of all sorts might believe by him, or by it, as an instrumental cause of their Faith. If we read it by him, it is most proper to understand the Pronoun of Iohn the Baptist; for we are not said to be∣lieve by Christ, but in him, in his name, &c.
• s

  Iohn the Baptist was a Light, as all Saints are light in the Lord, Eph. 5.8. Nay, in a peculiar sense our Saviour beareth him Witness, that he was a burning and shining light; but he was not that light before mentioned, v. 5. that shineth in darkness; and again v. 9. which lighteth every one that cometh into the World. Iohn borrowed his Light from that Original Light; that Light was God, he was but a man sent from God. The men of the World are ordinarily in extreams, either wholly rejecting Gods Ministers and Wit∣nesses, or else adoring them; as the World is concerned to take heed of the former, so the Ministers of Christ are also highly concerned not to admit the latter. See Luke 7.33. Acts 14.13, 14. but both Iohn here, and Paul there, were very cautious not to rob their Master of the honour due unto him alone.
• t

  Iohn, as was said before, came onely to bear Witness of that Light, that he was come, and shi∣ned forth, and was the true Light, as it followeth.
• Vers. 4.
• u

  True is sometimes opposed to what is false, Eph. 4.25. sometimes to what is Typical and Figurative, Iohn 1.17. Sometimes to what is not Original, and of it self; in Oppo∣sition to all these Christ is the True Light; he who alone deserved the name of Light, having Light in himself, and from himself, 1 Iohn 2.8. and shining more gloriously than the Prophets or Apostles.
• w

  He lighteth not the Iews only (as the Prophets of old) but both the Iews and Gentiles. Some understand this of the Light of Reason; but besides, that Reason is no where in Holy Writ called Light; nei∣ther did this illumination agree to Christ as Mediator. It is rather therefore to be understood of the Light of Gospel Revelation, which Christ caused to be made to all the World, Matth. 28.19. Mark 16.15. Those who Interpret it of the more internal illumination by the Holy Spirit of God, by which Christ is not revealed to us onely, but in us, say, That Christ hath done what lay in him (as a Mini∣ster of the Gospel) so to inlighten all that came into the World; and that Christ is said to inlighten every man, because none is inlightened but by him; and that some of all sorts are by him inlightned; in one of which two lat∣ter Senses, the terms All and Every man must be Interpret∣ed in a multitude of Texts in the Gospel. The words in the Greek are so, as they may either be Translated as we read them, or thus, Who coming into the world, enlight∣ned every man. A more universal Spiritual Light, or means to come to the Knowledg of God, overspreading the World after Christs coming, than before. So Iohn 12.46. I am come a Light into the World. And it is by some observed, that the Phrase, coming into the world, doth not barely signify a being born, but being sent into the world by the father, being sanctified, as in Iohn 10.36. and 17, 18.
• x

  He was in the place called the World, and amongst the men of the World; for so the term World is often ••a∣ken, chap. 16.28. 2 Pet. 3.6. Christ before he came in the Flesh, was in it; filling both the Heavens and the Earth, and sustaining it by the Word of his Power, and mani∣festing his Will to it, more immediately to Moses and to the Prophets; and more mediately by Moses and by the Pro∣phets.
• Heb. 1.••. and 11.3.
• y

  And the Heavens and the Earth, all things visible and invisible (as was said before) were made by him. And
• z

  the men of the World took no notice of him, did not acknowledg him, believe in him, nor were subject to him; so the word know often signifies (according to the Hebrew idiom) Iohn 10.14, 15, 27. Not a bare comprehension of an Object in the Understanding, but sui••able affections: So Matth. 7.23. 1 Iohn 3.1. This is not to be understood of all individual persons in the World; for Abraham, Isaac, and Iacob, and David, and many particular persons, did in this sense know him; but the generality of the World did not. The Heathens did not (who are sometimes called the World, distinctively from the Iews, 1 Iohn 2.2. 1 Cor. 1.21.) and most of the Iews did not, tho' some did.
• a

  Christ came into the World, which being made by him, was in the most proper sense his own; or, to the Israelites, which were as his own House, Land and Possession, Psal. 85.1. Iohn 16.32. The Greek word is in the Plural Number, and used in the places before mentioned, as also Acts 21.6. Sometimes signifying mens proper Country, sometimes their proper house. But it is a farther question, what coming is here spoken of; tho' it be generally (or by many at least) interpreted of Christs coming by his Incarnation, yet that seemeth not to be the sense; partly, because that co∣ming is spoken of, v. 14. And partly, because in that sense the Iews did receive him; nor was it in their power to hin∣der his manifestation in the flesh. The coming therefore here mentioned, seemeth to be intended of his coming by his Prophets, Iohn the Baptist, and his own personal Preaching of the Gospel.
• b

  Whom in this way of coming, they did not receive, believing neither the Testimony given by his Prophets, nor by the Baptist, nor by himself, Iohn 5.43.
• Isa. 56.5. Rom. 8.15. 2 Pet. 1.4. 1 John 3.1.
• c

  Though the generality of those amongst whom Christ came, received him not in the manner before expressed; yet some did own him, believed in him, and submitted to him; and to as many as thus received him, not into their Houses onely, but into their Hearts.
• c

  He gave a Pow∣er, or a Right, or Priviledg; not that they might if they would be; but to be actually, to become, or be the Sons of God by Adoption; for Believers are already the Sons of God, Gal. 3.26. Though it doth not yet appear what they shall be in the Adoption, mentioned Rom. 8.23. which the Apostle calls the Redemption of the body, viz. in the Resurrection; hence Luke 20.36. the Children of God are called the Children of the Resurrection.
• ‖

  right, or priviledg.
• d

  This is the Priviledg of all that believe in the name of Christ; by which term he opens the former term of Receiving: To receive Christ, and to believe in his Name, are the same thing. To believe in his Name, is either to believe in him, Acts 3.26. or in the Revelation of himself in the Promi∣ses of the Gospel. The proposition of Gods Word is the object of Faith of assent; but the person of the Mediator is the object of that Faith which receiveth Christ; and those alone have a Right to be the Sons of God, and to the Priviledges peculiar to Sons, who believe in Christ as revealed in the Promises of the word of God, and there exhibited to men.
• Chap. 3.5. James 1.8.
• ‡

  Gr. Bloods.
• f

  Not of the Blood of Men and Women; or not of the Blood of Abraham (which was the boast of the Iews, we have Abraham to our Father).
• g

  Nor from the Lusts of the Flesh.
• h

  Nor from a power in mans Will, or mens free act in adopting other mens Children. To be born, sig∣nifieth ••o receive our principle of Life; those who are the Children of God have not the Principle of their Life, as they are such, from the motions of nature, nor from the Will of men.
• i

  But of God, whatever be the sense of the former Words, these Words plainly affirm God to be the principal efficient, and procreant cause of all those who are the Sons of God; for Faith, by which we are the children of God, Gal. 3.26. is the work of God, Iohn 6.29. His Gift, Phil. 1.29. and men are born again, not of corruptible seed, but that which is incorruptible, 1 Pet. 1.23. They are san∣ctified and cleansed with the washing of water by the word, Eph. 5.26. The washing of regeneration, and renewing of the holy ghost, Titus 3.5.
• Matth. 1.16. Luke 1.31. and 2.7.
• k

  The Son of God, called the Word, for the reasons be∣fore specified, was made truly man, as flesh often signifieth in Holy Writ, Gen. 6.12. Psal. 65.2. Isa. 40.5, 6. Not a vile, despicable, mortal man. The Evangelist rather saith he was made Flesh, than he was made man; more plainly to distinguish the two Natures in Christ, to assert the truth of his Humane Nature; to let us know that Christ assumed Hu∣mane Nature in common, not the particular nature of any; to commend the Love of God, and to let us see, That his Plaister was proportioned to our Sore, it reached all Flesh. The Evangelist saith not, he was changed into Flesh; but, by assuming he was made Flesh.
• l

  And he Tabe••nacled amongst us; amongst us men, or amongst men that were his Disciples: The word signifieth properly, he made no long stay.
• ‡

  Math. 17.2. 2 Pet. 1.17.
• m

  And we beheld the signs and effects of his Glory; many of which were seen, both at the time of his Transfiguration, and at his Passion, Resurrection and Ascen∣sion; the Glory of his Grace, Ho••iness, Truth, Miraculous Operations, &c.
• n

  Which Glory was the Glory of the onely begotten of the Father; for the particle [as] here doth not signify Likeness, but Truth; Nehemiah 7.2. Iob 24.14.
• Col. 1.19. & 23, 9.
• o

  Full of Grace and Truth, as he was God manifested in the flesh. Grace signifieth Love and Good Will, out of which it was that he delivered us from the Curse and Rigour of the Law (to which Grace is opposed). He was also full of Truth, both as Truth is opposed to Falshood, and is opposed to the Shadows and Figures of the Law; and Christ was full of Truth, as he was the Anti-type to all the Ceremonies, and all the Promi∣ses had and have their complement and reality in him. See chap. 14.17. 2 Cor. 1.20. Rom. 15.8. Truth also may signify the sincerity and integrity of Christs Life, as he was without guile.
• p

  Iohn was not he, but only a Witness to him, and he continueth to bear Witness, (the Verb is in the present Tense) nor did he give an obscure or cold Testimony, but an open, and plain, and fervent Testimony, according to the Prophecies, his Testimony was the Voice of one crying in the Wilderness.
• ver. 27, 30. & chap. 3.31.
• q

  He first testified that Christ was he of whom he had before spoken; possibly when he was Preaching in the Wilderness, and Christ came to him to be Baptized of him, Matth. 3.11, 14.
• r

  He that cometh after me, in order of time, or in the Ministerial Office and Em∣ployment, or, as if he were my Disciple, Iohn 8.12. is be∣come, or is made before me.
• s

  For he was before me, both in the Eternal destination, and in respect of his Divine Na∣ture; as also in Dignity and Eminency, considered as a Prophet; i. e. one that Revealeth my Fathers Will. This Iohn said before, though not in terms, yet in effect; when he said, Matth. 3.11. He that cometh after me, is mightier than I, whose shooes I am not worthy to bear, &c. So Mar. 1.7. Luke 3.16. This is the first thing which is here mention∣ed, as Iohn's Testimony concerning Christ, respecting the excellency of his person.
• Col. 1.19. & 2.9, 10.
• t

  Of that plenty of Grace which Christ hath, (who hath not the Spirit given him by measure, chap. 3.34. as other Saints have, Acts 2.4, 6, 8.) We who by Nature are void of Grace, whether taken for the favour of God, or gracious habits, have received as the Skirts of Aaron's Garment re∣ceived the Oil which was plentifully poured out on Aarons head.
• ‡

  Nor have we received Drops, but Grace upon Grace; not onely Knowledg and Instruction, but the Love and Fa∣vour of God, and Spiritual habits, in proportion to the fa∣vour and grace which Christ hath (allowing for our shor•• capacities); we have received Grace freely and plentifully, all from Christ, and for his sake; which lets us see how much the Grace-receiving Soul is bound to acknowledg and adore Christ, and may be confirmed in the receiving of further Grace, and the hopes of Eternal Life; and it may mind all (according to that of the Apostle, 2 Cor. 6.1.) to take heed that they receive not the grace of God in vain.
• Ex. 20.1. &c.
• u

  The Law Moral and Ceremonial came not by Moses, but was given by Moses as Gods Minister and Servant, that Law by which no man can he justified, Rom. 3.28. In this was Moses his honour, of whom you glory, chap. 5.46. God indeed made an eminent use of him, as his Minister; by whom he revealed his Will to you; both in matters of his Worship, according to that Dispensation; and in mat∣ters which concern you in your whole Conversation; but yet there is an eminent difference betwixt him and Jesus Christ. The law is no where called Grace, neither doth it discover any thing but Duty and Wrath; it sheweth no re∣mission, in case that Duty be not done; nor affordeth strength for the doing of it.
• w

  All that is from Christ, all the favour of God for the Remission and Pardon of Sin, and for strength and assistance to the performance of Duty, is (not given from God by Christ, as the Law by Moses, but) from Christ, as the Fountain of Grace; And not Grace onely, but Truth, whether taken for solid and real mercy, or with respect to the Law; the fulfilling of all the Types and Pro∣phecies in it, was by and in Christ.
• Luke 10.2. 1 Tim. 6.16.1 1 John 4.12.
• x

  No man hath at any time seen the Essence of God with his Eyes, Iohn 4.24. Nor with the eyes of his mind under∣stood the whole Counsel and Will of God, Matth. 11.7. Rom. 11.34. Moses indeed saw the Image and represen∣tation of God, and had a more familiar converse with God than others; upon which account he is said to have talked with God face to face, Numb. 12.7, 8. God sa••th he would speak unto him mouth to mouth, even apparently; but he tells us how in the same Verse, and the similitude of the Lord shall he behold; and God who had spoke to the same sense, Exod. 33.11. saith, v. 20. Thou canst not see my face, for there shall no man see me and live. Now to whom he did not discover his face, he certainly did not discover all his secret Counsels.
• a

  But he who is the onely begotten and beloved Son, hath such an intimate Communion with him in his Nature, and such a free Communication of all his Counsels, as it may be said, he is continually in his Bo∣som.
• †

  Hath declared him, not onely as a Prophet decla∣reth the Mind and Will of God, but as the Heavens declare the glory of God, and the firmament sheweth his handy works, Psal. 19.1. Being the brightness of his fathers glory, and the express Image of his person, Heb. 1.3. So as the Father can onely be seen in the Son; nor is so full a Revela∣tion of the Fathers Will to be expected from any, as from the Son.
• Chap. 5.33.
• b

  Iohn's former Testimony was more private to the com∣mon people; this Testimony was given to a publick Au∣thority. The Iews (most probably the Rulers of the Iews who made up their Sanhedrim, or great Court, answering a Parliament with us, for the cognisance of false Prophets belonged to them) sent Priests and Levites, which v. 24. were Pharisees of the strictest Sect of the Iews, as to Rites and Ceremonies; these came from Ierusalem, where the Sanhedrim constantly sate; and the Chief Priests were (if the Message were not from the Sanhedrim it self) to ask Iohn Baptist who he was; that is, by what Authority he Preached and Baptized? What kind of Prophet he was? for they could not but know his Name and Family, he de∣scending from a Priest amongst them; and this appeareth to be their sense from what followeth.
• Chap. 3.28. Acts 13.25.
• c

  He being asked openly and plainly, professed, and
• d

  did not dissemble nor halt in his Speech. These Negatives are in Scripture often added to affirmatives, to exclude all Ex∣ceptions. Iob 5.17. Psal. 40.10, 11, 12.
• e

  He did not tell them once so, but again and again, because many were mu∣sing about it, Luke 3 15.
• f

  I am not that great Messiah which God hath promised you, and in the expectation of whom you live, Luk. 2.26, 38. & 19.11. Ioh. 4.25. The Diligence we shall constantly observe in the Servants of God in Holy Writ, to avoid the arrogating of that Honour to themselves, which is due onely to God and Christ; and this, together with Iohn's steadiness and plainness, doth very well become all Professors, but the Ministers of the Gospel espe¦cially.
• g

  Iohn was at Bethabara when these Messengers came to him, v. 28. they asked him if he were Elias. The Iews had not onely an expectation of the Messias, but of Elias to come as a Messenger before him, according to the Prophecy, Mal. 4.5. as appeareth, Matth. 17.10. Mar. 9.11. of which they had a gross Conception here, That Elias should come, out of Heaven personally, or at least that his Soul should come into another Body (according to the Pithagorian Opi∣nion) now the meaning of the Prophecy was, That one should come like Elias, and this was fulfilled in Iohn, Luke 1.17. as our Saviour tells us, Matth. 17.12. Mark 9.13. but they asked the Question according to that notion they had of Elias.
• h

  To which Iohn answereth, that he was not neither that Elias that ascended in a Fiery Chariot to Hea∣ven; nor any body informed with Elias's Soul, (and thus the words of our Saviour, Matth. 17.12. Mark 9.12. are easily reconciled to this Text.)
• A Prophet.
• i

  They go on, and ask him if he were that Prophet, or a Prophet? Some think that he meant the Prophet promised, Deut. 18.18. but that was no other than Christ himself, which he had before denied him∣self to be; nor doth it appear from any Text of Scripture, that the Iews had any expectation of any other parti∣cular Prophet; but it is plain from Luke 9.8. that they had a notion that it was possible one of the old Prophets might rise again from the Dead, for so they guessed there con∣cerning Christ: But others think that the article in the Greek here is not emphatical; and they onely asked him if he were a Prophet; for the Iews had a general notion, that the Spirit of Prophecy had left them ever since the times of Zechariah and Malachy; which they hoped was return∣ed in Iohn the Baptist, and about this they question him, if he were a Prophet?
• k

  To which he answereth, No, Neither that Prophet promised, Deut. 18.18. nor yet any of the old Prophets risen from the dead; nor yet one like the Prophets of the Old Testament, who onely Prophecied of a Christ to come; but as Christ calls him, Matth. 11.9. More than a Prophet, one who shewed and declared to them a Christ already come; for the Law and the Prophets Pro∣phecied but until Iohn; the Law in its Types foreshewing, the Prophets in their Sermons foretelling a Messiah to come, Iohn did more. His Father indeed, Luke 1.76. called him the Prophet of the highest; but there Prophet is to be un∣derstood not in a strict, but in a large sense, as the term Prophecy is taken, Rom. 12.6. And the term Prophet often signifieth one that revealeth the Will of God to men; in which large sense Iohn was a Prophet, and yet more than a Prophet in the stricter notion of the term; and in that sense No Prophet, that is, no meer Prophet; so Numb. 11.19. Moses tells the people they s••ould not eat flesh one, or two, or five, or ten, or twenty days, because they should eat it a whole Month together.
• l

  Hitherto Iohn had given them onely a Negative answer, and told them who he was not; he was neither Christ, nor the Elias, nor that Prophet they expected; neither any of the old Prophets risen from the Dead; nor any Prophet at all in a strict sense (as were the Prophets of the Old Testa∣ment); they press him to a direct, plain, positive Answer.
• m

  That they might give an Answer to those that sent them, who did not send them to enquire what he was not, but what he was.
• n

  And there were various talks and discourses of the People about him, which they were not willing to take up and run away with; but they desired to have it from himself.
• Luc. 3.4. Isa. 40.3.
• o

  We had the same, Matth. 3.3. Mar. 1.3. See the Notes there. Chemnitius thinks, that Iohn chose rather to preach, and fulfil his Ministry in the Wilderness, than in the Temple; to make an illustrious difference betwixt himself, who was but the Lords Messenger, and whose Office was but to pre∣pare the Lords way, and his Lord himself, of whom it was Prophecied, Mal. 3.1. The Lord, whom you seek, shall sud∣denly come to his Holy Temple; upon which account Haggai prophecied, Haggai 2.9. That the Glory of that latter house (builded by Ezra, and Zerobabel, and Nehemiah) should be greater than of the former.
• (p)

  Who these Pharisees were, hath been before explain∣ed in our Notes on Matth. 3.7. They were of the strictest Sect of the Jewish Religion, Acts 26.5. The greatest part of their Counce••s was made up of those of this Sect, as may be learned from Acts 23. They were the men most Zealous for, and tenacious of the Iewish Rites; and would allow nothing to be added to the Jewish Worship to what they had received concerning it, either from the Law of God, or the Traditions o•• the Elders.
• q

  The Pharisees themselves would allow the Messiah, or Elias, or a Prophet, to make any additions to, or alterati∣ons in the Worship of God, but none else: Hence it is, they ask, by what Authority he Baptized, if he were none of these? From whence we may learn, That although they might have some umbrage of that Baptismal washing which was under the Gospel, to commence into a Sacrament, or foederal sign in the washing of their Proselites, or of Jewish Children when they were Circumcised; yet Iohn's Action was looked upon as new, who Baptized adult Jews; now the care of the Sanhedrim was to keep the Worship of God incorrupt, and the Pharisees amongst them had a par∣ticular Zeal in the case, especially so far as the Traditions of the Elders were concerned.
• r

  This was no strict Answer to their Question; which was not, how, but why he Baptized? But proper Replies, are often called Answers in Scripture, though not apposite to the Question.
• Matth. 3.11.
• †

  I Baptize you with meer Water
• s

  but there hath stood one amongst you, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or (by an usual putting••of one Tense for another) there standeth one; Christ had been there with the Crowd, Luc. 3.15, 21. and pos∣sibly was amongst them still, when Iohn spake these words, whom you know not (not so much as ore tenus by Face.)
• Mat. 3.11. ver. 15, 30. Mar. 1.8. Luke 3.26. ch. 1.15. Act. 19.4.
• t

  Iohn the Baptist, had before told them, He that com∣eth after me, is preferred before me. See the Notes there. He now repeateth those words; and it is observable, that the three other Evangelists all put this Passage before the Histo∣ry of Christ's coming to him to be Baptized. So as it is probable, that these Messengers came to Iohn as he was Baptizing, and either immediately before or after Christ's Baptism, Christ being yet in the Croud, he repeateth to his hearers, what he had a little before said of him, that he was to be preferred before him.
• u

  He here inlargeth upon it with a Proverbial Speech, which the other Evangelists have, with a very little variation; Matthew saith, whose Shoo's I am not worthy to bear: that is, to perform unto him the very meanest Service or Office. We have such forms of Speeches in use at this day amongst us, when we would ex∣press the great pre-eminence of some one above another; we say of that other, He is not worthy to tye his Shoo's; Or, to carry his Shoo's after him. There is a vast difference be∣tween Christ, and the most excellent of his Ministers; which as to Baptism lieth here; the Ministerial Baptism is but with Water; Christ Baptizeth with the Holy Ghost, and fire, Matth. 3.11. or with the Holy Ghost, as Mar. 1.8.
• u

  The Evangelist had before told us what was done, these words tell us where. Some ancient Writers will have the place to have been Bethany; but they seem not to have so well considered Iohn 11.18. where Bethany is said to have been but fifteen Furlongs from Ierusalem, and conse∣quently on this side Iordan; whereas the Evangelist saith, that this place was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, beyond Iordan, in the Tribe of Reuben, in the Country of Peraea,
• x

  where Iohn at this time was Baptizing, and probably had been so for some time.
• y

  The most think, the day following that day, when the Messengers from Hierusalem had been examining the Baptist. Heinsius thinks it was the same day, and saith, the Hellenists usually so interprets 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, after these things; but the former Sense is more generally embraced.
• z

  Iohn seeth Jesus coming to him out of the Wilderness, (as some think) where he had been tempted by the Devil; but then it must follow, that he was not amongst the Croud, v. 26. standing in the midst of them when the Messengers were there; and it should appear by v. 32, and 33. that this which is here recorded happened after Christs Baptism by Iohn (of which this Evangelist saith nothing); it seemeth rather to be understood of another coming of Christ to Iohn after he had been Baptized.
• Isa. 53.7. Act. 8.32.
• ‡

  When Iohn seeing▪ him, pointed as it were with his Finger to him (for the term Behold seemeth to be here used demonstra∣tively) shewing them the person whom he would have them cast their Eye upon; whom he calls,
• a

  the lamb of God, not onely to denote his excellency, as we read of the Night of the Lord, Exod. 12.42. and the bread of God, Lev. 21.21. which indeed Christ was, being without Ble∣mish. 1 Pet. 1.19. But with reference to the Lambs used in the Jewish Sacrifices, not only at the Passover, Exod. 12.5. but in the daily Sacrifice, Exod. 29.38. Lev. 1.10. or the Burnt Offering, and in the Peace Offering, Levit. 3.7. and in the Sin Offering, Levit. 4.32. he calls Christ, the Lamb of God, probably, because divers of the Priests were there to hear; and (as appears, v. 39.) it was nigh the time of their daily Sacrifice, that so he might mind them, that Christ was the Truth and Anti-Type to all their Sa∣crifices,
• or beareth.
• b

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The word signifies, both to take up, and to take away; that taketh away the Sins of the World, as God (to whom it belongs to forgive Sin) and this he did by taking them upon himself (so it is Translated, Matth. 16.24.) expiating them, which expiation is followed by a Plenary remission, and taking them away, both the punishment of them, and the root, and body, and power of them; Re∣deeming them as from the Grave and Hell due to Man for Sin; so from a Vain Conversation, 1 Pet. 1.18. and not doing this for the Jews only, but for the Gentiles also, 1 Iohn 2.2. for many in the World, being he, without whom there is no remission, Act. 4.12. Nor doth his gracious act cease at any time, it is a work he is always doing, and which none but he can do: Ministers may perswade, Priests of old offered Lambs and other Beasts in Sacrifice; but he alone taketh away Sin. So that, as what he said to the Messengers of the Sanhedrim, gave all the honour of any valuable effect of Baptism to Christ: So, what he saith here, gives him all the honour of any good effect of Preaching, or any good effect of our Ministry; it is he alone, who (when we have said or done what we can) taketh away the sin of the World.
• c

  And (saith he) this is he of whom▪ I said, (as v. 15.) he cometh after me in order of Time and Ministry, but is more excellent than Iam. See the Notes on v. 15.
• e

  This verse is best expounded by v. 33. where the same words are repeated, I knew him not; and is added, but he that sent me to baptize with water, the same said unto me, Vpon whom thou shalt see the spirit descend∣ing, &c. Lest any should think that Christ and Iohn had compacted together to give one another credit, or that there was some near relation betwixt Iohn and Christ, Iohn saith, I knew him not, for Christ had spent his time at home, Luk. 2.51. Iohn had lived in desert places, the Providence of God so ordering it, that Iohn should not know Christ, so much as by face, until that time came, when Christ was to be made manifest to Israel.
• f

  But that God might make his Son manifest unto Israel, when God by an extraordinary mission sent Iohn to Baptize with Water, he gave him this token, That he upon whom he should see the Spirit descending and remaining on him, as v. 33. that was the Messiah, the Lamb of God, that should take away the Sin of the World; he who should baptize with the holy ghost.
• g

  And therefore (saith Iohn) I came baptizing with water. I did not run without sending, nor introduce a new rite or Sacrament without Commission; but being thus sent of God, and that I might give Christ an opportunity of coming to me, that I might see the Spirit descending and remaining upon him. From whence we learn, That none but Christ can in∣stitute a Sacrament. Iohn Baptized not, till he was sent to Baptize with Water.
• Matt. 3.16.
• h

  Saith Iohn, According to the Revelation which I had, when I received my extraordinary Commission to Baptize, so it fell out to me, I did see, when he was baptized, the Heaven opening, and a representation of the Spirit of God, (for no man can see God and live) descending.
• Mar. 1.10. Luk. 3.22.
• i

  The form of the Representation, was like that of a Dove.
• k

  And it was not a meer transient sight, but it did for some time abide upon that Person, in that sensible Representa∣tion; by that Token I knew that he was the Son of God.
• l

  I was a stranger to him, I knew him in a Sense, when I leapt in my Mothers Womb, upon his Mothers coming to see my Mother, Luke 1.41. but that (as Impressions made upon Infants use to do), wore off.
• m

  I had some Im∣pression upon me at that time, when he came towards me to be Baptized, which made me say to him, as Matth. 3.14▪ I have need to be baptized of thee, and comest thou to me? But yet I was not certain, tho I knew he was in the croud of people, that he was the Person designed, and whose work it should be to Baptize with the Holy Ghost.
• n

  Until the same God, that had given me that Sign, fulfilled it to me.
• o

  But when I saw that, I could not butbelieve.
• p

  And also bear an open Testimony to the World, That this man was not meer man, but the eternal Son of that God, who sent me to Baptize with Water; reserving still to himself the Divine Power of blessing that Holy Sacrament, and conferring the Holy Ghost in rege∣nerating habits, working like fire, in purging away the dross of Souls, and like Water washing away the filth of Sin, Matth. 3.11. Ioh. 3.5.
• q

  The next day after that the Messengers who came from Hierusalem, had been with Iohn.
• r

  Iohn stood with two of his Disciples, whether he was Preaching or no, it is not said; but Iohn standing with them, saw Christ walking, whence, or whither, is not said; but as a good man is always taking opportunity to commend Christ to others; so Iohn
• Ver. 29.
• s

  upon this occasion, took advan∣tage further to make Christ known to those two men (who they were, we shall hear in the following Verses), and re∣peats the words he had said before Behold the Lamb of God. (See the Notes on v. 27.) Thus good and faithful Ministers will continually be inviting their Disciples to Christ, taking them off from further consideration of themselves, and as Ministers to shew them the way to Christ.
• t

  God blessed the verbal Testimony that Iohn had gi∣ven, so far, that they stood in no need of any Miracle to comfirm it, but upon their hearing Iohn speak, they fol∣lowed Jesus; as yet, not as his Apostles; for their call to that Office was afterward (as we shall hear); nor yet, so as no more to depart from him; but there was created in them a further desire of Knowledge of him, and Acquain∣tance with him.
• ‖

  Or abidest.
• u

  Christ as he walked, turning him, and seeing two men following him, inquireth of their end, what they sought; to teach us in all our Religious motions and actions, to do the like; for the end will contribute much to specify the Acti∣on, and to make it good or bad. They give him that ho∣nourable Title which was then in Fashion, by, and under which they were wont to speak to those upon whom they relied for Instruction, whose Doctrine they desired to know, and with whom they desired to converse, and to learn of him. They asked him, where he abode, or where he lodged?
• w

  Our Lord discerning the End of their following him to be sincere and good, invites them to come and see where his Lodging was; for he elsewhere telleth us, that he had not an house wherein to hide his head. They
• x

  came and saw his Lodgings (where, or of what nature they were, we are not told) but we never read that he during his whole Pilgrimage amongst us, had any stately or splen∣did Lodgings.
• y

  The text saith, that these two Disciples abode with him that day; whether onely the two, or three remaining hours of the same day (for it was now about four of the Clock afternoon (which answers the tenth hour ac∣cording to the Jewish account) or another whole day, be∣ing the Sabbath day, (as some think) we are not told, nor can conclude; certain it is, they abode with him the re∣maining part of that day,
• ‡

  That was a∣bout 2 hours before night.
• z

  from four of the Clock till night.
• a

  Concerning the call of this Andrew to the Apostleship, see Matth. 4.18. and Mar. 1.16, 17. that was at another time, and in another manner. Christ here only invited them to come, and see where he lodged.
• b

  It should seem that both the Disciples (after their con∣verse with Christ at the place where he lodged) went toge∣ther to look for Peter, Andrew's Brother. Andrew first found him, and tells him (with great joy) that he and that other Disciple had found the Messiah prophecied of by Da∣niel, and in the Expectation of whom the Disciples and the Jews lived.
• ‖

  or, the anoin∣ted.
• c

  The term Messiah in Hebrew is the same with Christ in Greek, and both signify the same with Anointed in English. The Article in this place is Emphatical, not meerly prepositive, as in other places, but signifying, That Anointed; for other Kings, and Priests, and Prophets were also anointed, and God's people are called anointed; but he was anointed with the Oyl of Gladness above his Fellows, having the Spirit not given him by measure.
• d

  Andrew having found his Brother Simon, conducts him to Jesus. v. 44. telleth us, that Andrew, and Simon, and Phi∣lip were Citizens of Bethsaida, which was a City of Galilee; how near to the place where Iohn Baptized, or Christ lod∣ged, we cannot say; probably Simon was one of Iohn's Di∣sciples, and came to attend his Ministry, so as the Disciples onely sought him in the Croud, and came with him to Christ. When Christ beheld him, he said, Thou art Simon; he knew him, and called him by name, and told him his Father's name Ionas,
• Math. 1••.18.
• ‡

  and giveth him a new name, Cephas, which by interpretation doth not signify an Head, (as the Popish disputant at Bern urged to prove him the Head of the Church, as if it had been a Greek word, and came from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; or as he pretended, ridiculously enough, from an old Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) but a Stone (as this Text tells us) by which name we find him called, 1 Cor. 1.12. & 3.22. & 9.5. & 15.5. Gal. 2.9. in other places Peter, which signifieth a Stone also, or a Rock. Cephas is a Syriack word, Peter a Greek word; Christ gave him the name, Iohn 1.42.
• ‖

  Or Peter.
• e

  Both Cephas and Peter are by interpreta∣tion, a Stone. Beza thinks, that our Saviour did not here give him that name, but foretel that he should be so cal∣led. Causabon thinks, that the name was here given to him, and with it a new Spirit; that whereas before he was (according to his Fathers name Ionas, which signifies a Dove) fearful and timorous; from this time forward he was as a Rock, steady, firm, and full of courage and con∣stancy; but it is a greater question, how this Text is to be reconciled with Matth. 4.18, 19, 20. where Andrew and Peter are both said to be espied by Christ, walking by the Sea of Galilee; and Luke 5.10. where Simon is reported to be called, after they had taken a great draught of Fish; and with Mark 3.13. and Luke 6.13. where all the Apo∣stles are named, as called at one and the same time; doubtless, the calls were different. This in Iohn seems ra∣ther to be a Prophecy than a Call. Those Texts, Matth. 4.18, 19, 20. and Luke 5.10. seem to be their calls to a Di∣scipleship; the other Texts, Mark 3.13. Luke 6.13. respects their Election to the Apostleship, and the mission of them.
• f

  All this while Christ seemeth to have been in Iudea, (which was the most famous Province); the day after Pe∣ter had thus been with him, he had a mind to go into Gali∣lee; out of that he designed to choose his Disciples; and that being the Country where he had been Educated, he de∣signed in a more special manner to honour it with the first Fruit of his publick Ministry; there he findeth Philip (the name signifieth a Lover of Horses.)
• g

  He calleth him to be his Disciple.
• Chap. 12.21.
• h

  This Philip was a Citizen of Bethsaida, (the word signi∣fies in the Hebrew, the house of Fruits, or of Huntsmen.)
• i

  Andrew and Peter (mentioned before) both of them lived there: It was one of those Cities where Christ did most of his mighty Works, Matth. 11.20.
• k

  Philip having himself discovered Christ, is not willing to eat his Morsels alone, but desires to communicate his discovery to others; he finds (whether casually, or upon search, is not said) one Nathaneel, he was one of Cana in Galilee, ch. 21.2. (The name is an Hebrew name, signi∣fying, The Gift of God; some think it the same with Na∣thanael, 1 Chron. 15.24.)
• Gen. 49.10. Deut. 18.1••. See Luke ••••.27.
• †

  Isaiah 4▪ 2. and 53.2. Mi••. 5.2 Zech. 6.12▪ and 9 9. more on L••••e 24 27.
• l

  Having found him, he tells him with great joy, that they had found him of whom Mo∣ses had wrote in the Law, the Shilo mentioned, Gen. 49.10. the Prophet mentioned, Deut. 18.15. the branch of the Lord mentioned, Is. 4.2. the Messiah mentioned by Daniel, Dan. 9.25, 26. and all the other Prophets,
• Matth. 2.23. Luke 2.4.
• m

  him whom they usually called Iesus of Nazareth, (there he was conceived, there he was bred, Luke 2.4, 51.) Though he was born in Bethlehem of Iudah, v. 4. and who was commonly thought to be the Son of Ioseph. If Philip did only, cum vulgo loqui, speak as was commonly said, though himself knew and believed other things, he is not to be blamed: but the most think Philip discovered here his own weak∣ness, both in thinking Christ the Son of Ioseph, and to have been born at Nazareth. It is certain, that the Apostles themselves at first, yea, and till Christ's Resurrection from the Dead, had a very imperfect Notion of Christ, as the true Messiah. Grace may consist with great weakness as to knowledge.
• n

  The words of Philip begat a prejudice in Nathaneel, as to what he said. Micah 5.2. it was prophesied, that the Messiah should come out of Bethlehem. So ch. 7.41. Some of the people said, Shall Christ come out of Galilee? Hath not the Scripture said, that Christ cometh of the Seed of David, and out of the Town of Bethlehem, where David was? Nazareth was not only a poor little place, (for so Bethlehem also was) but a place which the Scripture ne∣ver mentioned, as the place from whence the Messiah should arise; a place that God had not honoured with the production of a Prophet. By any good thing seems to be meant, the Messiah, or any Prophet, or (more general∣ly) any thing which is noble, and excellent, and of any re∣mark: So prone are we to think, that the Kingdom of God comes with observation, that we know not how to ••ancy how great things should be done by little means, and great persons should arise out of little contemptible places. Whereas God chuseth the foolish things of the World, to confound the wise; and the weak things to confound the migh∣ty; and base things of the World, to confound the Wise, 1 Cor. 1.25, 26, 27.
• o

  Philip not knowing how to an∣swer Nathanael's objection, and to remove his prejudice, wisheth him himself to go, and make up a Judgment. Wise men ought to do this, and not to take up prejudices from reports and common Vogue.
• p

  They are not all Israelites, which are of Israel, Rom. 9.6. For he is not a Iew, which is one outwardly: neither is that circumcision, which is outward, in the flesh: But he is a Iew which is one inwardly, and circumcision is that of the heart, in the Spirit, Rom. 2.28, 29. Christ seeing Na∣thanael (though he was prejudiced by Philips mistake, or the common mistake of his Nation) coming to see him, and seeing not onely his body and bodily motion, but his heart also, and the motions of that, saith of him, Behold one who is not onely born an Israelite, but is a true Israelite, like his Father Iacob, a plain Man, Gen. 25.27.
• q

  In whom there is no deceit, no doubleness of heart; such ought Christians to be, no crafty, deceitful, double-minded men, but men of great sincerity, and plainness of heart, laying aside all malice, and all guile, 1 Pet. 2.1. like little Children, Matth. 18.3.
• r

  Nathanael wondereth how Christ should know him, having not been of his familiar acquaintance;
• s

  Christ tells him, he saw him under the Fig-tree, before ever Philip cal∣led him. That was a very hot Country, wherein people ••ought shadowy places; hence we read of sitting under their own Vines and Fig-trees, Micah 4.4. Zech. 3.10. and it is likely that those being two luxuriant plants, that had large Leaves, and ran out in long Boughs in hot Weather, they might under the covert of these Plants, not only sit as in an Arbour to converse one with another, but also perform Religious Duties. Whether Christ saw him there eating, and drinking, or conversing with friends, or reading, or pray∣ing, the Scripture saith not, and it is but vainly guessed; it is enough that by his telling this to him, he let him know, that he saw him, though he was not in his view, and so was Omnipresent, and Omniscient. Christ seeth us where we are, and what we do, when we see not him; and he seeth our hearts, whether they be single, or double, plain, or false, and deceitful; which as in many cases it affordeth us much comfort, so it admonisheth us to be at all times in the fear of the Lord.
• t

  The term Rabbi, which Nathanael here giveth to Christ, is of the same significancy with Rabban, and Rabbo∣ni, Iohn 20.16. Rabban, Rabhi, Rabbi, all which signify Master, and my Master; a name which in that age they usually gave their Teachers, as a Title of Honour, Matth. 23.7, 8. titles that began about the time of our Saviour; for Buxtorf tells us, Purer antiquity gave no such Titles to their Teachers or Prophets, thinking it not possible to give those persons (extraordinarily sent of God) Titles answera∣ble to their Dignity; They say, Hillel about our Saviours time was the first who was so called; Rabban was counted the highest; Rabbi the next, Rabhi the least. Rabban, they say, lasted but two hundred years, given to seven after Hil∣lel. Nathanael calls him also the Son of God, as Peter, and the other Disciples did, Matth. 14.33. and Peter, Matth. 16.16. But it appeareth that they had but a faint perswasion of this, by many following passages, till he was declared so with power, by his Resurrection from the dead, Rom. 1.4.
• s

  He acknowledgeth Christ also the King of Israel, that is, the true Messiah. This was the title of the Messiah, Matth. 21.5. and 27.11.
• t

  Christ incourageth the beginnings of faith in the Souls of his people, and magnifies Nathanael's faith from the Revelation which he had, which was but imperfect; for Christ had said no more, than that he had seen him under the fig-tree, before Philip called him.
• u

  He tells him that he should see greater things than these. To him that hath, shall be given. What those greater things are, which our Lord here meaneth, he telleth him (in part at least, v. 51.)
• w

  These things he ushers in with a Verily, verily, and de∣clareth them, spoken not to Nathanael alone, but to you; viz▪ all you that are my Disciples indeed, who are (like Natha∣nael), true Israelites, in whom there is no guile. For the terms, Amen, Amen, (by us translated, Verily, Verily) some of the Ancients, accounted them an Oath; but the most learned Modern Writers, have seen no reason to agree with them. Surely (see a large Discourse about these Particles in our learned Fuller, his Miscellan, l. 1. cap. 2. to which nothing need be added) if Amen is never used in the Old Testament, but as a term of prayer or wishing; in the New Testament it is used to assert or affirm a thing, or as a particle of wishing and prayer. The word in the Hebrew, properly signifies, Truth, Isa. 65.16. whence Christ (the Truth) is called the Amen, Rev. 3.14. As the Prophets were wont to begin their Discourses with The word of the Lord, and thus saith the Lord, to assert the Truth of what they were about to say; So Christ, to shew that himself was God, and spake from himself, be∣gineth with Amen, and Amen, Amen sometimes; it is observed that Iohn constantly doubles the particle, and saith Amen, Amen, that is, Verily, Verily. Either (as In∣terpreters say) for further Confirmation of the thing, or to get the greater Attention, or to assert as well the truth of the Speaker, as of the thing spoken.
• Matth. 4.11, 5. Luke 2.9, 13. and 22.43. and 24.4. Acts 1.10.
• x

  No•• the thing spoken followeth as a thing promised, not to Nathanael only, but to all Believers, That they should see the heavens opened, and the angels of God ascending and descending upon the son of man. Some think that here∣by is meant, the spiritual Metaphorical opening of Hea∣ven to Believers by Christ. But it seems more properly to signifie, such an opening of the Heavens as we read of▪ Matth. 3.16. Some understand it of the appear∣ances of Angels to Christ at his Passion, and Resurrection, and Ascention; but it seems rather to refer to the day of Judgment, when Ten thousands of Angels shall wait upon Christ, as the Judg of the Quick and the Dead, and Mi∣nister unto him; which Ministration, they say, is expressed by the terms of Ascending and Descending, with reference (doubtless) to Iacob's Vision, Gen. 28.12. Iacob saw it sleeping, Nathanael and other Believers shall see it with open Eyes. Others Interpret it more generally, viz. You shall see as many Miracles, as if you saw the Hea∣vens opened, and the Angels Ascending and Descend∣ing. Others think it referreth to some further appearances of the Angels to Christ in their Ministration to him, than the Scripture records. Christ doth not say, You shall see Angels Ascending and Descending upon me, but upon the Son of man; by which our learned Lightfoot saith, He did not only declare himself to be truly man, but the se∣cond Adam, in whom what was lost in the first▪ was to be restored. It is observed, that onely Ezekiel in the Old Testament, and Christ in the New Testament, are thus called; and that Christ was never thus called, but by himself; Ezekiel was doubtless so called, to distinguish him from those spiritual Beings with which he often con∣versed. Christ, to distinguish his Humane Nature from his Divine Nature; both which (in him) made up one Per∣son. Christs calling himself so, was but a further Indi∣cation of his making himself of no Reputation, while he was in the form of a Servant. Others think, that the Son of man in the Gospel used by Christ, signifies no more than I, and me; (it being usual in the Hebrew Dialect▪ for Persons to speak of themselves in the third person); so upon the Son of man, is upon me, who am truly man. Chemnitius thinks, that as the term Messiah, (by which the people commonly called Christ) was taken out of Daniel; So this term by Christ applyed to the same Per∣son, is taken out thence too, Dan. 7.13. Where it is said, one like the son of man came with the clouds of heaven, and came to the Ancient of days, &c. And that Christ did ordinarily so call himself, to correspond with the Prophe∣cy of Daniel, to assert himself truly man, and to declare himself his Fathers Servant, according to the Prophecy▪ Isa. 42.1.
• a

  Whether it was the third day after that our Savi∣our had left the Province of Iudea, or the third day af∣ter Philip came to him, or after Peter, or Nathan••el came to him, is hardly worth the disputing; if it be to be interpreted with relation to v. 43. of the former Chap∣ter, (which speaks of the day following) it must be, the third day after Simon came to Christ, there happened to be a marriage in Cana of Galilee. Some reckon three Cities of this name; one in the lot of Manasses, another in the lot of Ephraim, another in the lo•• of Assur. This Cana is concluded by most Interpreters, to be the same mentioned, Ios. 19.28. which was in the Tribe of Assur. which was in Galilee; some others say, it was another Ca∣na, near to Capernaum.
• b

  At this Wedding-feast was the Virgin Mary, our Lords Mother; and 'tis probable, that the persons for whose Marriage the Feast was So∣lemnized, were some of the Virgins Kindred, or near Re∣lations. Some think from the Virgins taking notice of the want of Wine, that it was a family where she had either a constant charge, or the charge for that day.
• c

  Whether onely the five Disciples mentioned in the for∣mer Chapter, or some others also, the Scripture doth not say. Christ and his Disciples being at this Marriage-feast, both lets us know, that feasting at such a time is proper, and that the most severe Religious persons may lawfully be present at such meetings, only they are obliged to keep to rules of Frugality, Modesty, and Sobriety, to a breach of which possibly such meetings may give more tempta∣tions.
• c

  The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may as well be translated, coming short, or behind, as wanting; and so some think it is to be understood; but
• d

  Mary tells Jesus, they had no Wine; they either had none, or she discerned it came short; they had not enough. It lets us know the Frugality of him who made the Feast. But whether Mary told her Son of it, in expectation that he should supply it by a Miracle, or that he should entertain the Company with some Pious discourse, while the want should be supplied, is not so easie to determine; that which seems to oppose the first, (and most generally received) opinion, is, That this was the first Miracle he wrought, which we have upon record; nor had our Saviour by any words given her hope to see any miraculous Operations from him; for tho some say, he had, from the last verse of the former Chapter; yet the words can hardly be strained to such a sense; nor doth it appear that Mary was in Iudea to hear them. But yet it seems probable, she had some such Expectation, both from our Saviours answer, v. 5. and from her saying to the Servants, v. 4. Whatsoever he saith unto you, do it; and tho Christ had as yet done no publick miracle; yet what the Virgin might have seen of him in thirty years time, while he lived at home with her, we cannot tell.
• e

  That it was ordinary with the Iews, speaking to Wo∣men, to call them by the name of their Sex, is plain from Matth. 15.28. Luke 13.11, 12. and 22.57. Ioh. 4.11, 12. But that speaking to their Relations, they were wont to own their Relation in their Compellation, sometimes is also evident, from 1 King. 2.20. Ask on, my Mother. So as our Saviours here calling the blessed Virgin, Woman, not Mother, is agreed by most, to signifie to her, that in this thing he did not own her as his Mother, and so clothed with an authority to command him. And indeed so much
• f

  the next words signifie, which is a form of Speech that both signifies some displeasure for her unseasonable in∣terrupting him, and also that she had no right nor au∣thority upon him in this thing. See the use of the same Phrase, Iudg. 11.12. 2 Sam. 16.10. Ezra 4.3. Matth. 8.29. and 27.19. None was more obedient and respective to his Parents, than our Saviour, Luk. 2.51. therein fulfilling the Will of God, Ier. 35.13, 14. but in the business of his calling, he regarded them not, Matth. 12.48. Luk. 2.49. and hath thereby taught us our Duty, to refer our Obedience to our heavenly Fa∣ther, before our Obedience to any earthly Relation, Mat. 10.35. Luk. 14.26. He hath also hereby taught us, that the blessed Virgin is not to be preferred before her Son, (as the Papists do.)
• g

  Besides this, our Lord giveth another reason for his not present hearkning to his Mother; either, because the time was not yet come to work miracles pub∣lickly; or to shew her, that she was not to prescribe the time to him when he should work miraculously; thereby also shewing us, that for things in this Life, we are to submit our desires to the Divine will; and to wait Gods leisure; yet by this expression he also gives her some hopes, that he would in his own time supply this want.
• h

  She plainly by these words, declareth her confidence, that Christ (notwithstanding the Repulse he gave her) would supply this want; and therefore taking no notice of Christs reprehension of her, she orders the Servants to be absolutely Obedient to him, doing, without disputing, whatsoever he bid them; and indeed such is the Obedience which we all owe to God and Jesus Christ.
• i

  The Iews were wont in their Dining rooms, to have Water-pots standing; whether one for every guest, (upon which account some think here were six) doth not appear.
• k

  For, the content of these Vessels, it is uncertain; the reason is, because the Jewish measures, both for things dry and liquid, are much unknown to us, most Countreys varying in their measures. According to our measures, these Vessels should contain three Hogsheads, or near it; but it is not proba∣ble that so great Vessels of Stone should stand in a room; the end of their standing there, was for the people to wash in, before they did eat, Matth. 15.2. Mar. 7.3. and to wash their Vessels in, v. 4. We are certain of the number of the Vessels, but not of the content of them. Some say, they held so much Water, as being turned into Wine, was enough for 150. Persons; but we can make no certain Judgment of it.
• l

  Either the Water was defiled by some Persons wash∣ing in it, or else the Vessels were not full. Our Lord com∣mands them to be filled, the Water-pots, not Wine vessels, with Water, 〈◊〉〈◊〉 Water; he commands them all to be filled by the Servants, who could attest the miracle, that there was nothing in the Vessels but pure Water. Here was no new Creature to be produced; he doth not there∣fore command the production of Wine out of nothing; but only the transformation of a Creature already existent, into a Creature of another kind. The Servants dispute not his commands, nor ask any reason of his command, but yeild that ready and absolute Obedience which we all of us owe to Divine Precepts. They fill them, and so full, that they could hold no more.
• n

  The Iews had one who was to order the affairs of their Feast, and who is upon that account called the Ma∣ster, or Governour of it; to whom our Saviour directs, that some of this newly-made Wine should be carried; ei∣ther that they might not suspect it was by some art provided by him, or because he was of the best Judgment in those affairs.
• o

  The Servants yield the same ready Obedience to his commands, which they had before yielded.
• p

  Our Saviours action, by which he turned the Water into Wine, being not obvious to the senses of any; but onely the secret motion of his Will, willing the thing to be, is not recorded, onely the effect, and the consequents of it are. The Papists would from hence argue, that the Bread in the Sacrament, may be called Bread, tho it be transubstantiated, as the Water here is called Water, tho it were turned into Wine; but it must be observed, that it is not here called Water, without the addition of that was made Wine; we have no such addition in the Gospel, where the Sacramental Bread is called Bread; it is not said, the Bread which now is turned into the flesh of Christ; nor doth the Scripture any where, (as here) attest any such Transubstan∣tiation.
• q

  The Governour of the Feast had a Cup of Wine presented to him, but knew not whence it came, onely the Servants, who by Christs command first filled the Vessels, and drew out this Cup full, they knew.
• r

  The Governour calls the Bridegroom (at whose cost the Provision for the Feast was to be provided) and mind∣eth him, that he seemed to have done contrary to the common practice of such as made Feasts; for they used to bring forth their best Wine first, when mens Pallates were quickest, and least adulterated; and worse
• s

  after that they had drank well; so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, (as appears by the Septuagints Translation of the Hebrew word so signifying, Gen. 43.34. Hag. 1.6. Not onely mens di∣stempering themselves with Wine, (which it also sometimes signifieth), and this speaketh our Translation of it, 1 Cor. 11.21. are drunken, Something hard, the word not necessarily nor always so signifieth; and they must be very uncharita∣ble to the Primitive Church of Corinth, who can think, that it would permit persons actually drunken to the Lords table. But the custom, it seems, was, if they had any Wine worse than other, to bring it out to their Guests after that the edg of their Pallates was a little blunted with the tast of better.
• t

  Now this Bridegroom, as the Governour of the Feast (who knew nothing of the Mi∣racle) thought, had kept his briskest and most generous Wine to the last, thereby giving a great Approbation of the Miracle, not onely owning it to be true Win••, but much better than they had had before at the Feast.
• u

  The sense is not, That this was the first Miracle which Christ wrought in Cana of Galilee; but this was the first Miracle which Christ wrought after he was entred upon the publick Ministry, and it was wrought in that Cana, which is within the confines of Galilee, either in the lot of Zebulon or Asher; yet there are some, who would not have it the first Miracle which Christ wrought, but the first which he wrought in that place, but there is no rea∣son for such an Interpretation; for then there had been no reason for the following words, for Christ did not manifest his glory there onely; tho some object those wonderful, or miraculous things, happening at our Saviours Birth, of which we read, Matth. 2.9. Luk. 2.11. Yet as some distinguish betwixt mira and miracula; so others give a more plain and satisfactory answer, telling us those were miraculous Operations, more proper to the Father and the Spirit; thereby attesting the Deity of Christ, than to Christ considered as God-man. This was the first of those mira∣culous Operations which were wrought by Christ Jesus as God-man, by which
• w

  he manifested his Glory, the Glory mentioned, chap. 1.14. as of the onely begotten of the father; his Divine Majesty and Power.
• x

  And his Disciples, who before believed on him, Ioh. 1.41, 42. now more firmly believed on him, Ioh. 14.1. as Media∣tor. In Scripture that is often said to be, which doth not commence, but increase from that time and occa∣sion.
• y

  Capernaum was a City lifted up to Heaven, for mer∣cies of all sorts, which Christ foretold, Matth. 11.23. should be brought down to Hell for their contempt of his Doctrine and Miracles. It was in the Tribe of Napthali, whose Lot was contiguous to Zebulon, and lay on the North-East of it, a place where Christ afterwards Preach∣ed much, and wrought many miracles, Matth. 8.13, 14. and 9.18. Mar. 2.1. and 5.22. a place brought so low in Hieroms time, that it scarce consisted of seven poor Cottages of Fishermen.
• z

  Thither at this time went Christ and his Mother, and his brethren; (by which term the Scripture often expresseth any near Kinsmen) and his Disciples; whether only the five mentioned in the former Chapter, or others also, is not said:
• a

  But they did not at that time stay long there, probably because the Passover time (when they were to be at Hierusalem), was so nigh, as would not admit any long stay before they began their Journey; and it is likely, that the company mentioned here, to be with Christ at Capernaum, did also design to go along with him to the Passover, of which we next read.
• b

  Concerning the Jewish Passover, we have once and again spoken in our Notes on the other Evangelists; the Institution of it, was Exod. 12. It was to be solemnized yearly in the place which the Lord should chuse, accord∣ing to the Law, Deut. 16.6. Christ, tho he was not natu∣rally subject to the Law, yet to fulfil all Righteousness, and to Redeem his people from the Curse of the Law, Gal. 4.5. kept the passover yearly, taking also advantage from the conflux of the people to Hierusalem at that time, to make himself and his Doctrine more known. None of the other Evangelists make mention of more than one Passover betwixt the time of Christs Baptism and Death: Iohn plainly mentions three, one here, another in chap. 6.4. The last, chap. 18.39. and some think, that he men∣tioneth another, tho more obscurely, chap. 5.1. Our Lord was at them all.
• c

  Matth. 21.12. Luk. 19.45. Is a peice of History so like this, that some have questioned whether it mentioneth not the same individual matter of fact; but it is appa∣rent that it doth not. 1. Because St. Iohn mentioneth it as done three years before it, at the first Passover; all the other Evangelists mention what they report, as done at the fourth Passover. 2. The circumstances of the Nar∣rative make it appear. 1. Iohn mentions onely the Eje∣ction of the Sellers, all the other mention the Ejection both of the Buyers and Sellers. 2. Here, he onely saith, they had made his Fathers house a Place of Merchandise. The others say, that whereas it was written, it should be called an House of Prayer, hey had made it a Den of Thieves. 3. Here he onely bids them that sold Doves, take their goods away. The others say, he overturned the Seats of them that sold Doves; so as our Saviour plainly appeareth to have done this twice at his first Passover, and at the last. For the more full Explication of the parts of this History; see our Notes on Matth. 21.12. Luk. 19.14. Mark 11.15. The reason of their bringing Oxen, and Sheep, and Doves, into the Temple, was to supply those that came a far off, and could not bring their Sacrifices with them, with such Sacrifices as the Law required in several cases.
• d

  The money-Changers were there, to change the peoples money into half-Shekels; every one being obliged to Offer his half Shekel, Exod. 30. v. 13. Our Saviour did not condemn this course of accommodating of people; but blameth the covetousness of the Priests, who for their private lucre had made the Temple their Market-place▪ when as there was room enough elsewhere.
• e

  It concerns not us to inquire, where our Saviour had the small cords, of which he made his Whip; there were doubtless, Cords enough at hand, taken off from Beasts brought thither, (tho he was himself in no Franciscan ha∣bit (as the Papists idly dream.)
• f

  But herein was the mighty Power of God seen, that Christ, a single, private, obscure Person, should without any more noise or opposi∣tion, drive out the multitude of these Hucksters, and over∣turn their Tables. Nor I think (after the consideration of this circumstance need we enquire, By what authority he did this? It was prophecied of him M••l 3.1. That he should come to his temple; and v. 3. Should sit as a refiner, and purifier of silver: and purifie the sons of Levi, and purge them as gold and silver. Christ here according to that Prophecy, cometh to his Temple, and begins to purge it.
• g

  But herein was the mighty Power of God seen, that Christ, a single, private, obscure Person, should without any more noise or opposi∣tion, drive out the multitude of these Hucksters, and over∣turn their Tables. Nor I think (after the consideration of this circumstance need we enquire, By what authority he did this? It was prophecied of him, M••l 3.1. That he should come to his temple; and v. 3. Should sit as a refiner, and purifier of silver: and purifie the sons of Levi, and purge them as gold and silver. Christ here according to that Prophecy, cometh to his Temple, and begins to purge it.
• h

  At this his first coming, he gives them that sold Doves a liberty to take their goods away; but at the last coming, Matth. 21.12. it is said, he overturned their seats. Those that think this president sufficient to vindicate private Per∣sons tumultuous pulling down Images, seem not to consi∣der, that Christ was no private Person (tho so esteemed) and did what he did as Lord of his house: Those who urge it, as inferring Magistrates and Superiors duty in this case; urge it well; for it may well be from hence concluded, That it is the Will of Christ, that places set a part for publick Worship, should neither wickedly be made Dens of Thieves, nor yet indecently made places for men to buy and sell in; tho we can ascribe no such holiness to any place, as to the Temple, which had not only a particlar Dedication, but was built by Gods order, his acceptation of it declared, and had peculiar Promises annexed to it; besides its Prefigura∣tion of Christ (of which we shall speak more afterwad); yet even nature it self teacheth, That there is a decent re∣verence and respect due to such places. This Action of Christs, also, before he had published the Doctrine of the Gospel, instructs us, That those who have authority, are not always to refrain from removing instruments of Superstiti∣on and Idolatry, or gross and indecent Corruptions; until people be first by the preaching of the true Doctrine per∣swaded, willingly to part with them. But if this were to make Gods house a place of Merchandise for men, there to sell Oxen, and Sheep, and Doves, and keep Shops for Changing money: What do Papists make such houses, by their shewing their Relicks and Images to people, thereby to get money for their Priests; and for selling Pardons, Indulgences? &c. Never were Gods Houses to that degree made places of Merchandises, and Dens of Thieves, if every one that cheateth for his profit be (as he is) a Theif.
• i

  The Disciples, as well as the rest of the people there present, could not but be astonished at this so strange a thing, to see a single Person, and he in no repute but as a private Person, to make a Whip, and with authority drive the Buyers and Sellers out of the Temple, and no body to op∣pose him; but they remembred the words of David, Psal. 69.9. Some think that Iohn here reports what they did after Christs Resurrection; and indeed, who so considereth the following part of the Gospel History, would think that it were so; for they did not seem so early to have had a per∣swasion of Christs Divine nature, nor that he was the Messiah. Or if they at this time remembred it, and apprehended that Christ was the Son of David, the Impression seems to have worn off. It is a greater Question, whether Psal. 69. (from whence this quotation is,) is to be understood of Christ, properly and literally? Or meerly as the Antitype to David, of whom that Psalm is literally to be under∣stood. Some of the Lutheranes think that Psalm prima∣rily concerned Christ. Mr. Calvin, and others, think it onely concerned Christ as David's antitype: The former for their Opinion, take notice of the frequent Quotation of it in the New Testament, Matth. 27.48. Ioh. 19.28. Acts 1.20. Rom. 15.3. The other urge, that there are some things in that Psalm which cannot agree to Christ. The matter is not much; Zeal is nothing but a warmth of Love and Anger. It is good to be Zealous; yea, swal∣lowed up with Zeal in a good cause; but men must take heed of the pharisaical Zeal, not according to Knowledg; Christ was zealous, but the cause was good.
• k

  Which of the Iews, whether some of the Magistrates, or the Priests, (who were more specially concerned for their profit) or the common people, or all together, is not said. They undertake not to justifie their fact, nor could they deny it, but they ask him what sign he could shew them, to justifie his Divine Authority. For this seemeth to have been their principle, That let Corruptions and Abuses in a Church be never so great, yet they were not to be reformed, but either by the ordinary Authority of the Magistrate, or by an extraordinary Authority from God. Such an extraordinary Authority they would acknowledg in Prophets, but they expected that those who pretented to such an extraordinary Divine Mission, should be able to confirm that Mission by some miraculous Operations, (as Moses did, Exod. 4.30.) They had had no Prophets now for 400 years amongst them; the Iews required there∣fore a sign, 1 Cor. 1.22 The Papists were at the same point with the first Reformers; but they mistook; for they brought no new Doctrine; but still cried, to the Law, and to the Testimony; and where the true Doctrine and Sacra∣ments are upheld, there is a true Church, which hath power to call and send out Preachers.
• Matt. 12.38. Chap. 6.30.
• Matt. 27.40. Mark 14.58. and 15.29.
• m

  Our Saviour refuseth to give them any sign, but that of his Resurrection the third day from the Dead. This was the sign to which he afterwards referreth the Pharisees, Matth. 12.39. Luk. 11.29. Our Saviours words must not be under∣stood, as commanding or licensing them to destroy him; but as foretelling what they would do. It is in Scrip∣ture, very ordinary to use the Imperative mood for the Future tense of the Indicative, see Gen. 42.18. Deut. 32.50. Isa. 8.9, 10. and 54. 1. Ioh. 13.27. Destroy, is as much as, I know you will destroy, or if you do destroy this Temple, I will build it up in three days. The Resur∣rection of Christ from the dead, is ordinarily in Scripture attributed to the Father; but here Christ saith he would do it, and the Spirit by whom he is said to have been quickned, equally proceedeth both from the Father and his Son. Nor is this the onely Text, where it is attributed to Christ, see chap. 20.17, 18. It was the work of the Tri∣nity, out of it self, and so the work of all the three Per∣sons. These words were three years after this made a great charge against Christ, Matth. 26.61. but they reported them thus: This fellow said, I am able to destroy the temple of God, and to build it in three days. He said onely, the Tem∣ple, meaning his Body.
• n

  The Iews understood his words of that material Tem∣ple in which they at this time were, which the best Inter∣preters think was the Temple builded by Ezra and Zero∣babel: but how to make it out, that it was 46 years building, they were not well agreed. Some say, Cyrus reigned 30. Cambyses 8. Darius 6. These added together make 44. Others say that the Magi reigned more, 2. years. Some reckon to Cyrus 31. to his Son Cambyses 9. Darius 6. Others say that the years wherein the building was hin∣dred, during Artaxerxes time, Ezra 4.21. added to the 2. year of Darius, v. 24. in whose 6th year it was finished; are reckoned together.
• o

  The Iews thought it strange that our Saviour should undertake in three days, to rear a building which had cost their Forefathers so many years.
• p

  But alas, our Saviour spake not of their material Tem∣ple, but of the Temple of his Body, which yet was pro∣per speaking; for if the Apostle calleth our Bodies the Temple of God, as he doth, 1 Cor. 3.16. and 6.19. 2 Cor. 6.16. It much more may be said so of the Body of Christ; for as God dwelt in the Temple, and there revealed his Will, and would be there Worshipped; how properly must the Notion of the Temple agree to Christ, in whom the fulness of the Godhead dwelt bodily? Col. 2.9. who re∣vealeth his Fathers nature and will to men, Matth. 11.27. and in whom all must worship him? So as the Tem∣ple at H••erusalem was every way a most Illustrious Type of Christ, and Christ might well, speaking concerning his Body, say, destroy this Temple; and thus Christ (would these blind Iews have seen it) drew off the Iews from glo∣rying in their Temple, Ier. 7.4. and from the Temple, which was but a Type, (as the Tabernacle was before, Acts 7.47. Heb. 9.23, 24.) to himself, prefigurated by those houses, Heb. 9.11. Nor doth he think fit as this time to speak more plainly; for as he knew, that the perverse Iews, in seeing, would not see, nor bear any such Do∣ctrine; so he also knew, that his better Disciples were as yet weak in Faith; and none putteth new Wine into old Bot∣tles.
• Luke 24.••.
• q

  Even Christs own Disciples at the first rather admired, than prefectly understood their Lord. It is said of Christ, Luke 24.45. a little before his Ascension into Heaven, Then opened he their understanding, that they might under∣stand the Scripture. The Disciples did not distinctly un∣derstand many things, till after Christs Resurrection from the Dead, when they saw the things accomplished; and when Christ further opened their eyes, which was also fur∣ther done, when the Holy Ghost came upon them in the days of Pentecost. Thus we hear for the time to come; and the Seed which lieth a long time under the Clods, at last springeth up through the Influence of Heaven upon it.
• r

  The Disciples then more clearly and more firmly be∣lieved the Scriptures, and were able to make a clearer Ap∣plication and Interpretation of them. By the Scriptures here, are meant the Scriptures of the Old Testament; to which is added, and the words of Iesus. Christs word•• gave them a clearer insight into the Scriptures of the Old Testa∣ment, and the harmony of the writings of the Old Testa∣ment, with Christs words under the New Testament, confirm∣ed the Disciples Faith in both.
• s

  To believe in Christs name, and to believe in Christ himself, are one and the same thing; as it is the same to call upon God, and to call upon the Name of God: so Acts 3.16. The meaning is, that they believed the things which were published concerning his Person and Office, yet the Periphrasis, Believing in his name, is not vain; but de∣clareth a mutual relation betwixt God and the Word, by the Preaching of which he maketh himself known to the World. True faith cometh by hearing, and hearing by the Word of God. I think it is to no purpose disputed here by some, Whether the Faith here mentioned was true Faith, yea or no. It appeareth by what followeth, that it was not true justifying Faith; but it was true in its kind. To make up true justifying saving Faith, which the Apostle calls the Faith of Gods elect, three things are required, 1. A knowledg of the Proposition of the Word revealing Christ; this is acquired by Reading, Hearing, Meditation, &c. 2. The second i•• Assent, which is the act of the understanding, agreeing in the truth of the word revealed, when such an Assent is given to a Proposition, if merely upon the Divine Revela∣tion of it; this is Faith, a true Faith in its kind. 3. Upon this now (in those who savingly believe), the Will closeth with Christ as an adequate object; for it receiveth him, accepteth him, relies on him as its Saviour, and moveth by the Affections, to Love, Desire, Hope, Rejoyce in him; and commandeth the outward man into an Obedience to his Law. Now it is very possible, that through a common Influence of the Holy Spirit of God, men upon the hearing of the Word; especially, having the advantage of seeing miraculous Operations confirming the Word, may give a true Assent to the Proposition of the Word, as a Propo∣sition of Truth, and yet may never receive Christ as their Saviour, close with him, trust in him, desire, love, or o∣bey him; this was the case of these Persons (many at least of them.)
• t

  They believed, seeing the miracles which Christ did; they wanted a due knowledg of Christ founded in the Word; neither had they any certain, steady, fixed Assent, founded in the discerning the Truth of the Propo∣sition; their Assent was sudden, founded onely upon the Miracles they saw wrought, so as tho they might have some confidence in him, as a famous Person, and some great Prince, from whom they might expect some earthly good; yet this was all, which was far enough from true saving Faith.
• u

  Christ did not take all these seeming Believers into his Bosom, nor call them after him, nor maintained any familiar fellowship and communion with them; but made hast again into Galilee, till his time was come, knowing that in so pub∣lick a place of danger, they were not to be trusted;
• w

  for being God blessed for ever, he had knowledg of the hearts of all men,
• x

  And needed not any information concerning the Prin∣ciples and Humours of all Men; for he perfectly knew men, not onely from their more external Acts and Behaviours, (as we know them); but he knew what was in them, search∣ing the hearts, and trying the reins, which is the property of God alone, 1 Kings 8.39. Psal. 33.15. Here what we formerly observed, is again observable; that oft times in holy writ, for the further Confirmation of a Proposition, to an universal Affirmative is added, a contrary Negative. Here ariseth a question, agitated betwixt the Lutherans and the Calvinists, Whether Christ as man knew all things, and what is in the heart of man; they affirm it, because of the personal Vnion of the Divine and Humane Nature in Christ. We say, that altho there be such a personal Union, yet the properties of each nature remain distinct; upon which account Christ denyeth that he, as the Son of Man, knew the day and hour of the end of the World. Besides, by the same reason, that Omniscience belongeth to the Humane Nature of Christ; Omnipotence, Infiniteness, and Omnipresence also must; which last indeed they affirm, seeing that without it, they were not able to defend their Doctrine of Consubstantiation, or the presence of the Bo∣dy and Blood of Christ, wherever the Sacrament of his Supper is Administred; but this being a matter Polemi∣cal, we shall not here discourse it. Those who would be satisfied as to what is said on either side, may find enough in Gerard, Hunnius, and Farnovius, on the Lu∣theran side; and in Zanchius, and others, on the Calvinists side; Zanchius de natura & Attributis Dei; lib▪ 3. cap. 2. qu. 16.
• 1 Sam. 16.7. 1 Chron. 28.9. Chap. 6.64. Act. 1.24. Rev. 2.23.
• a

  The particle there, being put in onely to fit our Idiom to the Greek, where is nothing but the Verb, signifies no∣thing to prove, that what we read in this Chapter was done at Hierusalem; it is a dispute amongst some Interpreters, whether he was there or no, it should seem by ch. 7. v. 50. that Nicodemus his chief Residence was there; he was
• b

  one of the Pharisees, who were a sect (as we have shewed before) which had their name either from an He∣brew word, which signifieth to explain, (because they were expounders of the Law); or from another word, which signifieth to divide, because they were separate from others: the Opinions have both learned Patrons.
• c

  This mans name in Greek, signifies the Victory of the People:
• d

  he was either the head of a Family among the Iews, or a Ruler of the Synagogue, or one of the Sanhedrim; it seem∣eth most probable he is here called a Ruler upon the last account, if we consider chap. 7.50.
• e

  He came by night to Christ, not as some (too chari∣tably) possibly may think, that he might have the freer and less interrupted Communion and Discourse with him; but either through fear, or possibly shame, (being a Master in Israel) to be lookt upon as a Scholar going to learn of another.
• f

  He saluteth him by the Name they usually gave to their Teachers, (as we shewed in the foregoing Chapter, v. 49. and saith, we know, by which he hinteth to us, that not onely he, but others of the Pharisees also knew that he was a Teacher sent from God in a more extraor∣dinary manner;
• Chap. 9.16, 33.
• Acts 10.38.
• g

  and he giveth the reason of this their Knowledg, because of those miraculous Operations which he had wrought. God hath his number among all orders and sorts of men; and those that are his, shall come unto Christ▪ there was a weakness in the Faith and Love of this Nicodemus; (his Station amongst the Iews was a great Temptation to him,) but yet there was a truth of both in him, which further discovered it self, Ioh. 7.50. and more up∣on Christs death, chap. 19.39. But here ariseth a grea∣ter question, viz. How Nicodemus could conclude that Christ was a teacher sent from God, by his Miracles? Ans. It is to be observed, that he doth not say in the general, that no man does Signs or Wonders of any kind, unless the Power and Favour of God be with him. But he speaks particu∣larly and eminently of those things which Jesus did; they were so great in their nature, so real and solid in their proof, so divine in the manner of performing them by the Empire of his Will; so holy in their end, to confirm a Do∣ctrine most becoming the Wisdom and other glorious At∣tributes of God, and that were the verification of the Prophecies concerning the Messiah, whose coming was foretold should be with miraculous healing benefits; that there was the greatest assurance, that none without the Omnipotent hand of God could do them; for 'tis clear by the light of Reason and Scripture, that God will not assist by his Almighty Power the Ministers of Satan, to induce those who sincerely search for Truth to believe a Lye. The Magicians indeed performed divers Wonders in Egypt, but they were outdone by Moses, to convince the Specta∣tors, that he was sent from a Power infinitely Superior to that of evil Spirits. Real Miracles that are contrary to the order, and exceed the Power of Nature, can onely be pro∣duced by creating Power, and are wrought to give credit to those who are sent from God. And when God permits false Miracles to be done by Seducers, that would thereby obtain Authority and Credit amongst men, the deception is not invincible; for 'tis foretold expresly, to give us warn∣ing, That the man of sin shall come with lying Wonders, by the working of Satan, 2 Thes. 2.9. and the heavenly Do∣ctrine of the Gospel has been confirmed by real Miracles, incomparably greater than all the strange things done to give credit to Doctrines opposite to it.
• ∴

  We observed before, that the term Answered doth not always in the New Testament signifie a reply to a questi∣on before propounded; but sometimes no more than a reply, or the beginning of another Speech; whether it doth so here or no, some question. Some think Christ here gives a strict answer to a question which Nicodemus had pro∣pounded to him, about the way to enter into the Kingdom of God; which Question the Evangelist sets not down, but leaves to the Reader to gather from the Answer. O∣thers think that our Saviour knew what he won••d•• say, and answered the thoughts of his heart. Others, That he onely began a discourse to him about what was highly ne∣cessary for him, that was a Master in Israel, to understand and know; he begins his Discourse with Verily, verily, the import of which we considered, chap. 1. v. 51.
• Tt. 5 3••
• ‖

  Or, from a∣bove.
• h

  The word translated again, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which often signifieth from above; so it signifieth, v. 31. Iam. 1.17. and 3.15, 17. It also signifieth again, Gal. 4.9. how turn you again to these weak and beggerly elements? That it must be so translated here, and v. 7. appeareth from Nicodemus his answer in the next verse. But the expression of the second or new Birth by this word, which also signifies from above, may possibly teach us, that the new Birth must be wrought in the Soul from above by the power of God, which is what was said before, chap. 1. vers. 12, 13. the necessity of which our Saviour presseth from the impossibility other∣wise
• i

  of his seeing the Kingdom of God; by which some understand the Kingdom of his Glory, (as the Phrase is used, Luk. 18.24, 25.) others understand it of the manifestation of Christ under the Gospel-state, or the vi∣gour, power, and effect of the Gospel, and the Grace there∣of. By seeing of it, is meant enjoying, and being made partakers of it, as the term is used, Psal. 16.10. Ioh. 16.10. Rev. 18.7. The Iews promised their whole Nation a place in the Kingdom of the Messiah, as they were born of Abraham, Matth. 3.9. and the Pharisees promised them∣selves much from their Observation of the Law, &c. Christ lets them know neither of these would do, but un∣less they were wholly changed in their hearts and princi∣ples (for so much being born again signifieth; not some partial change as to some things, and in some parts) they could never have any true share, either in the Kingdom of Grace in this Life, or in the Kingdom of Glory in that Life which is to come. 'Tis usual by the Civil Laws of Countrys, that none enters into the Possession of an earthly Kingdom but by the right of Birth; and for the obtaining the Kingdom of Heaven, there must be a new Birth, a hea∣venly Renovation of the whole Man, Soul, Body and Spirit, to give him a Title by the wise and unchangeable Constitution of God in the Gospel, and to quali••ie him for the enjoyment of it.
• k

  By the answer of Nicodemus, it should seem that he was an old man; which is also probable, because he was one of the Rulers; he puts the cases as to himself; I am, saith he, an old man, how shou'd I be born?
• l

  Can a man enter the second time into his Mothers Womb, and be born? How true is that of the Apostle? 1 Cor. 2.14. The na∣tural man receiveth not the things of the Spirit of God. What a gross conception doth Nicodemus, (tho doubtless a learned, as well as a great man) discover of Regeneration, as if it could not be without a mans Mother travelling in birth with him a second time? Nicodemus his question, discovers a great deal of ignorance and weakness; but yet a great deal of simplicity and plainness in him; that he did not come, as the Pharisees generally were wont to come to Christ, to catch him by captious Questions, but brought discendi pictatem, a pious desire to learn from him, and to be instructed by him. The Pharisees had been used to study the Traditions of the Elders, and spent their time about unprofitable Niceties, as to the meaning of the Law; so were not at all versed in the great things which concern∣ed the Kingdom of God. The like Instance hath been in later Ages, the Popish Divines spending their time general∣ly about nice School-questions, shewing themselves much ignorant of Spiritual things, and the great Mysteries of the Kingdom of God.
• m

  To excite his Spirit and Attention, our Saviour again expresses the Authority of his Person; I say, and twice repeats the solemn Asseveration, Verily, verily, to shew the infallible certainty, and importance of what he propounds; that 'tis a truth worthy of his most seri∣ous consideration, and to be embraced with a steadfast be∣lief. After this Preface, he declares, If any one be not born of Water and the Spirit, to rectifie the carnal conceit of Nicodemus about Regeneration. In the third verse, our Saviour compared the spiritual Birth with the natural, and with respect to that, a renewed man is Born a second time. But in this verse, he expresses the cause and quality of the new Birth, that distinguishes it from the natural birth, and resolves the vain carnal Objection of Nicodemus. He speaks not of the Terrestrial Animal Birth, but of the Coelesti∣al and Divine; that is suitable to that Principle from whence it proceeds, the holy Spirit of God. There is a great dif∣ference among Interpreters about the meaning of being born of Water. The Romanists and rigid Lutherans, un∣derstand the Water in a proper sense for the Element of Baptism, and from hence infer the absolute necessity of Baptism for Salvation: but the exposition and conclusion are both evidently contrary to the Truth. Indeed the new Birth is signified, represented, and sealed by Baptism, 'tis the Soul and Substance of that sacred Ceremony; and if our Saviour had onely said, That whoever is born of Water and the Spirit, shall enter into the Kingdom of Heaven, it might have been congruously understood of Baptism; because 'tis an undoubted truth, That all who are truly re∣generated in Baptism, shall be saved. But our Saviour says, He that is not born of Water and the Spirit, cannot enter into the Kingdom of Heaven; the exelusion of the un∣sanctified, is peremtory and universal. And our Saviour shews a manifest difference between an affirmative and negative Proposition; when having declared, That whoever believes and is baptized, shall be saved; and coming to the negative, he onely adds, and he that believeth not, shall be damned, Mar. 16.16. The reason why he does not say, Who∣ever is not baptized shall be condemned, is evident; for with∣out faith, 'tis impossible to be saved; but without Baptism, even as the Romanists themselves grant, many have been saved. For if we consider the time when our Saviour spake these words, they acknowledg that Believers were not then obliged to receive the Baptism of Christ for Salvation; for our Saviour had this conference with him some years before his Death. And they hold, that before the death of Ch rist, Baptism was not necessary, neither by vertue of Divine command, nor as a means to obtain Salvation. Therefore the Believers that lived then, might enter into Heaven without Baptism. They also declare, that Martyrdome supplies the want of Baptism, and that Persons instructed in the Doctrine of the Gospel, and sincerely believing it, if prevented by Death without being baptized, their faith and earnest desire is sufficient to qualifie them for parta∣king of the heavenly Kingdom. But if by Water here, be meant the Elementary Water of Baptism; the words of our Saviour are directly contrary to what they assert; for neither the blood of Martyrs, nor the desire and vow of receiving Baptism, are the Water of Baptism, which they pretend is properly and literally named by our Saviour. And certainly, if, as the Apostle Peter instructs us, 'tis not the cleansing of the flesh in the Water of Baptism that sa∣veth, 1 Pet. 3.21. 'tis not the meer want of it, without contempt and wilful neglect, that condemneth. By Water, then we are to understand the Grace of the Holy Spirit in purifying the Soul, which is fitly represented by the effi∣cacy of Water. And this purifying refreshing vertue of the Spirit, is promis'd in the Prophecies that concern the times of the Messiah, under the Mystical Expression of Water. Thus 'tis twofold by Isaiah, I will pour water upon him that is thirsty, and stoods upon the dry Ground, Isa. 44.3. And this is immediately explain'd, I will pour my Spi∣rit upon thy Seed; and the Divine Birth follows, they shall spring up as among the grass. In the same manner the effects of the holy Spirit are exprest by Ezekiel, I will pour clean water upon you, and you shall be clean, Ezek. 36.25, 27. and presently after, I will put my Spirit within you. Our Saviour instructing a Pharisee, to whom the prophetical writings were known, expresly uses these two words, and in the same order as they are all set down there; first, Water, and then the Spirit, that the latter might Interpret the former; for Water and the Spirit, by a usual Figure when two words are employed to signifie the same thing, signifie spiritual Water, that is, his Divine Grace in renewing the Soul; as when the Apostle says, in Demonstration of the Spirit and of the Power, to signifie the powerful Spirit. Thus Iohn the Baptist foretold of Christ, That he should Baptise with the Holy Ghost and Fire, that is, with the Spirit, that has the force and efficacy of Fire to re∣fine us from our dross and corruptions. Thus our Saviour plainly instructs Nicodemus of the absolute necessity of an inward spiritual Change and Renovation, and thereby shew∣ing the inefficacy of all the legal Washings and Sprinklings, that could not purifie and make white one Soul, which were of high valuation among the Iews. Entring into the Kingdom of God, is of the same importance, and sence with the seeing the Kingdom of God, in the 3 vers. That is, without Regeneration no man can truly be joyned with the Society of the Church of God, nor partake of the Coe∣lestial Priviledges and Benefites belonging to it, here and hereafter.
• Pateris liba∣mus & a••o, viz. a••••ress pa∣teris, Virg.
• o

  That which was born of natural Flesh; for flesh some∣times signifies the Man. So the Prophet saith, All flesh is grass; so Gen. 6.12. All flesh, that is, all men had corrupt∣ed their way. Or, That which is born of corruption, from vitiated and corrupted Nature; (so flesh is oft taken in Scrip∣ture, Rom. 8.4, 5, 8, &c.)
• p

  is flesh, that is, it bringeth forth effects proportionable to the cause; a man purely natural brings forth natural Operations. Man, as man, moveth, and Eateth, and Drinketh, and Sleepeth. Corrupted man brings forth vitious and corrupt fruit, which often are called the works of the flesh, Gal. 5.19. Flesh here signifieth the whole man, whether considered abstractly from the adven∣titious corruption of his Nature, or as fallen in Adam, vi∣tiated and debauched through Lust.
• q

  But that Man o•• Woman who is regenerated by the Spirit of Grace, is spi∣ritual; he is after the Spirit, Rom. 8.5. he is one Spirit with God, 1 Cor. 6.17. he is made partaker of the Divine Na∣ture, 2 Pet. 1.4. he doth not commit sin, 1 Ioh. 3.9. No∣thing in Operation exceedeth the virtue of that cause which influenceth it; so as no man from a meer natural Principle, can perform a truly spiritual Operation; and from hence 'tis absolutely necessary that man must be born of the Spirit, that he may be qualified for the Kingdom of Heaven.
• ‖

  Or, from a∣bove.
• r

  There is a twofold Admiration; that which is joyn'd with Infidelity, and that which is the effect of Faith. Our Saviour forbids Nicodemus to marvel at the Doctrine of Regeneration, as strange and incredible, upon an imagina∣ry impossibility supposed by him of the thing it self. But he that believes, will judg that supernatural work of the Spirit, whereby a sinful man is made a partaker of the Di∣vine Nature, worthy of the highest Admiration. And what our Saviour had said in the general before, That a man must be born again; he now particularly applies to Nicodemus, with those of his order, Ye must be born again. For Nicodemus would easily consent that the Pagans, and possibly the vulgar Iews had need of Regeneration, to par∣take of the Kingdom of God; but that the Doctors of the Law, (of which number himself was) esteemed the Lights of the World, should be under the same necessity, was a∣stonishing to him. Therefore, our Saviour to undeceive and humble him, saith, Ye must be born again, for that all are defiled with the corruption that is universal to man∣kind.
• Eccl. 11.5. 1 Cor. 2.11.
• s

  The word which is translated Wind, being the same which both here and ordinarily in Scripture is translated Spirit, hath given Interpreters a great liberty to abound in their several senses. Some thinking that it should be tran∣slated, The Spirit, that is, the Spirit of a man breatheth where it listeth; and that our Saviours sense wa••, Nicode∣mus, thou needest not to wonder that thou canst not with thy sences perceive the spiritual new Birth, for thou can'st not understand the natural Birth. Others think it should be translated, The Spirit, that is, the Spirit of God blow∣eth where it listeth; but that seemeth not probable, because of these words, So is every one that is born of the Spirit; which will hardly be sense if we understand the first part of the verse, concerning the same Spirit, and vers. 12. Our Saviour saith, If I have told you earthly things, and you be∣lieve not; they seem therefore best to understand it, who Interpret it of a terrene Spirit particularly. The Wind which is of a spiritual nature; and thus by their Translation it is apparent that our Interpreters understood it. So as, tho our Saviour speaketh of the motions of the blessed Spirit; yet he speaketh of them by way of Comparison, comparing it to the motion of the Wind, of which he said, That it bloweth where it listeth; not that it is its own mover, and under no government of the first cause; for the Psalmist tells us, Psal. 148.8. That the stormy winds fulfil Gods Word; nor is any such thing competible to any Creature; but the Original of its motion is to us imperceptible.
• t

  We can speak something philosophically to the cause of it, and can tell whither it bloweth from the East, West, North or South; but we cannot tell the particular place, where, or from whence it riseth.
• u

  So every one, who is regenerated from the working of the Holy Spirit of God, is changed and renewed, so as we can give our selves or others no account of it in all points, as to the inward Operation, tho in the effects it be discernable.
• Chap. 6.52, 60.
• w

  Nicodemus had before spoken, as if he thought it a thing impossible, understanding our Saviour of a carnal Generation, which he knew could not be repeated: Per∣ceiving that he spake of a spiritual Birth, he is now posed at the Mystery of it; it being a thing, the Doctrine of which he had not been acquainted with. His carnal stu∣pidity hindred his understanding the first Lesson of Chri∣stianity, tho explained by the Sun of Righteousness: and his pride hinder'd him from confessing his Ignorance. He rather judges the Doctrine to be absur'd and impossible. The like darkness is in every unrenewed mind; Regenera∣tion being like that new Name, which none understand but those that have it.
• x

  Our Saviour doth not so much wonder at, as upbraid the Ignorance of Nicodemus, and all of his Sect, who went for Masters or Teachers, and that in Israel, who had the Law and the Prophets, and yet were ignorant of those things which were necessary to be known to every ordi∣nary persons Salvation. Will any say, But where was there any thing spoke in the Books of the Law and the Prophets about Regeneration, or a being born again? Ans. What other things could be meant by the Circumcision of the heart, commanded by Moses, Deut. 10.16. promised in Deut. 30.6. by the new Heart, and the new Spirit, promis∣sed Ezek. 36.25, 26. by the clean heart prayed for by Da∣vid, Psal. 51.10. A Teacher in Israel, should from hence have understood the necessity of a new, and of a clean heart; but the whole Sect of the Pharisees were so taken up with the trifles of the Rites and Traditions, and the works of the Law, that as to these spiritual things of nearer and much higher concernment to peoples Souls, they knew, and spake little of them.
• Chap. 7.16. and 8.28. and 12.49. and 14.24.
• y

  Christ speaketh onely of himself, tho he speaketh in the Plu. Num. for in the next verse, he saith onely, If I have told you earthly things; he lets Nicodemus know, that he spake nothing, but he was certain of.
• z

  This he expres∣seth by two words, Know and See, which are terms expres∣sive of the greatest certainty of a thing imaginable; for the terms express a certainty of the mind, arising both from the rational deduction, and sensible demonstration; and herein our Saviour lets his Ministers know what is their Duty to teach unto people, viz. What they know and have seen▪ those that think that the Doctrine of the Gospel would have no certainty, but for the authority of the Church, stand highly concern'd to reflect upon this Text.
• Vers. 32.
• a

  Ye ought to believe what I tell you upon the authority of my Revelation; but such is the hardness of your heart, such your stubborness and unbelief, that you receive not my Te∣stimony.
• b

  If I have spoken to you plain things, and in a plain stile, humbling my Phrase to your Apprehensions; and il∣lustrating Sublime, spiritual Mysteries, which in their own Nature are more remote from your apprehensions, by plain, and obvious Similitudes and Parables, and speaking thus, you understand and believe not;
• c

  What would you do, if I should Discourse to you sublime and spiri∣tual Things, without these advantages for your understand∣ings?
• Chap. 6.62. Eph. 4.9.
• d

  No man hath so ascended up to Heaven, as to know the sec••e••. Wi•• and Counsels of God, (for of such an as∣cending it must be meant; (otherwise, Elijah ascended up to Heaven before our Saviour ascended); thus the Phrase is supposed to be used, Prov. 30 4. None but Christ (who as to his Divine Nature came down from Heaven) hath ever so ascended thither,
• e

  even the Son of man, who was in Heaven, (we translate it, is) but the Participle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is of the Preterimperfect tense, as well as the Present tense; or who is in Heaven, by vertue of the personal Union of the two Natures in the Redeemer, as Acts 20.28. we read, The Church which he hath purchased with his own blood. By reason of the personal Union of the two Natures in Christ, tho the properties of each Nature remain distinct; yet the properties of each Nature are sometimes attributed to the whole Person. The Lutherans have another notion, as∣cribing an Omnipresence, even to the humane Nature of Christ, because of its personal Union with the Divine Na∣ture; and so affirm that Christs Humane Nature while it was on Earth, was also substantially in Heaven; as on the other side, they are as stiff in maintaining that, altho Christs Humane Nature be now in Heaven, yet it is also on Earth really and essentially present, wherever the Sacrament of the Lords Supper is Administred; but this is to ascribe a Body unto Christ, which indeed is no Body, according to any notion we have of a Body.
• f

  The History of the lifting up of the Serpent in the Wilderness, we have, Numb. 21.8, 9. the people being stung with fiery Serpents, as a righteous Judgment of God for their sins, as a merciful remedy, God commanded Moses, v. 8. Make thee a fiery Serpent, [that is, the Image or Re∣presentation of one of those fiery Serpents], and set it upon a pole, and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live; this brazen Ser∣pent in the Wilderness was a lively Type of Jesus Christ. Our Saviour having before spoken of the New Birth as necessary to those who shall be saved; here comes to shew it in the causes, and instanceth first in the meritorious, then in the instrumental cause, the meritorious cause was his Death; he saith, That look as the Serpent was lift up in the Wilderness:
• g

  So he, who was the Son of man must be lifted up; that is, dye upon the Cross: the Phrase is used twice more in this Gospel, chap. 8.28. and 12.32, 34. an allusion doubtless to this Type. Yet Mr. Calvin thinks the lifted up here, more properly interpreted of the Doctrine of the Gospel, and by the Preaching of it; and others ap∣ply it to Christs ascension into Heaven; and this he tells Nicodemus must be, for the fulfilling the Scripture, and the Counsels of his Father.
• Vers. 36. Chap. 6.47.
• h

  Here our Lord openeth the Instrumental cause of Iu∣stification and Salvation, that is, believing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in him. It is one thing to believe him as a Teacher, another thing to believe in him as a Saviour. The Object of the first is a Proposition; we believe a Person when we assent and give credit to what he saith, because he saith it. The Object of the latter, is the Person and Merits of the Mediator. As the looking up to the brazen Serpen healed the Person, not by any physical Operation, but from the goodness of God, as it was an act of Obedience to the Divine Institution for that end: So neither doth Faith in the Mediator justifie and obtain pardon for any Soul from any meritorious vertue in that act, but from Gods gracious Ordination, that so it shall be; he hath so ordain∣ed, that whosoever should rest upon Christ, and receive him by Faith as his Mediator and Saviour, should not pe∣rish, but live for ever. There are other things besides Faith necessary to Salvation, such are Repentance, Love, and new Obedience; nor is Faith onely mentioned, because they are ingredients into it; but because Faith is the root of all those, and that from which they must necessarily slow; for it is as impossible that any should truly hope, and trust in, and rest upon Christ for that life which he hath onely promi∣sed to those that obey him; as it is impossible that any should indeed trust in, and rest upon a man who hath promised a reward upon a condition, for that reward, without any care to fulfil that condition. But by this and other places, where Faith alone in Christ is mentioned as necessary to Salvation; Nicodemus was taught, that no Obedience to the works of the Law without this Faith in the Me∣diator, would bring the Soul to eternal Life and Salva∣tion.
• 1 Joh. 4.9.
• i

  For God the Father, who is the Lord of all, Debtor to none, sufficient to himself, so loved the World, that is, Gentiles as well as Iews. There is a great contest about the Signification of the term, betwixt those who contend for or against the point of Vniversal Redemption; but cer∣tain it is, that from this term no more can be solidly con∣cluded, than from the term all and every, which in multi∣tudes of places are taken in a restrained sense for many, or all of such a Nation or kind; as this term sometimes sig∣nifies all persons, so in 1 Ioh. 2.2. the Gentiles in oppo∣sition to the Iews; nor (admit that the World should sig∣nifie here every living Soul, in the place called the World) will any thing follow from it. It is proper enough to say, A man loved such a Family to such a degree, that he gave his Estate to it, tho he never intended such a thing to e∣very Child or Branch of it; so as what is truth in that so vexed question, cannot be determined from any of these Universal terms; which must, when all is said or can be said, be expounded by what follows them, and by their reconcilableness to other Doctrines of Faith. God so loved the World
• k,

  that he gave his Son to dye for a Sacrifice for their Sins, to dye in their stead, and give a Satisfaction for them to his Justice. And this Son was not any of his Sons by Adoption, but his onely begotten Son; not so called (as S••cinians would have it;) because of his singular Genera∣tion of the Virgin without help of man, but from his eter∣nal Generation, in whom the Gentiles should trust, Psal. 2.12. which none ought to do, but in God alone, Deut. 6.13. Ier. 17.5.
• l

  That whosoever, &c. The term [all] oc∣curred, v. 15. and is there spoken to; these words re∣strain the Universal term World, and all tolet us know that Christ onely dyed for some in the World, viz. such as should believe in him. Some judge, not improbably, that Christ useth the term World, in this Verse in the same sense, as in 1 Ioh. 2.2. Our Evangelist useth to take down the pride of the Iews, who dreamed that the Messiah came onely for the benefit of the Seed of Abraham; not for the Nations of the World, he onely came to destroy them, which notion also very well fitteth what we have in the next Verse.
• Luk. 9.56. Chap. 5.45. and 8.15. and 12.47.
• m

  The word we translate Condemn, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies to Iudg, as well as to Condemn. The Iews were mistaken in their proud conceit, that Christ came to Judge and de∣stroy all those that were not of their Nation; thus chap. 12.47. he saith, he came not to judge, but to save the world; ••or is this contrary to what he saith, chap. 9.39. For judg∣ment am I come into this world; for that is ex accidenti, from the corruption of men, shutting their Eyes against the Light, and hardening their Hearts against the Offers and tenders of Divine Grace. Christ will come in his second coming to Condemn the World of unbelievers; but the ten∣dency of his coming,
• n

  was not for Condemnation, but to offer the Grace of the Gospel, and eternal Life and Salvati∣on to men in the World.
• Chap. 5.24. and 6.40, 47. and 20.31.
• o

  Who so firmly, and steadily assenting to the Propo∣sitions of the Gospel, revealing Jesus Christ as the onely and all-sufficient Saviour, commits the care of his Soul unto him, trusting and hoping in him alone for eternal Salvation, which no man can indeed do, without doing what in him lyeth to fulfil the condition upon which Christ hath promised Life and Salvation; that is, keeping the Com∣mandments of God, is exempted from Condemnation by the Law of Grace. But he that believes not the Doctrine of Christ, and does not upon the terms of the Gospel re∣ceive him for his Saviour, is already condemned for his obstinate Infidelity, which is the certain cause of Damna∣tion; as we say of one mortally wounded, That he is a dead Man, tho he breathes for a while; and we speak in the same manner of a Malefactor, convicted and attainted of a Capital Crime, tho the Sentence be not Executed, because their Death is inevitable. The not believing in the onely Son of God, who is able to save to the utmost all that regu••arly trust in him, is such a contempt of the merciful, all-sufficient and sole means of Salvation, that 'tis absolutely necessary, and most just, that all those who refuse to be saved by him, should perish by themselves. From this Scrip∣ture arise two Questions, The first concerning the Hea∣thens, who never heard of Christ. The second concerning Infants, who dye before they come to years of Knowledg. As to the former, the Apostle hath determined, Rom. 2.12. As many as have sinned without the Law, shall also pe∣rish without law. There is the same reason for those who sin without the Gospel; they shall not perish for not be∣lieving on him, of whom they have not heard, Rom. 10.14. but for not obeying such Revelation of the Divine Will as they had. The case of Infants is excluded from this Text, (speaking onely of adult Persons). It is certain, that so ma∣ny of them as belong to the Election of Grace, shall be ••aved, and that by vertue of the Blood of Christ; but which way God brings them to Heaven, is a secret to us. Some from this Text have concluded, That unbelief is the onely damning Sin; which is no further true, than, That no Sin will damn that Soul which shall truly believe in the Lord Jesus Christ.
• Chap. 1.4, ••, 10, 11.
• r

  This is the Reason, the Evidence and great Cause of Condemnation, That Light is come into the World▪ Christ is the Light, foretold by the Prophet, Isa. 9.2. and 42.6. and 49.6. He is stiled in the beginning of this Gospel, the true Light, chap. 1.4. that is, hath in perfection all the excellent qua∣lities of Light; the Power to enlighten the minds of men in the Knowledg of saving Truth, to warm the Affections with the love of it, to revive the disconsolate, and to make the heavenly Seed of the Word, to flourish and fructifie in their lives; this light is come into the World, that signi∣fies not onely his Incarnation, but his revealing the mer∣ciful Counsel of God for our Salvation, which the clearest Spirits could never have discovered; he has open'd the way that leads to Eternal Life; but men loved Darkness rather than Light.
• s

  They preferr'd, chose and adher'd to their Ignorance and Errors, before the Light of Life, the saving Knowledg of the Gospel. Their Ignorance is affected and voluntary, and no colour of excuse can be alledged for it; nay 'tis very culpable and guilty, by neglecting to receive instruction from the Son of God.
• t

  The vices and lusts of men are the works of Darkness, the fruits of their Ignorance and Errors; and they are so pleasant to the car∣nal corrupt Nature, that to enjoy them securely, they obsti∣nately reject the Light of the Gospel; this aggravates their Sin and Sentence.
• Job 24.13, 17.
• u

  He that makes a trade of Sin, and doth Evil presump∣tuously, loving and delighting in it,
• w

  doth not love the Light,
• x

  nor if he can avoid it, will come near it; for the Light is that which makes things Visible, and discovereth them. As it is of the nature of natural Light, to shew things to others as they are; and therefore Thieves, and A∣dulterers, and Drunkards, care not for the Light, but chuse the Darkness for their deeds of darkness, and come as little abroad in the Light, as they can, when they do them: So it is of the Nature of Christ and his Gospel, to discover mens errors, both as to the obtaining of Justification and Eternal Salvation, and the Errors also of mens Lives; and therefore men and women possessed of Errors in their Judg∣ments, or delighting in a filthy Conversation, hate Christ and his Gospel; because that a discovering the right ways of God, discovereth the crookedness of their ways, opposite to the truths and ways of God.
• ‖

  Or, disco∣vered or con∣victed.
• z

  Truth here, is put for true things. He who purposeth, designeth, and acteth nothing but what is just, and holy, and good, and what is consonant to the Will of God,
• a

  He is not afraid to bring his Notions and Actions to the Test of the Divine Rule, published by him, who is the true Light.
• b

  For he that desires what he doth may be made manifest, both to himself and others, that they are wrought in, with, or according to, by, or through God, (for the Particle 〈◊〉〈◊〉 here used, is used in all these senses, 1 Cor. 7.39. Rev. 14.13.) Those works are said to be wrought in, with, by or through God, which tend to the Honour and Glory of God, as their end, and flow from him as their cause, which are done with his Strength and Assistance, and for his Honour and Glory.
• c

  Soon after our Saviour had had the forementioned con∣ference with Nicodemus, which it is believed he had at Hierusalem, not (as some think) in Galilee; for then Nicodemus would hardly have come to him by Night;
• d

  he came into the Land of Iudea; he had before been in the Province of Iudea, and in the Metropolis, or great City of Iudea, which was Hierusalem; but now he goeth into the Country of Iudea. Iudah and Hierusalem are of∣ten mentioned distinctly. The chief City of a Country is oft distinguished from the Country, tho within the same Province and Tribe, see Iosh. 8.1. The King of Ai, his City and his Land, and in particular as to Hierusalem, 2 Chron. 11.14. and 20.17. and 36.23. Ezr. ••.1. Luke 5.17. and 6.17. Christ and his Disciples went into the Country-part of Iudea,
• Chap. 4.2.
• e

  and there he tarried with them, and baptized by his Disciples; for himself personally baptized none. But as in our com∣mon Speech, so in the Language of Scripture, there is nothing more ordinary than for persons to be said them∣selves to do, what they do by others, 1 Sam. 26.11, 12. 2 Kings 22.16. 2 Chron. 34.24. Acts 7.51.
• f

  Aenon is here said to be near Salim; it was the Name of a City, as some think; others say, River or Brook near that City; neither the River, nor the City, are elsewhere men∣tioned in Scripture: but Topographers place it on the Eastern part of the Lot of Manasses, not far from Bethshan or Scythopolis
• g

  there Iohn was Baptizing; because this Aenon was a Brook or River that had much Water, which in Iu∣dea was rare. There is no Water more holy than other. Ihon Baptized in Iordan and in Bethabara, and in Aenon. The Ordinance sanctified the Water, but did not require consecrated Water for the due Administration of it. It is from this apparent, that both Christ and Iohn Baptized by dipping the Body in the Water; else they need not have sought places where had been a great plenty of Water; yet it is probable, that they did not constantly dip, from what we read of the Apostles baptizing in Houses, Acts 9.17, 18. and 10.47, 48.
• h

  the people came to Iohn and were baptized, that is, great numbers of them did so.
• Matth. 14.3.
• i

  For John was yet in the exercise of his publick Mini∣stry: not cast into prison, as he was soon after.
• k

  The Iews had so many Purifyings, some legal, insti∣tuted by God, ordained by Moses as Gods Minister; some Traditional, brought in by the Pharisees, as their washings before meat, Matth. 15. Mark 7. that it seemeth an hard thing to determine, what the Question was betwixt Iohns Disciples and the Iews, about what Purifying; and the boldest determiners in this case, are no better than guessers: some would have Baptism to be meant here by Purifying. It would much conduce to the resolution of the Question, if we knew what these Iews were, with whom Iohns Disci∣ples argued. If they were of the Pharisees, it is probable, the Question was about Iohns Baptism, considering the frequent washings and purifyings that they had in use amongst them. If they were other Iews, the Question might be about the virtue and efficacy of the ceremonial washings, ordained by the Law of God, whether they were mere types, and now to cease? Whether in themselves they conduced any thing to the washing and cleansing of a Soul? If these Iews were (as some think, but I know not how it can be proved) Disciples of Christ, the Question might be, about Iohns and Christs Baptism: This Notion seemeth to be favoured by what went before; Where the Evangelist had been speaking of Baptism, as administred by Christs Disciples, and by Iohn; as also from what followeth, viz. Iohns Disciples coming to him and, complaining, That Christ by his Disciples baptized more than their Master. But there seemeth to be this great prejudice against the Notion of those learned Men that have imbraced that No∣tion, viz. That the Question is said to have risen betwixt Iohns Disciples and the Iews; now we want an instance in Scripture, where the Disciples of Iohn are put in opposi∣tion to the Disciples of Christ, and under Notion of the Iews. The term Iews, generally signifying, that part of the people who adhered to the Iudaical Rites and Religion; especially where (as here) it is used in opposition, either to the Disciples of Iohn, or of Christ. It is most probable therefore the Question was, either about the washings or∣dained by the Law of Moses, or about the Traditional wash∣ings observed by the Pharisees.
• l

  The Disciples of Iohn coming unto him, give him the usual title, under which in that age, they were wont to speak to those whom they owned as their Teachers, which was Rabbi
• m.

  Their business was to complain, That Christ whom they do not think fit to name, nor to give him any title, but mention him as one much inferior to their Master, one that came to him to Bethabara, and to whom he there gave testimony, ch. 1.7, 34. as if Christ had from him de∣rived all his credit and reputation. Their Master did not go to Christ, but he came to their Master: he was not baptized of Christ, but Christ was baptized of him; he did not give testimony to their Master, but their Master gave testimo∣ny to him; now say they
• n,

  he baptizeth by his Disciples, and multitudes, many of all sorts of people (for the univer∣sal particle All men, can here signifie no more) come to him; Love is jealous, they were afraid that their Masters reputa∣tion would by this means flag and be diminished. Such a passage we find, Num. 11.28. And thus Iohn, our Saviours Disciple, w•••• jealous for Christ his Master, Luke 9.49. They all sinned, as appears by the answer given by Moses to Io∣shua, Num. 11.29. and Christs answer to Iohn, Luke 9.50. and by the following reply of Iohn to these Disciples, en∣vying for his sake.
• 1 Cor. 4.7. Heb. 5.4. Jam. 1.17.
• ‖

  or, Take un∣to himself.
• o

  The Ministry, and the success of the Ministry, must both be given a man from Heaven: Doth he baptize? it is a sign he is sent of God. Do all men come to him? that also is from God. An excellent Corrective of Ambi∣tion, Envy and Jealousie; no man hath in the Church of God Authority, but he to whom it is given from Heaven; no Authority over his Son.
• Chap. 1.20.
• p

  I appeal to you that are my Disciples, Did not I always plainly tell you, That I was not the Christ? i•• belongeth unto Christ alone who is the Head of the Church, to send out such as shall labour in it, and to restrain those that labour in it; would you have me silence or suspend him? I told you, that I was but one of his Ministers
• Mal. 3.1. Mark 1.2. Luke 1.17.
• q,

  sent before him to prepare his way, Ioh. 1.20, 23.
• Cant. 5.16.
• r

  Christ, whose the Church is by a right of Redemption, and by its having given up its self to him, 2 Cor. 8.5. He is the Bridegroom of it, Matth. 22.2. 2 Cor. 11.2. Eph. 5.23, 25, 26. As his Father was the Husband of the Jewish Church; it belongeth to him to give Laws to it, and to order Mat∣ters and Affairs in it.
• s

  I am but as one who is the Friend of the Bridegroom, one of the Children of the Bride-cham∣ber, Matth. 9.15. and have by my Preaching prepared the People of the Iews for him; And in stead of being troubled to hear that he is come, I rejoyce greatly to hear his Voice.
• t

  So far am I from repining to hear that multitudes go to him, that my joy is fulfilled, (that is) I have no greater Sa∣tisfaction than to hear it.
• u

  In Honour, and Dignity, and Reputation in the World; he is the Rising-Sun (to give you notice of which, I was but as the Morning-Star) he must shine every day more and more.
• w

  God hath indeed used me as a Prophet, yea more than a Prophet, not to foretell Christ alone, but to point him to you. I have had my time, and finished my Course, and God hath given me a Reputation proportioned to the Work he gave me to do, and to the time in which I was to work; but I must every day decay, and grow less and less, as Christ increaseth, and groweth more and more.
• Chap. 11.15.27.
• x

  He that cometh from heaven (for it appeareth by the latter part of the Verse, that is the sense of from above); as Chri•••• did, not only in respect of his Divine Nature, but be∣ing (as to his whole person) cloathed with Majesty, and Au∣thority from above, infinitely excelleth any one who is a mere Creature
• 1 Cor. 15.47.
• y;

  he that is of an Earthly Original, speaketh of the Earth. Such as is a mans original, such is hisnature, such is his discourse. Tho I be sent of God, as ch. 16.27. and my Baptism be from Heaven: (so our Saviour himself testifieth, Matth. 21.25.) yet my Original is of the Earth, and my Relations and Expressions are suitable to a mere Man: But he that is from Heaven, excells all, as in the digni∣ty of his person, so in the sublimity of his knowledge.
• z

  Another great difference which the Baptist teacheth his Disciples to put betwixt his Testimony and Christs, is, That he, and so all other Ministers of the Gospel, testifie by Revelation; Christ testifieth not by Revelation, but from his own personal knowledge, what himself hath seen and heard from his Father, see Verse 11. where our Saviour had spoken to Nichodemus much the same. So Iohn 1.18. and 8.26. and 15.15. By these two terms is signified the most certain and infallible knowledge of those things which he testified, which made them worthy of all acceptation:
• a

  But yet very few received his Testimony, so as to believe in it, see Ioh. 1.11. and ver. 11. of this Chapter.
• Rom. 3.4.
• b

  He who hath so beleived the testimony of Christ, as to accept him, and to believe in him as his Saviour, hath by that his believing, set to his Seal, that God in all his promises of the Messiah under the old Testament, is true; that a word hath not failed of whatsoever God hath there spoken of that nature; according to this is that 1 Ioh. 5.10. He that believeth not God, hath made him a liar, because he believeth not the Record that God gave of his Son. This saying doth notably commend Faith, and defame Unbelief. Faith in Christ as the only true Mediator and Saviour, gi∣veth testimony to the truth of God, and sealeth it. Unbelief defameth God, and doth in effect say, That God is a liar.
• c

  He whom God hath sent out of Heaven, out of his bo∣som, not meerly authorising him as a Minister, as the Pro∣phets, and as Iohn was sent
• d,

  speaking nothing but the words of God. The Prophets, and the Apostles were sent of God, in a sense, but not as Christ was sent; they some∣times spake the words of God, when the Spirit of God came upon them; but they sometimes spake their own words, as Nathan did to David, when he encouraged his thoughts to build an house to the Lord. And Paul, when he said, To the rest speak I, not the Lord; but whatsoever Christ spake, was the words of God
• e:

  For God did not give out the Spirit to him sparingly (as out of a measure) as he doth to his Ministers or Saints, who have but their proportion of Revelations and Graces, as was requisite for their Offices to which they were called; and the several periods of time that were gradually illuminated. But in him the fulness of the Godhead dwelt bodily, he was anointed with the oyl of gladness above his fellows: He had the Spring of all in him••e••f, not the Streams only.
• Chap. 5.20. Heb. 2.8.
• f

  The Eternal Father loved the World, ver. 16. but he loved the Son with a more singular and peculiar Love; so that Matth. 11.27. All things were by the Father delivered to him, all power in Heaven and Earth. Matth. 28.18. to give eternal life to as many as the Father had given him, Iohn 17.2. The keys of Hell and of Death, Rev. 1.18. So as every man hath reason to receive and imbrace Christ and his Testimony, and to believe in him.
• Habbak. 1.4. Vers. 16. 1 Joh. 5.10.
• g

  He that hearing the Proposition of the Gospel, so a∣greeth to it, as with his heart he receiveth him as his Sa∣viour, and trusteth and hopeth in him, hath everlasting life; that is, a certain and just Title to it, nay in the first fruits; being actually delivered from condemnation, to which, without Faith, he is exposed, Rom. 8.1: He already liveth a spiritual life, Gal. 2.20. and having Christ in him, hath the hope of Glory; into the possession of which, he shall most certainly come
• h.

  But he that receiveth not the Go∣spel, published by him who is the Son of God, and doth not imbrace him as his Saviour, and yield obedience to him, shall not be saved. The word here translated, believeth not, is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which often signifieth, one that is not obe∣dient: But this is the command of God, That men should be∣lieve on his Son, 1 John 3.23. The commandment doth not only respect Love, but Faith in the first place; for Faith worketh by Love; so as there is an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a disobedi∣ence in the Vnderstanding, as well as in the Conversation; and he that so believeth not, as to obey, shall never come into Heaven, which felicity is here expressed by seeing Life; as not seeing Death, is not dying, so not seeing Life is dying
• k.

  And as he was by nature a child of wrath, Eph. 2.3. subject, and exposed to the wrath of God, so that wrath abideth upon him, being justified by Faith, he hath peace with God, Rom. 5.1.
• a

  Our Saviour knew as God, from that Omnisciency which is inseparable from the Divine Nature, or as man by the relation of others
• Chap. 3.22, 26.
• b,

  that the Pharisees (who had the great∣est stroke in the Sanhedrim) and the Government of the Church of the Jews, had received an Information concern∣ing him, That he had by his Doctrine which he preached, and confirmed by miraculous operations, made, and by his Disciples, baptized more Disciples than Iohn, thereby initiating them into a new Church.
• c

  For he himself did not personally baptize any, but left it to his Disciples, himself attending to the greater work of Preaching the Gospel, by which men and women were made fit for the Ordinance of Baptism.
• d

  He left the Province of Iudea, which was near to Hieru∣salem, where the Pharisees had their chiefest Residence and greatest Power.
• e

  And went the second time into Galilee, whither he went once before, ch. 1.43. where he found Philip and Nathanael. Galilee was a Province under the Jurisdiction of Herod, Luke 3.1. This motion of our Sa∣viours into Galilee, is reported by Matthew, ch. 4.12. and also by Mark, ch. 1.14. and Luke, ch. 4.14. The two former give another Reason of his motion, viz. his hearing that Iohn was cast into Prison; of which, and the cause of it, see Matth. 14.3, 4, 5, 6. So as after that, he publickly preached no more, which might possibly augment the number of Christs Disciples; Iohns Disciples following him: Both these causes probably concurred, to cause this motion. Iohn, who by preaching and baptizing, had laid the foun∣dation of a Gospel Church in Galilee, was imprisoned; and our Saviour knew, that the number of his Disciples increa∣sing upon Iohns confinement, an Information had been car∣ried against him to the Pharisees; this made him, know∣ing that his time was not yet come, withdraw himself out of the Province of Iudea into that of Galilee, as well to supply the want there (Iohn being in Prison) as to provide for his own security.
• f

  Iosephus tells, us that Samaria is seated between Iudea and Galilee, and beginneth at a Town called Ginea, Luke 17.11. and 9.51, 52. There were two passages from Iudea into Galilee, the one was through the midst of Sa∣maria, Luke 9.51. The other through the Eastern-parts, by the Royal Valley, by Iordan, in which it is said that Si∣chem was. By Samaria, must not be understood, the City of Samaria built by Omri, but the whole Country so called, and possessed by the Assyrians, with a mixture of Iews a∣mongst them. Some think that the Evangelist addeth this, to excuse our Saviour for going amongst the Gentiles.
• g

  The most valuable Interpreters agree, that this Sychar, is the City called Sechem; it was originally a parcel of a Field, bought by Iacob of Hamor, the Father of Shechem, Gen. 33.19. Ieroboam built the City there, called Shechem, 1 Kings 12.25. it was in the Lot of mount Ephraim; Io∣sephs bones were there buried, Ios. 24.32.
• h:

  Iacob gave it to his Son Ioseph, as a parcel above his Brethren, Gen. 48.22. A parcel of ground, near unto which was this City called Sychar, anciently Sechem.
• i

  It was called Iacobs, either because he digged it, (as we read of Abrahams digging a well, Gen. 21.30▪ and Isaac, Gen. 26.15.) or because he and his Family used it, as Verse 12.
• k.

  Our Lord used no Horse, or Chariot ordinarily in his Travels, but went on foot; we never read of him in a Coach or Chariot, but once upon the back of a beast, (that was when he rode into Hierusalem upon an Ass) he ordinarily travelled on foot; and the Evangelist taketh no∣tice of his weariness, to let us know that he was truly Man, and subjected to weariness, and other humane infirmities; and he rested himself upon the sides of the Well
• l,

  and it was about Noon-time: For that was according to their computation, the sixth hour. The 8th Verse tells us, His Disciples were gone to the City to buy Meat, so as he was alone.
• m

  It is uncertain, whether this woman was a Citizen of Samaria, which City is said to be at two miles distance from this place, or one of that Country, which went by that Name, (for Samaria was the Name of that Region, as well as of a City); she came not out of any design to meet with Christ there, but came to draw water; they having not Pumps and Wells so common as we have, were forced to travel for Water for their necessary uses. Thus it often happeneth, that we meet with Divine Mercy when we think not of it. God is found of those who seek him not, nor inquire after him, Isaiah 65.1. which lets us see how all our motions and actions are at the Divine dis∣posal and government. Rachel went not to the Well, to meet with the Tidings of an Husband, but to water her Fathers flock; but yet there she met with Iacob, Gen. 29.9. as it had happened to Rebecca before, Gen. 24.15. This Woman (as appeareth by what followeth) was no better than an Harlot; to her Christ (fleeing from the Pharisees, the great Doctors of the Iews) bringeth the glad tidings of the Gospel, and she receives them. So admirab••e are the Dispensations of Divine Providence
• n:

  He prevents this wo∣man, saying unto her, Give me to drink.
• o

  This is added, lest any should say, How came our Sa∣viour in this discourse with the woman of Samaria? They were travelling upon the Road, and came near to Sichem: Our Lords Disciples were gone to the city to buy some Food for them; in the mean time, our Saviour coming to the Well, called Iacobs Well, sets him down, and this Sama∣ritan-woman cometh to that Well, to draw Water. Our Saviour being thirsty, asks of her some Water to drink; this giveth occasion to the following Discourse.
• p

  There was a great estrangement of the Iews from the Samaritans, the Samaritans having a peculiar Temple built upon mount Gerazim, in opposition to that at Hieru∣salem q.
• 2 King. 17.••4. Luk. 9.52, 53. Acts 10.28.
• q.

  It is said that the Iews did buy of, and sell to the Samaritans, but were restrained by an Order of the Sanhedrim, from using any familiarity with them, or bor∣rowing or receiving any thing as a Gift from them, which was the cause of this Reply of the woman of Samaria, knowing our Saviour either by his Habit, or by his Dialect, to be a Iew; this is thought to be the sense of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this Text, though it hath a larger significancy, extend∣ing to all kind of Commerce.
• r

  Many by the gift of God here understand Christ, whom God gave to the World, Chap. 3.16. And who is the great∣est Gift that God ever gave to the World; so as the latter words, and who it is, &c. expound the former
• Jer. 2.13.
• s.

  Thou wouldest have asked of him, and he would have given thee either a true knowledge of the Doctrine, or the Grace tendered in the Gospel, or the holy Spirit, called water, because it washeth and cleanseth the Soul; and living water, because it is always running and flowing.
• t

  What our Saviour spake metaphorically, comparing his Grace, or his Spirit, or the Doctrine of his Gospel to Living Water, this poor woman understandeth literally; and know∣ing that the Well was very deep, (some say forty cubits) and seeing him as a Traveller, not provided with any thing to draw with, or into; she asks him, Whence he had that Living water? a Question much like that of Nicodemus, ch. 3. v. 4. So ignorant are persons of spiritual things, till they be enlightened by the holy Spirit of God.
• u

  She asks him, if he judged himself wiser than Iacob, whom she calleth their Father? It is often observed, that the Samaritans would ordinarily claim Kindred with the Iews, when the Iews were in prosperity; but in their ad∣versity, constantly disowned any relation to them. There were some Iews (Ephraimites especially) mixt with a far greater number of Assyrians, which made up this Body of People called the Samaritans. Now saith the Woman, Iacob who was the Father of Ioseph, from whom we claim, was a wise Man, and he could find no better Water hereabouts for himself and family, than that of this Well; art thou wiser than he?
• w

  Our Saviour in his Reply justifieth the excellency of that living water, which he had before declared to be in his power to give, and his readiness to have given to this woman, if she had asked it of him, from the perishing virtue of the Water of this Well; and the continuing virtue of his Grace, which he compared to this Living Water: No man so asswaged his Thirst by drinking of the Water of Iacobs Well, but he was subject to thirst again.
• Chap. 6.35, 54.
• Chap. 7.38.
• x

  But he who receiveth the holy Spirit, and the Grace thereof, though he will be daily saying, Give, give, and be continually desiring further supplies of Grace, yet he shall never wholly want, never want any good thing that shall be necessary for him, the ••eed of God shall abide in him
• y,

  and this Water shall be in him a spring of Water, supplying him until he come to Heaven. But this Text was excel∣lently expounded by our Saviour, ch. 7.38, 39. He that be∣lieveth on me (as the Scripture hath said) out of his belly shall flow rivers of living water, v. 39. But this speaketh he of the Spirit, which they that believe on him, should receive. From which it is plain, that our Saviour here by the living water he speaketh of, understood the holy Spirit.
• z

  I am not of their mind, who think that this woman understood our Saviour, speaking about spiritual water, only had a mind to talk; and indeed, it is hard to conceive, how a woman of her education, and way of life, should un∣derstand any such thing; but it is plain, that she did not understand him in what he was discoursing about, but doth as it were, deride him, believing that he had no such thing to bestow: She taketh no notice of the Water which our Saviour had spoken of, springing up to eternal life, but re∣garding only the present life, and her ease in that, and de∣sires favour of Christ only to supply her wants in this life, and that she might live at more ease; so true is that of the Apostle, Rom. 8.5. Thus, they that are after the flesh, do mind the things of the flesh.
• a

  Not that Christ did not know what she afterward confest, that she lived in Whoredom, and had no Legiti∣mate Husband: But he said this probably, to check her pe∣tulancy, and mocking, at what he spake about the living water, and to bring her to a sense of her sin, that she might be more fit to receive the glad tidings of a Saviour, which he was about to publish to her; and this seems rather to be our Saviours design, in bidding her go call her Husband, than (as some of the Ancients thought) that he might bet∣ter instruct her, or avoid any scandal to himself, by a longer private discourse with a woman alone, who was of no better Reputation.
• b

  That is, none who is my lawful Husband; she denieth not that she had one, whom she used, and lived with as an Husband, but that she had any legal Husband, to whom the clave, and to no other; still she goeth on, thinking to de∣ceive Christ, and to put tricks upon him
• c.

  Christ tells her, she in this did speak truth; he knew she had no legal Husband.
• d

  He tells her, that she had five Husbands, whether suc∣cessively, the former being dead, and she marrying another: or five from whom she had been divorced for Adultery, is not agreed; the best modern Interpreters judg, that she had had five m••n, to whom she had been in Marriage, but so behaved her self toward them, that either for her Adul∣tery, or some other froward behaviour towards them, they had given her a Bill of Divorce
• e;

  and tho she now used, and lived with one as her Husband, yet in this she said truly, because her former Husbands yet living, he was not her Husband: This seemeth more properly the sense, than that after five legal Husbands death, she lived in whoredom with a sixth person. By this discovery, our Saviour both bring∣eth her to the sense of her sin, and also to an acknowledg∣ment of him as the Messiah.
• Luk. 7.16. & 24.19. Chap. 6.14.
• f

  Whose Office is to reveal the will of God, and to whom God revealeth secret things. One to whom the Lord maketh known himself in a Vision, and speaketh in a Dream, Num. 12.6. The womans Reply seemeth to signi∣fie both: Her acknowledgment of Christ as a Prophe••, upon his telling her secret things, justifieth her looking upon him, as one to whom God revealed things not known or∣dinarily to men; and that this report of her meaning ap∣peareth by what she said, vers. 9. to her Fellow-Citizens, Come see a man which hath told me all things that ever I did: but the following Verse, in which she entreth into a discouese with our Saviour, about the Controversie be∣twixt the Iews and the Samaritans about Worship, lets us know, that she looked upon him as a Prophet in the more ordinary sense, as Prophet signifies one influenced by God, to reveal his mind and will unto Men; and indeed, there was no Prophet in the former sense, but was also in the latter; tho there were many Prophets in the latter sense, sent of God, and enabled to reveal the will of God unto Men, who were not influenced so far, as to foretel things to come. The difference betwixt an Hypocrite, and one truly brought to a sense of Sin, is very conspicuous in the example of this Woman; she doth not deny her sin, as Cain, Gehazi, and Ananias and Saphira; neither doth she disco∣ver any anger upon the discovery of it, as the Scribes and Pharisees, the wicked Princes of Israel and Iudah, and He∣rod did: Neither doth she go about to excuse or mitigate her sin, but she applieth her self to Christ as a Prophet, to teach her what to do. The example also of this Woman, informs us what use we ought to make of Prophets to guide us into the right way, and faithfully to acquaint us with the will of God.
• g

  The Mount Gerezim, which was an exceeding high Mountain, and near unto Sichem. Iacob made an Altar thereabouts, which he called El-Elohe-Israel, Gen. 33.20. Some say, that it was upon that Mountain that Abraham should have Offered up Isaac, Gen. 22. but that had ano∣ther name. Certain it is, that from that Mountain Moses pronounced the Blessings, Deut. 27.12. But it is very pro∣bable that the Woman had respect to none of these, but to the common usage of the Samaritans, to Worship in a Temple built, upon this Mountain, in opposition to that at Hierusalem: The story of which will be very proper here to relate, for the full understanding of this Text. San∣ballat was Governour of Samaria, Constituted by Darius; of this Sanballat we read in Nehemiah, who tells us that One of the Sons of Eliashib the High Priest was Son-in-law to this Sanballat the Horonite, wherefore I chased him from me, Neh. 13.28. This Son-in-law's Name (as Iosephus tells us) was Manasses. He was driven out of Hierusalem upon the account of the Covenant made, Ezra 10.3. That those who had Married strange Wives would turn them away. The Sacred story here leaving us, we must supply it out of Iosephus, who, Antiq. l. 11. cap. 8. tells us, that he being thus driven from the Sacrifice, applyed himself to Sanballat, and would have put his Wife away, which was Sanballat's Daughter; but Sanballat promised him, that if he would keep his Daughter as his Wife, he would not only continue him in the Priesthood, but make him an High-Priest, and build him a Temple like that at Hierusalem, upon Mount Gerezim, with the leave of Darius; upon this, Manasses staid with Sanballat, and there also resorted many to him whom Nehemiah had turned out of the Priesthood at Hierusalem for Marrying strange Wives. Sanballat was very near losing his Opportunity through the favour of Da∣rius, by the Conquest of Darius by Alexander the Great. But it was regain'd by his Brother Iaddus his stubbornness, who was High Priest in Ierusalem, and refused to own the new Conqueror, which advantage Sanballat took, and offered Alexander the surrender of all places in his Trust to him; and being by that means ingratiated with Alexan∣der the Great, he thereby obtained leave of him to build a Temple in Mount Gerezim, where his Son-in-law Manasses should be the High Priest, promising Alexander, that by this means the force of the Iews would be broken, so as there would be no danger of their Conspiring. Accord∣ingly he presently built this Temple, and soon after dyed, leaving his Son-in-law Manasses, Brother to Iaddus the High Priest, in Hierusalem, High Priest in this new Temple, which afterwards proved an Asylum or Sanctuary for any who were Accused amongst the Iews at Hierusalem. Thus these two Temples stood for about 220 Years; then Hircanus an High Priest of the Iews at Hierusalem, destroyed it; but still they looked upon the Ground as Holy, and came thither to perform their Devotions. With reference to this Super∣stitious practice, the Woman of Samaria saith, Our Fathers Worshipped (that is, have used time out of mind to Wor∣ship) in this Mountain. And
• Deut. 12, 6, 11. 1 Kings 9.3. 2 Chron. 7.12.
• h

  the Iews hold that none might Worship God by Sacrifice any where but at Hieru∣salem, according to the Law, Deut. 12.14, 26.
• i

  Woman! thou ownest me as a Prophet, whose Office it is to reveal the will of God unto Men; it is therefore thy Duty to give Credit to what I shall reveal to thee about the true and right way of Worshipping God. The time is coming, yea, at hand, when you shall
• k

  neither in this Mount Gerezim, (where your Fathers have so long Wor∣shipped God Superstitiously without any direction from him)
• l

  nor yet at Hierusalem, which is the place which the Lord made choice of for his Worship, Worship my Fa∣ther, or your Father. God is putting an end to both these places, and to all that Worship which I shall not Institute under the Gospel.
• 2 Kin. 17.29.
• m

  You have no certain Rule for your Worship, but only do things which your Fathers did without any Revelation of the Divine will; by which you may be assured, that what you do is acceptable to God
• n.

  We know that God hath revealed his will, that his People should Worship him at Hierusalem by such Rites and Performances as he him∣self hath Instituted in his Word, so as we are certain that what we do is acceptable to God
• Rom. 9.4, 5.
• o:

  For unto the Iews (of old) were committed the Oracles of God, the ordi∣nary means of Salvation, Out of Zion went forth the Law, and the word of the Lord from Hierusalem, Isaiah 2.3.
• p

  Under the Gospel, and the Kingdom of the Messiah, which is yet further coming, and is already began in the World, the true Worshippers of God shall not Worship him, as you Samaritans who Worship you know not what, without any Rule or Prescript of the Word; nor yet as the Hypocritical Iews, who rest upon their Sacrifices and Ri∣tual performances, as if they should purge away their sins, Psal. 50.8. Isa. 1.11. and 66.3. Micah 6.7. no, nor yet as the more sincere Iews, who indeed do truly and with their Hearts Worship God; but while the first Ta∣bernacle was yet standing, which was a Figure for the pre∣sent time, by Sacrifices that could not make him that did the Service perfect as pertaining to the Conscience—by meats, and drinks, and divers Ordinances, imposed on them until the time of Reformation, Heb. 9.10. That time of Reformation is now come, when the true Wor∣shippers of God shall offer up to him a more Spiritual Worship; not that Carnal Worship; and a more true, and real, and solid Worship
• q;

  for God my Father seeketh such to Worship him, as shall not Worship him with a mere bodily labour and Homage, but with their Hearts and Spi∣rits; nor with those Ceremonial performances now in use by Gods Prescript at Hierusalem; but without them, I be∣ing come, whom all those Services did but pre-figure, and point unto.
• 2 Cor. 3.1••.
• r

  God is not a Corporeal Being, made up of Blood, and Flesh, and Bones, having Senses as Bodies have, to be pleased with sensible things; but he is a Spiritual Being, the Father of Spirits, and requireth a Spiritual Service proportioned to his Being
• s,

  and therefore those that pay a Religious Ho∣mage to him, must do it with their Spirits, and according to the Rule that he hath prescribed in truth and reality. This is now the will of God; and tho' he required of his People under the Law a more Ritual Figurative Service, yet that is now to cease; and therefore the Woman of Sa∣maria need not trouble her self which was the truest Wor∣ship, that at Mount Gerazim, or Mount Sion, for both of them were very suddenly to determine, and a new and more substantial Spiritual Worship was to succeed, to the learning of the way and method of which she was more to attend, and not to spend her thoughts about these things, which were of no significancy, and tended onely to Mini∣ster Questions of no use.
• t

  The Woman by this reply, tho a Woman of Samaria, sheweth her self to be a Iew, for she was one of them who lived in an expectation of one whom the Iews called the Messiah, Prophecied of by Daniel under this Notion, Dan. 9.25, 26. and by the Psalmist, Psal. 2.2. which term Messiah, signifieth Christ (that is, Anointed) in the Greek;
• u

  she had a further Notion, That this Messiah should be a great Prophet, Deut. 18.15. yea, she appears to have had a further Notion of the Messiah, viz. that when he came he should reveal to them the whole will of God as to the Salvation of Man, and the Worship of God; this lets us know, that she was none of the Assyrian part of the Inhabitants of Samaria. If any ask, how she, be∣ing a Samaritan, should know any thing of the Messiah, the Samaritans receiving onely the five Books of Moses? It is easily answered, That even the five Books of Moses make mention of the Messias, under the Notion of the S••ed of the Woman, Gen. 3.15. the Seed of Abraham, Gen. 12.3. Shiloh, Gen. 49.10. The Prophet like to Moses, Deut. 18.15. And for the name Messiah, she might easily learn it from other Iews, that the Person called Shiloh, and the Prophet, was called by Daniel the Messiah.
• Chap. 9.3••.
• w

  That same Messiah, of whom thou declarest thy self to have some expectation, and from whom thou expectest to hear all things necessary to Salvation. Some here en∣quire, why our Saviour maketh to this Woman such a plain Discovery of himself, when as we find him in the Gospel so cautious, and so often charging his Disciples not to make him known. Some think our Saviour thus gratified the Honesty and Simplicity which he discerned in this Woman, not coming to catch him, but to be Instructed from him; but possibly if we wistly consider those Texts wherein he charged his Disciples not to make him known, we shall find that the thing which he cautioned them against, was their publishing of him as the Son of God, which our Saviour desired should be concealed, till he should be so declared with power by his Resurrection from the Dead, Rom. 1.4. that his Enemies by a charge of Blasphemy against him, might not cut him off before his hour was come. Now, we shall observe that the Iews, tho' they expected a Messiah, yet had no such Notion of him.
• x

  They, as we heard before, were gone into the City Sichem to buy Food, and were kept there by the Provi∣dence of God till our Saviour had finished this Discourse with the Woman of Samaria, but came after the Discourse was done;
• y

  they marvelled possibly at his talking with a Woman in the Road (a thing forbidden by their Tradi∣tions) especially a Woman of Samaria, with whom the Iews had no Commerce
• z.

  But yet they had so much Re∣verence and Respect for their Master, that they enquired not curiously into the matter or reason of his Discourse.
• a

  She had no sooner tasted of the Living water spoken of by Christ, but she left her Water-pot: Thus Peter tells our Saviour, that they had left all and followed him. She goeth into the City Sichem (no doubt) or Sychar, men∣tioned ver. 5.
• b

  and doth not her self enter into a long Discourse with the Citizens, onely inviteth the Citizens to come and see Christ, that they might judge from the hearing of their own Ears, and the sight of their own Eyes.
• c

  She invites them to him under the Notion of a Man, who had told her all things that she ever did. Christ doubtless had told her, and spoken to her, much more than Iohn hath left us upon Sacred Record; yet not all things she ever did, but all things (as often) signifies many things, and those such things as she might know that he who could tell those things, could have told her all things if they had been so proper for him to have repeated to her, as those things which he did tell her.
• d

  This induced her to believe, that he was the Messiah, she offereth it to their Opinion and Judgment.
• e

  Sitting still at the Well, they (many of them at least) did not contemn the News as the Relation of a Woman, but went (possibly but out of Curiosity) to see, and to hear this Man.
• f

  Whiles the Woman was fetching her Citizens to come and see, and hear Christ, his Disciples knowing that he must be weary and hungry with his Journey, and having brought him some Food out of the City, where they had been to fetch it, they put him upon refreshing himself with the Food they had brought.
• g

  But our Blessed Lord was more intent upon Gospel∣lizing the Samaritans, than satisfying his Hunger; what this Meat was, he opens himself, v. 34.
• h

  His Disciples being yet Carnal, did not understand him, but thought that he had spoken of Bodily Nourish∣ment. See the like Instances, Mat. 16.7. and Ch. 11.11. they were wondring how he came by meat, and who should bring it him: So hard are we to conceive of Spiritual things, till God openeth our Eyes.
• †

  Our Lord, without any reproof of them for their dulness in understanding, and having compassion on their Infirmity and Ignorance, tells them what he meant by his former words; telling them, that the doing of his Fathers Will, and the finishing of his Work, was that which he more hungred after, and took more delight in, than in eating and drinking; this is what he sought, Iohn 5.30. that which he came down from Heaven for, Iohn 6.38. As the Law of God was sweeter to David, than the Hony, or the Hony-comb, so the publishing of the Gospel was to Jesus Christ,
• i

  the calling Sinners to Repentance, and pub∣lishing the glad tidings of the Messiah; that was his work, which he tells his Father he had finished, Iohn 17.4. Here∣by teaching Ministers and People also, to prefer Spiritual things before Temporal, and the Ministers of the Gospel especially to prefer the publishing of the Gospel (which is their work) to any other employment whatsoever.
• k

  There was in those Countreys but four Months space betwixt Seed-time and Harvest: Yet they fed themselves (as soon as they had sown) with the expectation of it
• l

  My Harvest, saith our Saviour, is the gaining of Souls for my Father; look yonder what a Troop of the Citizens of Sichem are coming to me, upon my Revelation of my self to the Woman of Samaria: I have but just sown my Seed
• Luke 10.2.
• m,

  and the Fields are white to this Spiritual Harvest, Mat. 9.37. In the judgment of the best Interpreters, our Saviour in this Verse useth a comparison, and passeth from his Simi∣litude used in the former part of the Verse, fetched from a Worldly Harvest, to discourse of that Spiritual Harvest, which he by and by Reaped of the Citizens of Sichem com∣ing to him; it is of that he saith, that the Fields were al∣ready white, by which (as will appear from the following Verses) he quickneth his Disciples to put in their Sickles. Some Critical Authors, understanding both the former and latter part of the Text of a Worldly Harvest, have used their Wits to determine how the Fields should be white to Harvest four Months before it came; but the most and best Interpreters Interpret the latter part, of a Spiritual Harvest, and that will be also justified by what followeth.
• n

  You that are the Lords Instruments, to reap what the Prophets of old, and Iohn Baptist lately have sown, shall not lose your labour, you shall receive wages
• o,

  and your wages shall not be small, it shall be no less than Eternal life, Dan. 12.3. They that turn many to Righteousness, shall shine as the Stars for ever and ever
• p.

  Thus the Prophets and Iohn the Baptist, who sowed the Seed of the Gospel, and you that succeed them, and reap the fruit of what they did sow, shall have the same reward in Glory, and reioyce together. The Plow-man shall overtake the Reaper, and the treader of Grapes him that soweth Seed (as Amos speaks) Amos 9.13. This Text is of great use to those Godly Mi∣nisters which faithfully sow the Seed of the Word, but do not in their Life-time see any great effects of it; it may be it comes up when they are in their Graves; the Reward of a faithful Preacher doth not depend upon his success in his Labours, but upon his faithful discharge of his Work; tho' one soweth and another reapeth, yet both he that soweth, and he that reapeth shall reioyce together.
• q

  It was a Proverbial expression, most commonly used with reference to those who unjustly invaded the Rights and Possessions of other men; but as applicable unto those who by the disposing Providence of God, rightly Inherit the Fruit of other mens Labours, as the Iews Inherited the Land of Canaan, Iosh. 24.13. A land for which ye did not labour, and Cities which ye built not. This saying (saith our Saviour) is fulfilled in you.
• r

  I have sent you to reap that which you did not first la∣bour for
• s:

  the Prophets, and Iohn the Baptist, and my self, have sown the Seed, and by their Doctrine prepared for the Lord a People; you enter upon their Labours, ga∣thering them into a Gospel Church.
• t

  That City was Sichem, or Sychar, but it was within the Province of Samaria, from whence it is that they had the name of Samaritans as well as Sichemites: Many of them upon the Testimony of the Woman, That he had told her such secret passages of her Life, as he could not have told her, if he had not been able, if he had pleased, as well to have told her all things, believed on him: That is, they owned him as a Prophet, and agreed to what the Woman said in that particular, and were by it excited to come to see, and further discourse with Christ. This justifieth what our Saviour said, That there was there a People prepared for the Lord, the Fields were white unto the Harvest; that they were thus far wrought upon by the Discourse of a Woman, and she one not of the higest Reputation, and onely telling them, That he had told her all things she had done. Small means have great effects, when Gods time of working is come.
• u

  The Sichemites being come to Christ, had some Dis∣course with him, as appeareth from v. 41, 42. What the subject-matter of their Discourse was, we are not told; we may know that it was Spiritual, and something proper to excite Faith in them; for believing was the effect of it; they desire that he would abide with them: thus their Faith wrought by Love
• w.

  Our Saviour, that he might not dis∣courage the beginning of their Faith, did stay with them two days: For altho when he sent out his Disciples, he commanded them not to go into the way of the Samari∣tans, yet himself was not obliged by that Law, and did sometimes by Preaching to Heathens, and Converting of them, give an Earnest of the Calling of the Gentiles, whose fuller Calling was reserved to after times, yet probably, the reason why he would not stay longer with them than two days, was because the time was not yet come, for the fuller Calling of the Gentiles, and he was not willing by a longer abode with them to give offence to the Iews, be∣twixt whom and the Samaritans was a rooted Hatred up∣on the account of their differing Religion.
• x

  Believing seemeth here to be taken in a different sense from what it was taken in v. 39. from what followeth, v. 42. There it seemeth onely to signifie a lower degree of assent, that he was a Prophet upon the womans saying, That he had told her all she had done; here it signifieth a giving Credit to him, as the Christ, the Saviour of the World, of which they were convinced by what they heard from himself. Thus that of the Apostle, Rom. 10.17. is justified, That faith cometh by hearing; and the Influence of Christ upon the Souls of Believers is also justified: We read of no Miracles our Saviour wrought here, they believed not because of any Signs they saw, but because of his word, wherein also they further shewed themselves the first fruit of the Gentiles, the generality of which were afterward Converted to the Faith of the Gospel, after that Miracles were ceased, by hearing the Gospel Preached.
• y

  Several things may be the occasion of Faith, which are neither the principal efficient causes, nor the proper instrumental cause of it: The principal efficient cause of the Faith of these Samaritans, was undoubtedly the finger of God upon their Souls, enlightning their minds with the saving knowledge of the Gospel, and bowing their wills to the Obedience of it. The proper instrumental cause was their hearing the words of Christ, but the Occasion of this was what the Woman had told them; so as, tho they in a sense believed because of what she had said, because that occasioned their coming out to see, and hear Christ; yet the proper instrumental cause was their hearing Christ, God upon their hearing him working in their hearts, an ability, and a willingness to receive and to close with Christ. Thus the Church gives us the first occasion of receiving the Scrip∣tures, and believing them to be the Word of God, we having them put into our hands by the Church, read them, and find such impresses and stamps of Divinity in them, that we conclude from our Reason very probably, that they are more than Humane Writings, but never firmly and fixedly receive them as such, until persuaded of it by the Holy Spirit.
• Chap. 17.8.
• z

  These Samaritans do not onely own Christ as a Prophet, nor do they onely suspect that he must be the Messias, but they profess to know, that he was the Christ, the Saviour of the World.
• a

  Christ (as we heard before, Ver. 3.) was upon his Journey into Galilee, onely he stopt two days at Sichem to gratifie the desires of the Samaritans of that City, which two days being now spent, he keepeth on in his Journey: But here ariseth a Question, viz. Whether he first went to Nazareth, or to Cana; for the Opinion of those, who think he first went to Nazareth, is quoted Mat. 4.12. Be∣sides it is said, that Nazareth was in his Road to Cana, and Luke 4.24. he is said to have uttered these words there. Chemnitius thinks he went first to Cana, according to what Iohn relateth in the following Verses. And Luke 4.16. he is said to have gone out of Galilee to Nazareth; and be∣sides, the next mentioned Miracle is v. 5. said to have been Christs Second Miracle, which it could not have been, had he first gone to Nazareth; for Luke 4.23. those of Na∣zareth mention some Miracles which he had wrought at Capernaum.
• b

  Christ spake those words more than once, Mat. 13.57. Mark 6.4. Luke 4.24. But the Question is, what force of Reason this hath, why he went into Galilee, when as Na∣zareth, which was in Galilee, was his own Countrey; for tho he was Born in Bethlehem, yet he was Educated at Na∣zareth; upon which account, Luke 4.23. it is called his own Countrey? The best Resolution of this Difficulty is, That by Galilee here is to be understood, the Country-part of Galilee, exclusive to Nazareth; and this is not given as a Reason why our Saviour went into Galilee, but why he did not go to Nazareth, but into the Country-part of Ga∣lilee, because Nazareth was his own Countrey, and a Pro∣phet is not without honour, except in his own Countrey.
• c

  When he came not to Nazareth, but to some parts of Galilee, the Galileans entertained him Hospitably, and this they did because of those Miracles they had seen wrought by him at the Passeover-feast, where Christ was, Ch. 2.
• d

  For these Galileans, tho they lived at a great distance from Hierusalem, yet were observant of the Law which com∣manded all the Males of the Iews to be present at that So∣lemnity. The Samaritans saw no Miracle, but believed Christ upon his word: The Galileans also received Christ, but their seeing of his Miracles at the Feast, is given as the cause of their receiving him, their Faith was not so noble as that of the Samaritans. Blessed (saith our Saviour) are they, who have not seen, and yet believed.
• Ch••p. 2.1, 11.
• e

  Our Saviour, coming into Galilee, made choice of Cana, the place where being at a Marriage-feast, he turned Water into Wine Ch. 2, first to fix in; the reason is not expressed, and therefore vainly guessed at by Interpreters, there he worketh a Second Miracle, not upon the Person of any one of Cana, but upon the Son of one who was at Capernaum, which was a City in the Tribe of Naphtali upon the Shoar of the Famous River Iordan
• ‖

  Or Courtier, or Ruler, 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f:

  This Per∣son is described to be one that was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Nobleman, whether of the Blood of Herod, that was Tetrarch of Ga∣lilee, or some Courtier, or Principal Servant of his, it is not said.
• g

  Christ had been in Ga••••••ee before, and in this Town, and wrought a Miracle, and if this Courtier were a Disci∣ple of Iohn (which some think, but it is hard to prove) it is probable he had been at the Passeover, and seen the Miracles he wrought there, or at least might have heard of them from some who were there
• h,

  though it was a good way from Capernaum thither, yet his love to his Son car∣ried him, and humbled him to beseech Christ, that he would come down and heal his Son, by which he shewed a great weakness of Faith, as if he thought that Christ could not put forth his Healing Vertue at a distance, but his Per∣sonal Presence was necessary, as Naaman the Syrian thought that Elisha must come down and lay his hand upon him
• i

  his Son it seems was in Humane appearance dying.
• 1 Cor. 1.22.
• k

  It may seem strange to such as do not well weigh all Circumstances, that our Saviour, who at other times went without asking, shewed himself so hard to be intreated by this Courtier, and answereth him so roughly; but we must not take our selves to be able to give a certain Account of all Christs Actions, and different dealings with Persons, whose Hearts he well enough knew. Thus much is certain, that our Saviour always preferred that Faith which was gi∣ven to his bare word, before that which waited for a Mi∣racle confirmative of that word, Iohn 20.29. Our Sa∣viour saw that this Courtier came to him purely upon a Na∣tural account, for the Recovery of his dying Son, without a desire to be Instructed in his Heavenly Doctrine, therefore (as it may be presumed) he checks this Courtier, and not him alone, but the generality of the Iews, who were onely struck with Admiration of his works, and drawn from Curiosity, or some Temporal benefit, to follow him, with∣out a due regard of his Person, or the Heavenly saving Truths Preached by him.
• l

  The Courtier, tho probably of Spirit enough to have shewn some discontent at our Saviours no kinder Answer to him before, yet was so intent upon his Sons life, that he takes no notice of it, but reneweth his Request, still dis∣covering the weakness of his Faith, as thinking that Christs Personal Presence was necessary to the life of his Son.
• m

  Our Saviour would neither discourage the weak Faith of this Nobleman, nor yet incourage his weakness, he healeth his Son for the encouragement of his Faith, he doth it by his word, without going down to him, that he might not gratifie his weakness, thinking his Personal Presence was necessary; he bids him go, for his Son was recovered (that is here meant by liveth;)
• n

  upon this his Faith grow∣eth, and he who before onely believed Christ to be a Pro∣phet probably upon others hearsay, now believeth his word, that is, was persuaded that his Son was indeed Re∣covered.
• o

  The servants that met him to bring the acceptable News of his Sons recovery, knew nothing of the passages that had been betwixt Christ and their Master, but merely came to tell their Master, what they knew would be ac∣ceptable to him.
• p

  He enquireth the precise time, they tell him it was about the seventh hour. The Miracle appeared in the sud∣denness of the Recovery, and also that it was without the application of means, at least any that could have pro∣duced so sudden an effect.
• q

  The circumstance of the time when his Son recovered agreeing with the very hour, when Christ had said unto him, Thy son liveth, was a mighty confirmation to him, that he was beholden to Christ for his Cure, and conse∣quently, that Christ was no ordinary man, more than a Prophet, even the Son of God;
• r

  this works upon his Faith to an higher degree: He first believed the report of him, then he gave credit to the word that he spake, now he believeth savingly, and not he alone, but his whole Fa∣mily became Christians. Such Instances we have concern∣ing Lydia, Acts 16.14, 15. the Iaylour, v. 34. and Crispus, Acts 18.8.
• s

  His turning Water into Wine, Ch. 2. was the first, this was the second, and so in order of time before any of those Miracles which he wrought in Galilee, of which we read, Matth. 4.23.
• Lev. 23.2. Deut. 16.1.
• a

  Tho there be some that think the Feast mentioned here was that of Pentecost, and others, that it was the Feast of Tabernacles, yet the most and best Interpreters judge it was the Feast of the Passeover that is here mentioned. And that this was the second Passeover which happened after our Saviour had entred upon his Publick Ministry. We read of the first, Ch. 2.13. and from that Verse of that Chap∣ter, to this Chapter, the Evangelist (as they think) hath been relating so much of our Saviours Actions, until the Second Passeover, as it was the Will of God we should have upon Publick Authentick Record, and had not been Re∣corded by the other Evangelists, who give a further account of his Actions done this Year, Mat. Ch. 4. Ch. 8. Ch. 9. Mark Ch. 1. Ch. 2. Luke Ch. 4. Ch. 5. In the time of our Saviours Publick Ministry (which was three Years and a half) there were four Passeovers. The other Evangelists take notice but of one of them, and that the last. Iohn is thought to have mentioned all the four; the first, Ch. 2.13. the second in this place, the third, Ch. 6.4. the fourth, Ch. 13.1. Another Reason they give why the Feast of the Passeover should be here intended, is, because from about that time to the Harvest were four Months, according to what our Saviour had said, Ch. 4.35.
• b

  Jesus went up to the Passeover, to Hierusalem, to shew his Obedience to his Fathers Law, Deut. 16.16.
• ‖

  Or 〈◊〉〈◊〉
• c

  We read in Scripture of Sheep-gate in Hierusalem, Neh. 3.1. There was also a Market for Sheep, and other Cattel, Deut. 14.26. Some therefore add Market, others add Gate to the word in the Greek, signifying Sheep:
• d

  Near to this Gate or Market, there was a Pool, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some Translate it a Fish-pool, others (more properly) a place to wash, or to Swim in (the word deriveth from a Verb that signifies to Swim.) They say, there were two such Pools within the compass of the Mount on which the Temple stood, the one Eastward, called the upper Pool, 2 Kings 18.17. The other Westward, near to the Sheep-gate. The one was called Bethesda, the other, the Pool of Siloam, by the Kings Garden, Nehem. 3.15. mentioned also by our Evangelist, Ch. 9.7. They say, the Waters of these Pools were supplied from a Fountain called Siloam▪ which was not always full of water, but the water bubled up in it at certain times with a great noise, coming (as was thought) through hollow places of the Earth, and Quarries of hard stones. These Waters of Shiloah are mentioned, Isa. 8.6. and said to go soft••y; from 〈◊〉〈◊〉 place, these Waters are concluded a 〈…〉〈…〉 the Kingd••m of David, and of Christ. This being admitted, it is not to be wondred that they had that Healing Vertue given unto them (as some judge) just about the coming of Christ; for it should appear by Ch. 9.7. that the Pool of Siloam, as well as that of Bethesda had so; for in former times it is thought to have been of use chiefly to wash Garments in, and Sacrifices when they were slain. Some wi••l have them to have derived their Healing Vertue from thence, but that is vain, their Healing Vertue was doubtless derived from the Lord that healeth us.
• e

  This Pool in the Hebrew was called Bethesda, which some Interpret, The House of pour∣ing out, because as some fancy, the Blood of the Sacrifices was there poured out (but that is a great mistake, for that was to be poured out at the Altar) or because Rain-water (as some think) was poured into it; or (which is more probable) because waters were poured into it out of the Conduit mentioned 2 Kings 20.20. But others Interpret it, The house of Grace, Mercy, &c. because of Gods great goodness shewed the People, in giving this Healing Vertue to these Waters.
• f

  The five Porches belonging to this Pool seem to have been five Apartments for Impotent men t•• walk in, or rest themselves in, when they came to wash themselves in the Pool.
• g

  In these Apartments (called here Porches) there were a great number of Sick Persons, some labouring under one Infirmity, some under another: Some blind, some lame, waiting for the time when
• h

  the water should be troubled.
• i

  This water had not always in it this Healing Vertue, but onely when it was troubled, and this was at a certain season, how often, the Scripture hath not determined (some will have it to be onely at their great Feasts, of the Passe∣over, and Pentecost, &c. but the S••ripture saith no such thing.) None must think that the Angel appeared in any visible shape, but the roiling or troubling of the water was a certain sign, that that was the time when alone they were Medicinal
• k,

  nor were many healed at one time, but onely one Person, that could first get into this water, he was Healed, let his Disease be what it would. The waters not being constantly Medicinal, but at a certain time, when they were ro••led; and then, 2. not for all, but onely to h••m who could first get in. And 3. for any Disease, of what sort, or kind soever his Disease was, sufficiently confuteth the Opinion of those who fancy that the Waters derived this Healing Vertue from the Entrails of the Beasts Offered in Sacrifice, being washed there, for besides that this is de∣nied by some, who say, those Entrails were washed in a Room on purpose for that use within the Temple; if they had derived their Healing Vertue from thence in a Natural Rational way, they would have exerted their Vertue upon more than him who first stepped in, and that not at the time onely when they were roiled, nor would their Vertue have extended to all kind of Diseases. Of what ever use this Pool therefore was before, certain it is at this time God made use of the Water in it to heal, and so as men might see that it healed not by any Natural, but a Mira∣culous Operation. The Scriptures of the O d Testament make no mention of it. And it is observed by those who are ve••sed in the Iewish Rabbins, that neither do they make the least mention of it: Which makes it very probable, that they had this Vertue, not from the time of the build∣ing of the Sheep-gate by Shallum, Nehem. 3.15. Nor from the time when the Asmon••an Family was extinct; or the rebui••ding, or further building and adorning the Temple by Herod, but a little before the Birth of Christ, as a Figure of him being now coming, who, Zech. 13.1. was a Fountain opened for the House of David, and the Inha∣bitants of Hierusalem; and from whom is both our clean∣sing, and our healing, as these Waters, which before had a cleansing, and now received also an healing Vertue.
• l

  What this mans Name was, or what his Circumstan∣ces in the World, or what his particular Disease was, we are not told; nor is it said that he had lyen there thirty eight years, but that he had so long laboured under his Weakness; which whether it was the Palsie or no, is un∣certain; probably it was a Disease hardly curable by Hu∣mane Art, and ordinary means; for it cannot be thought but in that time he had used all rational means, which he finding of no value as to his case, he came and lay at this Fountain, waiting for a Cure in this way of Miraculous Operation.
• m

  Christ as God, knew the particular time when this Infirmity seized him, which was eight years or upward be∣fore our Saviours Birth, and about the time when the Temple was re-edified, or rather enlarged and further adorned by Herod. As Man, he pitieth his Case
• n;

  he ask∣eth him, if he was willing to be made whole? Not that he doubted of his willingness; for what Sick man was ever unwilling to be healed? Besides that, he knew that the poor man lay there for that very purpose; but that he might make him declare his miserable, helpless state and condition, and draw out his Faith, and Hope in himself; and from his Answer, take an occasion to heal him, and make the Spectators more attentive to his Miracle.
• o

  What his particular Impotency was, the Scripture doth not tell us: Some have (not improbably) judged it the Palsie, which depriveth the Person of Motion, by the stoppage of the Animal Spirits, so that without help he cannot move from one place to another, which it is ma∣nifest this poor man could not; for
• p

  he complaineth for want of help, that he could not get into the Pool.
• Mat. 9.6. Mark 2.11. Luke 5.24.
• q

  Our Lord will let this poor man know, that the Wa∣ters, and the Angel, derived their Power from him; and that he with a word could do as much for him, as the Waters ro••led by the Angel could effect: He therefore bids him Arise, and take up his bed, and walk, that others might see, and be assured that he was perfectly Cured.
• r

  The mans strength returneth immediately; he
• s

  is able immediately to arise, take up his Bed, and to walk.
• Chap. 9.14.
• t

  All this was done on the Sabbath-day; on which day it was unlawful to carry any Burthens, Ier. 17.21.24. And by the Iewish Canons it was punishable by Death, or Scourging. But our Saviour had a mind to let the Iews know that he was Lord of the Sabbath, and what had been unlawful without his special Command, became Lawful by it. Neither was this against the sense of the Law, tho against the letter of it; the Law onely prohibited Civil La∣bour, and carrying Burdens for their own profit, and in the way of their Trade; it forbad the doing of nothing which was to be done as a publick Testimony of the Goodness and Mercy of God shewed to Persons; and by this our Sa∣viour opens a way for his Correction of their Erroneous Opinions about the true Sanctification of the Sabbath: We shall observe, that our Saviour used the like Phrase to him that had the Palsie, Mat. 9.4. and to the Centurions Daughter, Mark 5 41. Damsel, Arise: And to Lazarus, Ch 11.43. Lazarus, come forth; which our Saviour did for the testification of the Miracle to all that should see them. It is further observed by Heinsins, that our Saviour did many Miracles on the Sabbath-day, because that day was the usual time when the Iews were wont to Consult the Prophets for help, as may be learned from 2 Kings 4.23.
• Exod. 20.1••▪ Neh. 13.19. Jer. 17.22. & Mat. 12.2. Mark 2.2••. Luke 6.2.
• u

  That is, according to the letter of the Law, they un∣derstood not that Christ was the Lord of the Sabbath; their Cavil argued their want both of Faith in Christ, and Charity also toward their Neighbour.
• w

  He makes them as good an Answer as could well be imagined; the sum of which was, he believed that he that had thus Healed him, was a Prophet, and so did what he did by a Divine Authority, which it was Lawful for him to Obey, contrary to their Traditions; tho who this particu∣lar Person was, or what his Name was, were things as yet not known to him (as we shall by and by read) yet he seemeth sensible that he was Healed by a Power more than Humane.
• x

  The Impotent man that was Healed, seemed to op∣pose the Authority of God (by vertue of which he be∣lieved himself healed) to the Authority of Man, which made it unlawful for him on the Sabbath-day to take up his bed and walk. The Iews taking no notice of Christs be∣ing God, or so much as a Prophet sent from God, do not ask, Who was he, but, What man was he that said, &c. Opposing the Command of God, to the Command of Man. It is as much as if they had said, The Law of God hath Commanded that no Burdens should be carried on the Sab∣bath-day: Now, what is that man that dare teach thee or any one to do what is contrary to the Law of God?
• y

  Christ came as a stranger to the Pool, and onely wrought this Miracle, so as the Impotent man that was Healed had no time to enquire who he was
• ‖

  Or, from the multitude that was.
• z;

  and there being there a croud of People, Christ had through the People conveyed himself away; so as the man could not find him to shew them the man who had so said unto him.
• a

  Walking in the outward Court of the Temple, or some part of it, where People ordinarily Walked;
• Mat. 12.45. Chap. 8.11.
• b

  he chargeth him to sin no more, lest a worse thing betided him; hereby letting him and us know, that sin is the usual cause of Diseases, and an Holy walking the best Preserva∣tive of Health; and that God hath further Revelations of his wrath against sin and sinners, than what do, or can be∣fall them in this Life.
• c

  It were very uncharitable to judge, that this poor man went to the Iewish Magistrates, to inform against Christ, who had been so kind to him; and much more probable that he went in the simplicity of his Heart, desirous both to publish what Christ had done to his Honour; and also to do good to others, who might also stand in need of his help.
• d

  But the Iews made another use of it; seeking from hence an advantage against him, because he had violated the Sabbath, which they often made a Capital Crime.
• e

  We read of no Objection they made to Christ, as to what he had done, onely that they Persecuted him, which they might do without speaking to him: But it should seem by what we read in this Verse, that some of the Iews had Objected to him, his violation of the Sabbath (as they thought) yet, as we before noted, Answering (in the Dia∣lect of the Gospel) doth often signifie no more than the beginning of a Discourse upon some proper occasion of∣fered.
• Chap. 14.10.
• f

  Our Saviour defendeth himself, from the Example of his Father, in the remembrance of whose resting from his work of Creation on the Seventh day from the begin∣ning of the Creation, the Iews kept their Sabbath; who tho he rested from his work of Creation, yet hitherto worketh, as well on the Sabbath-day as any other day, by his preservation of Created Beings: So (saith he) I who am the Son of this Father, also work; upholding all things by the word of my Power, Heb. 1.3. So that works of Divine Providence are Lawful on the Sabbath-day, such was this. I work no other way than my Father still worketh, tho he rested on the Seventh day from the Crea∣tion.
• Chap. 7.19.
• g

  This yet enraged the Iews more: They had before against him a Charge of breaking the Sabbath, or at least, teaching another to break it, (in their Opinion)
• Chap. 10.33.
• h

  but now he had (as they judged) spoken Blasphemy, calling God Father; not in the sense the Iews so called him, and all good Christians are Licensed to call him; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his proper Father, or his own Father; by which (as they truly said) he made himself equal with God. Nor did he by that alone, make himself equal with God, but he ascribed also to himself a co-operation with God, in works proper to God alone: Nor did he think this any Robbery, Phil. 2.6. This was their Charge; we shall now hear how our Savi∣our defendeth himself against it.
• Ver. 30. Chap. 8.38. and 9.4.
• i

  Consider Christ as God; so, he can do nothing but what the Father doth; that is, nothing that respected Created Beings: For it is a known Rule, That the works of the Trinity out of it self are not divided; whatsoever one Person doth, the others do; tho to denote the order of the Trinities working, some works are most ordinarily ascri∣bed to the Father (such are the works of Creation and Providence.) Some to the Son, as Redemption; some to the Holy Spirit, as Sanctification; yet they are not so as∣cribed to any Person, but that other Scriptures justifie the co-operation of all three Persons. Consider the Son as the Messias; so also it is true, That the Son can do nothing of himself, but what he seeth the Father do. Nor is this any diminution to the Glory of Christ, nor doth it speak any Impotency in him; from whence the Arrians and So∣cinians would conclude his Inferiority to his Father; but rather his Perfection, that he did onely what pleased the Father: So that Phrase [What he seeth the Father do] is to be Interpreted. And that term [can do nothing] signi∣fies no more than, he doth, or will do nothing. See such an usage of the Phrase, Gen. 19.22. Luke 16.2. Iohn 12.39. From this he leaveth them easily to conclude, that what he had done, in Curing this Impotent Man upon the Sab∣bath-day, was the Fathers work, tho by him. For what∣soever the Father doth, or willeth, the same doth the Son likewise. From hence will appear an easie Solution to the difficulty arising upon the first view of the words, viz. How these words can prove Christ equal with the Father, when they rather prove the contrary; because he can do no∣thing of himself, but what he seeth the Father doth. Some seek a Solution in the words cannot; he that cannot do those things which God cannot do, is equal with God. Some seek it in the word see; which they say, signifieth here an identity of Nature and Will. Some seek the So∣lution in the word do, which, they say, signifieth to will▪ and consent to. The best Solution is to be taken from those words [of himself] the Son hath done many things which he did not see the Father do, but he did them not of him∣self. Our Saviours meaning is plainly this: The Son nei∣ther willeth, nor can do any thing, but what the Father willeth, and doth in him: Therefore he is one in Essence with the Father, and equal to him.
• k

  The Son doth those things which the Father doth; and as the Messias he doth those things which the Father willeth to be done.
• Chap. 3.35.
• l

  Both as his Son by Eternal Generation, Mat. 3.17. and also as the Messiah sent by him into the World, to fi∣nish the work the Father had given him to do: And
• m

  look as a Father will make his Son acquainted with all that he doth; and not onely so, but communicates all his Power and Skill to his Son, so far as he can: So the Father com∣municateth all his Power to the Son, working all things in him, and by him; and he will in and by him work greater things than this, healing this poor man; he will by him raise the dead, &c.
• n

  That you may marvel; Christ knew, that they would not believe, and all the effect that his Mi∣racles had upon the generality of the Iews, was but causing in them a stupefaction, amazement, and admiration, as Chap. 11.47. whereas it was their Duty, not onely to marvel, but to have believed also; without which their Admiration did but cause that they had no Cloak for their sin.
• o

  He seemeth not to speak of what God will do in the general Resurrection, but of those whom the Lord raised up from the dead in the Old Testament, by Elijah and Elisha. The giving of, and restoring unto Life, are things proper unto God, Deut. 32.39. 1 Sam. 2.6.
• p

  So the Son quickneth whom he will. God hath given unto me a Power to raise from the dead whom I will (as he did raise up Iairus his Daughter, Mat. 9.25. and the Widows Son, Luke 7.14. and Lazarus, Chap. 11.43. This was one of those greater works, of which our Saviour spake in the former Verse.
• q

  Alone he judgeth no man, he judgeth no man but by the Son, no man without the Son, but
• Mat. 11.27▪ and 28.18. Chap. 3.35▪ and 17.2.
• r

  committed all Judgment in the administration of the Mediatory Kingdom in the Church to his Son, and by his Son will Judge the World at the last day.
• s

  That his Son might be Honoured by all men, Psal. 2.11, 12. Phil. 2.10.
• t

  with the same Honour which is given to the Father;
• 1 John 2.23.
• u

  for the Son is sent by the Father, not as one Inferior to him, as a Servant is sent by his Ma∣ster; but as an Equal is sent by his Friend, Iohn 4.34. and 6.38. and 7.28. And look, as a great Prince, when he sendeth his Embassador, expecteth that those to whom he is sent, should give him Honour, and the same Honour as to himself; so doth the Father: So that he that Honoureth not the Son, Honoureth not the Father which sent him. It is a Text which reflecteth dreadfully upon such as Ho∣nour not Christ, especially the Iews and Socinians, who professedly do not Honour him with the same Honour with which they yet pretend to Honour the Father; and are con∣cluded by this Text not in truth to Honour the Father.
• Chap. 3.18. and 6.40. and 8.51.
• w

  He that so heareth my words, that they are not a mere sound in his Ears, nor affect his Heart with some mere sud∣den and vanishing Passion; but so, that he gives an assent to them upon my Authority, and that firmly and steadily believeth him that sent me (the Particle on seemeth not well put in by our Translators; in the Greek it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) giveth Credit to the words of my Father that sent me, believing that I am his onely begotten Son, whom he hath sent into the World, and receiving me as such, hearing me according to the Command of the Voice from Heaven, Mat. 17.5.
• x

  he hath a certain Title to Everlasting Life; and hath received the first fruits of that Harvest, Rom. 8.23. the incorruptible Seed of the Word, 1 Pet. 1.23. and already sitteth in Heavenly places in Christ Jesus, Eph. 2.6. and hath the Kingdom of God within him, Luke 17.21. and shall not come into that Judgment which shall issue in Eternal Condemnation
• y;

  but is passed out of a state of Spiritual Death, into a state of Spiritual Life; and shall be at last eternally saved, and pass into the actual frui∣tion and enjoyment of Life Eternal.
• Eph. 2.5.
• z

  Some understand this concerning the special Resur∣rection of such Bodies as Christ raised while he was upon the Earth from Death to Life (of which number was La∣zarus and the Daughter of Iairus, &c.) Others understand it of the general Resurrection, spoken of, v. 28, 29. That which favoureth this sense is, because here is no mention of believing, but onely hearing a voice. But the most and best Interpreters rather understand these words of those who are dead in Trespasses and Sins; and the quickning and Life mentioned, Eph. 2.1. which is called the first Resurrection, Rev. 20.5. because of what was said immediately before, that such a one is passed from death to life; and what was said before, He that heareth my word, agreeth with what is said here, of hearing the voice of Christ; and what fol∣loweth, seemeth better to agree with this sense. And v. 28, 29. speak plainly of the Second and General Resurrection of the Body.
• a

  Those who so hear the Voice of Christ in the Gospel, as to give a firm and steady assent to it; and upon the Credit of it, shall receive Christ as their Mediator and Saviour, shall live Eternally; they do live the life of Grace, and shall live the life of Glory.
• b

  How the Eternal Father hath Life in himself, is ob∣vious to every Capacity; for he is the first mover, and therefore must have his Life in, and from himself, and not from any other: And he is the first cause, and therefore that Life which floweth from him to all Created Beings, must first be in him, as in its Fountain. But in what sense it is said, that he hath given to the Son to have life in him∣self; whether as God, by his Eternal Generation, or as the Messiah and Mediator betwixt God and Man; and so the Fountain of Spiritual Life to Believers is more que∣stioned. Those who understand it, as to the Divine Nature, say, that this Phrase [hath life in himself] is expressive of the name Iehovah; and that Christ is proved to be the true Iehovah, by what is here said, that he hath life in himself. But they distinguish betwixt having life from, or by himself, and having life in himself. The Text saith, It is given to Christ to have Life in himself. But there are other Interpreters, who seem better to understand it of Christ as Mediator, to whom it is given to have Life in himself, to communicate to his Creatures; and think it is well Interpreted by Ch. 1.4. In him was life, and the life was the light of men.
• c

  To have the power of Life and Death, the Keys of both; to Rule and Govern the World, and to Judge it at the last day.
• d

  Acts 17.31. He hath appointed a day, in the which he will judge the world in righteousness, by that man whom he hath ordained, &c. So Phil. 2.8. Being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the Cross: wherefore God hath also highly exalted him, &c. Some think that the sense is, because he was that Son of Man, who was the Seed of the woman promised, Gen. 3.15. The Son of Man Prophecied of by Daniel, Chap. 7.13, 14. And that the term, Son of man (here) signifieth his Office as Media∣tor.
• e

  Do not marvel at this Power which I tell you the Fa∣ther hath given me, to execute in the World Justice and Judgment; to raise some particular Persons from a Natu∣ral Death, and whom he pleaseth from the Spiritual death of sin: For the hour is coming, when all those who are in the Graves, shall by an Arch-Angel, Mat. 24.31. 1 Thes. 4.16. hear my Voice, commanding them to Arise; and they shall obey my command.
• Mat. 25.32, 33, 46. 1 Thes. 4.16.
• f

  And come forth; not all to be made partakers of Eternal Life and Glory. There shall be a Resurrection un∣to Life, which onely they shall obtain, who have done good, walking in the Commandments of God; not because they have done good, as if their goodness had Merited any such thing; for Eternal Life is the gift of God, Rom. 6.23. But others who
• g

  have wrought Iniquity, and died with∣out Repentance and Faith in me, shall rise
• h,

  that the Ju∣stice of God may by me, the Judge of the Quick and the Dead, be executed upon them unto Eternal Condemnation. This Daniel, Chap. 12.2 calleth shame, and everlasting contempt. Our Saviour, Mat. 25.46. calls it Everlasting Punishment.
• i

  Neither considered as God, or as Mediator. As God the Father and Christ were one, and what one Person in the Holy Trinity doth, all do: so that he did nothing in that capacity separately from his Father. As Mediator, he did nothing of his self; he finished the work which his Father gave him to do.
• k

  As the Father revealed his Will to him for the administration of his Mediatory Kingdom in the World, so he Judged: And therefore his Judgment must necessarily be just and true
• Chap. 6.38.
• l;

  for his Will was not a Will proper to himself, so as it was not also common to his Father, but divers from the Will of his Father; but as his Essence, so his Will was the same with his Father; and he being by the Father sent into the World to do his Will, accordingly did nothing as Mediator but what was his Fa∣thers Will as well as his own; in nothing divers from his Fathers.
• Chap. 5.14.
• m

  This seemeth to contradict what he saith, Ch. 8.14. Tho I bear record of my self, yet my record is true: But our Saviour here speaketh according to the common Opinion of the Iews, or indeed of men, who are ready to suspect any ones Testimony, who testifieth of himself: He tells them, he could grant them this, tho his Record of himself was true, yet he could allow them their common received Opinion, and saying, Ch. 8.13. That the Testimony of one testifying of himself, is suspicious; for it is certain that a man may testifie truth of himself, onely such a te∣stimony is suspicious; he tells them, he did not onely testifie of himself, his Reputation did not stand upon his own single word.
• Mat. 17.5.
• n

  The Father by a voice from Heaven testified of Christ, that he was his well-beloved Son, in whom he was well pleased, Mat. 3.17. Some understand it of Iohn the Baptist, of whom he speaketh, v. 33. But he naming Iohn in the next verse, it seems most proper to understand this of the Father testifying of Christ, both at his Baptism, and also at his Transfiguration▪ and to Interpret the next Verse, as speaking of another Testimony distinct from that of Iohn
• o:

  And (saith our Saviour) I know; that is, I am fully assured that his Testimony of me is true; for God is that God who cannot lye, but is truth it self. So that I do not barely testifie of my self; for my Father, whom you all own to be a God of truth, and who cannot lye, and whom I know to be such, he testifieth of me, and none can contradict his Testimony.
• Chap. 1.7, 15, 19, 27.
• p

  Ye sent Priests and Levites from Hierusalem to Iohn, Ch. 1.29. He was a man of Reputation among you, for all the People judged him a Prophet; and he had an In∣terest in Herods Court: He bare witness (he doth not say to me, but) to the Truth.
• q

  That is, not for my own sake; for otherwise he did receive testimony from man, Ch. 15.27. Acts 1.8. That must be Truth, to which any one can give a true Testimony. Iohn by his Testimony added nothing to me. I was what I am, before Iohn testified concerning me
• r.

  I onely spake of Iohn's testimony for your sake, that you might believe, and be saved.
• s

  I do not speak this to lessen Iohn in any of your thoughts; he was a Famous Light, burning in the knowledge and love of the Truth; shining both in his Doctrine, in pub∣lishing the Truth, and also in Holiness of Life and Conver∣sation: He was not that light, Iohn 1.8. but he was a Light, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mat. 5.14. Luke 8.16.
• t

  And you for a small time pretended a great Affection for Iohn, and came with great Zeal to hear him, Mat. 3.5. and 21.26. Mark 1.5. hoping that he was the Messias, or at least Elias, or that Prophet in him re∣vived again: But when they saw that Iohn did only bear Record to Christ, they grew cold in their Affection, not liking either his Doctrine, or the strictness of his Life, or the tidings that he brought; looking for a far more splen∣did and Glorious Messiah than Christ appeared to them to be.
• 1 John 5.9.
• ∴

  Not than that of my Father, mentioned v. 31, 32. but than that of Iohn (last mentioned;) nor doth he say a truer, but a greater witness.
• u

  The works which his Father sent him to do, his fulfilling of the Law, his publication of the Gospel, the Miracles which he wrought, were all of them works which his Father had given him to finish. Christ often appealeth to the works which he had done, as sufficiently testifying of him, Ch. 10.25. 37, 38. and 14.10, 11. and 15.24. And it is plain, that the People lookt upon them as a great testimony, Ch. 3.2. and 9.32, 33. The Iews avoided the force of th••s testimony impudently, some of them saying, that he did them by the help of the Devil, Mat. 12.24. Others pretending (more lately) that the Messiah was to work no Miracles; but that is expresly contrary to what we have, Ch. 7.31. and is doubtless a device of later years.
• w

  But it is a greater Question, how the Miracles of Christ bear witness of him; and whether they were onely a probable, or a certain and infallible Te∣stimony of his Deity. Those that think them an infallible Testimony, say, 1. That he did works which none else did, John 15.24. 2. That he did them by his own Power, Luke 6.19. There went Vertue out of him, and healed them all. 3. That they were done in confirmation of the Doctrine to that purpose, which he Preached, which God would not have confirmed by Miracles, had not he been sent of God to work such things. Those that think they were not a certain and infallible Testimony, say, 1. That the Prophets and Apostles also wrought Miracles. 2. That our Saviour tells his Apostles, they should do greater works than he had done. 3. That the doing of them from his own Power, was a thing could not be known to others; so could be no Testimony to them. But our Saviour did not onely himself raise the dead, cast out Devils, and work other Miracles; but he gave others also a Power to do it, which argued an Original Power in himself, and is more than we read of any Prophets or Apostles; who, tho they wrought such Miraculous Operations, yet having not that Power Originally in, and from themselves, could not communi∣cate it to others.
• Mat. 3.17. Chap. 8.18.
• x

  Not onely in my Baptism, and at my Transfiguration by an audible Voice from Heaven, but by the Voice of his Prophets, by whom he spoke to your Fathers.
• 1 John 4.12.
• y

  You have no knowledge of kim, nor any acquaintance with him. It is expounded, v. 38. Ye have not his word abiding in you: For tho indeed God appeared to the Iews in no shape or similitude; yet they (that is, their Fore-fathers) had heard his Voice, Deut. 4.12. speaking out of the midst of the fire, v. 33. God being an incorporeal Being, hath no such organs of Speech as we have, by which we declare our minds unto others; but God had formed an audible Voice, by which he revealed his will unto the Iews: So as it could onely be said of the Iews of that Generation and their Forefathers, from the time of giving the Law, that they had not heard his Voice; for Exod. 20.19. they then desired that Moses might speak to them, and that God would speak no more immediately. Accordingly, he did by the Prophets speak to them, Heb. 1.3. but they would not believe them; no, not when he spake to them by his Son, who knew his will.
• z

  Though they had heard the word of the Lord, their Forefathers, by the Prophets, and in that Generation by Iohn the Baptist (the Messenger sent before Christs face) and now by Christ himself, whom the Father had sent; yet the word of the Lord had no place in their Hearts, Ch. 8.37. it was unto them as a Tale told; they received the sound of it, but it was not graven in their Hearts.
• a

  And this appeared, because as of themselves they had no inti∣macy of Communion with God to know his mind: So when the Son was sent out of the Bosom of the Father to reveal God unto them, yet they would not receive him, so as to give any steady, fixed assent to what he revealed, and to yield him any just and true Obedience.
• Isa. 8.20. and 34.16. Luke 16.29. Acts 17.11.
• b

  The words may be read either Imperatively (as our Translation readeth them) or Indicatively; you do search the Scriptures (that is, of the Old Testament, for the Books of the New Testament were not at that time writ∣ten) but as they had the Books of the Old Testament, so they made use of them: Moses was read in the Syna∣gogues every Sabbath-day; and they (the Pharisees espe∣cially) were very well versed both in the Law and the Pro∣phets:
• c

  They did agree that the way of Salvation and Everlasting Life was revealed unto them in the Holy Scrip∣tures; nay, they did judge, that Eternal Life was to be obtained by their observation of the Law
• Deut. 18.15, 18. Luke 24.27. Chap. 1.45.
• d

  They (saith our Saviour) are my principal Testimony; he doth not onely say, they testifie, but they are they that testifie. No Writings but those testifie of me; I principally appeal to them to give you an account of me.
• e

  You will not own, embrace, and receive me as the true Messiah and Saviour of the World, tho that be the onely means by which you can obtain
• f

  that Eternal Life which you pretend to be seeking after; and rightly think that the Scripture alone can shew you the way to. These two Verses teach us, 1. That the Holy Scriptures are the onely Writings which shew us the way to Life Eternal. 2. That not onely the Scriptures of the New, but also of the Old Testament, are of use in order thereunto, tho the Old Testament Scrip∣tures shew us it more darkly, and those of the New Te∣stament shew it to us more clearly. 3. That both the one and the other point us to Christ, and to the receiving and embracing of him, as our Saviour, if we would have Life. 4. That it is not sufficient for us to search the Scriptures, to be versed in, and acquainted with them, unless we in Obedience to them come to Christ.
• g

  I depend not upon the single Testimony of men: Or, I seek not, nor hunt after the Honour of men, nor regard what they think or say of me.
• h

  You pretend a great deal of Religion, and to do many things out of love to God, and a zeal for the Glory of God; but tho you can cheat others, yet you cannot de∣ceive me; I that search the Heart, and try the Reins, and am a witness to your Actions, know that whatsoever you pretend, the true love of God dwelleth not in you; and that is the reason why you do not receive me.
• i

  I am come clothed with an Authority from my Father, sent by him for this very purpose, to reveal his will to men for their Salvation: I speak, I do nothing but by the Au∣thority of my Father which sent me; nor do I aim at my own Glory, but the Glory of him that sent me; yet you give no Credit to my words, nor embrace me, as him whom God hath sent for the Saviour of Man.
• k

  Through the Corruption of your Hearts, and the just Judgment of God, giving you up to strong delusions to believe lyes, 2 Thes 2.11. If any Seducers come, without any Authority from God, never sent of him, nor speaking his words, nor seek∣ing his Glory, or your good, you will readily enough receive them.
• Rom. 2.29.
• l

  It is evident that by receiving Honour from one another, is here to be understood the seeking and pursuing of Ho∣nour and Applause from men, without regard to the praise of God. So also Ch. 12.43. For otherwise it is Lawful for Parents to receive Honour from Children, Masters from Servants, Princes, and other Magistrates, from People; but for men to be Ambitious of Honour and Applause of men, in neglect of the Honour and Praise of God, this is highly sinful; and it cannot be expected that any such Per∣sons should so far deny themselves, and renounce their own works of Righteousness, as to accept of Christ and his Righteousness, and relye upon him alone for Life and Salvation. It is said, Iohn 12.42, 43. That amongst the chief Rulers, many believed: Yet it is added, v. 43. For they loved the praise of men more then the praise of God. But those words, v. 43. seem rather to refer to the Pha∣risees, mentioned in the latter part of v. 42. where a Rea∣son is given, why tho many great Rulers believed, yet they did not confess Christ, because of the Pharisees. Or if those words, v. 43. be to be applyed to those of whom it is said, they believed, v. 42. we must distinguish concerning be∣lieving, which in Ch. 12.42. signifieth no more than an assent given to him as a great Prophet, upon the Miracles they saw wrought by him: In this place, a true and lively Faith, receiving Christ as our Mediator and Saviour.
• m

  There will be no need of my accusing you,
• n

  you will need no other Accuser than that Moses for whom you have so great a Reverence, and for whose sake you contemn me, Ch. 9.28, 29. They said, We are Moses his Disciples; we know that God spake unto Moses: as for this fellow, we know not from whence he is. This Moses (saith our Sa∣viour) will accuse you unto the Father.
• Gen. 12.3. and 18.18. and 22.18. and 49.10.
• o

  Had you given an hearty credit and understanding assent to Moses; that is, to the writings of Moses, for so the term is oft taken, Luke 16.31. and 24.27. you would have received me; as all the Law of Moses pointed to, and prefigured me, so he in particular wrote of me, Gen. 3.15. Deut. 18.15.
• p

  But if you believe not his writings, who so plainly wrote of me, and whose writings you own, and have so great a Veneration for; how can I expect that you should believe the words of one whom you so vilifie and contemn? For tho my words be in themselves of greater Authority, yet I have not so much Credit with you as Moses had. But how doth our Saviour affirm, v. 45. that they trusted in Moses, and deny here, that they did believe him? Answ. Some say, they believed with an implicite Faith; presuming upon the merits of Abraham, Isaac, Iacob; but not with an explicite Faith. Others say, they believed in the gene∣ral, that whatsoever he wrote, was true; but they did not believe them in the true sense of them. Tarnovius thinks, That they trusted in Moses, that they might be saved by their own works done in obedience to his Law; but they did not believe him, because they rejected him of whom Moses wrote, and to whom the Law of Moses was but a School-master. They refused him who was the Head of the corner, Psal. 118.22. Mat. 21.42.
• a

  Some good time (some think near a Year after the passages in the former Chapter)
• Mat. 14.13. Mark 6.32. Luke 9.10.
• b

  Christ went over the Lake of Galilee (for the Iews called all great collections of Wa∣ters, Seas); it is also called the Lake of Tiberias, and the Lake of Gennesareth, Luke 5.1. These waters received their name from the whole Province whose Coast they washed; so they were called the Sea of Galilee, or the par∣ticular Shore, or Cities they washed; so they are sometimes called the Sea of Tiberias; sometimes the Lake of Genne∣sareth. It appeareth by Mark 6.31. that he went upon the Apostles coming to give him an account of what they had done, and taught.
• d

  Our Saviour (as appeareth by Mark 6.31.) onely spake to his Apostles to withdraw into a Desart place, and to rest a while; but v. 33. tho our Saviour went by Ship, yet the People ran on foot thither out of all Cities, and out-went them, and came together unto him. That which induced them, was their knowledge of the Miracles which he had wrought.
• Lev. 23.5, 7, 16. Deut. 16.1.
• e

  That is, the third Passover after our Saviour had en∣tred upon his Publick Ministry▪ by which we may observe, that Iohn omitted many things spoken and done by our Saviour in the Year immediately following the Second Passe∣over (for he giveth us no further Account than what we have in the former, and in this Chapter.) The other Evan∣gelists give us a more full account of them. The place whither our Saviour went, seemeth to have been toward the end of the Lake; so as the People could go on foot, and turn at the point of the Lake, and be there before the Ship could cross the Water.
• f

  This is apparently the same History which we have met with in all the former three Evangelists, Mat. 14.13, &c. Mark 6.35, &c. Luke 9.10, &c. See the differing Cir∣cumstances considered in our Annotations on those Chap∣ters. The other Evangelists observe, That Christ had first ••een Preaching to them, until it was near Night; and then bring in the disciples first moving him (because they had eaten nothing) to send them away to provide themselves Food. This Evangelist begins with some words Christ should speak to Philip.
• g

  Now this he said, to try what Philip would say, for he was himself resolved what to do.
• See Num. 11.22, 22.
• h

  This Discourse between our Saviour and Philip is re∣ported by none of the other Evangelists; and prob••b••y was after that which they report of the other Disciples motion to Christ to dismiss the People, because it was now towards Evening. The number (as we shall find afterward) was five Thousand, besides Women and Children; amongst whom five hundred peny-worth of Bread was very litt••e to be divided.
• 2 King. 4.43.
• i

  The story is the same, in all sustantial parts, with the Relations of Matthew, Mark, and Luke in the before men∣tioned places. (See the Annotations on those Chapters.)
• Deut. 1••.15, 18. Chap. 1.21. and 7.40.
• k

  When they had seen the Miracle of Christs multiply∣ing five Loaves and two Fishes, to the feeding of five thou∣sand Persons, besides Women and Children; a Miracle of that Nature, that never any such was wrought either by Moses, or any Prophet; and to the working of which, a Creating Power was necessary: This brought them to a strong persuasion, that this was the Messias; for he is sig∣nified by that Phrase, The Prophet which should come into the World; as appeareth from Luke 7.19.
• l

  This motion of Christ into a Mountain alone, after he had sent away the multitude (thus miraculously fed) and after that his Disciples had taken Ship again) is mentioned by two other of the Evangelists; by Matthew, Chap. 14.23. Mark 6.45, 46. But this occasion of it is expressed by neither of them; who both say, that he went thither to Pray: And indeed Iohn (who rarely mentioneth any thing set down by the others) is judged to have recorded this History, as for the Excellent Discourse of our Saviours, following this Miracle; so for some particular Circum∣stances in, and about the Miracle, not mentioned by the other Evangelist; of which, as the Discourse he had with Philip, was one; so this about their going about to make him a King, was another. The Iews were a People ex∣ceeding jealous of, and zealous for their Liberties, the Ga∣lileans especially; amongst whom our Saviour was at that time: So as they never wanted any thing but a Leader for a Sedition or Rebellion. The Scriptures mention two, Acts 5.36, 37. under the Conduct of one Theudas and Iudas of Galilee. Ecclesiastical History mentioneth more. Their Error as to the Messias (whom they Dreamed of as a Tem∣poral Prince) gave them a colour for these Insurrections, when ever they could get any to take upon him that pre∣tence. These men seeing these great Miracles wrought by Christ, particularly that of the loaves multiplyed to feed five thousand, thought Christ had been such a Messias as they expected; not understanding that the Kingdom of the true Messias was not to be of this World, Chap. 18.36. but within men here, and more evident in the day of Judg∣ment, Mat. 25.34.
• m

  But our Saviour, who never came into the World to disturb the Civil Order and Government in it, constantly avoided the giving the least occasion for such a suspicion: When he therefore knew, either by his insight into the Hearts of men, or by hearing their Dis∣courses, that they had such Seditious thoughts, he with∣drew himself into a Mountain: How he withdrew himself, so as they did not follow him, no, not his Disciples, is a matter which hath exercised the thoughts of many. The Papists say, that he had a Power by vertue of the Personal Union of the Divine and Humane Nature in his Person, to make his Body invisible, and so passed from them, not dis∣••erned by them. The Lutherans are not so confident in this yet seem to incline it might be thus. Indeed both of them are concerned to maintain the possibility of such a thing; for without such a possibility, neither can the Pa∣pists maintain their Doctrine of Transubstantiation, where they hold, that the Bread in the Sacrament of the Lords Supper, is turned into the very Body of Christ, and the Wine into his Blood (though no such thing be obvious to our senses.) Nor the Lutherans their Doctrine of Cons••b∣stantiation, who hold, that the very Body and Blood of Christ is really present in, with, or under the Elements, tho the Elements be not changed into it. But the Greek words are no more than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which sig∣nifieth no more than that he again changed his place, which he might easily do through a multitude in a disorder, with∣out their notice of him; and if his Disciples did see him, it is not probable that they, knowing his aversion to any Seditiou•• Practises, as also his custom to withdraw to places of Privacy for Devotion, would take any notice at all of him.
• o

  This piece of History is related much more fully by the other Evangelists, Mat. 14. from v. 23. to v. 34. Mark 6. from v. 46. to v. 53. See the Notes upon those two Chap∣ters.
• p

  By the Sea, is here meant the Sea of Galilee, or Lake of Tiberias, or of Gennesareth. There our Saviour and his Disciples had left the multitude; the Disciples having taken a Boat, and passing over on the other side; and Christ having followed them, the multitude (probably) having gone in the Night to rest themselves at their several Houses, came again in the Morning, expecting to have found Christ, and have seen more Miracles; being disap∣pointed, understanding that both Christ and his Disciples were gone over,
• q

  Made use of some other Boats that were come over the water,
• r

  and went over to seek Jesus: Not out of any Love to his Person or Doctrine (as we shall anon hear) but out of a Curiosity to see some further miracles wrought by him. Our Lord disappoints them, but Preacheth a most admirable Sermon to them.
• s

  They asked him, When he came thither? A curious and impertinent Question, to which he doth not think fit to give an apposite Answer, but at first letteth them know▪ that he knew their Hearts, and what designs they had in following him; which was not to see the miraculous effects of the Divine Power▪ the Credentials of his Commission from Heaven, and to receive him as the true Messiah, and believe his Doctrine: But they came upon fo••low an Ac∣c••••••••, as to be fed by him.
• ‖

  Or, work not.
• t

  By the Bread which perisheth, is not strictly to be un∣derstood Bread, but whatsoever is necessary or accommo∣dating to us in this Life; al•• things of this nature are pe∣rishing▪ and perish with the using: Nor is all L••bour as to them forbidden us: for we are to the contrary command∣ed, In the sir••••t of our face to eat our Bread▪ And the Apost••e commandeth, that those that will nor Labour▪ should not eat; and Prov. 31.27. the good Woman is commended for not eating the bread of Idleness; but ex∣ce••sive labour for these things is forbidden. So a••so is a first and greater Labour for, and seeking after them, than after that meat which endureth to everlasting life; under which notion also unquestionably cometh whatsoever is ne∣cessary by Gods revea••ed Will, that we may have in us the hopes of Glory here, and may enter into the actual posses∣sions of that Glory hereafter. Such as are, first, the know∣ledge of the Gospel; then the believing of it, and the a••∣ceptance of that Saviour, and way of Salvation, which G••d hath revealed in it for lost sinners; and that Holiness of Life which God hath made necessary to it.
• u

  All which (saith he) I, who am the Son of man (a name he ordi∣narily giveth to himse f) will give unto you freely: Not that you are to do nothing; no, labour for it; tho it be a gift, yet it is a gift upon Labour, for all your Labour will not procure it; there will be a great deal of Free Grace seen when you have given all diligence
• Mat. 3.17. and 17.5. Mark 1.11. and 9.7. Luke 2.22. and 9.35. Chap. 1.33. and 5.3••. and 8.••8. 2 Pet. 1.17.
• w:

  And Christ must give it; for the Father, in whose hand this Life is, hath (as men by their Seals use to confirm the Commi••sions they give out to any persons to do any thing for them, and in their Name) confirmed Christ as his Commissioner, to give out this Eternal Life to whomsoever he pleaseth.
• x

  They easily understood that our Saviour did not speak of any Worldly Food, by his opposing the Labour he men∣tioneth, and persuadeth for, to a labour for the World; but still they did not understand what Labour he spake of, but dreamt of the works of the Law; knowing of no other work which God commanded, but what was pre∣scribed in the Law; and they (probably) being some, or many of them strict Observers (especially of the Law con∣tained in Ordinances) and probably, many of them of the Moral Law also, according to the sense of it given by their Teachers; in which sense the Young man, Mat. 19.20. being bid by our Saviour, keep the Law; and naming most of the Precepts of the Second Table, told him, All these things have I kept from my Youth: what lack I ••et? They wondred what works our Saviour meant; what Labour, when he said, Labour for that Bread, or that meat which endureth to Eternal•• Life. Thinking that those which kept the Law (in the sense before expressed) had no more to do.
• 1 John 3, 23.
• y

  Our Lord calleth them to a work they never thought of: The owning, and acknowledgment of him to be the true Messiah; the embracing and receiving him as such, and trusting ••im with all the concerns of their Souls; which was necessary, notwithstanding all their Acts of Obedience to the Law, tho most certainly productive also of that Obedience, and inseparable from it. This our Saviour calleth, The work of God, in answer to what they had said about working the works of God. Yet this will not prove that we are Justified by Works, because we are Ju∣stified by Faith; for here is no Discourse concerning the causation of Faith in the Justification of a Soul, but onely concerning what is the Will of God, as to all those that shall be saved.
• Mar. 16.1. 1 Co••. 1.22.
• z

  They thought it reasonable, that he who brought forth a new Doctrine into the World (such as Faith in him was, they having never heard any such thing▪ from their Doctors the Pharisees) should confirm his Mission by some Miraculous Operation. But this was a strange stupidity, considering the Sign he had so lately shewed them, of feeding five thousand with five loaves and two fishes. So it was manifest they sought for a Sign, not to promove or confirm their Faith, but merely to feed their C••riosity; and what our Saviour said, Mat. 12.39. A wicked and Adulterous Generation seeketh after a Sign, was 〈◊〉〈◊〉 ••••∣plicable to them; and those words, believe thee, emin••••tly confirm it; for the aforesaid Miracle speaking in ••••m a Creative Power, and being such as was never wroug••t by any Creature, they were obliged to believe him, wi••hout any further Sign. God ought to be believed upon his bare word.
• 1 Cor. 10.3.
• a

  Here they magnifie Moses; he did not bring them a Law onely, but confirmed it by Signs from Heaven, to be the Will of God, by obtaining for them Bread to be rained from Heaven to satisfie their Hunger, Exod. 16.15. Numb. 11.7. which is also confirmed by the Psalmist, Psal. 78.25. This Moses did for the whole Congregation of Israel forty Years together. From hence they would seem to conclude, That they had more ground to believe Moses than Christ; who, tho he had indeed lately fed five thousand with five Loaves, yet had done no such thing. Not con∣sidering that Moses, in what he did, was but an Instrument to obtain of God by Prayer such a Miracle, for supporting his People in the Wilderness; and that what he had done, was done by a Creating Power inherent in himself, by which he multiplyed that little proportion of Bread which they had, to make it sufficient to feed such a quantity as five thousand, besides Women and Children; to which effect it bare no proportion.
• b

  You are mistaken in your Opinion of that Manna, which indeed was Bread from Heaven; Spiritual meat (as the Apostle calleth it, 1 Cor. 10.3.) But it was not given you by any Power or Vertue in or from Moses; Moses said other∣wise; when it was first rained down, he told them, This is the bread which the Lord hath given you to eat, Exod. 16.15. It was the Lord, not Moses, that gave you that Bread
• c:

  Nor was that true Spiritual bread; it was onely Spiritual (as the Apostle calleth it) because it was Typical, and pre∣figurative of me. My Father giveth you the true Bread from Heaven: It was he that gave your Fathers Manna, not Moses; and it is he who giveth you me, who am the true bread, of which that bread was but Typical, a sha∣dow, and a Figure.
• d

  Moses gave you Spiritual, Heavenly Bread; but that was onely Spiritual, as it was Typical and prefigured me; Heavenly, as it came from the lower Heavens, was rained down from thence; not made upon the Earth by the Art of man, and was therefore called the Bread of Angels; but I am the true bread of God, signified by that Type, who came not down from the lower, but from the highest Heavens; and who do not only maintain, and uphold Life in men (as that did) but give Life to men; and that not a mere Natural Life, but a Spiritual and Eternal Life; and that not to the Iews onely, for whose 〈◊〉〈◊〉 alone Manna was, but to the World.
• e

  Most Interpreters agree, that they spake this seriously; that is, that they were willing enough to have such Bread, (if any such were to be had); but yet not conceiving aright the Nature and Excellency of the Bread our Saviour men∣tioned; and this occasioned his clear explication of it in the following Verse.
• f

  The Bread that giveth Spiritual and Eternal Life, and the Bread that upholdeth and maintaineth Spiritual Life. The Messiah, whom God hath sent into the World, to quicken those that are dead in Trespasses and Sins, Eph. 2.1. And to give Eternal Life to as many as the Father hath given me: But those that have this Life, must come unto me; which he Interprets in the next Phrase by believing in him: Thus he taketh them off all gross and Carnal Con∣ceptions of eating and drinking in a Carnal manner; and minds them to think of getting and maintaining another kind of Life than they dreamt of. By believing in him, we have formerly shewed is to be understood a receiving of him as the Mediator and Saviour of men, and closing with him, and committing their Souls in all their Spiritual con∣cerns unto him;
• Chap. 4.14. and 7.37.
• g

  and he that doth so (saith he) shall ne∣ver hunger nor thirst: That is, shall never want any thing necessary for him for Life and Eternal Happiness. And for things of this Life, he shall have Food convenient for him; he shall be fed, Psal. 37.3. See such a Promise, Isaiah 49. v. 10.
• h

  You have seen me in the Flesh, you have heard my Doctrine, you have seen the Miracles which I have wrought, confirming that Doctrine, and me to be the true Messias; for I have done amongst you those works which never any man did: But you are of the Generation of those of whom it was Prophesied, That in seeing, you shou'd not see, nor yet perceive; for tho you have ••een me with your Bodily Eyes, and could not but 〈◊〉〈◊〉 by what works I have done, that I am the true Messiah; yet you do not own and acknowledge me as such, nor will by Faith close with me, and come unto me for Life and Happiness.
• i

  Here ariseth a great Question amongst Interpreters of various persuasions, What giving of the Father is here meant; whether an eternal designation of Persons to eter∣nal Life; in order to the obtaining of which, the Persons so Predestinated are given to Christ, as he who was to be the Messiah, Saviour, and Redeemer of the World: Or the infusing the habits of special saving Grace; by which Per∣sons are enabled actually to believe. If the former, the words do not onely infer an infallible connexion betwixt Faith, and Eternal Life and Salvation; but also betwixt the Decree of Election, and the collation of special Grace; by which men are enabled to believe, and believing, are saved. That which seemeth to favou•• the latter Opinion, is, that the Verb is in the Present Tense: It is not, all that the Father hath given, but all that the Father giveth; which would incline us to think, that tho in other Texts the Fathers giving of Souls to Christ may signifie his Eter∣nal Election; yet in this Text it rather signifieth the do∣nation, or giving the habits of Special Grace. But there are very Learned and Pious Interpreters of another mind; who think by the Fathers giving, is meant the Fathers chusing Souls in him, Ephes. 1.4. Certain it is, that there are some chosen to Life, and the certain means by which that Life is to be obtained, Ephes. 1.4, 5. And as certain it is, that Persons so chosen in him, shall neither miss of that Life, nor yet of that effectual means by which it shall be obtained. Whether that Eternal Election, or Donation, be here intended or no, is not so momentous to deter∣mine. For the Iesuits Argument, That if we understand it of such an Eternal gift; our Saviour rather excuseth, than accuseth them for their unbelief, by telling them they could not believe, because they were not given unto him; it holdeth as strong against Special Grace, as against parti∣cular Election; so as if that were true, it could be Inter∣preted in neither of those senses; but by their leaves it doth not at all excuse them, unless they did what in them lay to come to Christ, (but this Question belongs rather to Po∣lemical Writers, than Interpreters.) Certain it is, that it is such a giving here mentioned, as shall be followed by a coming to Christ; that is, believing in him, and by a true Faith receiving of him;
• k

  and those that do so, our Lord saith, he will in no wise cast out. Out of Heaven, say some; others understand it of perseverance; but certainly the Phrase denoteth no more than the freeness and readi∣ness of Christ to receive every one who truly believeth in him, and to preserve him to Eternal Life and Salvation. Who they are that are given to Christ, and that will, or shall believe in him, is a Secret that is known unto God alone: But this may be known to all, that Christ will not throw off any Soul that is willing to receive him as its Sa∣viour; and that no such Soul shall perish for ever.
• Mat. 26.39. Chap. 5.3••.
• l

  Our Lord confirmeth what he had before said con∣cerning his Gracious Reception of Believers, and preserving them by his Grace in their state of Grace; so that they shall not be cast out with Reprobates in the day of Judg∣ment; from this, That he came not to execute any par∣ticular will of his own, but what was also the will of his Father, who sent him into the World.
• Chap. 10.28. and 17.12. and 18.9.
• m

  For this he revealeth to be his Fathers will, that of all his Father had given him, he should lose none; where by the Fathers giving must be meant, either his Eternal Act (having chosen some to Eternal Life) in giving them to his Son, for the work of their Redemption; or, which is but the effect and product of that, the working, preser∣ving, and upholding in them those Habits and Exercises of Grace, by which that Eternal Life is to be obtained. Our Lord declareth it to be the will of his Father, That he should not suffer any of these to miscarry;
• n

  but tho their Bodies dye and turn into dust, yet Christ at the last day should come to raise the Dead, and in particular, raise them up; not that they onely shall rise, (for how then shall all appear before the Judgment-seat of God, to receive ac∣cording to what they have done in the Flesh?) but they are those alone who shall receive any benefit by the Resur∣rection; and therefore they are called the Children of the Resurrection; and the Resurrection is sometimes spoken of in Scripture as if it were to be peculiar to them, Phil. 3.11. By this the certainty of the Resurrection is established; it being asserted, as the effect of the will of God, which none hath resisted at any time.
• Chap. 3.16. and 4.14. and ver. 27, 54.
• o

  Our Lord having asserted the will of God, as to the final issue and happiness of Believers, goes on to assert the means by which in this Life using, they must obtain this Life; those are seeing the Son, and believing in him; see∣ing him, not with the Eyes of their Bodies; or seeing his Miraculous Operations, both which these Capernaites did, and yet did not believe, (as he told them, v. 36.) but a seeing them with the Eye of their Minds, discerning him as the Messiah, and Saviour of the World: So seeing him, as to believe on him; as to these, he confirmeth it again to be the will of his Father, that they should live Eternally,
• q

  and that they should be raised again at the last day; and that by him, whom God had ordained to be the Iudge both of the quick and the dead, Acts 10.42. which agreeth with what he had before said, Chap. 5.28.
• r

  The Iews were exceeding prone to this sin of mur∣muring, which is a complaining either through Indigna∣tion, or impatience of what men hear spoken, or see done; the thing which offended, seemeth not to be his calling him∣self the true bread, and the bread of Life; but because he said, that he came down from Heaven.
• Mat. 13.55. Mark 6.3. Luke 4.22.
• s

  For Capernaum, where our Saviour now was, was not far from Nazareth, where he had been Educated, and Lived near Thirty Years with Ioseph his reputed Father. Understanding therefore nothing of our Saviours Miracu∣lous Conception by the overshadowing of the Holy Ghost in the Womb of the Virgin; they were much offended at his Discourse of his coming down from Heaven.
• t

  By this our Saviour gives them another Proof of his Divine Nature, viz. in his knowing of their Hearts and Thoughts; for tho they were inwardly angry, and in a rage, yet we read not of any words spoken by them; but our Saviour needed not their words to tell him what was in the secret of their Hearts. Our Saviour bids them not murmure at this, for he had much more than this to tell them, as followeth.
• Cant. 1.4. Ver. 65.
• u

  That by drawing here, is not to be understood any coaction, or force upon the Will, is a thing on all hands out of Question; but whether by it be onely to be understood a rational drawing by Arguments (used in the Ministry of the Gospel) or a further powerful Influence upon the Soul, inclining it to be willing and obedient, that is the Question. The Patrons of a power in mans will to do what is Spiritu∣ally good and necessary in order to Eternal Life and Salva∣tion, understand it of the former onely (of which the compelling, mentioned Luke 14.23. is to be understood, (for the Ministers of the Gospel have no other Power to compel); but in regard the drawing here mentioned is the Acts not of the Servants, but of the Master; not of the Ministers, but of the Father; it is more reasonably con∣cluded that it here signifies a Divine Power put forth upon the Soul of man, by which it is made Obedient to the Heavenly Call, and willing to close with the offer of Christ in the Gospel; for tho no such thing can necessarily be con∣cluded from the word draw, yet it is easily concluded from the Nature of the motion, in coming to Christ, which is the Souls motion to a sublime Spiritual Object, to which no Soul hath any power of it self; such is the darkness of the Humane Mind, the obstinacy of the Will, the deprava∣tion of the Affections, unless it be Illuminated and drawn by the Spirit of God. No Soul is able of it self to discern Spiritual things, so as to see that Goodness and Excellency that is in them, much less to move towards the participa∣tion of them.
• Jer. 31.34. Heb. 8.10. and 10.16.
• w

  Either in Isaiah 54.13. or in the Book of the Pro∣phets; for tho the words be to be found onely in Isaiah, yet words of the same import are also to be found in Ie∣remiah, Ezekiel, Ioel, and Micah. All they whom the Lord hath chosen, shall be taught of God
• x:

  Therefore (saith he) said I to you, Every man that hath learned of the Father, cometh unto me. Our Saviour proveth the Doctrine which he had delivered to them, from the Pro∣phets; not because their Authority was greater than his, or in any degree equal with his; but because the Prophets and their Writings were in greater Authority and Reputa∣tion with them.
• Mat. 11.27. Luke 10.••2. Chap. 1.1••. and ••.2••. and 8.19.
• y

  None must dream that the Father should visibly ap∣pear in the World to teach men: For the Essence of God is invisible; none hath seen it at any time
• z,

  saving he alone who is the onely begotten Son of the Father
• a.

  He hath seen the Essence of the Father, he knoweth his will, and most secret Counsels.
• See the Notes on Chap. 3.18. and v. 36. and in this Chap. v. 35.
• Ver. 3.
• ∴

  Your Fathers by Nature, or in respect of unbelief, did eat Manna in the Wilderness,
• b

  and they are Naturally dead▪ (Manna would not always preserve their Natural Life) and those of them who were unbelievers, are also dead eter∣nally; their eating of Manna, which was a Type of me, without believing in me, would not save them.
• Ver. 51, 58.
• c

  But I am that Bread of Life, who came out of the ••ighest Heavens, from the bosom of my Father; that Bread which if a man eateth thereof, he shall never dye eternally. Eating Christ in this Text signifieth no more than believing in him, so often before mentioned under the Notion of coming to him, believing in him, &c. And be∣lieving is fitly expressed by this Notion of Eating; because as eating is the application of Meat to our Stomacks, for the sustenance of our Bodily Life; so believing is the ap∣plication of Christ to the Soul, for the beginning and in∣crease of Spiritual Life, and at last obtaining Life Eter∣nal.
• Chap. 3.13.
• d

  See the Notes on v. 33, & 35. Our Saviour's so often inculcating this, and what follows, lets us see both how ne∣cessary this is to be known, and also how difficult the work of believing is
• e.

  Those words, he shall live for ever, ex∣pound those that went before in the 50th. Verse, that a man might eat thereof and not dye
• Heb. 1••.5, 10.
• f.

  His saying, that the bread which he giveth, is his Flesh, expounnds what he said before, viz. how he is the bread of Life, viz. by gi∣ving his Flesh, that is, his Life, for the Life of the World, that many might be saved: Hereby shewing us, that the object of our Faith is a Christ Crucified, 1 Cor. 2.2.
• Chap. 3.9.
• g

  They will still understand Spiritual things in a Carnal sense; yet it is hard to conceive how they could imagine that Christ spake of giving them his Flesh to eat, as men eat the flesh of Oxen or Sheep; but which way soever they did understand it indeed, their captious temper inclined them to conceal any other sense they had of it▪ and to re∣present what our Saviour said, as exceeding absurd.
• M••t. 26.26, 28.
• h

  The short and true sense of these words is, that with∣out a true believing in the Lord Jesus Christ, as he who dyed for our sins; no man hath any thing in him of true Spiritual Life, nor shall ever come to Eternal Life. Here are two Questions arise from this Verse and what follows. 1. Whether the flesh of Christ, that is, his Humane Nature, giveth Life? or all our Life floweth from the Divine Nature? That is a Question betwixt the Lutherans and the Calvi∣nists; the former affirming, that there is a quickning ver∣tue in the Humane Nature of Christ by vertue of its Per∣sonal Union with the Divine Nature. It is a curious Question, serving to no great E••ification; those who have •• mind to be 〈◊〉〈◊〉 in it, and to read what is said on 〈◊〉〈◊〉 side, 〈◊〉〈◊〉 read Tarnovius on this Text, and Zanchy, in 〈…〉〈…〉, p 540. The other is a Que∣st•••••• betwixt the Papists and us, Whether this and the fol∣l••••••••g Verses sp••ke any thing about the eating of the flesh, and drinking the blood of Christ in the Sacrament. All Protestants deny it, both Lutherans and Calvinists. The Papists most absurdly affirm it, to maintain their most ab∣surd D••ctrine of Trans••••••tantiation. The vanity of their 〈◊〉〈◊〉, as to this Text, appears, 1. Because it was a year and upwards after this before the Sacrament of the Lords Supper was Instituted; and it is very absurd to think that our Saviour should speak of an Institution not in being; his Doctrine about it being what it was impossible People should understand. Nor, Secondly, is the Proposition true, of Sacramental eating; for many m••y have never Sacra∣mentally eaten the ••lesh, and drank the Blood of Christ, and yet be Spiritually alive, and be saved eternally. Be∣sides that mere Sacramental eating the Flesh, and drinking the Blood of Christ, will not give Life. But the eating here spoken of, giveth Life, Eternal Life, v. 56, 58. 3. Besides, it is plain from v. 29. That the eating here spoken of, is believing▪ but it is plain, that eating the Flesh, and drink∣ing the Blood of Christ in the Sacrament, is not believing. By all which it is apparent that our Saviour saith nothing in this Text of a Sacramental eating the Flesh, and drinking the Blood of Christ.
• Chap. 4.14.
• i

  He hath it in a sure and just right Title; and he shall have it in a certain Actual Possession:
• k

  And in order to it, he shall have a joyful Resurrection unto it at the last day. This is no more than what our Saviour had often said, par∣ticularly Chap. 3.18, 36. admitting what was before said, that by eating the Flesh, and drinking the Blood of Christ, is to be meant b••lievin•• in him; onely here is a clearer dis∣covery than was there of the true object of that Faith which justifieth, viz. a Christ Crucified, for that is signi∣fied by the Flesh and Blood mentioned.
• l

  I as a Christ Crucified, not merely considered as to my Divine Nature, but as to both Natures united in one Person, and particularly, with respect to my death and suffering, am indeed the Food of Souls; not a Typical Food, as Manna was, but a true and real Food, which nourisheth them to Eternal Life; and the most excellent Food for them. In which sense Christ is called, The true Light, Chap. 1.9. and the true Vine, Chap. 15.1.
• m

  He that acknowledgeth and receiveth me, tho he seeth me as a Man, consisting of Flesh and Blood, and that par∣ticularly applyeth himself to me as dying for the sins of the World; and committeth his Soul in all its concerns for Life and Salvation to me,
• ‖

  Or, abideth. 〈◊〉〈◊〉▪
• n

  is united to me, and I to him: He is united to me by Faith and Love, Ephes. 3.17. 1 Iohn 3.23, 24. and 4.16. And I am united to him by a mutual Love, Chap. 14.23. and by my Holy Spirit, As our Bread and Meat, which we are nourished by, doth not dwell in us, and nourish, unless we eat it: So neither doth Christ do good to any Soul, unless such a Soul as by Faith receiveth him, and be∣lieveth in him. Wh••t is said in this Verse maketh it evi∣dent, that these Verses cannot be understood of any Sa∣cramental eating, for it is not true, That Christ dwelleth in every Soul, or that every Soul dwelleth and abideth in Christ, who doth Sacramentally eat the Flesh, and drink the Blood of Christ. A••l Unions are either Natural or Po∣litical Vnions. The strictest Natural Union is that of the Head and Members; the Vine, and the Branches. The strictest Political Vnion▪ is that of the Husband and Wife, Gen. 2.2••. The Union betwixt Christ and a believing Soul is set out by all these, Chap. 15.••1. Ephes. 5.30, 31. Col. 1.18. For the Nature of this Union, see Divines, who have wrote on this Argument.
• o

  God is often in Holy Writ called the Living God, not only because he hath Life in himself, but because he is the Foun∣t••••n of Life to all his Creatures. Christ here declareth his Father to be the Living Father upon the latter account, as he is the Author and Fountain of all Life;
• ‖

  Or, for the Father.
• p

  and I live by the Father (saith he.) Some translate it for the Father; as indeed the Pr••position 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, joyned with an Accusative Case (as it is here) doth most ordinarily signifie; but not always e••ther in Profane Authors, or in the Dialect of Scripture, as Mark 2.4. and 12.24. Chap. 4.41, 42. It seemeth here (as in tho••e Texts) to denote not so much the final as the efficient cause; and so better Translated by, than for the Father: For Christ in this Text seems to be giving his Hearers an account how he came to be living bread; and to be in a capacity of giving Life to the World. Saith he, I live by the Father, who by an Eternal Generation hath communicated to me all that Life which is in him; and hath also communicated to me a quickning Power, as I am Mediator, and sent by the Father into the World, to g••••e life unto the World: Now look as I have life in my self from him who is the Fountain of Life, so
• q

  according to the Fathers O••dination, he t••at eateth me (that is) by a true Faith, receiveth and closeth with me, as Mediator, he ••hall by me live both Spiritually and Eternally.
• r

  There is no more said in this Verse, than v. 49, 50, 51. See the Notes on those Verses. From this whole Dis••ourse it is as evident as the Light, That the Justification of the Soul dependeth upon believing; and the Spiritual life of the Soul floweth not fro•• love or obedience to the works of the Law, but from Faith in Jesus Christ: Tho it be true, that true Faith cannot be without works, and no man with∣out Obedience in sincerity (tho not in perfection) to the will of God, shall ever obtain Eternal Life and Salvation; but this Obedience is not Faith, nor doth it enter into the Justification of the Soul, but is the certain and necessary product of that Faith which justifieth, which cannot be justified as true and saving, without Obedience. In all this Discourse here is no mention of Love, or Obedience, as that to which the promises of Life Everlasting, and a joy∣ful Resurrection are so often made; but only of eating Christ, eating his Flesh, and drinking his Blood: Eating him as the bread which came down from Heaven, &c. which are Phrases no way expressive of Obedience to the works of the Law, but of believing, v. 47, 48, 49. The other Texts of Scripture make it plain enough, that there can be no believing without obeying; nor any Eternal Life and Salvation obtained without both.
• s

  Tho the state of the Iewish Church at this time was Corrupt enough, both as to matters of Doctrine, Worship, and Discipline; yet it being Constituted by his Father, he did not decline their Assemblies either in the Temple at Hierusalem, or in the places of the Publick Worship, which were called Synagogues, and were both in their Cities and Villages; for he had a liberty to teach in them, as ap∣peareth both from this and many other Texts; which he accordingly used, and usually spent the Sabbath, or a great part of it, in those places and Assemblies; yet by his Pre∣sence he no way owned or declared his Approbation of their Corruptions, but frequently, and freely reproved them, onely because of those Superstitious impertinencies (there being at this time no Idolatry practised amongst them) he would not disown what was of God his Father among them: The same Practice we shall observe amongst the Apostles, till the Iews declared themselves hardned, drave them out from their Synagogues, and spake evil of the way of the Gospel before the multitude, Acts 19.9. Then indeed, and not before, Paul separated the Disciples, dis∣puting daily in the School of one Tyrannus. This also is further to be observed in the Practice of our Saviour, That altho he went to the Temple and the Synagogues, and there joyned with the Iewish Worship Instituted by his Father; and reproved (as he had occasion) the Corruptions they had introduced and super-added; yet he did not forbear himself Teaching the Gospel in other places besides the Temple and the Synagogues. The Evangelist also noteth, that the Synagogue where he taught these things, was in Ca∣pernaum, a City of Galilee, which in this was exalted to Heaven; that it had not onely the Gospel Preached in it, but by Christ himself; but for the contempt of the Gospel is since brought down to Hell; as much debased as it was before exalted, being long since reduced to a poor incon∣siderable place, and at this day under the Tyranny of the Mahumetan Prince.
• t

  His followers, not those that were his Disciples indeed, but in name; for many followed him that did not believe in him; and many (in a sense) believed▪ to whom he did not commit himself, Chap. 2.23, 24. Now, many of these Disciples, having heard these sayings, and being no way able to comprehend so great Mysteries, nor having their Eyes opened by the Spirit of Illumination, said within them∣se••ves,
• u

  These are sayings hard, or impossible to be un∣derstood, who is able to hear, or to understand them? O•• who is able to bear them?
• w

  Christ, tho cloathed with our Flesh, yet being also the Eternal Son of God, knew by vertue o•• his Divine Na∣ture, personally United to the Humane Nature, what was in the Heart of Man; hence is this Phrase, knew in himself; which is opposed to a knowledge either from the hearing of his own Ears, as man heareth; whether more immediately from the sound of their words (for we read of nothing they spake audibly) or from the relation of others, as what they had heard; he knew in himself their thoughts by his Divine Prerogative and Property of searching the Hearts, and trying the Reins, and discerning the Thoughts of men afar off.
• x

  Knowing their thoughts, he saith, Doth this give you occasion of stumbling?
• Chap. 3.13. Acts 1.9. Ephs. 4.8.
• y

  Our Saviour by these words may seem rather to increase than to abate their Offence: That which stumbled them was, his calling himself the bread of Life; his affirming, That he came down from Heaven, That he gave life to the World; That the way to obtain this Life, was eating his Flesh, and drinking his Blood: How doth what he now tells them, any way tend to satisfie them? He now speaks of ascending up to Heaven, and asserteth that he was there before. Answ. The former assertions were no way to be justified, but upon this Foundation; That tho he appeared now in the form and shape of a man, and was indeed the Son of man, yet he was also God, the Eternal Son of God; he therefore here plainly asserts that, that he was in Heaven before he appeared as the Son of man upon the Earth; and descending from thence, did assume the form of a Servant; and for a further Proof of this, he referreth them to what they were to see or hear (to know) within some few Months after this Discourse (for this was after his third Passover, which was to be the last year of his Life) viz. That he should ascend up to Heaven, which it is very pro∣bable that some of them did see with their Bodily Eyes; for he was in Galilee when he ascended, and Capernaum was a City of that Province; and when he ascended, the men of Galilee stood gazing up to Heaven after him, as appears from Acts 1.11. and had a Revelation, that they should see him so come again, and descend from Heaven as they had seen him go up.
• 2 Cor. 3.6.
• z

  As it is not the Bread or Flesh that a man eateth for the sustenance of his Animal or Natural Life, that doth the main work, but the Soul of a man within him; which putteth forth its Vertues and Powers in causing the Dige∣stion, Concoction, and alteration of it; without which it nourisheth not the Body:
• a

  So the Flesh of Christ eaten Carnally, can be of no profit for the Nourishment of the Soul; nor can the Flesh of Christ considered alone, or by any Vertue in it, profit, it onely profiteth by Vertue of the Divine Nature, which being Personally United to the Hu∣mane Nature, addeth all the Vertue and Merit to the Suf∣ferings and Actions of the Humane Nature; so as the Hu∣mane Nature of Christ hath all its quickning Vertue from the Divine Nature. It is not therefore the Carnal eating of my Flesh that I intended, that is a very gross conception of yours; nor can any such thing as that do you good: But the words that I speak to you they are Spiritual, and such, by the belief of which you may obtain a Spiritual and Eter∣nal Life: For by believing those words, and obeying them, you shall come to believe in me, which is that eating my Flesh, and drinking my Blood which I intended; not any Corporeal or Carnal eating.
• c

  I may say what I will to you; the Spirit quickneth, but it doth not quicken all; it onely quickneth whomsoever it pleaseth. You understand not these things, but have most gross Conceptions of sublime Spiritual things; the reason is, because you believe not; tho some of them que∣stionless did truly believe, yet the most did not; for we read, v. 66. That many of them went back, and walked no more with him.
• Chap. 2.24, 25. and 13.11.
• d

  And though Faith be an inward Se∣cret act of the Soul, yet Christ knew, and from the be∣ginning, who were Believers, and who were not; nay, he had a particular knowledge of that Disciple who was to be∣tray him.
• e

  He said this, v. 44. See the Notes on that Verse.
• f

  His Disciples at large, so called, because they followed him, partly to hear what he would say, partly to see his Miracles,
• g

  followed him no more: Many Professors and seeming Disciples of Christ, may draw back and fall fr••m their Profession, tho none that truly receive Christ ••h••ll fall away, but he by the Power of God preserved through Faith unto Salvation.
• h

  It is probable that some stayed besides the twelve; for it is said onely that many of his Disciples turned back. Nor was our Saviour (who knew the Hearts of all) ignorant what they would do; but he had a mind both to try them by this Question, and also to convince them that there was a false Brother amongst them, whose wickedness (tho it lay hid from them) would in a short time discover it self.
• Acts 5.20.
• i

  Peter, who is observed in the whole History of the Gospel to have discovered the hottest and quickest Spirit, and to have been first in answering Questions propounded to the twelve, as Mat. 16.16, &c. Replies, Lord, whi••her shall we go, &c? thereby teaching us under Temptations to Apostacy, first, to consider what we shall get by it, as the following words teach us, that an abiding with Christ in a steady adherence to the truths of his Gospel, is the best choice that we can make.
• Chap. 11.27.
• k

  We believe (saith Peter) and are sure, both from what we have heard from thee, and from the Miracles which we have seen wrought by thee, that thou ar•• the Christ, the Son of the living God. The very words by which St. Matthew, Chap. 16.16. expresseth that noble Confession of his, which our Saviour calleth the Rock, up∣on which he would build his Church. But notwithstanding this acknowledgment, which speaks the Seeds of this F••••th now sown in the Heart of Peter, and the Hearts of the rest; yet whoso considereth the passages of the other Evange∣lists after this, will see reason to believe, that their persua∣sion as to this was but faint, till Christ by his Resurrection declared himself the Son of God with Power.
• Luke 6.13.
• l

  Chosen, not to Eternal Life; but to the great Office of an Apostle. I chose but twelve amongst you, Mat. 10. and of those twelve one is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Accuser, or In∣former; a name by which the Devil (who is the Grand Accuser of the Brethren) is ordinarily expressed in Holy Writ.
• n

  This he spake of Iudas Iscariot (so called, as most think, from the name of the City where he lived) and to distinguish him from the other Iudas, the Brother of Iames, who wrote the Epistle that goeth by his Name; and is a part of Holy Writ: For
• o

  he being one of the twelve, chosen and sent out with the rest to Preach the Gospel, and impowred by Miraculous Operations to confirm the truth of it; yet it was he that was to betray Christ, as we largely read in all the Evangelists relation of the Passion. To teach us, That no Office to which God calleth us, no Gifts (except those of Special Grace) with which God blesseth any man, can secure him of an Eternal happy state; nothing can do that but a true saving Faith in Jesus Christ, with the Obedience of an Holy Life becoming the Gospel of Christ.
• a

  After the third Passover, which happened after our Sa∣viour had entred upon his Publick Ministry, of which we read, Chap. 5.1. and all those things which we read of, Chap. 5, & 6. done by our Saviour, both at the Feast at Hierusalem, Chap. 5. and after he went into Galilee, Chap. 6.1. and had made that Excellent Discourse, of which we had a large account, Chap. 6. Jesus continued still to con∣verse in Galilee, where he was,
• b

  for he would not go into Iudea, nor converse there,
• c

  because the Iews, for the causes mentioned, Chap. 5.18. sought to kill him: They had two things (as appeareth from thence) against him. 1. His violation of the Sabbath (as they thought) by healing him that lay at the Pool of Bethesda. 2. His making him∣self equal with the Father.
• Lev. 23.33, 34.
• d

  The Feast of Tabernacles was a Feast which God or∣dained the Iews to keep the fifteeenth day of the seventh month (which some make to answer our September, others our October) Lev. 23.34, 39. after they had gathered in the Fruits of the Land. It was to be kept seven days, the first and last of which days were to be kept as Sabbaths; they were all the seven days to dwell in Tents or Booths, in remembrance of the forty years they so dwelt in the Wil∣derness, passing from Egypt to Canaan, as we read there, v. 43. Now this Festival was near at hand; so as we must understand the things following to have happened about the September or October before Christs Suffering, which was at the next Passover▪ that is, the March or April fol∣lowing, as we count the Months.
• Mark 3.31. Acts 1.14.
• e

  His Friends and Kindred; see the Notes on Mat. 12.47, 48.
• f

  Either such as did believe in him, or such as did not believe; for v. 5. all of them did not believe in him, would have him leave Galilee, which was the far more ob∣scure and ignoble part of the Countrey; and go into Iudea, which was the more nob••e and famous Province; that those who in that Province followed him, might also see the Miracles which he wrought.
• g

  The things which thou doest, thou doest out of a de∣sire by them to be made known, and to spread thy own Fame and Glory. For this Galilee is not a proper place, because it is an obscure part in the Countrey. The Phrase which we Translate, to be made known, is in the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The usage of it here seemeth to be something different from the use of it in other places of Holy Writ. It sometimes signifies confidence and security; and we Translate it boldness, Acts 13.46. and 26.26. and 28.31. Phil. 1.20. Heb. 3.6. and 10.19. But this cannot be the sense of this Text; for it were no sense to read it, seeketh to be known boldly, confidently, or securely: Sometimes we Translate it openly, as in this Text; and Chap. 11.54. and Col. 2.15. It sometimes signifieth a freedom of speech, Acts 2.29. & 4.13. 2 Cor. 7.4. Some∣times it signifieth clearness and plainness of speech, Ch. 10.24. and 11.14. Sometimes it signifieth a speaking in pub∣lick Meetings, as in Mark 8.32. Chap. 18.20. Dr. Ham∣mond notes, that it also sometimes signifies to speak with Authority, Acts 4.29, 31. and Ephes. 6.19. Certainly the word in its primary signification, signifieth a freedom and boldness of speech; which freedom and boldness is necessary to him that speaketh openly, and in Publick Meetings; and is advantaged by the Authority which any man hath to speak: Hence in a secondary sense it may signifie both to speak with Authority, and also to speak in Publick Assemblies; and this last I take to be here signified. It is (as our Sa∣viours Friends tell him) both against Reason, and the ordi∣nary course of the World, for men desirous of Opportu∣nities to speak boldly and freely in Publick Assemblies, to keep themselves in obscure places, where are no such Pub∣lick Assemblies.
• h

  They therefore advise him, that if in∣deed he wrought these Miraculous Operations, and were able to produce such Effects, he would not bury up him∣self and his Reputation in such an hole as Galilee, but shew himself to the more noted and Famous part of the World, which was, as to that part of the World, Hierusalem, and at the Feast now, where multitudes of the People would be to Celebrate the Feast of Tabernacles.
• Mark 3.21.
• i

  Not all his own Friends and Kindred; he came not onely amongst his own Countrey-men, but among his own Relations, and they received him not: Or if they had some Opinion of him, and some little hopes concerning him, yet they did not believe as they ought to have believed. Certainly there cannot be a greater Proof and Demonstra∣tion, that Faith is not of our selves, nor a thing in our own power; no, not with all the external Aids of Gospel Do∣ctrine and Arguments, than is in this Text. We cannot imagine but our Lords Brethren were willing enough to have believed in Christ as the true Messiah and Saviour of the World (the very Honour of their Family would have so far inclined them.) It is impossible that they, or any others should have had greater external means, aids, and assistances for their Faith, than Christs Preaching amongst them; and confirming his Doctrine by Miraculous Opera∣tions before them, if now they had a power in their own wills, to have loo••t upon Christ as the true Messiah, and Saviour of the World; and accordingly to have received and embraced him; what was the matter they believed not, or as yet at least they believed not in him?
• k

  The time of my Death (say some) of my manifesta∣tion to the World (say others); but questionless our Saviour intends no more than his time for his going up to this Feast, for we shall read that he did go up afterward; but (saith he) as yet I cannot go up;
• l

  you may go when you please: And this he further openeth, saying,
• m

  By the World, our Saviour plainly understandeth the men of the World; men not Regenerated, Renewed, and Sanctified. These men, saith he, cannot as yet hate you; there was a time afterward when this part of the World hated all the Disciples of Christ, as Christ foretold, Ch. 15.18. but that was after the Doctrine of the Gospel was more Preached, and made known to the World by the Preach∣ing of the Apostles: And therefore Christ saith (in that place) that it hated him before it hated them. Christ first published the Doctrine of the Gospel, and so became the first object of the Worlds hatred on that account. These his Brethren were not concerned (that we read of) at this time in the publication of it, nor had any occasion to make themselves known, and odious to the World upon that account; therefore he saith, the World (the wicked Iews, here so called) could not be reasonably imagined to have any spight or malignity to them. But (saith he) me it hateth; that is apparent from what we met with Ch. 5.18.
• Chap. 3.••••.
• n

  But this was not for any fault in Christ, but onely for his Preaching the Doctrine of the Gospel, and free Re∣proving them for the evil of their works, the corruption of their Doctrine, and the Errors of their Life and Conver∣sation.
• o

  Let not my forbearance to go up, hinder your going up according to the Law.
• p

  I have some particular rea∣sons, why as yet I will not go to be there at the beginning of it.
• Chap. ••.2••.
• q

  I know my time to go, when it will be most safe and proper for me. I shall be there some time during the Feast, but my time is not yet come. I shall not be there at the beginning of it; v. 14. it appeareth that he came not into the Temple till about the middle of it, which was three or four days after it was began, for it held seven days, Lev. 23.33, 34. Or his time was not come, because he designed to go very privately without any notice taken of his coming; which must have been, if he had at that time gone up with his Kindred and Acquaintance.
• r

  He let them take their Journey to Hierusalem to the Feast, without him, and himself still abode in Galilee.
• s

  He went up to shew his Obedience to his Fathers Com∣mands, Exod. 23.17. The Feast of Tabernacles, was the same with the Feast of Ingathering in the end of the Year, when they had gathered their Labours out of the Field, mentioned Exod. 23.16. and that was one of those three times (as appears from that Chapter) when all the Males in Israel were to appear before the Lord, v. 17. Christ be∣ing born under the Law, sheweth a punctual Obedience to it; and therefore in Obedience to it, he would go up: But his Wisdom dwelt with Prudence; and therefore
• t

  he did not go up openly, not in any croud of Company, so as a publick notice could be taken of him; but secretly, to teach us, that we are not so strictly tyed up to Ritual Pre∣cepts, which concern onely Rites and Circumstances of Worship, that we may not abate them sometimes for the performance of Moral Duties. It was a Moral Duty in∣cumbent upon our Saviour to preserve himself with what Wisdom and Prudence he could, from the rage of his Ene∣mies, till his time should fully come to yield up himself to their rage; which was the reason why he, who went up now singly, without any company, when he went up to the last Passover, where he was to Suffer, went up with all imaginable boldness and alacrity; leading the way, to their amazement, Mark 10.32.
• Chap. 11.5••.
• u

  Our Saviours constant going up to the Iewish Feasts, made the Rulers of the Iews, who sought to slay him, Ch. 5.18. at the Feast of the Passover (which was but six Months before this) because he had violated the Sabbath (as they Interpreted his healing the Impotent man on that day, and bidding him take up his Bed and walk) and because he had made himself equal with God his Father, as Ch. 5.18. seek him the first days of the Feast, speaking of him with great contempt and slight.
• Chap. 9.16. 〈◊〉〈◊〉 10.19.
• w

  Our Saviours constant attendance at these Publick Fe∣stivals, did not onely create an expectation of his being there amongst his Enemies, who therefore sought him there, that they might destroy him; but amongst the ge∣nerality of the People, who had very different Opinions about him.
• at. 21.46. L••ke 7.16. Chap. 6.14. Ver. 40.
• x

  Some having heard his Doctrine, and hear∣ing nothing from him but what was good and Spiritual, tending to shew them the way of Holiness, and the true Path-way to Eternal Life and Happiness, concluded that he was a good man: Others said, he was a mere Impostor, one that de••eived and cheated the more ignorant com∣mon People.
• Chap. 9.22. and 12.42. and 19.38.
• y

  Tho many, both of the Galileans, among whom he had conversed, and of the common People of Iudea, had a very good Opinion of Christ, yet the Rulers of the Iews were in such a Rage against him, that his Friends durst not freely discourse their thoughts concerning him.
• z

  About the third or fourth day of the Feast (which continued seven days) our Lord being (as was said before) come up privately and by stealth, as it were, to Hierusa∣lem, first appears in the Temple Preaching. What our Saviour at this time Discoursed about, the Evangelist doth not tell us; but doubtless it was the things of the Kingdom of God, which were the usual Themes or Arguments of his Discourse, as we may also understand by the latter part of it. Our Lord probably deferred his Preaching to the middle of the Feast, partly, because the Pharisees hea•• in hunting after him was now a little over; and that there might be a fuller concourse of People to hear him.
• ‖

  Or learning.
• a

  Having never sate as a constant Disciple at the Feet of any of the Iewish Doctors, nor been Educated in their Schools of the Prophets; they wonder how he should come by such Knowledge of the Law of God, as he dis∣covered in his Discourses; wherein he made it appear, that he did not onely know the letter of the Law, but the more Mysterious sense of it, the great Mysteries of the Kingdom of God.
• Chap. 3.11. 〈…〉〈…〉 and 12.49. and 14▪ 12, 24.
• b

  My Doctrine is not mine, considering me as the Son of Man; not taught, or to be taught me by men; not learned out of Books, or by the Precepts of men; not invented by me; but it is mine as it is the Doctrine of the Father that sent me, and I and my Father both are one, and agree in one, 1 Iohn 5.7, 8 and being so, there was no such need that Christ should be Learned, in their sense, viz. at the feet of their Doctors, and in their Schools. But Enthusiasts vainly argue from hence, That there is no need of Humane Learning for him who is to be a Preacher of the Gospel: For Christ was not mere man, but one in whom the fulness of the Godhead dwelt bodily. No such thing will follow from the Prophecying of Amos, who was an Herdsman, or the Apostles who were Fishermen; much less from the Preaching of Christ. We must distinguish betwixt an ex∣traordinary and an ordinary Calling: And tho it be truth, That the Ministers of the Gospel Preach Doctrine which is not theirs, but his that sent them; yet it doth not follow, that they must come by the knowledge of this Doctrine in the same manner that Christ did; who was in the bosom of the Father, and knew his will, and came from him to communicate it to the World: Nor yet in the same man∣ner that the Prophets and the Apostles came to the know∣ledge of it, as by Christs vocal Instruction. So also by the Influence of the Holy Spirit upon them in the days of Pentecost, which abode upon them.
• c

  Here our Saviour seemeth to obviate an Objection which the Iews would make, viz. How they should know that the Doctrine which he Preached was the Doctrine of God? He indeed said so, but how should they have any Evidence of it? How could he make it appear to them to be of God? If any man (saith our Saviour) will do his will, &c. That is, If any man hath an Heart truly disposed to know and embrace whatsoever shall be revealed to him to be the will of God, how contrary soever it be to the Interest of his own Lust••, and ready to do it in all things; and live according to the Prescript and Revelation of it▪ having a serious purpose of Heart to obey God in every thing. If he seeketh for Truth seriously, and in the fear of the Lord, laying aside all Wrath, Malice, Ha••red, and only corrupt Passions or Affections, God will reveal the Truth to him, so as he shall know the Doctrine that is of God:
• d

  And that I do not speak of or from my self, but by Au∣thority from my Father. Now, from hence indeed follow∣eth, That corrupt Affections, Passions, and Prejudices▪ and an ill Life, may prejudice, yea, and will prejudice men from receiving of the Free Grace of God, Spiritual Illu∣minations, and the Gift of Faith: So as men that give way to such Prejudices, or nourish such Passions, or live such Lives, shall be left of God to their Native blindness, and to strong delusions, and not discern the Truth in the light that openly shineth in their Faces. But from hence it will not follow, That a Moral Life, and a study of, and a seeking after Truth, are the cause of Faith, or effective of it, with the working of our own will.
• Chap. 5.41.
• e

  Here our Saviour giveth them another note, by which they might know that his Doctrine was of God, because he spake not of himself, nor sought his own Glory in what he delivered. No man doth an Action of, and from him∣self, but he maketh himself the end of his Action: For to what purpose should a man devise and broach new Notions▪ but for some selfish Advantage, that he may get some Pro∣fit, or some Honour and Applause from men?
• f

  But if a man Acts as Servant to another, and seeketh onely the Ho∣nour and Applause of another, he is true, and cannot be presumed to have spoke of, and from himself, but of and from him whose Honour and Glory he seeketh to advance; and in reason ought to be judged sincere and faithful in the execution of the Trust committed to him: And
• g

  to be without fraud and deceit, having no unrighteousness in him; there being no just cause to be presumed which should move him to speak any thing that is false. Hence also may be learned a good Rule or Direction, which Divines ordi∣narily make use of to help us to judge of the truth of Doctrines. Those Doctrines which most tend to the ad∣vancing the Honour and Glory of God, and least to the advancement of the Creature, those are most likely to be of God. And this also much tendeth to confirm the Re∣putation of Holy Writ, and the Penmen of it; for it is manifest that the Penmen of it sought not their own Glory in their Writings, but the Honour and Glory of God, ta∣king all shame to themselves.
• Acts 7.35, &c▪
• h

  Moses was Gods Instrument in delivering his Law to the People, Exod. 24.3. Deut. 33.4.
• i

  A Law which none of them exactly kept, but daily brake; why do you (saith our Saviour) make it such a Capital Crime (suppose you were not in an Error, but I had in this one point of the Sabbath violated the Law) in me, to break the Law, that you for it would have my Blood? how cometh it to be a more hainous Offence in me to break the Law in one thing, than it is in you, who violate it in so many things? Or,
• John 5.16, 18. and 10.39. and 11.53.
• k

  do not you think it a Capital Crime maliciously to go about to destroy an Innocent Person? Is not that a greater breach, think you, of the sixth Commandment, than what I have done, is of the fourth? Supposing that had been any breach of the Law at all, which indeed it was not.
• Chap. 8.48, 52. and 10.20.
• l

  The Iews had an Opinion, that whosoever was besides himself, and talked distractedly, was influenced with an Evil Spirit: So as, Thou hast a Devil, is no more than thou art Mad; unless we will take the Phrase as a mere term of Reproach, such as we ordinarily hear at this day from some men in their Passions, when they hear any speak what is false, and hath no congruity with truth, ac∣cording to their apprehensions, ••aying, The Devil is in you; the former is the milder Interpretation, tho in that was sin enough, considering who it is that spake.
• m

  It is very pro∣bable that the common People (to whom our Saviour was now speaking) knew nothing of the design of their Ru∣lers, mentioned Chap. 5.18. so spake this innocently (tho in their Passion) having no such design in their Hearts; but they ought not so peremptorily to have denied what our Saviour positively affirmed, who knew the Designs and Counsels of all mens Hearts, tho they knew them not.
• n

  By the one Miracle it is plain by what followeth, that he meaneth healing the man who lay at the Pool of Be∣thesda; at this, he saith, they marvelled; by which is to be understood offended (for so it is expounded by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ver. 23. and to this sense is our Saviours subsequent Dis∣course.
• Lev. 12.3.
• a

  The Particle therefore, or for this [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] maketh in this Verse a great difficulty, what the meaning of it shou••d be. The most probable a••count of it is, that it be∣longeth to the former Verse, which should end th••s—and ye all marvel for this. This indeed maketh all plain; otherwise it is very hard to give an account what force it can have, if we consider it as a note of a cause.
• b

  Moses gave you Circumcision, that is, a Law about Circumcision; yet that Law had not its rise from Moses: The Law was given to your Father Abraham, Gen. 17.10. long before Moses his time.
• Lev. 12.3.
• c

  In obedience to that Law, you Circum∣cise a Male Child, or a Proselyte, that is, a man grown, on the Sabbath-day.
• ‖

  Or, without breaking the Law of Moses.
• d

  The strength of this whole Argument seemeth to be this. If a Ritual Law (such was that for observation of the Sabbath, given in Mount Sinai, Exod. 20.) may give place to another Ritual Law which is ancienter (such was that of Circumcision, given to Abraham long before) much more ought it to give place to a Law of Nature wrote in every mans Heart, viz. That it is our Duty to help those that are in great degrees of Misery and Affliction; which is what I paid Obedience to in Curing the Impotent man that lay at the Pool of Bethesda.
• d

  Do you yield this in your daily practice, that a man may be Circumcised, yea, and ought to be Circumcised on the eight day, tho it happeneth to be the Sabbath-day; and not to do it, were a violation of the Law of Moses about Circumcision, which was a Law given you by Moses, tho before him, to Abraham also?
• e

  What reason then have you to be Angry with me, who on the Sabbath-day have onely healed a man, and made him every whit whole: That is (as some think) I have not onely Cured him as to his Body, but as to his Soul, (but that hardly seemeth probable; for if it were so, the Iews could have no Evidence of the Spiritual Cure.) Others therefore think that the term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth no more than perfectly, or compleatly whole, as to his Body.
• Deut. 1.16. Prov. 24.23.
• f

  Do not Judge Persons, and condemn me for what I have done, merely out of your Hatred, Prejudice, and Malice against me. Or do not judge according to the first appearance of this Fact. It looketh to you as a violation of the Sabbath; it is not indeed so, but the performance of a Duty greater than that of Sanctifying the Sabbath is.
• g

  Judge Righteously, and do not condemn in me what you your selves do in other causes, because of your hatred to, and prejudice against me; nor condemn an Action which is in it self a Righteous Action, and not deserving Condem∣nation.
• h

  Those who here speak, are said to be of Hierusalem (probably Citizens) who knew more of the Designs and Counsels of the Chief Priests and Elders, than those who said before, v. 20. Thou hast a Devil: who seeketh to kill thee?
• i

  The first search being over, it is probable that the Ru∣lers had not heard that Christ was come up to the Feast; this made the People think,
• k

  That they had some know∣ledge that he was the Messias; otherwise they would have taken some course to have restrained his so free and open Discoursing: But we shall in the latter part of this Chap∣ter find that they were mistaken; for as soon as they heard where he was, and what he was doing, they used all means they could to Apprehend him.
• Mat. 13.55. Mark 6.3. Luke 4.22.
• l

  We know he is of Nazareth, and that Ioseph is his re∣puted Father.
• m

  They also knew whence the Messias was to come; That he was 〈◊〉〈◊〉 of the Family of David, of the Tribe of Iuda, of 〈◊〉〈◊〉 Town of Bethlehem. The Chief Priests and Scribes 〈…〉〈…〉 Herod to that purpose, without the least hesitation, Mat. 2.6. but they had no Revelation to guide them to know of what particular Fa∣mily he should be; thus this Verse is easily reconciled to v. 42, Others think, that they speak of the second ma∣nifestation of Christ. They had a Tradition, which was bottomed on Holy Writ, That he was to come out of Beth∣lehem: But then they had another Tradition; That he should be taken away from thence, and hidden for some Years, and then again appear as a Person unknown whence he came. Which Opinion, say some, was bottomed on the Revelations of the Old Testament concerning a double Regeneration of Christ, Isa. 53.8. Who shall declare his Generation? Micah 5.2. The one of which is to be un∣derstood of his Eternal Generation, which none can de∣clare. The other, as to the Generation of his Humane Nature. But the Iews not understanding that the Messiah was to be God-man, understood both of his Humane Na∣ture; which made them fancy, that tho he was to be Born at Bethlehem, according to Micah 5.2. yet he was to be carried away for some Years some whither; so as when he came to appear to the World, none should know whence he came; but he should appear as a man dropped down from Heaven Now Christ having been offered in the Tem∣ple at his Mothers Purification, went back again with his Parents, Luke 2.39. came to Nazareth, and ordinarily went up to Hierusalem; there he was found Disputing with the Doctors, v. 46. And at last, we find him resting with his Parents at Nazareth, and being subject to them; after which we read no more of him, till he came to Iohn to be Baptized; so as the Iews had known and observed the whole course of Christs Life.
• n

  You might have known me by the Doctrine which I have taught, and the Miracles which I have wrought among you▪ and you had known me, if you had not shut your Eyes against the Light, which shone in your Face. Or you say, and think that you know me; others think that it is an Irony, or as a Question, Do you know me so well?
• Chap. 5.43. and 8.42.
• Chap. 5.32. and 8.26.
• Chap. 1.1••. and 8.55.
• o

  If you did, you would know that I came not of my self, but was sent by my Father; and he that sent me is Truth it self; but you know not the Father, and therefore cannot know me as indeed I am.
• Chap. 10.1••.
• p

  I know him, so as no man else knoweth him, Mat. 11.27. I know his Essence, his Will, his Counsels, his Laws,
• q

  for I am from him by an Eternal Generation, his onely begotten Son;
• r

  and I am sent by him, as the Mediator and Saviour of the World, to declare, and to execute his Will and Pleasure, as to mans Salvation.
• Mark 11.1••. Luke 19.47. and 20.19. Chap. 8.37.
• s

  By this time the News was come to the Sanhedrim, the great Court of the Iews, to whom belonged the cognisance of Church-Affairs, False Prophets, Blasphemy, Violation of the Sabbath, &c. they took Counsel, and used endeavours to Apprehend him; or it may be, some of the ruder sort of People that were his Enemies used some such endea∣vours, but not with any effect; for by the mighty Provi∣dence of God, who had set the time when Christ should suffer; till that hour was come, mentioned also Chap. 8.20. and 12.23. there was such a restraint upon the rage of the Rabble; yea (as we shall hereafter hear) the Spirits of the Officers, who were sent from the Sanhedrim to Apprehend him, that they had no power to lay hold upon him. Men shall do us no hurt, till Gods time comes. A Sparrow falls not to the ground without the will of our Father.
• Ver. 44.
• Chap. 8.••••.
• u

  Not as the true Messias; for the next words let us know, they did not believe him to be the Christ, but look'd for him to come; but they gave Credit to him, as a great Prophet sent from God: And
• w

  doubted whether the Mi∣racles which he wrought, were not as many, and as great as ever the Messiah would do when he came. For tho Iohn reports but a few Miracles wrought by Christ, yet they were such as required a Divine Power to produce; such as turning the Water into Wine, multiplying the Loaves, raising Lazarus from the dead, &c. And Iohn tells us, Chap. 20.30. and 21.25. That he did many more works than he hath Recorded in this Book; and many more are Recorded by the other three Evangelists. From hence may be observed the falshood of the later Iews, who deny that the Messiah is to work any Miracles; for it is apparent from hence, that they had in our Saviours time a general expectation of great Miracles should be done by the Messiah; and their expectation was truly founded upon Isaiah 35.5, 6. as appeareth by Mat. 11.5.
• x

  Murmured here is taken in a different sense from what it was before, and signifieth as much as whispered, or talked privately among themselves.
• y

  The Chief Priests, who were afraid that their Honour would abate amongst the People; and the Pharisees, who were afraid the Cre∣dit of their Traditions would be lost, if they suffered him to go on; and being more especially troubled for the Mi∣racles which he daily wrought, as Chap. 11.47. They send Messengers from their great Court (kept at Hierusa∣lem) to Apprehend him.
• Chap. 16.16.
• z

  Whether Christ spake these words to the Officers sent to Apprehend him, or to the people in the Temple, is not much material to be known: He by them plainly declareth, that all their endeavours against him were vain and foolish; for he should yet live with them six Months (this was in September or October, he dyed at the next Passover, which was about six Months after this) and then he should go and willingly lay down his Life for the sins of the World, rise again from the dead, and ascend unto his Father who sent him into the World.
• Chap. 8.21.
• a

  Some think the meaning is, You shall seek me, to ex∣ecute your malice upon me, but to no purpose, for you shall not find me. Or, you shall seek me to destroy me in my Church, and to root out my Name, but to no purpose. But the most probable sense is this; you wicked Iews, that now contemn the means of Grace by me offered to you, shall one day be in distress and calamity enough; and when you are so, then you will wish I were again amongst you; but I shall be Ascended to my Father;
• b

  and as deaf to your Prayers, as above the reach of your malice. There is much the same thing said in Mat. 23.39. That he here speaketh of his Ascension is plain from Chap. 13.33. He speaketh of Heaven as a place where he was at that time, for so he was as to his Divine Nature. It is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whither I go; which makes some think, it should not here be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vado. But others reject it, be∣cause it is a Poetical word, hardly used in the New Testa∣ment.
• Or, Greeks.
• d

  In the Greek it is, Will he go into the dispersion of the Grecians. There were two most Famous dispersions, of which we read in story. The first was of the Iews, of which we read in Sacred History, in the Captivities of Assyria (whither the Ten Tribes were carried, 2 Kings 17.6.) and Babylon, whither the two Tribes were carried, 2 Kings 17.25. And that of the Gre∣cians by the Macedonians; when also many of the Iews were dispersed by Alexander the Great, and his Successors. Peter directeth his Epistle to the Strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and By∣thynia, 1 Pet. 1.1. And Iames directs his Epistle to the Twelve Tribes scattered abroad. They fancy that our Sa∣viour would go into some of these places, and Preach; by which means the Gentiles would be taught the Myste∣ries of the Iewish Religion, which was what above all things they were impatient of hearing; and yet had rea∣son from the Prophecies of the Old Testament, to fear, viz. their own Rejection, and the receiving in of the Gen∣tiles, which afterward came to pass, Rom. 11.15.
• e

  The Iews, not at all believing the Divine Nature of Christ, notwithstanding all that Christ had said, and all the Miracles he had wrought, are at a mighty loss to con∣clude what our Saviour spake of, and whither he would go; they thought he could go no where in the Land of Iewry, but they should hear of him, and be able to come where he was; they conclude therefore that he would go into some Pagan Countrey.
• e

  This saying stuck in their Stomacks, and they knew not what sense to put upon it; owning nothing of the Di∣vine Nature of Christ.
• Lev. 23.36.
• f

  Our Saviour thinketh not fit to take any notice of their guess, whither he would go, nor replyeth any thing to it. The Feast of Tabernacles was to hold seven days, Lev. 23.34. in which they were to offer up Burnt-Offerings, v. 36. The Eight day was to be kept as a Sabbath; there was in it to be an Holy Convocation, no Servile Labour was to be done. Christ on that day Discoursed again to the People, crying aloud, and publickly,
• Chap. 6.35. Rev. 22.17.
• g

  If any man be a thirst, let him come unto me, and drink. That is, if any man stand in need of any Spiritual Good, Righteousness, Strength, Comfort, &c. it is to be found in me; let him come to me, by Faith acknowledging, receiving, and embracing me, as the Mediator and Saviour of the World, and he shall have from me whatsoever Spiritual Influence of Grace he stands in need of. Those who remember what our Sa∣viour told the Woman of Samaria, Chap. 4.10, 14. where he compared himself to Living water, will easily under∣stand this the sense of these words: The Condition on our parts is expressed under the notion of Thirsting; which we know is the Natural Appetite, craving some liquid thing to refresh the man under his Drought; and it is expressive of an exceeding great Passion, and so made use of both in the Old Testament and the New, to signifie a Souls passionate desire of Spiritual things, Isa. 55.1. Mat. 5.6.
• Deut. 18.15.
• h

  We have had frequent occasion to open the term of believing on Christ: It may be doubted, whether those words (as the Scripture hath said) be to be referred to the first or latter part of the Text. If to the former, they are words expressive of that Faith to which the following Promise is made, which is not any assent, or slightly credit given to the word; but such a Faith as the Scripture hath spoken of; as that Faith which is justifying and saving.
• Isa. 44.3.
• i

  The general sense of the Promises, That his Soul shall abound with all saving and comfortable Influences of sa∣ving Grace. The Belly signifieth the Heart (that part of man, which is called the Heart, being in the Belly.) So Iob 15.35. Psal. 40.8. the flowing of Rivers of water, sig∣nifieth the plenty of Spiritual Influences with which Be∣lievers shall be supplied; whether Joy, Knowledge, Spiri∣tual Gifts, or Graces. If any ask, where the Scripture speaketh this? I Answer, in all those Promises we meet with in the Old Testament, about pouring out the Spirit.
• Joel 2.28. Acts 2.17.
• k

  For the Evangelist tells us, that this referred to the Spirit, which Believers were to receive after that Christ should be Ascended into Heaven. Those Scriptures, Isaiah 49.10. and 58.11. Zech. 14.8. seem, among others, to be referred to in this Promise of our Saviour.
• Chap. 6.14.
• m

  The Prophet, mentioned Deut. 18.15. Some think that the Iews expected an eminent Prophet besides Elias, to come before the Messiah; and Iohn 1.21. would incline us to think so. But others say, it cannot be proved from their Writers, that they had any expectations of any but Elias and the Messiah. But the words may be read as well, This is a Prophet, as this is the Prophet; and I think that is the true sense of them. A Prophet had now for more than four hundred years been a great Rarity amongst them; they having had none but Iohn the Baptist who had such a Repute.
• Chap. 4.42.
• Chap. 1.46. Ver. 52.
• n

  The People were divided in their Opinions about Christ. Some of them were very well inclined to believe that he was the Promised Messiah; but they stumbled at the Countrey where alone they took notice of him. For tho he came not out of Galilee, but was Born in Bethle∣hem, Luke 2.4. according to the Prophecy of him, Micah 5.2. Sutable to which was their Tradition, Mat. 2.5. Yet they had seen nothing of this, tho possibly they had heard some relation of it, it being Two and Thirty years since his Birth: But he was ordinarily called Iesus of Nazareth, and of Galilee, there he had lived, and been Educated; so as they knew no better probably than that he came out of Galilee, which was contrary to the Prophecy, Micah 5.2.
• Mat. 2.5. Luke 2.4.
• o

  The Scriptures of the Old Testament had both de∣scribed the Family from whence the Messiah was to arise, viz. the Family of David, Psal. 132.11. and the Town, which was Bethlehem, Micah 5.2. which was Davids Fa∣thers Town, where he lived also, till God called him out to the Kingdom, 1 Sam. 17.15. and 20.6.
• Chap. 9.16. and 10.19.
• p

  A Division as to their Opinions about him, as was be∣fore expressed.
• Ver. 30.
• q

  There were some that had an ill Opinion of Christ, and put on the Officers that came for the purpose to Ap∣prehend him; but there was none so hardy as to do it.
• r

  Probably the Officers, Christ being amongst a multi∣tude of the People that had an high Opinion of him, durst not adventure to Apprehend him: Some of them, as ap∣peareth from what follows, were astonished at his Doctrine; all of them agreed to return to their Masters without him; at which they are angry, and ask them, how it came to pass, that they did not execute their Commands, in bring∣ing Christ before them as a Malefactor, to answer what they should lay to his Charge.
• s

  With so much Authority, Evidence of truth, &c. Yet they did not cordially believe in Christ; being under the power of Carnal and Worldly Affections, which onely supernatural Special Grace could subdue. These were some of those, in whom the Prophecy of Christ, Isaiah 11.4. was to be fulfilled.—He shall smite the earth with the rod of his mouth, and with the breath of his lips he shall slay the wicked. The word of the Lord doth often restrain, astonish, and amaze those on whom it hath no powerful effect to Eternal Life and Salvation. So it was with these poor Officers.
• t

  You, who have us not onely for your Masters, whose Commands you ought not to dispute, but to execute; but for your Teachers also, from whom you might have learn∣ed better Doctrine; are you seduced? For so wicked men count all who embrace not their Notions, and follow not their ways.
• Chap. 12.42. Acts 6.7. 1 Cor. 1.20. and 2.8.
• u

  You ought to be ruled by us, and guided by us, who are your Rulers, and your Teachers, (so early did the Do∣ctrine of implicite Faith and Obedience creep into the World) which is indeed to suppose an Infallibility in Teach∣ers and Rulers, to whom indeed we owe all imaginable Reverence; but we must live by our own Faith: And tho the Iews were bound up, Deut. 17.10, 11. to do according to the sentiments that the Priests and Levites in Hierusalem should shew them; yet v. 11. it must be the sentence of the Law, and it was in Civil matters, as appeareth by v. 8. Con∣troversies between Blood and Blood, Plea and Plea, Stroak and Stroak.
• w

  Out of the great Pride of their Hearts they vilifie the people, as not Learned in the Law, and so were cursed, contemptible, and not to be regarded, as to their judg∣ment and sentiments.
• ‖

  Or, to him.
• x

  Of Nicodemus we read, Chap. 3.2. and of his com∣ing by Night to Jesus. He now being one of this great Court, stands up to speak for Christ, yet faintly, or at least wonderfully prudently, and warily. He saith no more for him than he ought to have spoken for the greatest Male∣factor, viz.
• Deut. 1.17. and 17.8, &c. and 19.15.
• y

  That no Law of God or Nature Condemneth any man before they had heard him speak, or had what he did de∣posed by Witnesses before them, that they might know what he did.
• z

  Not that they thought Nicodemus was a Galilean; they knew him well enough; but they take up this as a term of Reproach against him, for that he would offer to speak one word (tho never so just) on the behalf of one against whom they had such a perfect hatred.
• Mat. 4.15. Chap. 1.46.
• a

  Search, say they, the Scriptures, and look if ever there came a Prophet out of Galilee. Suppose this had been truth; yet 1. What did this concern our Saviour? who was not Born in Galilee, but in Iuda in Bethlehem, the City of David, Luke 24. 2. Could not God when he pleased influence one of Galilee with the Spirit of Prophecy? But 3. Neither was it true; for Nahum and Ionah were both Galileans, 2 Kings 14.25. compared with Iosh. 19.13. (for the Tribe of Zebulon had their Lot in Galilee) Isaiah 9.1.
• b

  As little as Nicodemus said for Christ, it put a stop to their further proceedings against Christ at present: Some think that the party of the Sadduces in the Council, who valued not the Pharisees Rites and Traditions, took part with Nicodemus; so as by the over-ruling hand of God Christ at this time escaped their wicked Counsels against him. So much is certain; but what parties in the Council concurred in it, is uncertain.
• a

  A Mountain within less than two miles of Hierusa∣lem, whither our Saviour, when he was at Hierusalem, was wont often to withdraw, for Privacy and Devotion, Mat. 24. 3. and 26.30. Luke 21.37. & 22.39.
• b

  So at our Lords last Passover Luke notes, Chap. 21.38. That all the People came to him early in the morning in the Temple to hear him. Our Saviours early going into the Temple to teach, and the Peoples diligence in coming so early to him to hear, ought to check our slothfulness in Sacred business.
• c

  Multitudes of People came to him; for the universal Particle all must be expounded in a multitude of Scriptures.
• d

  He, after the manner of the Iewish Teachers, sate down, and taught them: Of this Custom of theirs, for their Doctors, while they taught, to ••it down, we have had occasion to speak before.
• e

  There were (as they say) three sorts of Scribes amongst the Iews. The first were Secretaries to Princes and great men; so Sheva was Scribe to David, 2 Sam. 20.25. A Second sort, were such as we call Scriveners, or Publick Notaries, who made Instruments for People, and were em∣ployed in their more private Bargains and Contracts Neither of these seem to have been of Authority enough to have done this Act; and besides, the Pharisees being joyned with them, makes it evident, that these Scribes were those who expounded the Law in the Temple, and in the Synagogues, and are therefore called Lawyers; they are often joyned with the Pharisees in our Saviours Discourses, Mat. 23.13, 14, 15, &c. And we find them often joyning with them in their Discourses and Actions, tending to entrap our Saviour; such was their Design at this time.
• f

  They bring to our Saviour a Woman taken in the Act of Adultery, and set her before him.
• Deut. 2••.22.
• g

  Moses in the Law, Lev. 20.10. commanded, that such Malefactors should be put to death; but we read of no Law commanding this kind of death. And their Rule was, that when the Law had set no kind of death for an Offence, there the mildest kind of death was to be their Punishment, which they counted Strangling to be: But they ordinarily entituled Moses to their Traditional Additions tothe Law; & death being commanded by the Law, as the Punishment of such Offenders, they took themselves to be at liberty to determine the kind of death, as Prudence, and reason of State ruled them; so as probably, they seeing that that sin grew very frequent amongst them, they appointed Stoning to be the kind of death such Malafactors should be put to. The manner of which we are told was this: The Guilty Person was to be carried up to some High Places, and thrown down from thence headlong by such as Witnessed against him; then they threw stones at him till they had killed him (if not killed by the fall); or covered him, if he were dead. This they tell our Saviour Moses commanded, because he had commanded in the general, that such a Per∣son should dye; and their Sanhedrim had determined this particular death to such Malefactors:
• h

  But they would know what our Saviour said to this.
• i

  Their design was from his answer to take some co∣lourable pretence to Accuse, and either to discredit him with the People, or to expose him to the displeasure of the Superiour Powers. If he had directed to send her to be punisht by the Roman Governours, who administred Justice in Capital Causes, the People would be fir'd with Indigna∣tion; for they lookt upon them as Invaders of the Rights of Government that belonged to the Israelites. If he had advised them to put her to death by their own Power, they would have Accused him of Sedition, as an Enemy of the Roman Authority. If he had dismist her as not worthy of death, they would have Accused him to the Sanhedrim, as an Infringer of the Law of Moses, as a favourer of disso∣luteness, an Enemy to Civil Society, and worthy of uni∣versal Hatred. This malicious Design, so craftily concerted, our Saviour easily discovered and defeated; whereas they thought it would require his most attentive consideration to extricate himself from the Snare,
• k

  He seemed not at all to attend to what they said, but stooping down, wrote on the ground; what he wrote, or how he could write upon the floor of the Temple (which was of stone) are very idle Questions; the first not possible to be resolved, the second impertinent; for it is not said, that he made any impression upon the ground, tho it be said, he wrote upon it. It appeareth plainly to have been but a divertive Action, by which our Saviour ••ignified, that he gave no ear to them.
• l

  They will not let our Saviour alone, but importune him to an Answer.
• m

  He saith, He that hath no sin, let him first cast a stone at her. The Law of God was, Deut. 17.7. That in the Execution of Malefactors, The hands of the Witnesses should be first upon him, to put him to death. In reason those who are zealous for the Punishment of others, should neither be guilty of the same, nor of greater Crimes themselves. By this saying of our Saviour, we must not understand it the will of God, that those who are Ma∣gistrates, and employed in executing the Lords Vengeance on Malefactors, should themselves be free from all Guilt (for then no Justice should be done.) The Vengeance is Gods, not theirs: It is the Law of God which they execute. He onely by this minds them of that Compassion which ought to be found in Persons Prosecuting others justly, that they may execute Judgment with compassion and tender∣ness, and such moderation as the Law will allow them, considering that they are not free from guilt, but as ob∣noxious to the Justice of God for other sins, as those poor Creatures, whom God hath suffered to fall into sins Punish∣able by Humane Judges.
• n

  When our Saviour had said this, he returneth to his former posture and action (it being not a thing wherein he was concerned, who was not sent into the World to be a Secular Judge) as not at all regarding them.
• o

  This was an Age of very great Corruption as to mens Lives and Manners, as well as to Doctrine, and corruption of Worship; and as other Enormities of Life were very common and ordinary amongst them, so it is very proba∣ble were Adulteries; and that their Rulers and Teachers were not without great Guilt. Now, see the power of Con∣science, when set on work by God; these Accusers Con∣sciences were to them as a thousand Witnesses; they were reproved and Convicted by them, and not able to stand un∣der the Reflections of them; or to say any thing in An∣swer to what our Saviour had said: They went away one after another; and possibly it is particularly noted, that they began at the Eldest, because the Consciences of the Eldest of them charged them more deeply for more and greater sins.
• p

  Jesus was left not wholly alone, for the next words tell us, that the Woman was still left standing in the midst; and no doubt but his Apostles were there, for they constantly attended him, and no doubt divers others were also there: But the meaning is, that he was by this means quit of the Scribes and Pharisees Company, who were gone out of shame, being thus Convicted by their own Consci∣ences, which told them, that whatsoever this Woman was, they were no fit Accusers.
• p

  The close of the former verse told us, that tho the Scribes and Pharisees were gone, yet the Woman was left in the midst, expecting Christs Sentence:
• q

  Christ knew well enough that the Scribes and Pharisees, this poor Wo∣mans Accusers, were gone; but yet he acteth warily, and calls for her Accusers, and asks if no man had Condemned her? Thereby intimating, that the Law against 〈◊〉〈◊〉 was a just Law; and if the Crime were proved against her, she deserved to dye; but she must first be Convicted, and Condemned: He asks her, If she were Condemned? For then he had nothing to say. She tells him, None had.
• r

  He replyeth, Neither did he. He did not acquit her, for he was not to make void the Law of God; nor did he Condemn her: He was neither a Witness in the case, nor yet a Secular Judge, to whom such Judgments did belong; he was onely to speak to her, as the Mediator and Saviour of man.
• s

  Go, I discharge thee, as being Coram non Iudice, before one who in my present capacity am no Judge to hear this Cause, and to give Sentence in it. Sin no more; what∣ever becometh of thee as to mans Judgment, thou hast reason to fear the greater Judgment of God, if thou goest on in a course of sin. Nor doth he say, Commit Adultery no more; but Sin no more. No partial Repentance or Sor∣row for any particular sin will suffice a Penitent that hopes for any Mercy from God; but a leaving off all sin, of what kind soever it be.
• Chap. 12.35, 36, 46.
• t

  This is what Iohn the Baptist had said of Christ before, Chap. 1.4, 5. and what Christ saith of himself afterward, Chap. 9.5. It was Prophesied of him, that he should be a light to the Gentiles, and Gods Salvation to the ends of the Earth. And old Simeon saith of him, Luke 1.32. That he was to be a light to lighten the Gentiles, and the G••ory of his People Israel. Light is a thing Glorious in it self, and communicative of it self unto others to guide them. So as Christ is most aptly compared to Light, and spoken of under that Notion; as for his own innate Glory, so for the communicativeness of himself to Creatures; which latter appeareth to be chiefly here intended:
• u

  For he saith, that he who followed him, believing his Doctrine, and obeying his Precepts; Living according to his Direction, and his Example, should not be at a loss, how to guide himself, nor remain in the darkness of Sin, Ignorance, and Spiritual Death; but
• w

  should have that Light, which bringeth Life along with it, and is sufficient to guide a man in all the works of a Spiritual Life, and at last bring him to Life Eternal.
• x

  It was a known Rule of Law, That none ought to be believed upon a Testimony given to himself; this is that they object to our Saviour, That tho he spake great things of himself, yet he was not to be believed in ••is own Cause.
• y

  There is a seeming difficulty to reconcile the words of our Saviour, Chap. 5.31. If I bear witness of my self, my witness is not true; and his assertion here, Though I bear witness of my self, my record is true: But the Resolution of it is clear by considering that he speaks in the former Chapter of his own single Testimony with respect to them, as not of sufficient validity to Authorize his Divine Voca∣tion, according to the Rule of their Law, that required a double Testimony for Confirmation of things; but here he speaks of the verity of it in it self: For I know whence I came, and whither I go. That is, I know from whom I have received my Commission, (tho secret to the World) even from the Father: And yet after the accomplishing of my Embassy for his Honour, I shall return to Heaven, and be Glorified with the Glory I had with him before the World was, Chap. 17.5. The Reason alledged implies his being the Son of God; and his Fathers entire approbation of his Office, and Fidelity in the discharge of it; and the concurrent Testimony of the Father with him: Therefore his Record was Authentick and true. But they did not be∣lieve his Mission from Heaven, nor that he was to ascend thither, and accordingly disvalued his Testimony.
• Chap. 9.29.
• b

  According to my outward appearance to you, so you judge of me; or according to your own Passions, and Corrupt Affections.
• Chap. 12▪47.
• c

  I judge no man in that manner, or I judge no man alone, as it followeth in the next Verse.
• Ver. 29.
• d

  My Testimony is not to be look'd upon as a single Te∣stimony for my self; tho I do judge, yet my judgment is true; for no Act of mine is a single Act: I and my Fa∣ther are one; and what I do, thy Father also doth, that sent me into the World as his Embassador: So as if the judgment of God be true, which you all own, grant, and acknowledge; then my judgment is true, because it is not mine onely, but the judgment also of that God, whom you own, acknowledge, and Worship, and who sent me into the World.
• Mat. 18.16.
• e

  It is written, Deut. 17.6. and 19.15. God so or∣dered it by his Divine Law, that every thing should be esta∣blished by the Testimony of two Witnesses.
• f

  I (saith our Saviour) have two Witnesses; I am one, I bear Witness of my self: My Father is another, for he beareth Witness of me. Our Saviours Argumentation seemeth weak, unless we look upon him as exempt from the condition of ordinary men, and no mere man, by rea∣son of the Personal Union of the Divine and Humane Na∣ture in his Person. Nor must our Saviour be understood here to distinguish himself from his Father, in respect of his Divine Being; for so he and his Father are one: But in respect of his Office, as he was sent, and his Father was he who sent him. And indeed in the whole he seemeth to ac∣commodate himself to the Peoples apprehensions of him.
• g

  Thou talkest much of thy Father, where is he? We know no Father which thou hast but the Carpenter, Ioseph; we do not look upon him as so Credible a Witness in the Case, as to take his Testimony in such a matter as this is:
• Chap. 16.3.
• Chap. 14.9.
• h

  Christ tells them, that the reason why they did not know the Father, was because they did not know and acknow∣ledge, receive and believe him; for if they had received and believed him, they would not then have been at such a loss to have known where his Father was, or who he was. The Eternal Father is not to be known but in, and by, and through the Son.
• i

  The Treasury was a publick place in the Temple; con∣cerning which, see the Notes on Mat. 27.6. Mark 12.41, 43. Luke 21.1. Christ taught sometimes in one part of the Temple, sometimes in another:
• Chap. 7.30.
• k

  But that no man should lay hold on him, considering the search made for him in the beginning of the Feast, and their sending Mes∣sengers to take him, as we read Chap. 7.32. and the Affront he had given to the Scribes and Pharisees (of which we read in the beginning of this Chapter) was very Miracu∣lous:
• l

  Nor can any account be given of it besides what is here given, viz. That his hour was not yet come. Which was the reason we heard given before in the same case, Chap. 7.30. Men shall be able to do nothing against Christ, or any that belong unto him, till the time cometh that God hath set in his wise and eternal thoughts.
• Chap. 13.33.
• m

  The greatest part of what is said here, was said by our Saviour before, Chap. 7.34. (See the explication of it there) onely here, instead of you shall not find me, is, you shall die in your sins;
• m

  a Phrase we shall find in Ezek. 3.18, 19. which doubtless signifieth, in the guilt of your sins, not removed from you; and is a threatning of Eternal death, as well as Temporal in the destruction of Hierusalem:
• n

  And those who do so, cannot come into Heaven, where Christ is.
• o

  Before they guessed, that he would go to the dispersed amongst the Gentiles, Chap. 7.35. Now they fancy that he would kill himself; or else speak this in Mockery.
• Chap. 3.31.
• p

  Ye are not onely of an Earthly extraction, Creatures of the Earth, not descended from Heaven, as I am; but also of Earthly Spirits and Principles: You savour nothing that is sublime and Spiritual, and therefore you do not un∣derstand me: I tell you, I am not of this World. My Ori∣ginal is not from it, nor am I to determine my being in it. I shall dye, but I shall rise again from the dead, and As∣cend into Heaven, where you cannot come. Still our Sa∣viour asserts his Divine Nature; and the stress of all, he saith, lyeth there; their unbelief of which was the cause of all their Disputings and Errors. He had given them the greatest Evidence of it imaginable in the works which he had done in their sight, which were not onely above the Power of Nature, but such as God had never Authorized, or enabled any Creature to do; yet they being destitute of supernatural Grace, did not believe in him: And they were inexcusable, because that Grace was denyed them for their wilful Corruption and wickedness, which they might have avoided by the use of that common Grace which was not denyed them.
• Ver. 21.
• q

  In the Greek it is onely, If you believe not that I am. Some refer this to Christs Divine Nature. (I am, is the Name of God, Exod. 3.14.) But others rather think that Christ here speaketh of himself as the Messiah and Media∣tor, and so the object of Peoples Faith; and he out of whom there is no Salvation: The latter indeed includeth the former; for Cursed is he that trusteth in man, and maketh flesh his Arm. The Text plainly holds forth an impossibility of Salvation for those who under the Revela∣tions of the Gospel, receive not, and believe not in Christ as Mediator.
• r

  What good Christian will not learn to contemn the slights and Reproaches of sinful men, when he readeth a company of Miscreants thus using their Lord and Master, saying to him, Who art thou? It is no wonder if the World which knew him not, doth not know us
• s.

  The latter part of the verse as it lyes in the Greek, is exceed∣ing difficult, word for word it is, The beginning▪ because also I speak unto you. Some think that our Saviour calleth himself The beginning. Others think the Noun is in this place put for an Adverb; of which we have many instan∣ces in Scripture, tho none as to this Noun; (but I shall leave those who desire satisfaction as to what is said by Criticks about this Verse, to what Mr. Pool hath Collected in his Synopsis Criticorum, and onely consider it as our In∣terpreters understood it) in which form it seemeth to be a mere slighting of them, as much as if he had said, I have often enough, even from the beginning, told you who I am; I can say no more to you upon that head than I have said. I am the same, and no other, than I at first told you I was.
• t

  Iudging is not put here for Judicial Condemnation; but for Reproving and Accusing, which is one part of Judg∣ing. You Accuse and Reprove me; I have many things of which I could also Accuse and Convince you; but let me say what I will, you will not believe me.
• Chap. 7.28.
• u

  But you will not escape the Judgment of my Father, who is true, he will Judge you
• Chap. 3.32. and 15.15.
• w

  I speak unto men nothing but what it is his will that I should declare to them.
• x

  The Iews (as we are told) used to call God, The Fa∣ther, in a way of Eminency; they understood that he spake to them of his Father; but they would not understand when he spake to them of his Father, or the Father, he meant God the Father of all; their minds were blinded, that they could not see; and their hearts hardened, that they could not understand.
• y

  It is your unhappiness, that while I am alive, and Preaching the Gospel to you, inviting you to Repentance, and Faith in me, as the true Messiah: You will not be∣lieve me to be indeed what I am; but you shall lift me upon the Cross (for that is meant by lifting up, as Chap. 12.32. and 3.14.) and when that time cometh, you shall know that I am
• Chap. 5.19, 30.
• z

  the Light of the World, as v. 12. For after that, the Gospel began to be Preached to all Na∣tions. Or that I am the true Messiah, he whom the Father hath sent into the World. Some of you shall then know it by those Signs and Wonders, that shall attend my Death and Resurrection, and to your shame and confusion: others of you shall know it to your Eternal Joy and Salvation; believing on me then, whom you will not now acknowledg:
• z

  and that what I have done, I have onely done by Commissi∣on from my Father, not of my Self:
• Chap. 3.11.
• a

  and that what I have taught, I have had in Commission from my Father to Teach.
• Chap. 14▪ 10.
• ver. 16.
• b

  I have the presence of God with me, as I am Mediator; the Father hath not sent me into the World to do his will, and left me alone without his presence,
• c

  for I do his Will, I drive no separate Design from my Father, but always do those things which please him. From whence all Faithful Ministers and Christians may learn how to conclude of God's Presence with them, which they can no longer promise to themselves, than they speak and do those things that please him.
• Chap. 7.31.
• d

  Believing on him, is not here to be understood strictly of Saving Faith; but rather, of some preparations toward it: they began to believe that he was the true Messias, and to have more honourable thoughts than they had of him: that this was all, will appear from what we find in the fol∣lowing Verses; and believing often signifieth no more in the New Testament, than a light Assent given to some Pro∣positions of the Gospel relating to Christ.
• e

  In the Sense before Expressed. Our Saviour well enough saw their Hearts, and in what manner they believed, and what sort of Disciples they were, viz. onely Nominal: They have the name of Disciples who come after Christ to hear him; but they are his Disciples indeed, who make his Doctrine the Rule of their Lives. He therefore tells them,
• f

  That not a meer saying to him Lord, Lord, and yielding some light Assent to some Propositions of Truth in the Gospel, would make them his Disciples in truth and reality, without an abiding and continuance in the words which he taught them.
• h

  That is, you shall more fully and clearly know the Truth; by which may be either understood Christ, who stileth himself, The way, the truth, and the life; or those Propositions of Truth which Christ hath Revealed. There must be some knowledge of Truth in a Soul before it can believe; for how shall they believe (saith the Apostle) in him of whom they have not heard? but a fuller and clearer know∣ledge of the Truth is got by degrees, by those who studi∣ously seek after it, and walk close with God.
• Rom. 6.18.
• i

  And the truth shall make you free. It appears by ver. 36. That by the Truth, he means himself; there he saith, If the Son make you free: and indeed, though the knowledge of the Propo∣sition of Truth, gives men some liberty from the bondage of ignorance, and some Lusts, yet it is onely the saving know∣ledge of Christ, which brings men into a perfect liberty from the Law, the rigour, curse, and terror of it, and from the dominion of Sin and Corruption.
• ver. 39.
• l

  This made them angry, That Christ should speak of their being made Free; for those that are Free, are not in a capa∣city to be made Free. The Iews were a People very tena∣cious of their Liberty, and gloried much in the right they had to it.
• k

  How carnally doth a carnal heart understand Spiritual Mysteries? Thus Nicodemus hearing of being born again, grosly dreamed, of entring into his Mothers Womb, and being born again. The woman of Samaria, hearing of living Water, dreamt of Water that should so satisfie her Thirst, as she should never come again to the Well to draw. The Iews here hearing of being made free, dream of a free∣dom from Human Bondage and Slavery. To what our Sa∣viour had said, That if they knew the Truth, the Truth should make them free; They reply, We are Abrahams seed, and were never in bondage to any. Admitting that they were Abrahams seed, that is Iews, were not the Iews in Bondage? first, to Pharaoh King of Aegypt; then to Nebuchadnezzar King of Babylon: they were ••ow in Bondage to the Romans. They must either understand it of their own Persons, tho they were Tributar••es, they were no Slaves; or else concern∣ing their Right, they had a right to Liberty, though they were under an Extrinsick Servitude to their Conquerors.
• Rom. 6.16.
• m

  Our Saviour here Correcteth their mistake, letting them know, That he was not speaking about any Corporal, but Spiritual Servitude; not of the freedom of Mens Bodies from the power of Enemies, but of the freedom of Mens Souls from the slavery and dominion of Lusts and Corrup∣tions. He that doth sin (saith he) is the servant of sin. The committing or doing of Sin here intended, is not to be un∣derstood of single Acts of Sin, (for in that sense, who lives and sinneth not? (The righteous man sinning seven times in a day) so as all men would be concluded the Servants of Sin); but of living Indulgently and Habitually in a course of Sin, and in the practise of gross Sins: in which sense Work∣ers of iniquity is to be taken, Matt. 7.23. And this very Phrase, 1 Iohn 3.4. And indeed, the very Heathen could see, that there was no such slavery as a Servitude to Lusts and Passions; Men are the Servants of Corruption, 2 Pet. 2.19. under the Dominion of sin, Rom. 6.20.
• n

  The Servant of Sin
• o

  abideth not in the Church (which is the House of God) for ever. Look as it is with Slaves, and Servants, they are no fixed Members of Families; they may be turned out, they may be sold over to others; they abide in Families according as in them they behave them∣selves: so you, who as you are Abrahams Seed, as you boast, and glory; are now servants in the Church of God; yet if you continue to be servants of Sin, you shall not for ever abide in God's House; if you be not cast out of the Church Militant, you shall certainly be cast out of the Church Tri∣umphant; that is, you shall never come there:
• p

  but the Son; some think he speaks of himself, who was the Eternal Son of God, he abides for ever; but I rather think, he speaks of him that is a Son by Adoption, Iohn 1.12. Rom. 8.16, 17. So as this Text sheweth us the remarkable difference, betwixt a nominal Professor, and one who is a true Be∣liever; the one is but as a Servant in Gods House, to whom belongeth no Inheritance; though while he is in the Family, he enjoyeth some common priviledges which a meer stran∣ger hath no right to: The other is a Son, and hath a right to the Inheritance, and so shall never be cast out of the Fa∣mily, but abideth in it for ever.
• Rom. 8.2.
• q

  If that term [the Son] in this Verse be the same with [the Son] mentioned in the former Verse, they must both be understood of Christ; for it is most certain, that here [the Son] can signifie no more than Christ, to whom alone it be∣longeth to make Souls free from the slavery of the Law, Sin, Death, Hell, &c.
• r

  Now saith our Saviour, This is the true freedom. Alas! what is the freedom you boast of, and glory in? It is not the freedom of your inward Man; if you were in the fullest actual possession of it: many a one in that sense free, hath a base servile slavish mind, and is a servant to Corruption and Lusts. It is onely the freedom which I give unto Souls, that is a true and perfect liberty, and is alone worthy the name of it.
• s

  According to the flesh you are descended from Abra∣ham, that I know; but of what advantage is, or can this be to you?
• t

  While in the mean time you are implacable ene∣mies to me, and seek to Murther me, who am not onely an innocent person, but am the Lord of Life, and came to save the World▪ and the root of this is your unbelief; did you receive and believe the Word that I have spoken to you, you would do otherwise; but although the sound of my Word pierceth your Ears, and then you receive a little of it; yet it passeth not into your hearts, it hath no place within you; you do not believe it, you are not affected with it, it doth not dwell in you as it ought to do, so that you are not turned into the likeness and obedience of it. Men may be Pro∣fessors and Members of the Church of God, in whom yet the Word of God hath no rooting, and findeth no true place, so as that their condition may be sad enough.
• Chap. 5.19, 30. and 14.10, 24.
• u

  My Father is God, I declare unto you his Mind and Will; no uncertain things, but what I have seen with him, that is, what I certainly know to be his Will.
• w

  You de∣clare by your actions who is your Father; and as I do my Fathers Will, and what he teacheth me to do, so you do the works which the Devil, who is your Father, ver. 44 prompt∣eth you to do
• ver. 33.
• x

  This was their continual boast, as may be learned from Matth. 3.9. Glorying in their birth-priviledge; as Abraham being the Father of the whole Iewish Nation, and in 〈◊〉〈◊〉 Church-priviledge. Abraham being the Head of the Iewish Church, and he to whom the Promises were made.
• Rom. 2.2••. and 9.7.
• y

  But Christ taketh them off this glorying, by minding them, that the Blood of Abraham running in their Veins, would be of little significancy to them, so long as they did not walk in Abraham's steps. Men are truly to be accounted the Chil∣dren of those, not from whom they are naturally Descended, but whose steps they walk in, and whom they imitate in their Conversations.
• z

  You declare by your Actions, that you are very far from the spirit and temper of Abraham; I am one who being sent of God, whom you own as your Father, have faithfully revealed the will of God to you, and have never told you any thing but the Truth; and this is all my Crime, for which you seek to murder me, this
• a

  was none of your Father Abrahams practice; so as though you have some∣thing of Abrahams Blood, yet you have nothing of Abra∣hams Spirit in you.
• b

  You imitate him who is indeed your father, by whom our Saviour (as we shall hear more afterwards) meaneth the Devil.
• Isa. 63, 16. & 64.8. Mal. 1.6.
• c

  This they fume at, and tell him, They were not born of Fornication, which is in our English Dialect, as much as, We are no Bastards; but it hath another sense in this place, as appeareth by the next words.
• c

  We have one Father, even God. That is, we own and Worship one God who is our Father; which makes very good Interpre∣ters think, that their meaning in those words, We are not born of Fornication, is, We are no Idolaters: Idolatry in Holy Writ being very ordinarily compared to Whoredome and Fornications.
• d

  This agreeth with what we have 1 Iohn 5.1. Every one that loveth him that begat, loveth him also that is be∣gotten of him.
• Chap. 5.43. and 7.28, 29.
• e

  But here our Saviour rather seemeth to speak of his proceeding forth, and coming from God, as sent into the World to fulfil the Will of God as to the Re∣demption of Man, than of his proceeding from his Father by Eternal Generation. It is true, That he who loves the Father, will also love the Child, so far forth as he resembleth his Father, and acteth like unto him: and it is as true, that he who loveth him that sends a messenger, will also love the messenger, executing the Commission of him that sent him.
• f

  It is manifest all along this Discourse, that Christ spake Riddles to the Iews, and that they understood not the im∣port and sense of his Discourse; now (saith our Saviour) the reason is, because you cannot Hear, that is, Believe my Word: they could, and did hear it with their Ears; they heard the sound of it, but they could not discern the Spiritual sense and meaning of it. It was not given to them to know the mysteries of the Kingdom of God: Matt. 13.11. And the reason was, because they suffered themselves to be blind∣ed by prejudice, and by their own Lusts, and corrupt Affecti∣ons, till God gave them up to a judicial Blindness, that hear∣ing they heard, and did not understand; and seeing they saw, and did not perceive.
• Matth. 13.38. 1 John 3.8.
• g

  Our Saviour now plainly tells them, what he meant by t••eir Father, mentioned v. 38. viz. the Devil, whose Children though they were not by Natural Traduction, yet they were by imitation.
• h

  Wilfully doing the things which the Devil would have them do; he instanceth in two of these Lusts; 1. Murther, He saith, the Devil from the beginning of the World had a mind and design against the Sons of men; and he ever since, (as the Apostle tells us) hath gone about like a roaring lion seeking whom he may devour. And in this they were his true Children, using all Arts imaginable to destroy him whom God had sent into the World for mans Salvation.
• k

  In another thing also, they were the true and genuine Children of the Devil. The Devil had no Truth in him, nor did he abide in the Truth. God indeed created the Angels (who afterward fell) in a state of Recti∣tude, without unrighteousness; but they did not keep their first Station. So, neither did they love the Truth, nor abide in it, but were wholly false and L••ars, and could not abide the Truth.
• l

  Such is your hatred to the Truth, that you hate me for no other reason, but because I reveal my Fathers will, (which is the Truth) to you; than which nothing can evidence a greater hatred to Truth, nor conformity and likeness to the Devil; there cannot be a greater Evidence of any ones hatred of the Truth, than the hatred of those who tell them the Truth; and for this very reason because they do so.
• m

  If any of you can prove, that I have spoken to you any thing that is false, and not consonant to the will of my Father, do it; but which of you is able to charge me with any such thing? If there be no such thing, but I have told you what is the very Truth, and the Will of my Father, as to what you are to believe, and do: why do you not be∣lieve me; for every reasonable soul is a Debtor to Truth.
• John 4.6.
• n

  To be of God, here, is opposed to a being not of God, and so may be understood to comprehend Election, as well as Regeneration.
• o

  He heareth, acknowledgeth, believeth, and patiently submitteth to the Will of God revealed in his Word
• p

  The reason why you, though with your ears ye hear the Word of God, yet do not in heart receive, and embrace, and believe it, nor can submit to it, is because ye are not of God, not chosen of him, not savingly inlightned, and regenerated by him. So as this Text affords us an excellent Note, by which we may know whether we be Re∣generated, and of God, yea or no? That is, our believing and yielding obedience to the Will of God revealed in his Word. By this saying of our Saviour, he seemeth to ac∣quiesce in the Will of God, concerning these refractory and unbelieving Iews, notwithstanding all the pains he had ta∣ken with them to enlighten and bring them to the saving knowledge of the Truth. It pleased not his Father to open their Eyes that they might see, or their Hearts that they might understand. This ought in like manner to satisfie all the true and faithful Ministers of the Gospel, when they see they have laboured in vain, and spent their strength for no∣thing, and in vain. When they have done all they can, they will find this of our Saviour true; That the work must be Gods, and not theirs; and no more hearts will be changed, then theirs, who are of God.
• q

  A Samaritan signified to the Iews as much as an Im∣poster, or Saducer, for the Iews looked upon the Samaritans as a detestable sort of men, who had corrupted the Wor∣ship of God with their horrible Superstitions in Mount Ge∣rizzim.
• Chap. 10 20.
• r

  And hast a Devil: that is, art mad. (See the Notes on Chap. 7.20.)
• s

  That is, I am not possessed with an Evil Spirit, as you Blaspheme, or (as others think) I am not mad, I speak the words of Truth and Soberness, (for it is said, that the Iews held an Opinion, That all who were Distracted, were Influ∣enced by an Evil Spirit, and had a Devil.) It is true in both Senses, Christ had no Devil,
• t

  He did nothing that he did, but for the honour of his Father; this was but a term of Scandal and Reproach they cast upon Christ. In the mean time it must be observed, with how much meekness the Lamb of God received these most unworthy Reproaches cast upon him; that we may learn to behave our selves in like manner under such Temptations.
• Chap. 5.44▪
• u

  Christ very often mindeth them of this, That in what he spake and did, he sought not his own Honour and Repu∣tation, which both obviated an Objection they might make against him, and also convinced them of his truth and sin∣cerity in what he did: (but saith he) though I seek not my own Honour, 〈◊〉〈◊〉 there is one who cometh himself in my Honour and Glory; and you must expect that he should Judge and Condemn you for all your hard speeches which you have spoken against me.
• Chap. 5.24. and 11.26.
• w

  To see Death 〈◊〉〈◊〉 this Text, signifieth to die, but in an apparently differing sense from what it is taken in Luke 2.26. Where it is to be understood, of a Natural Death; of which it cannot be understood here, for the holiest men shall die Rom. 8.10 The body is dead, (that is in dying) because of Sin; or shall dye, because of Sin; it must therefore be un∣derstood of Death Eternal, and in that sense the Proposi∣tion is certainly true, That an holy man that keepeth the Sayings of Christ, shall not see Death; that is, shall have Eternal Life; which is no more than what we have often before met with, viz. the Promise of Life Eternal, to Faith and Holiness.
• x

  This is the third time we have met with this Blasphe∣mous imputation from these wretched men, Chap. 7.20. In this Chap. v. 48. and here. What we have here, may strongly incline us to believe, that by the Phrase they did not intend that he was Possessed with the Devil; for they here de∣clare themselves confirmed in what they said, from his speak∣ing that which was contrary to sense, and demonstration.
• Heb. 11.13.
• y

  Abraham was Dead, (though the Father of the Faithful) and the Prophets were dead; and therefore to speak of any Mortal Man's not seeing Death, was contrary to every days Experience, and to the Experience of the holiest men who ever lived. To them therefore who understood him, speaking of a Natural Dissolution of the Soul and Body: this looked like the Language of one besides himself, (which probably was all they meant, when they said, He had a De∣vil) unless they used it as a term of reproach and passion, of all which, none can give any just account.
• z

  If thou canst so effect it, that those who keep thy sayings shall not dye; thou canst also make thy self Immor∣tal; neither Abraham, nor the Prophets could save them∣selves from Death, they are all dead; What art thou? What doest thou make thy self? And by the way, this was ano∣ther charge upon our Saviour, the Iews having no patience with any that should prefer himself before their Father Abraham or Moses.
• a

  This is much the same with what our Saviour said, Chap 5.31. which he seemed to contradict, Ver. 14. (see the Notes on both these places) the meaning is, If I seek mine own honour, and glory; Or, if I arrogate to my self what indeed doth not belong to me. Or, if I alone honour my self, which (by the next words) seemeth to be the true sense of the Phrase here.
• b

  My Father is he who honour∣eth me, by Witnessing from Heaven, that I am his beloved Son; by sending me into the World to accomplish his Work; By many Signs and Wonders: and you say, that this my Father is your God. If therefore you will not give credit to me, and my Testimony, yet you ought to give credit to him, whom you own as your God.
• Chap. 7.28, ••9.
• c

  Knowing here signifies more than a notional knowledge, or comprehending in our understanding so much of God, as may by Natural Powers be comprehended. It signifies affections, and a conversation suitable to such a knowledge
• d

  But I (saith our Saviour) fully and perfecty know him, both as to his Essence, Counsels, and Will, and am fully obedient to him.
• Luk. 10.24.
• g

  And he was glad, with the joy of Faith, which gives the soul an Union with an absent Object by Faith made certain to it, Heb. 11.1.
• e

  You glory much in this, that you have Abraham to your Father; This Father of yours fore-saw my coming into the World, and my dying upon the Cross. He saw it by the Eye of Faith, in the Promise which was made to him, That in his seed all the nations of the Earth should be blessed. He saw it in the typt of Isaacs▪ being Offered, then receiving him in a figure, Heb. 11.19. He saw it in the Light of Divine Revelation. He saw my coming in the Flesh: My dying upon the Cross for Sinners: The Publica∣tion of my Gospel to the whole World, by which means all the Nations of the Earth became Blessed in his Seed.
• h

  Christ was at this time but Three and thirty years old, and upward
• i:

  they dream of Abrahams seeing him, and his seeing Abraham with bodily Eyes, of which Christ said no∣thing; that indeed had been a thing impossible: for Abraham was dead many hundred of years before Christ appeared in the Flesh to the World: neither doth our Saviour say, That he had seen Abraham, or that Abrah••m had seen him, but that he had seen his day, his coming in the Flesh, his Death, which Abraham had seen, not with bodily Eyes, but with the Eye of Faith.
• k

  Some will have the meaning to be, That Christ was b••∣fore Abrahams time constituted Mediator. As he is said to be the Lamb slain from the Foundation of the World: Rev. 13.8. So 1 Pet 1.20 But thus it might have been said of any of the Elect, That they were Chosen before Abraham was: It is therefore undoubtedly to be understood of Christs Eternal Existence, as to his Divine Nature, and this will appear: as from other Arguments, so from the whole scope of our Saviours former Discourse in this Chapter, which was to assert his Divine Nature and Equality with the Father.
• Chap. 10.39. and 11.8
• l

  As they also did, Chap. 10.31. It is vain to enquire, where they had stones in the Temple: they might be Re∣pairing some part of it, or some parts of it paved with Stones might be loose, &c. It is enough, that we are assured, that some they found
• Luk 4.30.
• m

  He did not go through the midst of them that were in this uproar, but first thrust himself into the more innocent croud, then passed through the midst of them. Some make a question here, how he could pass through the midst of them: Whither he made his body invi∣sible? (so the Lutherans think) or whither he struck his Enemies with Blindness, or thickned the Air before their Eyes. But what needs that Dispute? admit some few of the Rabble to be in a Rage, the greatest part Innocent, it is no hard thing for us to conceive, how a person discerning the disorder, may thrust himself into the more innocent Croud, and pass by, escaping the rage of his Enemies.
• a

  The Evangelist doth not tell us, where our Saviour was passing by; but the Word seemeth to import, a passing by the High-way side; when he saw this poor man, who 〈◊〉〈◊〉 born blind: which is particularly noted, because such blind••ess is judged incurable as to the Art of Man.
• b

  The Disciples question, supposed two things for Truth; 1. That all bodily Punishments and Afflictions come upon men for Sin. 2 That as some come upon ther•• for personal Sins, so others come upon them for the sins of their Parents. The latter is unquestionably true: so in the former, but not Universally: as there are Afflictions which are Punishments of Sin, so there are some that are Trials.
• c

  Our Saviour must not be understood here, as either asserting the Blind man, or his Parents free from sin; and a degree of sin deserving such a Punishment: but as speak∣ing to his Disciples question strictly, and answering, That this ••ffliction came not upon him, either for any personal Sin of his own, (for he: could not be guilty of any Actual sin be∣fore he was born.) nor yet for any sin that his Parents had Committed.
• Chap. 11.••••.
• d

  But that the Works of God might be made glorious in him: both his work of Power in afflicting, and his work of Mercy in healing him.
• Chap. 5.19.
• e

  The father who sent Christ into the World, gave him work to do, Iohn 17 4. his general work was, To glorifie God upon the Earth, as by working out the Redemption of Man, so by revealing his Will to the Sons of Men, and work∣ing Miracles for the glorifying the name of God: saith Christ, I have a set time to work in: that is, that which he here calleth day, the time wherein Christ was to live up∣on the Earth.
• e

  I am not to be here always, there will come a time when I must be absent from the Earth, then none of this work can be done. A good Argument to perswade every Christian to work while the time of his Life lasteth, for the Night of Death will come, when no Man can any longer work out his Salvation: but as the tree falleth, so it must lye, Eccles. 9.10.
• Chap. 1.5, 9. & 8.12. & 12.35, 46.
• g

  Those words as long as I am in the world, let us know what our Saviour meant by the day, mentioned ver. 4. viz. The time he should be in the World: (Saith he,) So long as I am in the world it is a part of my work to shew light to the world. Christ indeed, though he hath left the World, is yet the Light of the World; but he was the Light of the World, that part of the World, especially where he was in a more eminent sense so long as the World enjoyed his bo∣dily presence in it.
• Mar. 7.33. & S. 23.
• h

  Several mysterious Allegories are found out by men of Luxuriant fancyes, with reference to the manner of our Sa∣viours curing this blind man; as if our Saviour had made choice of Clay, to shew, that as he at first made man of the dust of the Earth, so he could again cure him with dust; And that his Spittle denoted, the efficacy of Christs Huma∣nity, being now personally united to the Divine Nature: Others think, he made use of Spittle, because the Iews had a great Opinion of the Medicinal Vertue of Spittle; and they say, forbad the Medicinal use of it on the Sabbath day, (on which day this Miracle was wrought) but all these things are great incertainties, for which we want any gui∣dance from Holy Writ. It is most probable, That our Sa∣viour made use of his Spittle in working this Miracle, be∣cause he had no Water at hand, for Water was a very scarce thing in those hot Countries. That which we are chiefly to attend in this great Miraculous Operation is, Christ's De∣monstration of his Divine Nature for the confirmation of the Truth, of which he doubtless wrought this great Work, as well as to shew his Charity to this poor Creature. To this purpose he first maketh choice, not of a Blind Man onely, but one who was born so, and so incurable according to all judgment of Humane Art. 2. He maketh use of no means that had any appearance of a Natural Vertue in it; nay, which was more like to put out the Eyes of one that saw, than to give sight to one that was blind.
• ‖

  Or, spread the clay on the eyes of the blind Man.
• i

  He doth not onely anoint his Eyes, but sendeth him also to Wash in the Pool of Siloam: We read of this Pool Neh. 3.15. And we are told, That it was a Fountain which sprang out from Mount Zion. It should seem, that there was a Brook of that Name, which supplyed part of the City with Water, Isaiah 8.6. Some think, they have 〈◊〉〈◊〉 found a Mystery in this Name, because it signifieth 〈…〉〈…〉 think that it hath an allusion to Shilo, which was the Messias mentioned, Gen. 49.10. The name is plainly an old Name, as appears from the place I noted out of Nehemiah, proba∣bly given to it anciently, in acknowledgment of the mercy of God given them, in sending them such a Brook, or Rivu∣let from those Mountains, so commodious for that great City: Or, because (as some think) the Water did not run always, but at certain times, as it were sent of God. We read of nothing Medicinal in this Water, onely as a pro∣bation of the blind man's Faith and Obedience; it pleased our Lord to send the blind man to wash himself there; as of old Naaman the Syri••n was sent to wash in Iordan. He went, and the Evangelist to let us see, that true Faith joyned with sincere Obedience, never faileth the Expecta∣tion of them that exercise it, lets us know that he returned seeing.
• l

  The Evangelist now reports the Consequents of this Mi∣racle; he being cured, returneth to his Friends: those who lived about that place, had taken notice of his ordinary sit∣ting there, and begging; now seeing him perfectly recovered, ask one another, if this were not the blind Beggar that used to sit there.
• m

  Some conclude it was he, others doubted, but did think he was like him: he puts it out of doubt, and saith, That he was the man.
• n

  According as is the nature of most men upon the sight of any new and strange accident, they are curious to know how it came to pass, who did it; and where he was. The Blind man tells them, That he was cured.
• o

  By one that was called Jesus, probably he had heard some of the people mention him by that name, and describeth to them the manner how he did it.
• p

  They would know where he was, this he knows not.
• q

  Whither the Neighbours, or his near Relations, is not said. Nor is the place mentioned, where this Convention of Pharisees were, whether in the Temple, or in some Synagogue, or in the great Court which they call'd the Sanhedrim; nor is it material for us to inquire into.
• r

  It was observed before, That Christ made choice of the Sabbath-day, as the day wherein he did many of his mighty Works. It was on the Sabbath-day that he cured the impo∣tent man who lay at the Pool of Bethesda, Chap. 5.10. and upon the Sabbath-day, that he cured him who had the Wi∣thered Hand, Matth. 12.10. And now again upon the Sab∣bath-day that he cured him who was born blind; possibly he chose that day, because that was a day wherein he ordi∣narily Preached that heavenly Doctrine, which he confirmed by these Miraculous Works: or perhaps, that he might take occasion from thence to instruct the Iews, if they would have received Instruction in the true Doctrine of the Sabbath; that they might not superstitiously think, that it was not lawful to do acts of mercy on the Sabbath-day▪ certain it is, that himself maketh that improvement of it, Matth. 12. Or to shew them, that he was Lord of the Sabbath; and that as his Father by his Works of Provi∣dence worketh on the Sabbath-day; so did he, being equal with his Father: by which Argument he afore defended himself, for the cure of the impotent man on the Sabbath-day, Iohn 5.17.
• r

  The Pharisees asked him, How he had received his sight? they had before heard it from others, but they now desire to hear it from himself; not (as appears) out of any good design, that they might be convinced of the truth of the thing; or that he who had wrought this Miracle was the Son of God; but that they might have something to object against Christ, and to quarrel with him for, upon their Traditions, with reference to the observation of the Sabbath. Of which we are told this was one, That it was unlawful for any to annoint their eyes with spittle on the Sabbath-day: they having a conceit, that it was a medi∣cinal application. The Blind man is not ashamed to own the goodness of God to him, to the Pharisees, but relateth the same story which he before had related to the Peo∣ple.
• s

  They are so far from owning Christ as God, the Eter∣nal Son of God, and equal with his Father, that they will not allow him to have any relation to God as one sent of him. It is true, the Sanctification of the Sabbath is so great a piece of Religion (the whole of which is sometimes expressed by it, Isa. 56.4, 6.) That whoso maketh no con∣science of it, may reasonably be concluded to have little or ••othing of God in him: but we must rightly understand what the Will of God is as to that Sanctification, and not think that it lyeth in a performance of some Ritual Services▪ while in the mean time we neglect moral Duties: Christ had kept the Sabbath, though not in that Superstitious sense they thought it was to be observed, keeping to all their Tra∣ditions about it.
• Chap 3.2. ver. 33.
• t

  Others of the Pharises had a something better Opinion of Christ by reason of the miracles he had wrought; concluding, that if he had been so bad a man, as some of their Brethren would have him taken to be, God would not have assisted him to the doing of such miraculous Works as he had done▪
• Chap 7.1•• 43, & 10.1••
• u

  Thus the wise God made a di∣vision amongst the Counsels of Christ's Enemies, his Work being not yet finished, nor the time come when he was to dye for the Redemption of man.
• w

  What Opinion hast thou of this man, who hath open∣ed thine Eyes? to make the question perfect, Interpreters think, there ought to be this Supplement, On the Sabbath-day. What dost thou think of such a man as this, who would make clay, and apply it to thy C••re upon the Sab∣bath-••ay? How can such a Fact be defended
• †

  Chap. 4.19. & 6.14.
• x?

  The Blind man Answered, He is a Prophet. It was taken for granted by the Iews according to their Traditions, That at the command of a Prophet it was lawful to violate the Sabbath: which indeed is no more then, That God hath not in giving us a Law, bound up himself, but he may dispense with his own Law. Their Prophets had an extraordinary mission from God, and immediately revealed the Will of God; so as they looked upon what they said, as spoken by God him∣self. The Blind man declareth, That he believed that Christ was a Prophet; and being so, his Words and Actions had an extraordinary Warrant, and therefore were not to be judged by ordinary Rules.
• y

  That is, The Rulers of the Iews did not, or the Mul∣titude, or Rabble of the Iews did not; for we before heard that many of the common Iews did, they had seen him for a long time sit begging; (begging being allowed, in that their corrupt and miserable state, they being Tributary to the Romans, tho in their setled prosperous state, there was such a liberal Provision made for their Poor, that there was no Beggar in Israel:) besides, they had it from his own mouth, ver. 9. but the Rulers had no mind to believe it; and many others of the Iews (possibly) had been no eye∣witnesses of his begging, but had onely heard the relation from others: the Rulers therefore send for the Parents of the Blind-man.
• z

  The Parents of this man that was Blind, in their An∣swer shew a great deal of discretion and prudence. Three things the Pharisees ask, 1. Whether this were their Son? 2. Whether (as they said) he was indeed born blind? 3. How he came now to see? The manner of the propounding their question, Who (ye say) lets us know what Answer they would have had, and that they did not send for the Parents of this Blind man, out of a desire to know the naked Truth of the thing, but hoping to fright them into a speak∣ing (doubtfully at least) whether it was their Son yea or no? or whether he was stark blind when he was born, yea or no? But alas! the Providence of God ordering his con∣dition to be so poor, that he was glad to beg for his live∣lihood, made this design vain, would his Parents have gra∣tified the Pharisees, by any shuffling, and indirect An∣swer?
• a

  But besides this, The Parents of this man proved ho∣nester, and stouter, than it may be the Pharisees did expect. They affirm, That they knew that he was their Son, and that he was born Blind. But for the Third Question, How he now saw, they avoid an answer to that, being possibly no Eye-witnesses of Christ when he wrought the Miracle. For this they refer them to their Son, who was no Babe, but a man grown, one of Age, able to speak for himself; of whom they might enquire, and he was best able, as to this thing, to give them satisfaction.
• Chap. 7.13. and 12.42. & 19.38. Act. 5. 13.
• c

  The reason why his Parents answered so very warily, and avoided saying any thing to the Pharisees Third Questi∣on, which probably they could not do of their particular personal Knowledge was, That they were afraid of the Ru∣lers of the Iews; Solomon saith, That the fear of man bring∣eth a snare; it is often a temptation to men, to deny the Truth, or at least, not to own, and confess it when God calls to them for a publick owning and confession of it; but nothing of that nature appeareth in this case; for it doth not appear that his Parents were present when Christ wrought this great Miracle; which if they were not, they were not obliged to tell the Pharisees what themselves had onely received by rumor and hearsay; So that their An∣swer seems but a prudential Answer, to avoid an Eminent danger.
• d

  For they were not ignorant of a Decree made by the Jewish Sanhedrim That if any did publickly say, or declare, That Iesus was Christ, he should be Excommu∣nicated: for that is meant, by being put out of the Syna∣gogue.
• e

  They were not able to obtain their design from the Parents of this poor man; now they again call him, and ad∣vise him to give glory to God. Thus far they spake well, if they had been hearty and serious in what they said: For the man indeed had great reason to give God the glory; by whose Power alone exerted by his Son Christ je∣sus, he had received his Sight; but Moral Actions are made good or bad by their ends; and if we consider the End of these wretched men in this action of theirs, wherein they perswaded the poor man to his duty, the words will appear to have been spoken from hearts minding nothing less than the glory of God, and out of a design to vilify and depre∣tiate his Son; whereas God hath set up his Rest in his Son, and cannot be glorifyed but with, in, and through him; whom in the next words, they maliciously defame
• f

  not one∣ly speaking of him contemptuously, calling him this man, but affirming him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not a Sinner onely, but a no∣torious, scandalous Sinner; as that Word imports.
• g

  This poor man being of no higher quality than a Beg∣gar, can be presumed to have had no great Education; yet his answer is as good as could be expected from one of the greatest breeding, both for security to himself, and his stout asserting what was Truth. As to their Charge upon our Sa∣viour of his being a great Sinner, he avoideth it, telling them, as to that he knew nothing, nor was it his concern to enquire; but this he knew, that he had wrought a great Work on him, for whereas he had been blind from his Mo∣thers Womb, he now had his Sight by his means; so as all their frowns could not tempt him to deny the Miracle wrought upon him, nor yet to speak the least in abatement of it.
• h

  They cannot frown him into a denial of the Miracle wrought, he stood stoutly to affirm, That he was born Blind, and that he was cured by Christ; now they put him to tell the story over again, either hoping they should en∣trap him, contradicting himself in his story, or at least, finding something, upon his repeating the story, for them to take advantage from, to perswade the people, That it was but a Cheat, and indeed there was no such Miracle wrought upon him.
• i

  It is wonderful to see, how the boldness and confidence of the poor man increased, God giving him that wisdom and courage which they were not able to resist. He refu∣seth to repeat the story to them, telling them, He had once already told it them: But they would not give credit to him: and to what purpose was it for him to say it over again, unless they were inclined to be his Disciples, (for some think the form of speech, implieth a hearty wishing and desiring that they would be so; but others think, he speaks Ironically, as if he had said, I know my repeating again, the story will not induce you to be his Disciples, you are resolved against that, and therefore why do you put me upon a needless trouble. And this seemeth to have been his sense by what followeth in the Pharisees reply, full of In∣dignation.
• k

  If this were all their reviling, for them to tell this poor man that he was Christs Disciple, it was a very tollerable imputation, and what the blind man had reason to glory in, their guilt in reviling, is to be judged not so much from what they spake, for their was nothing of greater honour, as from what heart and spirit they spake it. A Disciple signifies, One that followeth another, and learneth of him. To be a Disciple of Christ indeed, was the greatest thing that any could glory in; yet, the imputation of it to this blind man, is here called a Reviling: Whence we may observe, That the guilt of Reviling, is to be judged not so much from the Words which a man speaketh, as from the frame of his Spirit, and design of that in the speaking of them. If a man speaketh that of another which is good, and true, yet if he doth it out of a design to Expose him, to do him mischief, and make him odious unto others. God doth ac∣count this Reviling, because it proceedeth from the hatred of our Brother, in our heart, and a design to do him harm. Again, tho indeed it was no Reproach to be called Christ's Disciple, yet they affixed this terme upon this poor man, out of a design to Reproach him, and to expose him to the hatred of others: we are in the government of our Tongues not onely obliged to take heed what we say, but with what heart, and out of what design we spake it. A malicious design turns termes of the greatest Honour, into terms of Re∣viling.
• l

  Besides, they here oppose Christ, and Moses. Whereas, M••ses was but the Type, Christ the Antitype Moses Prophecyed of Christ: Christ was that Prophet which God had promised to raise up like unto him. Moses but the Schoolmaster, who led them unto Christ.
• Joh. 8.14.
• m

  Concerning Moses indeed they speak honourably, and say, They knew God spake to him; yet did they know it no otherwise than by Tradition, and the Revelation of the Will of God in the Law, and the Prophets. For Christ, they call him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this fellow; and say, They know not whence he was; that is, They know of no Divine Authority that he had; they were blinded through malice, and pre∣judice; indeed they did know whence he was as to his Hu∣man Nature, for they often made that the cause of their stumbling at him, That he was of Galilee, That his Father was a Carpenter, and his Mother called Mary. But they knew of no Divine Mission, or Authority that he had; this they might have known also, for he did those things which no man ever did, nor could be affected by any thing less than a Divine Power; but their Eyes were blinded, and their Hearts were judicially hardned; they studied to shut out the Light by which they should have seen, and would not know whence he was.
• n

  The opening of the Eyes of the Blind, without the ap∣plication of means, rationally probable for the producing such an Effect; nay, by the application of means, which to all Human Reason seemed of a quite contrary tendency; and this Cure wrought upon one who was not blind by some accidental cause, but by some defect in Nature, who had been so from his Mothers Womb, was so manifect an Effect of the Divine Power, as this poor man was astonished at it, that they should not understand, that it was done by such a Power either immediately, or mediately: especially con∣sidering the Prophecy concerning the Messias, Isa. 35.5, 6. To which, Christ referreth Iohn and his Disciples for an Evidence of it, Math. 11.5.
• Job 27.9. and 35.12. Psa. 18.41. Prov. 1.28. & 28.9. Isa. 1.15. Jer. 11.11. and 14.12. Ezek. 8 18. Mic. 3.4. Zech 7.13.
• o

  This poor man proveth, That Christ was from Hea∣ven, because he had opened his Eyes; not as yet appre∣hending that Christ did it by putting out an immediate Divine Power for his Healing; but as a great Prophet ob∣taining such a power from God, for the confirmation of the things which he delivered. Now (saith he) we know that God heareth not sinners. But the question is, what truth there is in this Axiom, or Proposition. Doth not God hear Sinners? Then he can hear none; for who liveth, and sin∣neth not against God? How did he hear Ahab, and others who were notorious Sinners? Answ. 1. By Sinners here, must be understood notorious and presumptuous Sinners, that live and go on in courses of Sin with hardned hearts: The Word here used, signifieth bold presumptuous Sinners; not such as sin meerly through ignorance, weakness, or humane infirmity. 2. God is under no Covenant-Obligation to hear Sinners; they can challenge no such favour upon the ac∣count of any Promise: but God out of the aboundings of his Goodness may hear them, as he heard Ahab and others, he may hear them as his Creatures crying in their misery, though he hears them not as his Children, or upon the ac∣count of any Covenant. 3. As to the sense of this maxime in this place, it seemeth to be particular, and special; and the Words seem to be restrained to that particular degree of favour here spoken of; God useth not to honour noto∣rious and flagitious Sinners, by giving them a power to Work Miracles, by which they should confirm any thing which they say. This poor man bringeth this as an Argument, why Christ should not be such a notorious Sinner as they spake him, because it was not God's way to honour such persons with his Presence and Assistance to the doing of those things which none could do, but by a Divine Power committed to him. Two things this man assumeth, or taketh for granted. 1. That no man can work miracles, without a power obtained of God by prayer, as we saw it was in the case of Elisha, 2 Kings 4.33. 2. That what Christ did, he did as a man. The First is true, the Se∣cond was false. He was not yet convinced of Christs Divine Nature, nor lookt upon him higher, than as a Prophet; one sent of God, to Reveal the Will of God, and to work great works in the World by Prayer; as to which he Affirms, That if he were such a Sinner as they Clamour'd, God would not hear him. So as the Question, How far God may hear sinners, in giving them any thing they ask of him, seemeth not at all proper to this place, though it be enough clear from other Scriptures; such as Psal. 66.18. and Isa. 1 5. That none that live in a course of Sin can expect that God should hear, or give answer to their Pray∣ers; and tho God may give in to such Sinners such things as they ask him for, which are of a meer External concern, yet it is not with respect to any Promise which he hath made to them, but out of the aboundings of his own goodness,
• p

  But if a man feareth God, and worketh righ∣teousness,
• q

  him the Lord heareth, accepteth, and answer∣eth. The secrets of the Lord are with them that fear him, Psal. 25.14. Prov. 3.32.
• r

  He proveth Christ to be sent from God; (though it ap∣pears by ver 33. that he looked as yet upon him in no higher Notion than a man) from the nature of the miracle that was wrought, which was not the recovery of a blind mans Sight onely: but giving fight to one who was born Blind. Now saith this poor man, This is such a work as was never done by Moses, or by any of the Prophets who have been since the Creation of the World. Some who have been blind from some accidental Cause, and something which hath befaln them, Filmes and Cataracts, &c. have been Cured; and possibly God by his Almighty Power may have given Sight to one born blind. But we never heard of any such thing done by M••ses, whom we magnifie; nor by the Prophets, for whom we have the greatest Venera∣tion.
• Ver. 16.
• s

  If therefore this man (for still he apprehended him no more) had not some special Authority from God, and there were not some special Presence of God with him, he could do nothing that is of this Nature. It is a Work be∣yond the power of man, and beyond that power that we read God did ever be-trust any man with.
• t

  The Pharisees seeing that they could by no Arts bring this poor blind man to their lure; either to deny, or speak any thing in abatement of the Miracle which Christ had wrought upon him; nor yet to agree with them, That Christ was a great Sinner; fall at last to a downright railing, They tell him, he was altogether born in sins. So were all of them; David had taught them, That there was none righteous, no not one; and confessed concerning himself, Psal. 51.5. That he was conceived in iniquity, and that in sin his mother had brought him forth. They had learned from Iob, That none can bring a clean thing out of that which is unclean. Nothing can be clean that is born of a woman, Iob. 14.4. Their meaning therefore in this Phrase must be something more, and possibly the Adjective 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifieth whole; we Translate it (as if it were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉); alltogether doth import thus much, They do not onely tell this man, That he was born in sin; but that he was whole, or altogether born in Sin; that is, under the guilt of Sin: nor do they mean onely the common Corruption and Con∣tagion of Humane Nature, derived from the loss of God's Image in Man upon the Fall of Adam, but some notorious Sin. If any say, How could they think that he was guilty of any such thing before he was born. Answ. It was the Opinion of Pythagoras, one of the Heathen Philosophers, That when Men and Women dyed, their Souls went into other Bodies, that were then born, and in those Bodies often suffered Punishment for those enormous acts, which they had been guilty of in former Bodies. It is apparent, that the Iews were some of them tainted with this Notion, from Herods saying, Math. 14.2. Mar. 6.14. When after the Beheading of Iohn the Baptist, he heard what great Works Christ did, That Iohn Baptist was risen from the dead, and therefore mighty works did shew forth themselves in him. By which the best Interpreters think, That Herod, meant no more, than that Iohn Baptists Soul was gone into another Body, according to their Notion borrowed from the Heathens; for it had been easie for Herod by search, to have found, Whether Iohn Baptists Body was risen from the Dead. So it is thought, that the Pharisees here saying, Thou art altogether born in sin: meant, That his Soul was a sordid, filthy Soul, which in another Body had committed vile, and abominable things; and for those Sins, God set a mark upon him, even in his Birth, and he was born Blind. Or perhaps this Phrase signified no more, than a term of Reviling; of which, no great account can be given: As Passionate men in the madness of their Passions, oft throw out words of Reproach, of which neither themselves nor others can give any just and reasonable account. And doest thou teach us? Thou that art such a Mark'd Villain from thy Mothers Womb, or that art such an ignorant Idiot, doest thou think thy self fit to instrust us about true and false Prophets? who are of God, and who are not? Surely we are to be thy Teachers, and not thou ours.
• ‖

  Or, Excom∣municated him.
• u

  And they cast him out. Some think that casting out here, signifieth no more than a turning him out of the place where they were; as the Word signifieth, Act. 7.58. and 13.50. Others think it is here to be understood of a Judicial Ex∣communication, or casting him out of Communion with the Iewish Church; which latter seemeth more probable, because of the notice of it brought to our Saviour, and the notice which he took of this poor man, upon this occasion. If it had been onely a turning him out of the place where they were met, it is not probable, that it would have made such a noise.
• w

  As was said in the former Verse, probably by Excom∣munication.
• x

  When he had found him, whether casually, or upon an industrious search for him, the Scripture doth not say, he said unto him, Doest thou believe on the Son of God? Art thou one who art ready truly and seriously to imbrace the M••ssiah, and Saviour of the World, who must not be onely the Son of Man, but also the Son of God? Art thou willing to accept, receive, and close with him, and to give up thy self to his Obedience?
• y

  It is as much as if he had said, Lord! how should I believe on him, of whom I have not heard. (So the Disci∣ples answered Paul, asking them, Whither they had recei∣ved the holy Ghost. We have not so much as heard whether there be an holy Ghost, Act. 19.2.) But saith he, Lord, I am ready to believe on him, may I but know who he is. Our Lord had prepared this poor mans heart, for the receiving of him: there wanted now nothing but the due Revelation of the Messiah unto him. This our Saviour giveth him.
• z

  This is as much as, I am here. Thou hast not onely seen him with the Eyes of thy Body, but thou hast had ex∣perience of his Divine Vertue and Power, in giving thee Sight who wert born blind: thus Seeing, also signifi∣eth, Iohn 14.9. It is very observable here, That Mira∣cles do not work Faith, but confirm it: The blind man had Experienced here a Miracle wrought upon him∣self, but yet he is an unbeliever, until the Lord cometh to give him the Revelation of his Word. Faith cometh by hearing; but together with this Word, we must also con∣ceive a mighty power to have flowed from Christ, inwardly enlightning him, and enabling him to discern the Truth of what he told him, and making him yet further willing to receive him, and close with him.
• a

  Now is the Work of Faith with power wrought in his Soul; he saith, Lord, I do acknowledge and receive thee as the Son of God; I am fully perswaded, that thou art more than what thou art in thy External Form, and ap∣pearance, more than a meer man, and I give up my self to thee, to be ruled, and guided by thee.
• b

  And as a Testi∣mony of this, he performed some Act of External Adorati∣on to him. The Word signifies Prostration, He kneeled down to him; or he fell upon his face before him; we are not able to determine what particular act or posture of Adoration he used: but there is nothing plainer, than that it is to be understood of such a Divine Adoration and Ho∣mage as is due unto God alone, for it was such as Testifi∣ed his Faith in him, as the Son of God, whom he had Pro∣fessed, That he believed him to be, in the Words immedi∣••••ely preceeding: although therefore the Word in the ••••eek be a word used sometimes to signifie that civil re∣••••ect which men shew to their Superiors; yet it cannot 〈◊〉〈◊〉 so interpreted in this place, considering what went before.
• Chap. 5.22, 27.
• c

  There is a great variety in Interpreters Notions, about the Iudgment here mentioned. Some think, that by it is meant, The Divine Council and Decree. I am come into the World, to execute the just Will, and Counsels, and Pleasure of my Father; and the Event of it is this, That some who saw not, see; and some who see, in a sense are made blind. Others understand it, of Condemnation; I am come to ex∣ecute the Judgment of Condemnation: (but thus it is hard∣ly reconcileable to Iohn 3.17. Where it is said, That God sent not his son to condemn the world.) The best Notion of it is theirs who interpret it of the Spiritual Government of the World, committed to Christ, and managed by him with perfect rectitude and equity: One eminent part of this, was his Publishing the Gospel, the Law of Faith: The Event of which is, That many Spiritually blind, and utterly unable to see the way that leads to Eternal Life, might (as this ••••••son that was born Blind, is now clear sight∣ed) be enlight•••••• with the saving knowledge of the Truth: and many that thi••k they see, should by their obstinate in∣fidelity be more blind than they were from their Birth. Not that I cast any such ill influen••e upon them; but this hap∣peneth through their own sore Eyes; I am the light of the world; and as it is of the Nat••••e of Light, to make other things visible to men, and it hath its Effect, and doth so where mens Eyes are not ill af••ected with Humours and the like; so the Light of my Gospel by which I shine in the World, makes the way of Salvation by me, ordained by my Father, Act. 3.12. evident and clear to many Souls who are in darkness, and the shadow of Death: But it so happeneth through the prejudices that others are prepossessed with against me, and the Doctrine of my Gospel by which I shine in the World, so full of ignorance, malice, and hatred against me, and the Doctrine which I bring; that through their own perverseness, and the righteous Judgment of God, at last giving men over to their own Delusions, they are made more blind. In this sense, this Scripture agreeth with what was Prophecied by Isaiah, Chap. 8.14. And he shall be for a Sanctuary; but for a stone of stumbling, and for a rock of offence to both the houses of Israel: for a gin, and for a snare to the Inhabitants of Ierusalem. And the words of Simeon in Luk. 2.34. Behold! this Child is set for the fall and rising again of many in Israel. As also wi••h that of Paul, Rom. 9 33.
• Mat. 13.13.
• f

  The Pharisees attended our Saviour, almost in all pla∣ces where he went, to catch something from him, whereof they might Accuse him; they could not but understand, that the import of our Saviours last Words was, That this poor blind Man, now not onely receiving bodily sight (tho born Blind) but a spiritual illumination, by which he dis∣cerned, That Christ was the Son of God, the true Messiah, and Saviour of the World; was an instance of those men∣tioned, who no•• seeing before, upon Christs coming saw; and that themselves, and their Masters were an instance of those whom he intended by such as saw, and by his coming was made blind; for our Saviour had often called them blind, and so represented them to the people to whom he preached, Matth. 15.14. Luk 6.39. They therefore grew very angry, being very proud, and not patient to be thought or called blind, looking upon themselves as the greatest Lights of the Iewish Church.
• g

  If you•• ignorance were simple, and not affected, and you were sensible that your Blindness were not incurable, and your sin might be pardon'd. This appeareth to be the sense from the opposition of it; so ye say, we see, in the latter part of the Verse; they were indeed Blind, as to any true and saving sight of Christ, and of the true way of Salvation, by believing in him; seeing, (as they apprehended) a way of Salvation without Christ, by the works of the Law, and wil∣fully shutting their Eyes against the glorious Light of the Gospel shining on them.
• h

  You should not have so much Sin, so much guilt upon your Souls as you now have; tho your Ignorance had been Sin, yet it had not been so great a Sin, as a wilful shutting your Eyes against the Light; but,
• i

  now that you have an Opi••ion that you see, and boast in your knowledge of the Law, as if you were the onely men that saw; and upon this presumption reject the Doctrine of Salvation:
• k

  and by it do not onely conclude your selves under the guilt of Sin, but your Sin remaineth upon you, not pardoned to you; which teacheth us, That without a true and saving sight of Sin, and such a one as carryeth the Soul out of it self, to Christ for Pardon and Remedy; there is no hope of Pardon and Forgiveness from all the Mercy that is in God.
• a

  It should seem, that the Sheepfolds in those Countries were Houses which had doors by which the Entry was into them; there is no doubt, but by the Sheepfold is meant here, The Church of God, in which the People of God are ga∣thered together in one. By the Door, he apparently mean∣eth himself, as he himself speaketh, ver. 1. Or rather, more generally that way which God hath appointed for any that are to take charge of ••is Church to enter. He is both the Shepherd, (the true shepherd) and the Door; the Shepherd as the care, conduct, and Government of the Church belongeth to him, and is upon his shoulders. The door, as he is he whom the Father hath Ordained to be the Chief Shepherd, from whom all who pretend to any right to Teach, or Govern in the Church, must derive both their Authority and Abilities.
• b

  Now saith our Saviour, Whoso∣ever they be, that thrust themselves into the care, conduct, and government of the Church, without any Call or War∣rant from my Father or Me, who am the true Door through which whosoever entreth into the Church must enter; and the chief Shepherd from whom he must derive, or be a Thief and a R••bber, His very entrance makes it appear, that his end is not to feed the Flock, but to feed himself; and that he drives onely private designe of advantage to himself.
• In this famous Parable which reacheth to ver. 31. Our Saviour seemeth to drive two great designs. 1. To prove himself the true Shepherd. 2. To prove the Pharisees and Teachers of those times, Thieves, and Robbers.
• c

  As it is amongst men, the true Shepherd goes into the Sheep-fold by the Door; so it is in the Church of God. He that taketh not the honour of governing the Church to himself, but being called of God, as Aaron was; he is the Shepherd of the sheep This very argument the Apostle useth to prove Christ to be the true High-Priest, Heb. 5.4, 5. Because he glorified not himself to be made an High-Priest, but was made one by him who said unto him, Psal. 110. ver. 4. (quoted there also, ver. 6.) Thou art a Priest for ever, after the order of Melchisedeck. God (whose the Church is) call'd his heritage, his peculiar people, &c. was the Door, by which Christ, the chief Shepherd, entred into the Flock; he made him the Head of the Church, Ephes. 5.23. For this he is said to be sent, and by often making himself known to us, under the Notion of him whom the Father hath sent. And the under-Shepherds must also derive from Christ, as the Fathers will in sending. Christ was his Door; So the will of Christ in sending others, is their door; that is, their onely true way of entring upon the charge of the Flock of Christ; Ioh. 20.21. As my Father hath sent me, so send I you. There is a double sending, the one is Extraordinary, of which mission Christ speaketh to his Apostles in that place; thus the Apostles and first Ministers of the Gospel were sent; Christ breathed upon them, and said, Receive you the holy Ghost, Chap. 20.22. And there was yet a fuller sending of these first Shepherds, in the days of Pentecost, Acts 2.17. And there is a more ordinary sending, as to which God revealed his Will, 2 Tim. 2.2. The things that thou hast heard of me amongst many wit∣nesses, the same commit thou to faithful men, who shall be able to teach others. Thus the Apostles, Acts 14.23. did themselves ordain Elders in every Church. And Paul for this purpose left Titus in Creet, to set in order the things that are wanting, and to ordain Elders in every City. Whosoever entreth into any place in the Church, for the feeding and governing of it, that way which God hath directed in his Word, he entreth in by the Door, he is the true Shepherd. Concerning Christs Title, and his way of Entrance, and the first Preachers of the Gospel, immediately sent by Christ, and declared to be sent by the Effusion of the Spirit in the days of Pentecost; there can be no question made by any who believeth the Scriptures of the Old and New Testa∣ment. This Text declares, That whosoever cometh into the Church with right, and as a true Shepherd to it, must come in at the Door, by a Call from God, (as Christ was sent) or from Christ, e••ther by an extraordinary mission, or in such a method an•• order as Christ hath in his Word directed; either from his own mouth, or by the mouths of his Apostles, whom he ascending up into Heaven, left in the first charge of his Church. This is that which every one ought in the first place to look after. We shall observe in God's whole course with his Church, That in the Corrup∣tion of the State of the Church, when it was eminently de∣viated from the Rule he had set, he sent some by an extra∣ordinary mission: such were the Prophets, whose Writings make up a part of Scripture. Such were the Apostles, and first Ministers of the Gospel. Such we say were our first Reformers in Germany, and other parts; nor is it any pre∣judice to it, that they were able to work no Miracles; (we read of no Miracles wrought by the Prophets of old, (unless by Two or Three of them.) Their faithful declaring the Will of God, and calling men back to the plain Law of God, in a time when the generality were obviously departed from it, together with their Spirit of courage and boldness in their Work was evident enough, that God had sent them. But this Text onely declareth this general Truth, That every true Shepherd coming into the Church, must come in the right way, by the Door. So the great Shepherd of the Sheep did, being sent by his Father, (whose the Church i••,) to take care of it; so much all Inferior Shepherds do, by him, whom God the Father hath made the Door; ac∣cording to whose directions all the Affairs of the Church must be ordered.
• d

  By the Porter is understood God; or more particular∣ly, (to shew the order of the Holy Trinity in working) the holy Spirit, who openeth the Hearts of men to receive and imbrace Jesus Christ, who is the chief Shepherd;
• e

  and the Sheep are able to distinguish his Voice from the Voice of Thieves and Robbers. Probably they had in those Coun∣tries particular Words and Phrases, which their S••epherds having used their Sheep to, understood, and moved accor∣ding to the direction of them. Some think they had al∣so Names for their Sheep, (as we have for our Dogs and Horses) which they understood; otherwise, it onely signi∣fieth, that particular knowledge which Christ hath of all those that are truly his: as the former P••rase signified, That judgment of discerning of Spirits, and Doctrines, which was in an eminent degree in the first Ministers of the Gospel▪ and is yet in a measure in Believers; by which tho they cannot perfectly and infallibly judge concerning Truth, and the Will of God, in all things; yet they can in a great measure do it, and are not ordinarily led aside into pernici∣ous and damnable Errours▪ to the ruine of their Souls.
• g

  And saith our Saviour, the true Shepherd leadeth the sheep out; that is, into their Pastures and true feeding-places. This is eminently true concerning Christ the chief Shepherd; when he came into the World, God open∣ed to him the Door of his Church; so as tho he was re∣jected by many, (the Builders and Rulers of the Iewish Church in particular:) yet he was by many received, multi∣tudes followed him; many truly believed on him, and tru∣ly heard his Voice, he had a particular knowledge of them, who truly were his Sheep: he knew Nathaniel while he was yet under the Fig-tree. He led them out into their true Pastures, Preaching the Gospel of the Kingdome to them, and shewing them the way of Life and Salvation. It is in its measure true of every inferior Shepherd, that truly deriveth from Christ; God giveth unto such, favour in the eyes of his People. The true Sheep of Christ, hear them, receive, and imbrace the Truth delivered by them. They take a particular charge of them, and they lead them to Christ, and to the imbracing of his Gospel; as by the ho∣ly and true Doctrine which they Preach to them, so by their holy Lives and Conversations before them.
• h

  In our Countrey at 〈…〉〈…〉, Shepherds generally fol∣low their Sheep, which go before them. In other Coun∣tries, as France, &c. it is otherwise at this day, the Shep∣herds go before their Flocks, and their Flocks follow them, upon some sounds they make. In Palestina, (which was the Iews Country) it should seem, that the Shepherds sometimes went before their Sheep, and sometimes followed them. David followed his Fathers Sheep, 2 Sam. 7.8. Psal. 78.71. On the other side, God is spoken of, Psal 80 1. under the Notion of the Shepherd of Israel, who leadest Ioseph like a flock. And the Psalmist, Psal 23.1. speaking of God as his Shepherd, saith, ver. 2. Thou leadest me beside the still waters. Christ here speaketh of himself under the Notion of a Shepherd that went before his Sheep, and whom the Sheep followed; and thereby lets us know the duty of all faithful Pastors in the Church, so to live, that their Flocks may follow them with safety; which cannot be, unless they follow Christ, 1 Cor. 11.1.
• i

  For saith our Saviour, Those that are my true Sheep, they know my voice; thereby signifying, that power of discerning betwixt Tru••h and damnable Errors, which the Lord gives unto all tr•••• Believers, 1 Ioh. 2.27.
• k

  This he further enlargeth upon, telling them, That his Sheep would not follow those that did not lead them into his Truth, and in his ways, for they understood not such Voices. Here ariseth a Question; Whether the Elect of God, or such as being truly called, and believe in Christ, are the Sheep of Christ in the most strict and proper sense, may not be seduced into Errors, and led away by Strangers? Answ. We must distinguish first, betwixt single persons, and the generality of Believers: As in a Flock, the generality keep together, following the Voice of the true Shepherd; tho some particular Sheep may wander: So the generality of Believers will be found keeping close to the Truth and Doctrine of Christ, tho amongst them some particular per∣sons may be seduced, and led a way by Seducers. Secondly, we must distinguish betwixt Errors, and damnable Errors, a pertinacious adherence to which, will divide the Soul from Christ, and end in the ruine of Souls. Christs Sheep may follow strangers, dissembling the Spiritual Voice of the true Shepherd a little way, but they will not follow them into such Errors as will plunge their Souls in Eternal Ruine and Destruction. Thirdly, They may hear even this Voice of but Strangers speaking to them perverse and damnable things: but it will be but for a short time, God will reduce, and bring them back again, ver. 28. They shall never perish.
• l

  Our Saviour was wont to instruct them in the Myste∣ries of the Kingdom of God by Parables; that is, Similitudes taken from reasonable actions of men, which might be, and were proper to express Spiritual things by: wherefore he used this Method in Teaching, we are told, Matth 13, 10, 11, 12, 13. They well enough understood the words in which those Parables were delivered; but the Inward Sense, the Spiritual Mysteries shadowed out in those Similitudes: these they understood not, neither the common sort of his Disciples understood them, nor did the better sort of his Disciples understand them, without a further explication of them. Our Lord therefore in the following verses, comes to give them a large explication of the Parable.
• m

  Our Saviour had before been speaking of the Door in another Notion; there he spake of the door of the Shepherd, here of the door of the Sheep; there of the Door (that is) the true and regular way of Entrance into the Care, Con∣duct, and Government of the Church: here, of the true way of Entrance, not into the Church Militant onely, but into the Church Triumphant. It may be also understood of the Door, or way of Entrance and admission into the Church Visible here upon the Earth. Circumcision, Baptism, External Profession, are the Doors into the Visible Church; but none unless by Christ, that is, by a true and lively Faith wrought by the Spirit of Christ in the Soul, can be a true Member of Christs Invisible Church here upon the Earth, much less a Member of his Glorious Church in Heaven.
• n

  This must not be understood of the Prophets, but of such onely as came before Christ, not being sent by him; all those that taught people another way of Life and Sal∣vation, than by believing in the Messiah, who was to be Revealed for the Salvation of the World: all such did but seek themselves, not the good of peoples Souls, and de∣stroyed Souls instead of profiting, or doing them any good. But those that were mine by an External Election, or by my special Grace bestowed upon them, did not imbrace them.
• ••hap. 14.6.
• o

  Our Saviour here lets us know, that he meant by the Door in, the former ver. the Door of Salvation; the way by which every man must enter into Life, that findeth Life; not the door onely by which every true Pastor must enter in∣to the Church, but by which every Soul that shall be saved, must enter into Heaven; which is the Doctrine which he before taught, Iohn 3.16, 18, 36.
• p

  And he, who so be∣lieveth in me, shall be so guided, and govern'd, and taught, that he shall be secure, and want nothing for the managery of his whole conversation in the World. Under the Notion of Pasture here, are signified all good things that the Soul can stand in need of: It is much the same promise with that chap. 6.35. He that cometh to me, shall never hunger; and he that believeth in me, shall never thirst. And with that Psal. 84.11. as also with the 23 Psalm; to which Psalm our Saviour is thought in this Parable to have a special reference.
• q

  Look as it is with the true Shepherd, that owneth the Sheep, and whose the Flock is; he cometh regularly into the care and conduct of it; he cometh into the Sheep∣fold, to take care of the Life, and welfare of his Sheep; but a Thief, and a Robber, that climbeth into the Win∣dow, and so gets into the Sheepfold, he comes not there out of any good-will to the Sheep, but meerly by destroy∣ing the Sheep, to provide for himself: So it is with them that without any Call, or derivation of Authority from me, thrust themselves into the care and conduct of the Church of God, they do it with no good Design to the Souls of peo∣ple, not out of any care or respect unto their good; but meerly that they may serve themselves in the ruine of my peoples Souls.
• t

  But that is not my end, in coming into the World: I am not come to Destroy them, but to save them; I am come, that they might have a Spiritual Life, and at last, Eternal Life; that they might live the Life of Grace here, and not fail of the Life of Glory hereafter; and not onely that they may barely live, but that their life may abound, through the upholdings, strengthnings, quick∣nings, and comfortings of my holy and gracious Spirit. That my Beloved may not onely drink, but drink abundantly; not onely live, but live abundantly furnished with all the affluences and accomodations of a Spiritual Life.
• Ezek. 34.23▪ & 37.24. Heb. 13.••••. 1 Pet. 5.••.
• t

  That good Shepherd, Prophecied of, Isa. 40.11. I can∣not agree with those who think, that Christ here speaketh not of himself as the good Shepherd, with reference to his Office, as he was the Messiah; but onely in opposition to the Hirelings after mentioned. I can allow, that he thus cal∣leth himself, both in the one respect, and the other; but I cannot allow the latter sense exclusively to the former; for what followeth, is peculiar to the Messiah, of whom it was Prophecied, Dan. 9.26. That he should be cut off, but not for himself: and though it be true, That the true shepherd will hazard his Life for his Sheep, as David did, when he encountred the Lion, and the Bear, 1 Sam. 17, 34, 35. yet it cannot be said to be the duty of the best Shepherd, to lay down his Life for the Sheep; for the life of a Man is much more valuable than the Life of any Beast. Our Saviour therefore doubtless in this place sheweth wherein he was the most excellent Shepherd, far excelling the best Shepherds in the World, because he was come, not onely to expose, hazard, and adventure his Life; but actually, willingly, and freely to lay it down.
• u

  Those that deal in Sheep, either keep them themselves, or by their near Relations, as Iacobs Sons, and David, and Labans Daughters did; or else they hired persons to keep them for them. There is a great deal of difference be∣twixt the care of an owner, and the care of an hired Ser∣vant in any thing; The owner taketh a more Natural dili∣gent care, because the whole profit of the Sheep, thriving, and doing well, returneth unto himself. The hired Servant may be careful in his measure, and degree; but no such Servant will take the care that an Owner will take; nor run the hazards that he will run, because he knoweth, that let the Flock thrive never so well, he shall have no more than the Wages he is hired for: therefore, what our Savi∣our saith, is true, concerning the generality of such hired Servants, they will take some care of the Flocks of Sheep in their trust, so long as there appeareth no danger; but if any danger appeareth, they leave the Sheep, and flee, and the Wolf cometh, and scattereth the Sheep.
• Zech 11.16 17.
• w

  The reason why, he that is a meer hired Servant, and hath no property in the Sheep, fleeth, is, because he is an Hireling, and doth what lie doth meerly for his Wages; and when a danger ariseth, which ••is Wages will not ballance, he will never encounter it, he hath no property in the Sheep, nor any love to them, nor care of them.
• 2 Tim. 2.19.
• x

  I am no Hireling, the sheep are mine own, I have a true love and affection for them, which obligeth me to a just and true care of them; I know them by Name, (as was said before) by a particular distinct knowledge; or I love them, and have tender bowels for them; and as I know them, so I am mutually known, and owned, and acknowledg∣ed by them; they have heard my voice, and discerned be∣twixt my voice, and the voice of such as are strangers, re∣fusing to follow them; but following me, going before them. Thus our Saviour in the same Parable giveth us both notes to know a true, and good Shepherd, and particularly to know that himself was the true, good, and most excel∣lent Shepherd: and also Notes, by which we might know who they are that are the true Sheep of Christ.
• Matth. 11.27.
• y

  By these words our Saviour openeth, How he knew his sheep, and should be again known of them, even as the Father knoweth him, and he knows his Father: this mutu∣al knowledge between the Father and Christ, was joyned with perfect love and delight. Thus our Saviour knoweth those that are his sheep, not onely fully and distinctly, so as to call them all by their Names; but so as to love them, de∣light in them, so as to be ready to lay down his Life for their good, and Eternal Salvation. Christ, to shew not one∣ly the sincerity, but the Degrees of his love to his people, doth often compare it to the love wherewith his father loved him, Ioh. 15.9 and Chap. 17.23, 26. So that if we can believe, That God the Father loved Christ his onely begotten So••, we may also believe, That both the Fath••r and Christ love those that are truly the sheep of Chris••. The love that Christ hath to his People is as true, and as certain as the Fathers love to Christ, or Christs love to his Father; and this could be shewed by no higher act, tha•• that of laying down his Life, Iohn 15.13. Now, saith he, I lay down; that is, I am ready to lay down, or I shall short∣ly lay down my life for the sheep; whether Sheep can sig∣nifie all, and every person born into the World, is their con∣cern more strictly to enquire, who are so ••enacious of that point, That Christ died equally for All, and Every man; As also, whether upon that Principle that absurdity must not follow, That Christ loved those who shall yet perish Eternally, with such a love as the Father loved him, and he loved the Father.
• a

  Our Saviour meaneth the Gentiles, who belonged not to the Iewish State and Church, so were not under the same Laws and Government; for 1 Ioh. 2.2. he was not onely a Propitiation for the Sins of the Iews, but for the Sins of the whole World; he calleth those sheep, because the Lord knew who were his from Eternity; and they were sheep in the councils of God, and they were suddenly to be made his sheep by Calling, the Gospel being soon to be Preached to all Nations.
• b

  Them also, (saith he) I must bring in. It is so written in God's Book, the Promises, and Prophecies to that purpose must be fulfilled. They shall not onely hear the Voice and Sound of my Gospel, though go∣ing out of Sion, yet not terminated in Sion; but they shall imbrace, receive, and believe that joyful sound.
• Ezek. 37.22.
• c

  And there shall be but one Church; as I am one Shepherd, so there shall be but one Flock of sheep; one Body, one Spirit, one hope of our Calling, one Lord, one Faith; one Baptism, as there is one God and Father of All, as the Apostle speaketh, Ephes. 4.4, 5, 7.
• Isa. 53.7, 8, 12.
• d

  Christ here asserteth Two things. 1. That he was about to lay down his life, and should now very shortly lay it down; but yet so, as he should take it again. i. e. rise again from the Dead, Death should not have Dominion over him; by which he comforteth his Disciples concerning his Death, declaring, 1. That he was a Freewill-Offering, as he further openeth it in the next Verse. 2. That he should not perish in the Grave, but rise again from the Dead. 2. That therefore the Father loved him; for by this means he declared himself with power to be the Son of God, and the Father could not but love his Son. And 2. By this means also he humbled himself, and became obedient unto Death; even the Death upon the Cross, Phil. 2.8. So as that the Father had many reasons to love the Son, so amongst others this obedience of his to Death, even the accursed Death upon the Cross, to fulfill his Fathers Will, for the Redemp∣tion and Salvation of the Sons of Men, was not the least: and by this also he commendeth his Fathers love to those that are his sheep, in that his Father loveth him with the more exceeding love, for laying down his Life, to purchase their Redemption, and Salvation.
• Chap. 2.19. Act. 2.24.
• e

  No man taketh it from me by force, without my wil∣ling it, and consenting to it; the Iews and Pilate will take it from me, but not without my free and voluntary surren∣der of it; and this is that which we read, Act. 4.27, 28. For of a truth, against thy holy child Iesus, whom thou hast anointed, both Herod and Pontius Pilat, and the Gentiles, with the people of Israel, were gathered together, for to do whatsoever thy hand and thy counsel had determined before to be done, &c. By which he asserteth his Divine power, and so comforteth his Disciples against the disturbances they were like to have from the sight of his Passion, at this time not many Months of. And this (saith he)
• Chap. 2.19. Act. 2.24.
• f

  is the Will of my Father, that which my Father hath given me Com∣mission to do, and for which he hath sent me into the World: And thus he declareth his Death to be a fulfilling of his Fa∣thers purpose, and an act of Obedience to his Fathers Will; and indeed, in his Obedience in the thing, lay much of the vertue of his Death.
• g

  Christ by his Words often caused a Division amongst the Iews, so as they could not agree in their sentiments, and censures about him; which was either caused through the mixture amongst them, of such as truly Believed, with those which Believed not. Or else from the mixture of a more considering part amongst them, with others which were more Brutish, Irrational, and full of Passion. We met with much the same, Chap. 7.43. and again, Chap. 9.16. It is one Method of God's Providence for the deliverance of his Servants from unreasonable men, to cause divisions among them; so as they cannot agree among themselves.
• Chap. 7.20 & 8.48, 52.
• h

  Some of the People said, He had a Devil, and was mad. For (as was said before) this was the Opinion of the Iews, concerning all that were Mad, and Destracted, That it was by the Influence of the Devil, and they were infested with an Evil Spirit.
• i

  But others that were less Passionate and Brutish in their Expressions, and more thinking, and considerate in passing their judgments, said, These are not the words (so we translate it; the word in the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies things, and matters, as well as Words; and by what follows, one would think that were the more proper Translation of it here) they instance in no words, but in a matter of Fact. Asking, if a Devil could open the Eyes of the Blind? that is, of one that was born Blind: for they certainly speak with reference to that Miracle which he had so lately wrought upon such a person.
• Exod. 4.11. Psal. 146.8.
• Chap. 9.6, 7.
• k

  This Verse affords Two Questions, which have not a little troubled Interpreters. 1. What feast of Dedication this was. 2. Whether Dedications of places to the Worship of God be warrantable, or no, in that manner as they are Dedicated amongst the Papists at this day. As to the first of these, That which we have about it in Scripture is this, Exod. 40. from the First to the Fifteenth Verse, we have Gods Command and Direction for the Hallowing, or Dedica∣tion of the Sanctuary, or the Tabernacle, which was the first House we read of in Scripture, set apart for the Publick Worship of God. We have a particular accompt of Moses, his punctual Obedience to that Command, Levit. 8. When the Temple was Builded by Solomon, we read of Solomons Dedication of it; but nothing of Ceremony used at it, one∣ly a Multitude of Sacrifices Offered, (which was God's or∣dinary Worship in the Iewish Church,) and a Feast kept Fourteen days: We read of no Law that he made for the Annual keeping of it: no Obligation upon all the Males in Israel, to be present at it: As concerning the other So∣lemn Feasts which God appointed, Levit. 33. and Solomons Feast of Dedication in this differed from them, that it held double the time, for Seven, or Eight days was the longest time that any of those Feasts were kept. This Temple was Destroy'd by the Caldeans, and Babylonians; and Re∣builded by Zorobabel, Ezra, and Nehemiah, as we read in the Books known by that Name. In Analogy to the practice of Solomon, when they had finished the Building of the Tem∣ple, there was another Feast of Dedication kept; of which we read, Ezra 6.16, 17, 18. but we read of nothing done in that Dedication, but the offering of 100 Bullocks, 200 Rams, 400 Lambs, and 12 He-Goats; and setting the Priests and Levites in order for the service of God. This Temple was defaced by Antiochus, but not wholly ruin'd; and was Repaired and Purifyed by Iudas Maccabeus, of which we read, 2 Maccab. 2.23. Chap. 10 6, 7, 8. 1 Maccab. 4.52, 58. which Books of Maccabes, though they be no Canonical Scripture, yet are as good a piece of Ecclesiastical History as any; and Iosephus also giveth us an account of it, Antiq. l. 12. cap. 11. We do not read of any thing they did, saving Offering Sacrifices, and setting things in order, according to the Law of Moses, and Feasting; Iosephus tells us, They used all Lawful Pleasures. We do not read, that either God appointed an Annual Feast of Dedication for the Sanctuary, nor Solomon, nor Ezra, for either of the Tem∣ples: but we read twice in the Book of Machabes and Io∣sephus (Writing the Iewish History tells us,) That Iudas Ma∣chabeus made it a Law, That the Feast should be kept Yearly for Eight Days, in Memory of that Mercy which God had shewed them. This was without doubt the Feast of Dedication here mentioned: for this Feast began upon the Twenty fifth day of the Moneth Chisleu, which answereth our Moneths of November and December, and took in part of each; so it agreeth with the Text which saith, That it was in Winter: whereas Solomons Dedication was in Au∣tumn, Ezra's in the Spring. Some make a Question, Whe∣ther Iudas Machabeus did well in appointing this Annual Feast; neither Solomon, nor Ezra having, that we read of be∣fore, done any such thing: and that our Saviour was not at this Feast in any honour to the Feast, but onely to take advantage of the Multitude of People that met to Preach the Gospel. For my own part, as I will not defend, so I durst not condemn him: I see no more that he did in this, than was done Esth. 9.27, 28. as to the days of Purim. Magi∣strates certainly have a power to appoint Publick days, yea Annual days of Thanksgivings, for Mercies never to be for∣gotten. Indeed they cannot make a day holy, so as it shall be a sin against God to labour in it, or to use any plea∣sures (as in the case of the Sabbath) but they may command the publick Worship of God to be performed on particular days, and men ought to attend it when with conveniency they can: Onely they ought to take care that such days be not spent in Luxury and Profaneness, and that they be for signal Providences, and not so multiplyed, and frequently renewing, as that the service of them degenerate into meer matter of form. Whether Christ went up in order to the Feast, or because of the great concourse of people he knew would be there at that time, cannot be determined.

  For the second Question, It is not so much a question, whether it be lawful in a solemn and decent manner, to con∣secrate an house to the publick Worship of God, by such Acts of Worship as God hath appointed under the Gospel; such as Prayer and Praise, Reading, Preaching and hearing the Word: As whether it may be done by such Rites and Ceremonies as the Papists do it with, for the which there is no institution; for the former, though it may be some will not agree it necessary; yet certainly, no sober person can deny, but if a place be made for people ordinarily to meet in to Worship God, there, they may as well meet at the first to Praise God for his mercy, and to beg his presence, when they shall there meet together to Worship God, and to hear his Word, as they may meet there afterwards for Prayer, Praise, Preaching; or Hearing; but this satisfieth not the Papists. They first do it by many Superstitious Ceremo∣nies. Secondly, They plead for the Holiness of the place when so Consecrated. As the Ceremonies of their Consecra∣tions, or Dedications. Bellarmine reckoneth up eight.

  1. The Painting twelve Crosses in the several parts of the house to be Consecrated, and lighting up twelve Lamps, one at every Cross; To signifie the twelve Apostles who carried the Banner of the Cross throughout the world.

  2. The Bishop's knocking at the door with a Pastoral staff, commanding the Devil to give place, and invoking of God, the Angels and Saints, to grant their presence in that place, which they make to signifie the opening of peoples hearts by the Preaching of the Gospel.

  3. The scattering of ashes upon the flore of the places, upon which the Bishop writes the letters of the Latine and Greek 〈◊〉〈◊〉, in the figure of a Cross.

  4. The sprinkling the place with Holy-water, and lighting up wax Candles.

  5. The 〈◊〉〈◊〉 of the Crosses before mentioned, and painted on the walls.

  6. The sprinkling of the place, with a mixture of Water, Wine, Salt, and Ashes.

  7. The anointing of the Temple, and the Altar.

  8. The keeping of a Festival upon it: And for all these they have devised several significancies too vain and fanci∣ful to repeat.

  For none of which we know not the least warrant in holy writ: Nor can we conceive, how any Consecration can im∣print any character of holiness upon a place, or make pray∣ers offered up in or toward it more acceptable: though we know it did so as to the Temple, both because it was an emi∣nent Type of Christ, and also because of the particular pro∣mises made to it, 1 Kings 9. which were not applicable to the Synagogues, which were the Iews ordinary meeting-pla∣ces for publick Worship, but onely to the Temple upon the account before mentioned. Tho we say that all places for that use, ought to be used with all imaginable decency; and we ought during the publick Worship of God, to carry our selves in them with all reverence, because of the Angels, and because of the special presence of God, promised to the assemblies of his people in his name, and for his publick Worship.
• Acts 3.11. and 5.12.
• l

  Of this Solomons porch we read, 1 Kings 6.3. that Solo∣mon built the porch before the temple of the house, twenty cubits long, and ten cubits broad. This was the place where they walked in winter, though this was destroyed when Ie∣rusalem was destroyed by the Babylonians; yet it seemeth that there was one builded that was like it, and kept that name. It should seem that it was a place better defended from the weather, then those other parts of the Temple where in Summer-time they used to walk
• ‖

  Or hold us is su••pence.
• m

  Our Saviour was at this time within three months of his Crucifying; he had often before told them that he was the light of the world, the true Shepherd, he had Preached Doctrine to them, from whence they might easily have con∣cluded what he was; he had wrought works among them which none could do but by a Divine Power; but he had been very wary of telling them in plain terms that he was the Messiah, the Christ; when at any time he had so decla∣red himself to his Disciples, or they had owned him as such, he s••ill laid a charge upon them, to tell no man of it, Matth. 16.20, &c. They therefore come to him, demanding a plain resolution in the case; some of their minds were in some sus∣pence about it. It was but a captious question, for had he denied it, besides that, it had been the denial of a truth which he came to bear a testimony unto; they had had a great ad∣vantage to have lessened his reputation amongst those who had believed on him as such. Had he affirmed it, he had brought himself in danger of the Roman Governor, for the Iews indeed expected a Messiah, a Christ, but to be a ••••••∣poral Prince, to deliver them from their Enemies; and ••or him to have declared himself such a Christ, as they expected, had been fatal to them. He therefore answers with his usual prudence and wariness to this question.
• n

  I have in effect told it you more than once; I have told you, that I am sent of the Father, &c. I have said enough for you to conclude it; but you will not understand, you will not receive it, you will not believe what I say.
• Chap. 5.36. Ver. 38.
• o

  What need you any further witness of it, than those works which I do by Divine Power? by vertue of my oneness with my Father, and of that Power and Authority which he hath committed to me, that by them I might confirm the Doctrine which I have taught you.
• Chap. 8.47.
• p

  Acts 13.48. As many as were ordained to life, believed. Here our Saviour giveth this as one reason of the Iews un∣belief, that they were not of his sheep; were they not Isra∣elites? yes, but all are not Israel, that are descended of Isra∣el. It seems a very hard interpretation that some would put upon these words; ye believe not, because you are not teach∣able, and fit to be made my sheep, the words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nor can such interpretation be paralelled from any other Scripture. That by sheep, here, cannot be meant members of the Church, is 〈◊〉〈◊〉; for they were of the Church of Israel, whom the Lord led as a stock, (as the Psalmist speaks, Psal. 80.1.) That Believers, and such as are truly called and sanctified, are not meant, is as plain; for then the sense would be, you believe not, because you believe not; besides, our Saviour had be•••••••• said, He had other sheep that were not of that fold, (by which he meant the Gentiles) such, for whom he prayed, Chap. 17.20. being such as should believe on him By sheep therefore he meaneth, certainly, such as were ordained to life, as Acts 13. 48. Nor will it therefore follow, that Gods not ordination of them to life, was the near and immediate 〈◊〉〈◊〉 of their not believing; but their own stubborn, and perverse wills in not repenting, that they might believe. As our Saviour tells them, Matth. 21.32. that is, not turning from their gross and sinful ways, which they might have done by vertue of that common grace of God, which was afforded them in the Gospel, by the Preaching of Iohn the Baptist, and of Christ himself.
• q

  This is the same which he said verse 4. (see the notes there).
• r

  I do give them, and I will give them eternal life; as soon as they shall come to hear, and believe my voice, and to fol∣low me, they shall have a sure right and title to it; and when my Father by his Providence shall remove them out of the world, and in the great day, they shall be taken up into the actual possession of it.
• Chap. 〈…〉〈…〉 21. and 18.••.
• s

  For they shall never perish, but though they may fall, they shall▪ rise again by repen∣tance.
• t

  They are in my hand, and my hand shall preserve them, none shall ever pluck them out of it; they shall be preserved through faith, by the Power of God to eternal life and Salvation.
• Chap. 14:2••.
• u

  All that are my sheep, became so by my Fathers dona∣tion and gift; so as my Father is equally with my self con∣cerned in the preservation of them to that happy end, to which he hath ordained and designed them. Those that would pluck them out of my hand, and deprive them of that eternal life which I will give them, must be too strong, not for me alone, but for my Father also, which none is, for who can be too strong for Omnipotence?
• w

  My Father and I are one, not only in Counsel and Will, (as Iohn 17.11, 12. And believers are said to be of one heart, Acts 4.32.) but in Nature, Power, and Essence; for it is plain, that our Saviour here ascribeth the preservation of his sheep, not to the Will, but to the Power of his Fa∣ther. None is able to pluck them out of my Fathers hand. And it is plain by what followes, that the Iews thus under∣stood our Saviour: Some eminent Protestant Interpreters expound this of an oneness in Consent and Will, doing the same things, and driving the same design; both agreeing to pre∣serve the Sheep unto Eternal Life; but (with all respect un∣to them) I think the context implieth more, though this be not excluded.
• x

  Tumultuously, as we read they did once before, Chap. 8.59. From whence we may learn with what design they came to Christ, ver. 24. plainly to tell them whether he were the Christ. By the Law of God the false Prophet was to be stoned; but he was first to be judicially tryed, and Judged: This was but a Tumultuous action of an inraged Multi∣tude.
• y

  The word Translated good, is of a very large significa∣tion; signifying, Excellent, Useful, Profitable, Beauteous, &c. Whatsoever in common speech cometh under the No∣tion of Good: I (saith our Saviour) never did harm to any of you, but I have been the Instrument of a great deal of good to you. I have given sight to the Blind, hearing to the Deaf, healed many that were Sick of grievous diseases, cast out many Devils out of those which were infested with, or possessed by them. Do any of these deserve any such usage at your hands? What maketh you in such a rage a∣gainst me?
• z

  These are not the things we are incensed against thee for; we grant that thou hast done many good Works a∣mongst us; these we gratefully acknowledg.
• Chap. 5.18.
• a

  But this is that which we are not able to bear, That whereas thou art but a meer man, by thy discourses thou makest thy self equal with God, and so art guilty of Blasphemy, which is committed as well by arrogating to our selves what is pro∣per to God, as by imputing to God the Natural or Moral imperfections of the Creature; and the Blasphemer deser∣veth to be stoned, according to the Law of God. By this it is manifest, that the Iews understood our Saviour, affirming that He and his Father were One; as asserting himself One in Essenee with his Father, not in Will onely.
• b

  This was written, Psal. 82.6. The whole Scripture of the Old Testament, being wrote by holy Men, inspired of God, and ditective of mens Conversation before men, and towards God, is sometimes call'd The Law, Psal. 19.7. It was spoken concerning Magistrates, and the Governors of Gods People, who being Gods Deputies, and Vicegerents, intrusted to execute the Judgments and Vengeance of God, and Dignified with the name of gods.
• c

  If God Dignified those Men, (and many of them were also vile and Sinful Men) with the Title of gods, because they had a Commission to Govern People according to the Law of God
• d

  and none must contradict what God hath said in his word; there can be no falshood in the Revelation of any part of the Divine will.
• Chap. 6.27.
• e

  Suppose I were no more then a meer man, yet being Sanctified, that is, set apart of God for the special work of Mans Redemption; and sent of God into the World, with Commission both to reveal and to do his Will; yet dare you say, that I blaspheme, because I said, I am the Son of God.
• Chap. 5.17, 18.
• Luke 1.35.
• f

  In the place, viz Psal. 82.6. Where God said of Magi∣strates, ye are gods; He also added, all of you are Children of the most High; you have therefore no reason to rage at me, though I did say I was the Son of God; being one whom the Father hath in his Eternal Counsels set apart for this great and special Work; and actually by his Providence sent into the World for the finishing and dispatching of it. But we must take heed, that we do not understand our Sa∣viour here, as if he in another sense assumed to him the Title of the Son of God; it was enough for him at present to assert, that the Title well enough belonged to him, if he indeed had been no more than the Son of Man, as they said.
• Chap. 1••.2••.
• g

  Our Saviour doth often appeal to his Works to testifie concerning his Divine Mission and Power: These works, he here calleth the works of his Father; by which he doth not onely mean works that are pleasing and acceptable to God, as acts of Obedience to the Will of God, performed by Men, may be called, and are, Chap. 6.28, 29. nor (as I conceive) onely those works which he did by Commission and Au∣thority from his Father; which Chap. 17.4. He calleth the work which his Father had given him to do. But those works which none but God could do; such were the multiplication of the loaves, Chap. 6.11, &c. The curing of him who was born blind, Chap. 9.41, &c. If (saith our Saviour) I do not do those works which no meer Man ever did, give me no credit; but if I do those works, which can be done by no humane Art or Power, you have reason to believe me.
• h

  If I do such works as can be done by no less than a Di∣vine Power, being beyond the Power and ability of all Crea∣tures; then, though you will not give credit to any bare af∣firmations of my self, because I say I am the Son of God; yet believe the things for the testimony that my works give unto it. Proper effects give Testimony to the proper cause; He who doth those things which none but God can do, must needs be God, or Impowred by God to do them.
• Chap. 5.3••.
• Chap. 14, 11. and 17, 2••.
• k

  This is the way for you to know, be perswaded, and to believe, That the Father is in me by his mighty Divine working Power, Chap. 14.10. The Father that dwelleth in me, ••e doth the works; and I work in, and together with him. This phrase, The Father is in me, and I in him; teacheth us three things concerning Christ. 1. His Oneness in Nature and Essence with the Father. 2. His Personal distinction from his Father; here are two mentioned, the Father and Me. None can properly be said to be in himsef. 3. The most perfect, and intimate▪ indwelling of one of the persons in the Holy Trinity, in the other.
• Chap. 7.3.44. and ••.••3.
• l

  Because he said, that the Father was in Him, and 〈◊〉〈◊〉 the Father; by which they well enough understood, that he asserted an union with the Father; they did not again go about to stone him, as they did before; he had sufficiently stopped their mouths, as to their imputation of Blasphe∣my; but they seek to apprehend him, with a design (no doubt) to carry him before the Sanhedrim, (their great Court, which had Cognisance of those things)
• m

  But as he had once and again before, so he now again escapeth out of their hands: whether by darkning the Air before their Eyes, or (as some would have it) making his Body invisible, by his Divine Power; or what other way, the Scripture tells us not, and it is great rashness to determine.
• n

  Christs time was not yet come when he should be be∣trayed, and Crucified; it was yet three months and more to it; He saw the Iews at Ierusalem were in such a rage and fury, that there was no staying in that place: He goes be∣yond Iordan to Bethabara, where he found Iohn at first Baptizing, Iohn 1.28. before he Baptized in Enon near Salim: Chap. 3.23. See the Notes on Iohn 1.28. Possibly he chose that place, as being a place where Iohn had been preparing a way for him, by turning mens hearts in some measure for receiving the Gospel, and pointing out Christ to his Disciples, as the Lamb of God who taketh away the sins of the World.
• o

  How long he abode there, we cannot tell; probably, till he took his last journey from Galilee to Ierusalem, of which the other Evange••ists speak, Matth. 20.17. Mark 10.32. Luke 18.31. What he did in Galile•• during these three months, Iohn reports not, onely saith,
• p

  God so ordered it in the Wisdom of his Providence, that though Elijah and Elisha under the Law wrought miracles, by which they confirmed their Divine Mission; yet Iohn coming immediately before Christ, as his Messenger and Forerunner, wrought none▪ that so the glory of Christ in working miracles when he came, might be more clear and evident. This made the People, that came to Christ while he was in Galilee, say thus amongst themselves, We paid a great Veneration to Iohn the Baptist, yet he never did those things which Christ hath done.
• q

  And whatsoever Iohn told us of this Person, hath proved true; He hath done, and doth greater things than ever Iohn did: and is in the judg∣ment of sense to be preferred before him: shou••d we not now believe in him: Iohn told us he was the Lamb of God, who takes away the sins of the World: and told us much more concerning him, which our Eyes see is true.
• r

  Some believed on him, as such whom Iohn Baptist had spoken him to be: others possibly believed on him in the sense mentioned, Chap. 2.23. Not to the saving of their Souls, but as one sent of God, a great Prophet, no ordinary Man. The rage of men shall not hinder the progress of the Gospel.
• s

  Bethany, (as appeareth by ver. 18.) was nigh unto Ierusalem, not wholly at two miles distance from it: but our Saviour was at this time in Iudea, for ver. 7. he saith to his Disciples, Let us go into Iudea. Again, he was at this time in Galilee, or in Peraea: and we shall find ver. 17. That Lazarus had been in his grave four days, before our Savi∣our got thither: So as we must allow at least six or seven days betwixt the time when Christ heard of Lazarus his Sickness, and the time when our Saviour came to Bethany.
• t

  This B••thany is here onely described to us, as the place where Martha and Mary lived, or at least where they were born: Some think that Bethany was onely a part of the Mount Olivet; but others more probably, think that it was some little Town or City, standing within that part of the Mount Olivet; for it is here called a Town, and Luke 10.38, 39. the place where these two Sisters lived, is called a Village.
• u

  We read of a Woman, Luke 7.38. that came behind our Saviour while he was at dinner, in the House of Simon the Pharisee; brought an Alabaster box of Ointment, stood at his feet behind him weeping, washing his feet with her tears, and wiping them with her hair; but it appears by the story, she had been before a notorious Sinner. We read of another Woman, Matth. 26.6, 7. Mar. 14.3. that poured a box of Ointment on our Saviours head, as he was at din∣ner in the House of Simon the Leper: but we in those two Evangelists, read nothing of her washing his feet with her tears, or wiping them with her hair; but in the next Chap. of this Gospel, ver. 3. we have a story, which (whether it be the same with the other or no, I cannot tell) is that doubtless to which this verse referreth: The Names and circumstances much agree. There were other Maries, (for Mary was a very ordinary name among them) but this was that Mary which is mentioned Chap. 12.3. that anointed the Lord with Ointment, &c. It was her brother was Sick.
• w

  Christ (as was said before) seemeth to have been very familiar at the House of these two Sisters, and often to have made them his Hostesses; and if it should appear by this verse, that in those visits he had shewed particular kindnesses to this their brother Lazarus, who was now Sick, this makes them stile their Brother, him whom thou lovest. They plead no merits either of their own or his; but onely plead with him for his own goodness and love. Nor do they ex∣press in particular, what they desired for their Brother, though it is easily understood by their representation of his state and condition.
• x

  God hath not sent this Sickness upon Lazarus to de∣termine his being upon the Earth; or such a separation of the Soul of Lazarus from his Body, as there shall be no re∣union of it before the general Resurrection, (which is our or∣dinary Notion of Death) God hath not sent this Sickness for that purpose
• Chap. 9.3. ver. 40.
• y

  but that he might be glorified by his Son, rai∣sing him from the dead: God is glorified, when his Son is glorified; and Christ is glorified, when his Divine Power is manifested, so as men acknowledge him to be what indeed he is.
• z

  He doubtless loved them with a special distinguishing love; as persons chose in him to Eternal Life before the foun∣dation of the World, given unto him by an Eternal Dona∣tion, called by him with an effectual calling, to own and receive him as their Saviour; but this text seemeth to speak of him as loving this family, with an human love, which in∣clineth man to a complacency in an object beloved; he had a kindness for the whole family: They had shewed him kind∣ness in his state of humiliation; and he loved those that so loved him, Pro. 8.17.
• a

  Though he loved him and his Sisters, with a tender love, yet he did not presently go to them, to comfort 〈◊〉〈◊〉 and Martha in their sorrow; nor yet to cure Lazarus, and prevent his Death; but staid still two days in the place where he was. He loved Mary, and Martha, and Lazarus, but he more loved the Honour and Glory of his Father, which was to be manifested in his raising of Lazarus from the dead; we must not judge of Christs love to us, by his more external dispensations of Providence; nor judge that he doth not love us, because he doth not presently come in to our help, at our times, and in such ways and methods as we would think reasonable.
• b

  This lets us know, that Christ was not in Iudea, when he received the tidings of Lazarus his Sickness, but in Peraea or Galilee; but he presently upon it, takes up thoughts of returning again into that Province, and indeed he was now preparing for his last journey thither; however the Sickness of Lazarus, and his raising from the dead; was one occasion of his so soon going up; from which his Disciples would have discouraged him, as followeth.
• c

  See Chap. 10.31. There were not three months elap∣sed, since the Iews had so sought to have stoned him; and there was no reason for him to think, that their fury was in any whit abated. We read in the other Evangelists, Matth. 16.22. of other words they used (Peter especially) to disswade our Saviour from this journy to Ierusalem. They were afraid for their Master, and they were afraid also for themselves.
• d

  Look as in the day there are twelve hours, in which the Sun shineth, and by giving its light, directs men in their courses, so as they know how to guide their feet; and do not stumble, because they have the light of the Sun, which God hath ordained, to direct men that walk up and down in the world.
• Chap. 12.3••▪
• e

  And there is a night also, wherein if men walk, they will be very prone to stumble, because they are in darkness, and have no light to guide their feet. So there is a set-time, for all the issues of men; a time for their peace and liberty, and a time for their troubles and sufferings. God Rules and Governs the World, whiles men are in their callings and places faithfully discharging their trust, and finishing the work which God hath given them to do; and their time is not come, for their glorifying of God by suffering: they shall not stumble, nor be given up to the rage of their eagerest Enemies; they are in their callings and places, and God will be light unto them: But when their working-time is over, and the time of their night is come, then they will stumble; because then God withdraweth his light from them, they are not then under such a special Protection of God, who hath done his work by, and with them. This is as much as he had said before, Chap. 8.20. No man laid hands on him, for his hour was not yet come: The twelve hours of his day were not all spent. This duty digested, is of infinite use to quiet the Spirits of Gods People in the worst of times; every man hath his twelve hours, his day and set time, to honour God upon the stage of the World; he shall not stumble, he shall not miscarry while those hours are spent•• he shall not die, he shall not be disabled for duty, so long as God hath ought for him to do•• but every man hath his night too, when he must not expect to con∣verse in the World, without stumbling.
• Mat. 9.24▪
• f

  There is such an Analogy betwixt Death and Sleep, that there is nothing more ordinary than to express Death by Sleep in Scriptures▪ Deut 31.16. 2 Sam. 7.12. 1 Kings 1.21. 2 Kings 20.21 Iob 7.21. and 14.12. Dan. 12.2. and in a multitude of other Texts, both in the Old Testament, and in the New; so as it was evident our Saviour meant he was dead, which he knew as he was God, though as yet he had received no relation of it from the friends of the deceas∣ed.
• g

  But I go (saith our Saviour) to raise him up again from the dead, which he calls awaking him; pursuing the former Metaphor, where he had compared Death to a Sleep.
• h

  Sleeping moderately is a good sign, we know, in most diseases; this makes the Disciples say, that if Lazarus slept, he should do well.
• i

  But that the Disciples should not understand our Savi∣our, not speaking of ordinary sleep, but of Death, is won∣derful, considering that there is nothing more ordinary in Holy Writ, than to read of Death expressed under this No∣tion; but possibly by our Saviours making such haste to him, they conceived that he was not Dead, but onely in an ordinary sleep, upon the abatement of his disease.
• k

  You will mistake me, my meaning was, not that La∣zarus was fallen to rest, upon the abatement of his Distem∣per; but his Soul is parted from his Body.
• l

  Had I been upon the place, my kindness to his Sisters, and pity, would have prevailed far with me, to have pre∣vented his Death; but it is better (for your sake at least) and I am glad I was not there.
• m

  For by this means I shall have an advantage, by putting forth my Divine Power in raising him from the Dead, to confirm your Faith in me as the Son of God, and the true Messias: therefore, tho he be Dead, let us go unto him.
• n

  Thomas and Didymus were names of the same significa∣tion, onely Thomas was the Hebrew, and Didymus the Greek name. This is that Thomas, who to the last, shewed a greater difficulty in believing, than many others of the Dis∣ciples did, Chap. 20.25. His words here signified great ra••hness and unbelief: Let us go and die with him, with Christ (say some). Seeing that our Lord will not be perswad∣ed from going into Iudea, where his Life will be in appa∣rent danger, for they will put him to death; let us also go and die with him. But it is more probable, that Thomas meant with Lazarus, who as our Saviour told them but now was dead; and in that sense, it was not onely an ex∣pression of great passion, but great unbelief also. We ought not to be so affected with the death of our Friends, as to wish, or desire our selves out of the World, where God hath set us in stations, which we ought to keep, until God be pleased to remove us. Besides, Thomas ought so have believed our Saviour, who had told them, that tho Laza∣rus slept the sleep of Death, yet he went to awake him; which could have no other sense, than to raise him out of that sleep of Death, of which he had spoken. Ah! To what Errors do our Passions betray us?
• o

  Christ came to Bethany where Lazarus died;
• p

  He found he had lien in the grave four days, so as pro∣bably, Christ came not to Bethany till four days or more after the Death of Lazarus, or near upon. But possibly, it is better judged by others, that Christ was not yet come into Bethany, but onely to the place where he met Martha; because it is said after this, ver. 30 That Iesus was not yet come into the Town, but was in that place where Martha met him; which it is probable, was at Lazarus his Sepul∣cher, out of the Town, but near it, as all the Iewish Bu∣rying-places were; where he heard from the relation of Martha, how long Lazarus had been buried. Our Saviour could have come sooner had he pleased, for tho Bethabara was on the other side of Iordan, (so out of the Confines of Iudea) yet if we may give any credit to those who have laboured in the study of places, it was not above four miles off Ierusalem, so as it could not be six miles from Bethany, which our Saviour could have travelled in a less time than four or five days. Some think Lazarus dyed the same day news came to Christ of his Sickness; after which we read ver. 6. that he stirred not of two days; after which it was ver. 7. that he took up thoughts of going into Iudea. Af∣ter this, possibly he lingred one or two days, ver. 14. He tells them Lazarus was dead. Our Saviour was willing to protract the time, that the Miracle might be more Conspi∣cuous and Remarkable.
• ‖

  That is a∣bout two miles.
• q

  That as we count, wants of two miles half a quar∣ter.
• r

  Not to pray with them for the Soul of their Brother departed. That departed Souls are in a capacity to be ad∣vantaged by the prayers of their Friends, or any such thing, are corruptions of latter times; but they had a civil usage of mourning for their Friends, the time for which was an∣ciently thirty days; they mourned for Iacob forty days, Gen. 50.3. For Aaron thirty days, Numb 20.29. So for Moses, Deut. 34.8. It is probable, the days were fewer for persons of an inferior Quality, but they had some days for all; du∣ring which days, their Neighbours and Friends came to vi∣sit them, and relieve them in their sorrow, with such Ar∣guments as they had.
• s

  It should seem by the story, Luke 10.41. That Martha had the care of the House-keeping upon her, Mary was more Retired; So that the news of Christs coming might come to her first. She in great joy ran out to meet him; how far she went, we are not told; but it appeareth from ver. 30. that she went out of the Town.
• u

  Mary, ver. 32. saith the same. They were both in an Error, for Lazarus his Death was appointed, and determi∣ned by an Eternal Counsel; and he was both Sick, and died for a wife end, that God might be glorified, and his Son glorified in raising him from the dead; as we were before told ver. 4. But it lets us see the vanity of our Natures; who in the loss of our Friends, are ready to think, if such or such means had been used, we had not lost our Friends: never considering our days are appointed, and we cannot pass the number of them. If any rational, probable means for con∣tinuing their Lives be omitted, that also is not without the Counsel of God, who having determined the issue, conceal∣eth diseases, or the true, and proper means for their cure, from Physitians, or such as are about the Sick persons. Nor did Martha and Mary fail in this onely, but in that; they made the Lords presence necessary to the preserving of the Life of their Brother; who had he pleased, could (tho absent) have kept him from Death.
• w

  She shewed some unbelief in her former words, but here again the sheweth her Faith, but not without some weakness mixed with her Faith; for by these words she seemeth not to be satisfied, that the fulness of the Godhead dwelt in Christ, and that he was equal with the Father, and able by his own Power to raise the dead; Her Faith extend∣eth no farther than a belief, that he was in so much favour with God, that if he would please to Intercede with God, he would restore her Brother to Life; this she meaneth; tho the raising of persons from the dead, was a thing so rare, and unusual, that she dareth not to mention that par∣ticular thing, tho uppermost in her thoughts.
• x

  Christ takes no notice of Martha's failings before men∣tioned, (He can have compassion upon his peoples Infirmi∣ties) but applieth himself to the relief of her under her af∣fliction. He doth not tell her, that her Brother should be raised to Life presently, nor that he would do it; but onely saith, He shall rise again: To let us know, that a belief of the general Resurrection is enough, and ought to be im∣proved by us, to curb our immoderate mourning and Passions for those of our Friends who are dead in the Lord.
• Luke 14.14. Chap. 5.25.
• y

  From hence we learn, that the general Resurrection of the Dead, is no novel Doctrine; Iob believed it, Iob 19.26, 27. Daniel published it, Chap. 12.1. The Pharisees owned it, tho the Sadduces denied it; and possibly the Pharisees had but a confused Notion of it. Martha here makes it an Article of her Faith.
• Chap. 6.3••.
• z

  Martha by her speech seemed not to have a true Notion of Christ; She believed that there should be a general Re∣surrection from the dead in the last day, by the mighty Power of God, but she did not truly understand, what in∣fluence Christ had 〈◊〉〈◊〉 this Resurrection, that the raising of the Dead, should be the peculiar Work of Christ, not without the Father, but as he was Ordained by the Father, to be the Judge of the Q••ick and of the Dead. Christ doth therefore here further instruct her, and tell her, He was the Resurrection; where (as is usual in Scripture) the Effect is put for the Cause: I am the Resurrection, is no more, than I am, and shall be, the Principal Cause of the Resurrection: The Dead shall hear the Voice of the Son of God, Chap. 5.28. He also adds, and the Life; That is, the cause of Life: both that Life which the Dead shall in the Resurrection re∣cover, and also that Eternal Life which shall follow.
• Chap. 3.36. 1 John 5.10.
• a

  And whosoever looketh upon me in that Notion, and committeth himself unto me, tho he doth dye, yet he shall Rise again, and Live Eternally; and this Power being in me, I am not tyed to the last day, but have a Power when I please to Raise the Dead. Our Saviour indeed hath more in his Answer than respected the present case, but there was nothing more usual with him, than in his discourses to raise up the hearts of his People to higher things, as he doth in this place raise Martha beyond the thoughts of a Resurrection of her Bro∣thers Body to a Natural Life, to the thoughts of a Spiritual and Eternal Life.
• b

  He had before proved himself to be the Resurrection, now he proveth himself to be the Life. He saith, he that Liveth, that Liveth a Natural Life, if he be one who receiv∣eth and imbraceth me as the true Messiah, and Saviour of the World, and committeth himself, and all the concerns of his Soul to me, shall never die, Rom. 8.11. Tho his body shall die because of Sin, yet his Spirit shall live because of Righteousness; and God shall in the great Day quicken a∣again his mortal Body, through the holy Spirit which dwell∣eth in him, and is united to him.
• c

  He asketh Martha if she believed this. We shall observe, that our Saviour, not here onely, but Matth. 9.22.28. before he wrought his Mi∣raculous Operations, required Peoples Faith as a prerequi∣site. And Matth. 13.58. He could not do many mighty Works in his own Country, because of their unbelief. And Matth. 17.20. He tells his Disciples, that the reason why they could not cure the man Possessed with the Devil, was, because of their unbelief: So great an honour hath God given to the exercise of Faith.
• Chap. 4.4••. and 6 69.
• e

  This is the nearest to the Confession of Peter, Matth. 16.16. Which our Saviour calleth, The Rock upon which he would build his Church, of any that we have in Scripture; yea, and more full than that; for those words, which should come into the World, are not in Peters Confession. The sum of this is, Martha doth here profess a full assent to our Saviour as the Messias, the Son of God; he who was Prefigured, Prophesied of, Promised, as he who should come into the World.
• f

  Mary was left at home, while Martha went out of the Town to meet Christ: It seemeth by this verse, Christ had asked for her, (tho that be not mentioned before) Martha goeth secretly to her, and tells her, that the Master was come: (It was a Name they usually called their most Fa∣mous Teachers by.)
• g

  Maries love and readiness to attend upon Christ, ap∣peareth by a former story concerning her and her Sister Martha, Recorded Luke 10.38, 39, 40. But the present sorrow she was in for her dead Brother, together with the hopes she conceived of having him restored to Life by Christs coming, added wings to her motion; therefore the Evan∣gelist saith, she arose quickly, and came to him.
• h

  she falls down at his feet, which was a po∣sture; (as we have heard before) very usual in those Coun∣tries, by which they testified, both their civil Respects to Princes, and Great Persons, and also which they used in the Worship of God, Matth. 2.11. Whether Mary did it upon the one account or the othe••, dependeth upon what we cannot know; viz. Whether she at this time was f••lly per∣swaded of his Divine Nature; of which the best of the Dis∣ciples till Christs Resurrection, had but 〈◊〉〈◊〉 faint and uncer∣tain perswasion.
• i

  The words which she useth to him, are the same, which Martha used, ver. 21. (See the Notes there).
• Coming,
• †

  Gr. He trou∣bled himself.
• k

  The Apostle speaks of Christ, Heb. 4.15. as an High Pri••st, that can be touched with the feeling of our Infirmi∣ties, and one that can have compassion, Heb. 5.2. Martha's and M••ry's Passion for their dead Brother was their Infir∣mity; Christ is touched with the feeling of it. He to shew himself truly man, groaned in himself; it being natural to us, to be affected with the afflictions of others, and to weep with those who weep. But here ariseth a question, Whether Christ was troubled from a Natural necessity, as we some∣times cannot forbear weeping, to see others weep bitterly; or out of choice? Some of the Ancients think it was out of choice. Mr. Calvin and others think, that it was out of a Natural necessity; not that he could not govern his Passions (as we sometimes cannot) by reason; but that he could not as man forbear his Passion. I shall Translate what Mr. Calvin speaks most judiciously in the case, determining nei∣ther way, but leaving it to the Readers judgment. But how (saith he) do gnawing, and trouble of Spirit, agree to that Person who was the Son of God? Because, to some it looketh very absurd to say, that Christ as one of us, is subject to human Passions; they think Christ no otherwise at any time, either grieved or rejoiced, than as he, so often as he thought fit, voluntarily assumed to himself those Passions by a secret dispensation. Augustine thought that Christ in this sense is said to have groaned, and to have been troubled; whereas, other mens Passions Transport them, and exercise a Tyranny over them, to the disturbance of their minds: he therefore thinks the meaning is, That Christ being otherwise sedate, and free from Passions, sometimes voluntarily took these Passions. But (saith he) in my judgment, it is a much plainer and simpler sense of this Scripture, if ••e say, That the Son of God, taking upon him our Nature, did also freely with it, put on our Affections; (which are our Natu∣tural Infirmities) so as he in nothing differed from us, but in this, that he had no Sin. Nothing by this is derogated from the Glory of Christ; for he voluntarily submitted to take our Nature upon him: by which he became like to us in our Hu∣mane Affections. And we must not think, that after he had voluntarily submitted to take our perfect Nature upon him, that he was free from the Passions and Affections of it: in this he proved himself to be our Brother, that we might know that he is a Mediator for us, who can easily pardon our Infirmities, and is ready to help us, as to those Infirmities which he hath experienced in his own Person. If any one object, That seeing our Passions are Sinful, it doth not agree to the Nature of him who was the Son of God, to share with us in them. I Answer, saith he, There is a great deal of dif∣ference (as to these Passions) betwixt us, and Christ; for our Affections are therefore faulty, because they are intem∣perate, and inordinate, and keep no bounds; but in Christ, tho they be, yet they are Composed, and moderate, and in O∣bedience to God. The Passions of men are faulty upon two accounts, 1 As they are Turbulent, and not Governed by the Rule of moderation. 2 As they often rise without any due ground or foundation, or are not directed to a right end. They are in us a disease, because we neither grieve, nor re∣joice in measure: and to that degree alone, which God per∣mits and allows, many rather give the reins to their Passi∣ons. And such is the Vanity of our minds, that we are grie∣ved and troubled for little or no causes, being too much ad∣dicted, and cleaving to the World. There was no such thing in Christ, no Passion in him ever exceeded its just bounds, or was exercised, but upon a just and reasonable cause. To make this yet cle••rer, we must distinguish betwixt man in his Creation, and the Degenerate Nature of man, as it is corrupted through Sin: When God at first Created man, he Created him with Natural Affection••▪ but such as were un∣der the command of Reason: That our Pa••sions are now in∣ordinate, and rebellious, is accidental to our Natu••e. Christ indeed took our Affections upon him, but without that disor∣der which fell into them by the Fall, which causeth us that we cannot obey them and God. He was greatly troubled, but not so as by his trouble to become disobedient to his Father. In short, if we compare our Affections with his, there will ap∣pear as great a difference, as betwixt pure water, and that which is dirty and filthy. And the single example of Christ, is enough to make us reject the Stoi•••••• 〈◊〉〈◊〉 [or want of Passion] for from whom, if not from him, should we fetch the highest Rule of Perfection? Let us therefore rather study to Correct, and Tame that disorder, in which our Passions are intangled, and follow Christ as our guide, that we may bring them into order: Thus Paul, 1 Thes. 4.13. doth not require of us a stony stupidity, but commands us to Govern our grief, that we may not mourn as men without hope. For Christ therefore took our Affections upon him, that we by his Grace may be inabled to subdue whatsoever is vitious in them.
• Luk. 19.41.
• l

  Weeping is not of it self a Sinful, but Natural Passion, which (as was said before) doth very well agree with Christ, having voluntarily taken upon him our Nature, and Natu∣ral Infirmities.
• m

  Love sheweth it self as in a complacence in the object beloved, while we injoy it; so in a grief for it when we are deprived of it: The Iews therefore rightly concluded Christs kindness to Lazarus, from his human Affection expressed at his Death
• n

  Some onely concluded Christs love to the deceased, from his Affection shewed at his grave; but others make a worse conclusion
• Chap. 9.6.
• o

  in derogation to Christs Reputation, from the miracle he had wrought, Chap. 9. in restoring him that was born Blind; for their speech soundeth in this sense; if he had indeed cured one that was born Blind, cer∣tainly, he could as well have kept this man, to whom (dead) he expresseth so great Affection, clear from Death. A Learn∣ed Interpreter therefore calleth this, a Devilish Sarcasm; they go about to weaken the Reputation of our Saviour, from the miracle which he had wrought, apparently shew∣ing his Divine Power, because he did not keep his Friend from dying. It is much like the scoff with which they after∣ward scoffed him, while he hung upon the Cross Matth. 27.42. He saved others, himself he could not save: Or the words may have been spoke, if not with an Irony, yet with Admi∣ration; that having cured the Blind man, a Stranger to him, he did not heal his Sick Friend: or as if they were uncer∣tain whether his Power of Working miracles, were not limited to some times, that he could not perform all things when he pleased. But how weak must this their Argumen∣tation be, which could stand upon no other foundation than this: That if Christ were the Son of God, he would at all times, and in all cases, have put forth his Divine Power? As if God acted necessarily, not freely, Governing his Actions by his own Wisdom, as he saw most conducing to the wise ends of his own glory.
• p

  As before, ver. 33. So shewing himself yet further to be truly man, and not without human Affections; he cometh to the place where Lazarus his Dead Body was laid, which the Evangelist telleth us was a Cave, or a hollow place in the Earth, or some Rock.
• q

  And they were wont to roll some great Stones to the mouth of those graves, (as we see in the burial of our Saviour, Matth. 27.66.)
• r

  Our Lord commandeth the removal of the Stone, which was at the mouth of the Sepulcher, that the miracle might be evident, for Lazarus to have come forth; the door of the Cave being shut, and a great Stone making it fast, would have looked more like an Apparition, than a Resur∣rection.
• s

  It is very probable, that Martha thought that our Saviour commanded the removal of the Stone, not in order to a commanding him to Life again, but out of a cu∣riosity to view his Dead Body: and therefore she objecteth the Pu••refaction of his Body, from which the Soul was now departed four days; as that which our Saviour would not be able to indure the savour of.
• t

  Christ now beginneth to open to Martha and Mary, and the rest, his resolution to raise Lazarus from the Dead by and by. Christ saith that to us in his word, which he saith by a just consequence, tho he doth not speak it in so many words: we do not read in this History, that Christ had spo∣ken this in so many words and syllables, but he had spoken it in effect; he had told her, ver. 25. that He was the Re∣surrection and the Life, that he had Power to raise Dead Bodies from a Natural Death to Life; and that for those who believed in him, tho they were dead, they should live. This could not be without a great manifestation of the glory of God: the Power of God is his glory. Once have I spo∣ken (saith the Psalmist) yea, twice have I heard it, that Power belongs to God. Thou shouldest see God by me manifesting the glory of his Almighty Power; God glori∣fying himself, and glorifying his Son. Believing brings us in experiences of God; whereas unbelief, as it were, limiteth God, and tieth up his hands.
• u

  The Servants, or Friends about the grave, removed the Stone from the mouth of the Cave, within which the Dead Corps of Lazarus lay.
• w

  Christ before his Thanksgiving to his Father, is said to have lifted up his eyes; a posture often used in mens addresses to God, Psal. 121▪1. and 123.1. as an indication of their belief, that Heaven is Gods Throne: tho he filleth Heaven and Earth, yet the Heaven is his Court where he most gloriously sheweth himself, the Earth but his footstool.
• x

  We read here of nothing that Christ had said before; yet he giveth Thanks here to his Father, that he had heard him. The meaning is, Thou hast Willed, or pleased to grant those things which I desired. It is very hard to determine, whether Christ had used some audible words before this, upon this occasion, in Prayer to his Father, which the Evangelist could not, or did not set down: or whether he onely groaned in his Spirit, (as was said be∣fore). By those groans (not onely expressing his sorrow for Lazarus his Death, or rather sympathy with the Affli∣ctions of Mary and Martha) but also his desires to his Fa∣ther, that he might be again restored to Life; and his se∣cond groaning, ver. 38. was of that Nature, which groanings in the Saints, God understandeth, knowing the mind of the Spirit, making Intercession for the Saints, according to the Will of God. (As the Apostle teacheth us, Rom. 8.27.) much more did the Father, (who was one in Nature, Essence, and Will with the Son) understand them in him. Nothing in these cases can be determined, much less can any conclude from hence, that there is no need of our using any words in our Prayers; for, altho there be no simple absolute necessi∣ty, that we should use them in order to Gods Knowledge of what we need, and would have; for he that searcheth the Heart, knows what we need, and what we desire, Matth. 6.8. yet there is a necessity for our words, in order to ou•• obey∣ing Gods command, Hos. 14.2. Luke 11.2. There is a great deal of difference betwixt Gods hearing of Christ, and hearing us: Christ and his Father have one Essence, one Nature, and Will.
• y

  I know that thou always Willest those things which I Will, and I Will nothing but what thou Willest, and hast sent me to do in the World; so as in these things it is im∣possible, but that thou shouldest always be ready to grant what I ask of thee; nay, there is no need of my asking.
• Chap 12 ••••.
• z

  I onely give thee thanks for the Peoples sake, who here stand by, who believe thee to be the true God, and to have an Almighty Power; but will not as yet believe that I am thy Son, by thee sent into the World; and that I do the works which I do in thee, and from thee. We read of many mi∣racles wrought by Christ, without any Prayer first put up to his Father, Matth. 8.2. and 9.6. Mark 5.41. and 9.25. Luke 7.14. using onely an Authorative word; nor need he have used any here, but onely for the further con∣viction of the People, that he was sent of God, that God whom they owned as their God: he Prayeth and giveth Thanks to God before them all.
• a

  When he had groaned in his Spirit, 〈◊〉〈◊〉 audibly given Thanks to his Father for hearing of him, and testified, that he did this, not because he ever had any 〈◊〉〈◊〉 of his Fa∣thers Willing what he Will'd, but that the People might take notice of his Favour, and Power with God, and sent of him.
• b

  He cried with a loud Voice, not whispering, nor like Wizzards peeping and muttering, Isa. 8.19. but speaking aloud, so as all might hear, and understand, that what was done, was done by his Powerful Word: he calls him by his Name, he bids him come forth; they were not the words that raised Lazarus, but the mighty quickning Power of Christ, which attended these words.
• Chap ••••
• c

  The fashion of their dressing up the Dead differeth, ac∣cording to the fashion of several Countries; among the Iews we understand by this text▪ they tied a napkin about their head, and some clothes about their hands and feet. They wound the whole Body with linnen clothes, Chap. 19.40. with Spices; this was, (as is there said) their manner to bury. So Acts 5.6. The young men are said to have wound Ananias, and carried him out, and buried him; and this is that which certainly is meant here by these words, bound hand and foot: and here is a second miracle, that one so wrapped, and bound up, should be able to move and come forth.
• d

  Christ bids loose him, and let him go, to evidence him truly recovered to Life again, and that the miracle was perfectly wrought. About this miracle there are two cur∣ious questions started, 1. Whether the raising of Lazarus to Life, was done by the meer Divine Power of Christ, or by the Person of Christ; so as the human Nature, being Personally Vnited to the Divine Nature, had also a share in it: the Di∣vine Nature communicating its property of quickning the Dead, to the human Nature? That it was the Person of Christ that raised Lazarus, and he who did it, was truly man, and truly God, is out of doubt. But that there was any such Communication of the properties of the Divine Nature to the Human Nature, that it also had a share in this effect, is just∣ly denied, and doubted by many great Divines: but it is a question tending to no great profit for us to know. A se∣cond is, Where Lazarus his Soul was, these four days wherein it was separated from the Body? The Scripture hath not told us this, and it speaks too great curiosity to inquire too strictly. Tho we are taught from the Parable of Dives and Lazarus, that the Souls of departed Saints▪ do ordina∣rily and immediately pass into Heaven, or Abrahams bo∣some; yet what should hinder, but that in these cases, where it appears to have been the Divine Will, that the Souls of persons departed should again be returned into their bodies in a short time; they might by a Divine Power be kept un∣der the custody of Angels, until the time of such Restaurati∣on of them.
• e

  That is, which came to visit Martha and Mary in their mourning; and coming to Mary, did go along with her to the Sepulcher to meet Christ, and there meeting him, saw all the passages relating to this miracle
• f,

  truly believed on him as the true Messiah, Chap. 12.11, 18. Or it may be, it is to be understood more largely of such a Faith as is but a preparatory to true and saving Faith; for there was a double use of miracles, 1. To prepare men for Faith, dis∣posing them to give an ear to him, to whom God had given so great a Power: so as after the sight of them, they were more fitted to hear, and inclinable to believe. 2. To con∣f••rm Faith in those that believed, so as they believed the more firmly, seeing the Doctrine they heard, confirmed by such miraculous Operations.
• g

  These Iews had the same means for believing, the others had; they had heard the same words from Christ, they had seen the same miracle wrought by Christ. Whence is it that any of the other Iews believed? these, instead of believing, run to the Pharisees to accuse him. Can any account be gi∣ven of this, unless from the freedom of Divine Grace, shew∣ing mercy where God will shew mercy? Tho possibly the former wickedness of these Iews, was the cause of Gods not giving that Grace to them, which he gave to others.
• Psal. 2.2. Matth. 26.3. Mar. 14.1.
• Chap. 12.19. Acts 4.16.
• h

  The chief Priests and Pharisees were a great part of that great Council amongst the Iews, which went under the name of the Sanhedrim; and this (probably) was the Council they gathered; for ver. 49. we read, that Caiphas the High Priest, the standing President of that Court, was a∣mongst them. The miracles wrought by Christ, were the things that disturbed them, and they reflect upon themselves for conniving so long at him; what they should have im∣proved, (viz. the miracles which he wrought) to have be∣got or increased Faith in them; they mention, and mi••im∣prove to their destruction.
• i

  They are afraid, that if they should any longer suffer Christ to go on working miracles, he would have a great many followers, who upon the credit of his miracles, would own him as the Messiah, and the effect and consequence of this would be, they should by the Romans (to whom they were already in subjection) be utterly deprived of that little liberty they indulged them.
• k

  They say, the Romans would come, (that is with an Army) and destroy their Temple, which they call their Place, their most famous Place, where they met to worship God, and in which as a token of Gods presence amongst them, they so much glo∣ried; yea, and their Nation; that is, miserably destroy their Na∣tion, and bring it to utter Ruine, whether they really thought so or no, or onely spake this as an Argument to hasten the Death of Christ, is not much material for us to know. There was this colour for it, The Iews were a People very prone upon all occasions to Rebel, and Rise up in the defence of their liberties, when ever they could get any Head, to give them any countenance and Conduct. They also lived in a general expectation of the Messiah, when the Scepter should be departed from Iuda, (as it now was) and when Daniels seventy Weeks mentioned, Chap 9.24. should be determined, which were now fulfilled; so as there was about this time, a general expectation of the Messiah, of whom also it is ap∣parent they had a false Notion, and generally expected un∣der the Notion of the Messiah; not the Son of God taking Human Nature, and to die for their Redemption, and then rise again from the Dead, and Ascend into Heaven; but a Tem∣poral Prince, who Conquering all their Enemies, should deliver them from all Captivities and Servitudes, and restore them to their ancient liberties. This their expectation was known well enough to the Roman Governors, (as appeareth by Herods question to the Wise men in Matth. 2.4.) and they were very jealous of the Iews on this account, which caused Herods Bloody Act in killing the Children in and about Bethlehem: So as the Rulers of the Iews, (according to the Notion they had of the Messiah) might reasonably think, that if Christ were taken to be, and he went on confirming the opinion of himself by these miracles, so as People gene∣rally ran after him: the Romans would reasonably suppose they had a design to Rebel, and therefore would come upon them, destroy their Temple, and utterly Ruine their Nation. But how will they avoid this? That which they agreed up∣on we shall meet with ver. 53▪ They took Counsel to put him to death. How they were led on to that fatal Counsel, we shall hear.
• m

  The High Priest by the Divine Law was to be but one, and he the Eldest Son of Aarons House; nor was he to be for a year, but for his Life, as appeareth by a multitude of Texts in the Books of Moses; but all things were now out of order in the Iewish Church; they were under the Power of the Romans; all places, especially that of the High Priest▪ were bought and sold amongst them: some say, they had two High Priests, others say but one, onely he had an assi∣stant, called by that name, that had a Partnership in the Honour. After Herods time there was no regard to the Fa∣mily of Aaron, or the Asmoneans, but the Romans made what High Priest they pleased; so as Iosephus tells us, that the Iews, who had but thirteen High Priests from Aarons to Solomons time, which was six hundred and twelve years; nor more than eighteen in four hundred and sixty years after, to the Captivity of Babylon; nor more than fifteen from thence, to the time of Antiochus, which was four hundred and four∣teen years; had twenty eight betwixt the time that Herod began to Reign, and Ierusalem was destroyed, of which this Caiphas was one, and certainly the chief, (if there were two at this time) and consequently the President of their great Court, whom all attended to, and his words went a great way with the rest▪
• m

  He chargeth the rest of the Council with folly, as not considering what was fit to be done.
• Chap 18.1••▪
• n

  Never was any thing spoken more Diabolically; He re∣gards not what was their duty, nor what was lawful for them to do; whether they might upon any pretence shed Innocent blood, much more the blood of one whose Life was spent in nothing but a going up and down in doing good: Onely••like a wretched Polititian, who was concerned for nothing but the peoples Safety; he saith not it is lawful, but it is expedient for us that one man, be he never so good, never so Innocent and Just, should die for the people, that is, to save the whole Nation from destruction.
• o

  So far as this was a Prophecy, he spake not of himself; take the words of Caiphas in the sense that he spake them, they were such as might well enough come out of such a wretched mouth, speaking out of the abundance of a vile and wretched heart, Melius pereat unus q••••m unitas. That it was better that one man should die, let him be never so Good, Just and Innocent, than that for his sake mischief should come upon a Nation. This was now sutable enough to the Religion of such an High Priest: But that in this (the words being capable of a double sense) Caiphas should deliver a great truth; That this year One should die for the people; that is, The Messiah should be cut off, but not for himself, as we read Dan. 9.26. This was no more from himself, than the words which Balaams Ass spake were from its self. The Spirit of Prophecy sometimes fell upon wicked men; God revealed to Pharaoh and Nebuchadnezzar, (both which were Pagans) the things which he intended to do▪ There was a time also when Saul (tho a man rejected of God) did also Prophecy; and the worst of the Princes of Iudah, had an use of the Vrim and Thummim. So also here Ca••phas, tho a vile and wicked man, was here influenced by God to Prophecy, and speak an Oracle: nor are those wo••••s [being High Priest that year] superfluously put in, for it being consi••tent with the Holiness of God, sometimes ••o make use of the Tongues of the worst of men to declare his Will, it seems agreeable to the Wisdom of God in doing it, to make use of principal men, they being Persons whose words are most likely to be regarded, and so make impression upon people. The Papists would from hence infer the i••fa••••ibility of the Pope, because he is the High Priest: but they ought to prove, 1. That the Office of the Pope, hath any foundation in the word of God. 2. That this was a gift given to particular Priests, and at particular times; for the Iewish High Priests were fallible enough or∣dinarily, witness Aarons making the golden Calf, and Vri∣jah the Altar after the pattern of Damascus, 2 Kings 16.10, 11. The words, being High Priest, are not given as a reason why Caiphas Prophecied, tho they are a good rea∣son why God was pleased to chose his Tongue, and over-rule it beyond his own thoughts and intentions, to serve his design in this Revelation. He did not Prophecy intentionally, as de∣signing such a thing onely materially; the matter of his words were indeed a Divine Revelation, tho his intention and scope was fit for none but a base, carnal Politician. God made him a Prophet in what he said, tho he meant not so.
• Isa. 49.6.
• l

  Not for the Iews onely. The words used in Caiphas his speech were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, words not significant of the Iews onely, but of other people also:
• Eph. 2.14, 15▪ 16.
• m

  for Christ was to gather into one body all the Elect of God, (who are here called the children of God, because they were to be so after their being begotten by the Immortal seed of the Word, and born again of Water and the Spirit) those that at present were scattered abroad over the face of the whole Earth: Christ, Eph. 1.10. was to gather in one all things in Heaven and Earth. The Evangelist extendeth the sense of Caiphas his Prophecy, to Gentiles as well as Iews, according to the exte••t of the Death of Christ, declared 1 Iohn 2.2.
• n

  They had taken such Counsels before; but now they were more intent than before, having found a juster pre∣tence, viz to prevent a Sedition and Rebellion; and learn∣ed of their High Priest, that it was more convenient that one should die, than that a whole Nation should be destroy∣ed. The High Priest had satisfied their Consciences: now they make all the hast they can to put their malicious de∣signs in execution.
• Chap. 4.1, 3. and 7.1.
• o

  For he being the true Paschal Lamb, was to be slain at that Feast, and put an end to that Type, and would there∣fore reserve h••mse••f for that time, which was now at hand.
• p

  What this Ephren or Ephraim was, Interpreters vainly bu∣sie themselves in inquiring; it was some obscure City, and near the Wilderness; some think it was in the Lot of Ben∣jamin, others think it was within the Lot of Ephraim, and obtained its name from the Tribe within whose Lot it was. The Scripture no where mentioneth it: and it cannot be ex∣pected, but that in so many changes of Government as had befallen the Iews, the names of places should be so altered, that we should be at loss for many of them:
• q

  where ever it was, it is said that Christ and his Disciples continued there in some privacy.
• r

  Christs last Passover, which was the fourth after he had entred upon his publick Ministry, this was nigh:
• s

  He doth not say all, but many went up to purifie themselves. There was no general legal purification required before men did eat the Passover: but there were several legal uncleannesses, and purifications necessary to cleanse men from them; now those who had any special Purification to pass, went before others, that they might have time to do what the Law re∣quired of them.
• Chap. 7.11.
• t

  I find good Interpreters expounding ver. 6. of the friends of Christ, who having used to meet Christ at these Feasts, and see some Miracles wrought by him, did out of a good design seek for him, and inquire of each other, whe∣ther they knew, whether he intended to be at the Feast; yet it may also be understood of his Enemies, tho it seemeth some∣thing too early, being six or seven days before.
• u

  For their great Court had issued out orders for the dis∣covery and apprehending of our Saviour, if they cou••d any way learn where he was. This was in pursuance of that wicked Counsel of which we read before, ver. 33. there they decreed: now they cannot rest until they bring their bloody devices to pass, for which we shall soon find God giving them an opportunity.
• a

  From the Countrey near to the wilderness where he continued with his Disciples, Chap. 11.54. he came to Be∣thany within less than two miles of Ierusalem, upon the Sa••∣bath-day, or possibly the night before; six days before the Passover
• b

  it was the place where (as we read in the form∣er Chapter) Lazarus dyed, and was by Christ raised from the dead.
• c

  That this Supper was made in Bethany, is no question; but at whose house there, it is questioned; some think that it was at the house of Simon the Leper, we read indeed of a Supper made for our Saviour at his house, both Matth. 26.6, 7. and Mar. 14.3. and that Simon is said to have been of Bethany▪ onely the Supper here mentioned, is said to have been six days before the Passover, and that mentioned by Matthew and Mark, seems to have been but two days be∣fore, Matth. 26.2. Mark 14.1. That which is probably said to solve that difficultly is, the circumstances of the Sup∣per, and history about it, seem the very same, both in Matthew, Mark and Iohn: but it seems in Matthew and Mark, to be a little put out of order; they do not say, that this Supper was two days before the Passover, (that indeed had been a contradiction to what Iohn doth here relate) but both Matthew and Mark first tells us, that Christ told his Disci∣ples, that the Passover was to be within two days; and of the Counsel taken by the chief Prists and Elders against Christ, and then relateth the story of this Supper; Iohn first gives us an account of this Supper, which was six days be∣fore the Passover, so Iohn seems to have related it in its pro∣per time and order.
• Chap. 13 ••9▪
• M••t. 26 11.
• d

  Both Matthew and Mark relate this story with some different circumstances; see the notes upon those two places, where all the differing circumstances are considered, and explained, and the parts of this history are more largely explained
• Chap. 11.••••
• e

  Bethany was so near to Ierusalem, that many of the Iews came thither, as well to see Lazarus raised from the dead, as to see Christ; nor was this without the special Pro∣vidence of God, that the name of Christ might be made more famous just before his suffering.
• f

  Never was there a more unreasonable madness and rage, to justifie the Apostles calling of the Enemies of the Gospel unreasonable Men, 2 Thes. 3.2. Suppose that Christ had broken the Sabbath, or had spoken Blasphemy, yet what had Lazarus done?
• g

  Being raised from Death to Life, he possibly spake of it to the Honour and glory of God, for this they consult to put him to Death also; and their onely reason was, because that many of the Iews be••ieved on Jesus for his sake.
• Matth. 21 8. Mark 11.8. Luke 19.35.
• Psal. 118.25, 26.
• Zech. 9.9.
• h

  This whole History is much more largely reported by the other Evangelists, Matth. 21. in the 16. first Verses. Mark 11. in the ten first Verses. Luke 19. from Verse 29. to Verse 41. (see the notes on all those places.)
• i

  The Evangelist amongst others, confesseth his own ig∣norance also; the Disciples saw the thing done, Christ riding into the City upon the foal of an Ass, the people strewing of boughs, and throwing their clothes in the way; but to what purpose these things were done, or what fulfilling of Prophecies was in this thing, that they understood not, so long as Christ was alive: their eyes were upon the Messiah as a Temporal Prince, that should come in great State and Majesty, so as they were wholly blinded from seeing any thing of the truth and faithfulness of God fulfilled in this little Triumph of their Lords. But after that Christ had died, and was risen again from the dead, and Ascended up to Heaven, so declaring himself with Power to be the Son of God: then they began to remember these things, so as to confirm their Faith in him as the true Messiah, whom God had sent into the World. The Word of the Lord which we hear, and the Works of God which we see, tho ofttimes they do not profit us, nor are improved by us at the present, yet afterward become of use and profit to us; it is therefore good to hear, and see, and observe Gods Words and Works, and to lay them up in our hearts, as it is said Mary pondered the sayings of the Angel; expecting fruit afterwards, of what at present we see no fruit and effect.
• Chap. 11.47.
• k

  These three Verses let us know the External cause of the peoples coming to see Christ, which was the fame of the Miracle wrought by our Saviour on Lazarus: This in∣creased the number of those who came to see his entrance into Ierusalem; but the unseen cause was doubtless the in∣fluen••e of God upon their hearts, directing them to it, for the further glorifying of his Son before his Passion. But this en∣rageth the Pharisees, to see that their Decree that those who owned Christ, should be turned out of the Synagogue, should have no better effect: but the multitude rather more owned him, and ran after him. Here again we find the term World signifying many, tho those many made up but a very small part of the World.
• l

  It is not easie to be determined what these Greeks were, whether Iews, who being scatt ••ed in the Grecian Countrey upon the Conquests which the Grecians had made upon the Iews under Alexander the Great, and those who succeeded him; still remained in those Countries, but kept so much of the religion of their Countrey, as to come up to the Passover: or Gentiles, which are ordinarily called Greeks in contra∣distinction to the Iews; Acts 14.1. and 16.1. and 18.17. Rom. 1.16. 1 Cor. 1.23, 24. Gal. 3.28. But it is most probable that they were Gentiles: for th•• some say, that the Iews would never have suffered the Gentiles to have come into the Temple to Worship; yet the contrary is plain from the instance of the Eunuch, Acts 8.27. who was an Heathen, and came to Ierusalem to worship. And Acts 17.4. We read of a great multitude of devout Greeks, in the Greek the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Worshipping Greeks; and it is plain from the beginning, that there was a liberty for Stran∣gers, not of Israel, but such as came out of a far Countrey, for the Lords Name sake: And Solomon prayeth at the De∣dication of the Temple, That the Lord would hear them; And there was belonging to the Temple, a Court of the Gen∣tiles for that purpose; It is called the Court without the Temple, Rev. 11.2. What worship they there performed▪ is a greater question: some think they onely prayed; others think they offered Sacrifices in that Court; from 2 Mac. 2.35. but certain it is, that there were divers of the Gentiles devoutly disposed, that hearing of the Iewish Temple, and the solemn Worship performed there, at their solemn Feasts, came, some as Spectators at those great Conventions, others with a true design to Worship the God of the Iews.
• Chap 1.44.
• m

  If these Grecians (as is probable) were Syrophenicians, their Countrey was so near to Bethsaida of Galilee, which was Philips Town, that it is probable they might have som•• knowledge of him, and that might bring them to him to be spokesman;
• n

  but it should seem, they came onely to sa∣tisfie their curiosity, for they ask for no more, than that they might see Jesus.
• o

  The news of their coming, and their Errand, is brought to Christ by Philip and Andrew, who possibly might stum∣ble at it, because they were Gentiles, and Christ had for∣bidden them to go into the way of the Gentiles; they there∣fore first acquaint him with the desire of those Greeks, before they bring them to Christ.
• Chap. 13.32. and 17.1.
• p

  Christ replies, that the time was now come, when he (who was the Son of God) should be glorified; that is, by the Gentiles receiving of the G••spel, according to the many Prophecies of it in the Old Testament; but he goeth on, tel∣ling them that he must first die.
• 1 Cor. 15.36.
• q

  Look as you see in your ordinary Husbandry the grains of Wheat are first buried in the Earth, and lose their form, before they spring and shoot up again, and bring forth fruit: so it must be with me; I must be first lifted up, before I shall draw men after me; I must first be crucified, before my Gospel shall be preached to all Nations, and the fulness of the Gentiles shall come: but if I have once died, and risen again from the dead, then you shall see this abundant fruit.
• Matth. 16.2••▪ Mark 8.36. Luke 9.24.
• r

  We had much the same in the other Evangelists, Matth▪ 10.37. Luke 14 26. Some think that our Saviour repeateth it here, to shew, that as Christ first suffered, and then en∣tred into his glory; so his Disciples must also lay the foun∣dation of their glory in their sufferings, and by much tribu∣lation enter into the Kingdom of God: Or what if we should say, That our blessed Lord doth here Prophecy, what suf∣ferings would attend the first Preaching of the Gospel, and incourage his Disciples to what he knew they must meet with and undergo, by letting them know, that the ready way to loose their share in Life Eternal, was to be so fo••d of this Life, and the comforts of it, as not to be ready to lay them down for him: but if any person hated, that is, les•• loved his Life, and all that in this World is dear to him, than Christ and his service, he should, if not be preserved from enemies rage, yet most certainly be recompenced with eternal Life.
• s

  This is much the same with that, Matth. 16.24 unless following here, be more restrained to suffering, let him fol∣low me to my Cross; for otherwise it seemeth the same with serving; we must not be ready onely to do, but also, to die for Christ, to follow him to the Cross if he calleth us to it.
• Chap. 14.3. and 17.24.
• t

  And if any man so serveth me, he shall be in Hea∣ven where I am, Rom. 8.17. If we suffer with him, we shall also be glorified together. For my Father, with whom I am one in Nature, and Essence, will honour those that are my servants; so great a thing it is to be a servant to the Son of God. The father will honour those that ate so, and especially those who are so in suffering, with Eternal Life and Felicity.
• u

  By Soul, is not here to be understood onely the sensitive part of the Soul, but his whole human Soul. So Chap. 13.21. He was troubled in Spirit. Our inward troubles arise from our passions; and there are passions of grief and fear, which give us most of our inward trouble; Fear respecteth some evil at a distance from us; Grief is caused by evil fallen upon us, or so near, that we seem already to be in the Power of it. The word here used is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifieth no mean, but a great, and more than ordinary de∣gree of trouble▪ Christ was greatly troubled, tho not so as we sometimes are, when our trouble leadeth us to despair: Christ was capable of no sinful trouble. Hence two questi∣ons arise, 1. For what the Soul of Christ was troubled? 2. How such a degree of trouble could agree to the Lord Ie∣sus Christ? He tells us, Matth. 26.38. That he was exceed∣ingly sorrowful, so as sorrow was one part of his trouble; and we may learn from what he afterward saith in this verse, Father save me from this hour; that Fear made up the o∣ther part of it. He was grieved, and he was afraid, some say it was at the apprehension of that miserable Death he was to die; others say at the sense of the Divine Wrath which he was to undergo, Death being not yet overcome, and his conflict with his Fathers Wrath for the sins of men, being yet to be indured; tho Christ at this time was in the most perfect Obedience to his Fathers Will, offering up a most acceptable, and well-pleasing Sacrifice unto God; yet he sustaining our persons, had a conflict to indure even with his Fathers Wrath upon that account, tho not upon his own personal account; for so he was at this time doing that which was most acceptable, and well-pleasing in his sight. As to the second question, nothing could be more agreeable than this to Christ, both with respect to his human Nature, which had the same Natural (tho not sinful) Infirmities which other men have; and with respect to his design and end, to help and relieve his people under their troubles of Spirit; and as the Apostle saith, to deliver them, who through fear of death, are all their life time subject to bondage. So as this trouble of Spirit, agreed to him both as man, and as Mediator; but there must be a vast difference observed be∣twixt this trouble 〈◊〉〈◊〉 Spirit in Christ, and that which is in us. Our tro••••les are upon reflections for our own sin, and the Wrath of God due to us therefor••; His ••rouble was for the Wrath of God due to 〈◊〉〈◊〉 for our sins. Our troubles are, because we have personally grieved God; His was, because those given to him (not he himself) had offended God. We are afraid of our Eternal Condemnation; he was onely afraid by a Natural fear of Death, which naturally riseth higher, according to the kind of Death we die. Our troubles have mixtures of despair, distrust, sinful horrors; there was no such thing in his trouble. Our troubles in their Natural tendencies, are killing and destroying; onely by accident, and the wise ordering of Divine Providence, prove advantageous, by leading us to him, as the onely remedy for troubled Souls. His trouble was in the very nature of it, not on••ly pure and clean, but also ••anative and healing. But that he was truly troubled, and that in his whole Soul, and that such a trou∣ble did very well agree, as to the human Nature he had as∣sumed, so to his Office, as our Mediator and Saviour, and the foundation of a great deal of peace, quiet, and satisfacti∣on to us, is out of question. The chastisement of our peace in this particular lay upon him; and they were some of those stripes of his, by which we are healed: and saith he, What shall I say? It is the natural Language of a Spirit troubled
• w

  Father save me from this hour. This hour of my Passion; it is the same with that in our Saviours last Prayer, Let this cup pass from me; and m••st be understood with the same Qualifications there expressed, If it be thy will, If it be pos∣sible &c. By his blessed example he hath taught us, under the distresses of our Spirits, whether to flie, what to do? For my love (saith David of his Enemies, Psal. 109.4.) theyare mine enemies, but I give my self unto prayer: I give up my self to Prayer. God hath bidden us, Psal. 50.15. Call upon him in the day of trouble; and Saint Iames saith, Is any man af∣flicted? Let him pray. Herein Christ hath himself set us an example, that we should follow his steps. But how doth our Saviour pray, to be saved from that hour? when for this cause he came into the World. Here was in Christ a Conflict, between the Flesh and Spirit; not like ours, which is betwixt corrupt Flesh and the Spirit, but betwixt his na∣tural Flesh, and the natural Affections of it, and his Spirit, that was (fully conform to the Will of God, and gets a pre∣sent Conquest.
• x

  But for this cause (saith he) I came to this hour; he checks himself, correcteth the Language of his Natural flesh, acquies••eth, rejoyceth in the Will of God. I was not (saith he) forced, I came of my own good will to this hour; and I came on purpose to die for my peo∣ple.
• y

  That is, make thy Name glorious, make it to be known and famous over all the Earth; a general petition, but such a one, as all our particular requests must be reduced to, if they be according to the Will of God. It is as much as, Father! do thine own Will; for God is then glorified, when his Will is done. But it here signifies more, not my will, but thy will be done. My Flesh indeed saith, Save me from this hour; but Father do thy own Will, let that be done con∣cerning me, which wi••l most tend to make thy Name re∣nowned: Such a Prayer never goes without an answer.
• z

  There came a voice from Heaven, &c. The Lord caused a voice as from Heaven to be heard: I have glorified it, I have by thee caused my glory to be published, and pro∣claimed in the World, by thy Preaching, by thy Miracles, and I will perfect that which I have begun, I will glorifie it again; thou shalt further glorifie me by thy Death, by thy Resurrection from the Dead, by the Preaching of the Gospel, and carrying it to the ends of the Earth.
• a

  Nor it may be were they mistaken, saving onely in this, that they thought it was nothing else but thunder, (being possibly at such a distance, as they could not distinctly hear the voice) for it was Gods way, when he spake unto his people by a Voice, to have that voice for the greater decla∣ration of the Divine Majesty, attended with Thundrings and Lightnings: thus it was at the giving of the Law upon Mount Sinai; thus we read in Iohns Visions, Rev. 4.5. and 8.5. Of Lightnings, and Thundrings, and Voices, which proceed∣ed from Gods Throne.
• b

  It was the general opinion of the Iews, that God always, when by Voice he revealed his mind to his people, made use of an Angel to do it by, hence (probably) as those who were at such a distance, as they heard no Voice, thought it was nothing but Thunder; so those who were so nigh, as beside the Thunder to hear a Voice, said, It was an Angel that spake with him.
• Chap. 11.4••,
• c

  This Voice came not to instruct me, I very well, be∣fore it came, knew that my Father had glorified his own Name, and would do it again; it came not principally nor solely for 〈◊〉〈◊〉, but chiefly to confirm you in this great truth, that I am the Son of God, and he whom he hath sent into the World, by, and in whom, he designeth to glorifie his own great Name.
• d

  The terms [Iudgment] and (World) are taken so va∣riously in the New Testament, and particularly in this very Gospel, that they have given Interpreters a great liberty to vary in their senses of this passage. It seemeth reasonable to agree, that our Saviour doth expound in this Verse what the Voice from Heaven uttered: that the Father had alrea∣dy glorified his Name, and would yet further glorifie it; how? Now (saith he) is the judgment of this World; That is, (say some) the Condemnation of the wicked men in it; and certain it is, that the term World doth sometimes so signifie, Chap. 15 19. Chap. 17.6, 9. 1 Cor. 6.2. and 11.32. But this sense seemeth not to agree with Chap. 3.17. where Christ tells us, that this his first coming was not to Con∣demn the World. Others do therefore here by Iudgment better understand, the dispensation of Divine Providence, by which a great change or Catastrophe, was to be made in the World, by the Reformation of it. The beginning of the time of the Restitution of all things, Acts 3.22. But it seems best to be understood of the Deliverance and Vindication of Mankind from the power of the Devil, who had a long time held Mankind in an unjust possession. The Devil had got a dominion over Mankind by the fall of Adam, and had ex∣ceedingly tyrannized over them, keeping the far greatest part of the World in slavery by Idolatry, and keeping many others, who were no open Idolaters, yet captives to his will. Now, saith our Saviour, the time is come, when this shall be altered; Satan shall be bound up; I will deliver a great part of the World from the yoke of Idolatry; another part of them from the power and dominion of Sin.
• d

  The Devil, who is not by any right the Prince of the World, but boasteth himself to be so, Matth. 4.6. and Acteth in it like a Prince, powerfully working in the children of disobedience, Eph. 2.2 and as the God of this World blinding mens eyes, 2 Cor. 4.4. taking the World as his house, and keeping it as a strong man, Matth. 12.29. shall be cast out of my Re∣deemed ones; so as tho he will still be going about like a roaring Lyon, seeking whom he may devour, and molesting the best of men by his temptations, yet he shall not prevail over them, God will bruise him under their feet; he that had the power of Death shall (as to his dominion) be de∣stroyed, and those who are in bondage through the fear of it, shall be delivered, Heb. 2.14. the tempted shall be suc∣coured, ver. 18. and God with the temptation shall give a blessed issue. And the Devils Kingdom kept up by Idolatry, shall also in a great measure be destroyed in the World: many Nations now under that slavery shall imbrace the Gospel, and throw away then Idols.
• Luk. 10.18. Chap. 14.30. and 16.11. Eph. 6.12.
• Chap. 3.14. and 8.28.
• f

  However this term of lifting up Christ is taken in some other Scriptures, it is by the Evangelist himself in this text expounded concerning his death, so as there is no room for any other Interpretation of it in this Text: The word that is used is hardly to be found in any place, (except where in Scripture it relateth to Christ) signifying to Die, or put to Death, but is very proper both to express the kind of his Death, which was a lifting up upon the Cross, from the Earth into the Air; and to let us know that his Death was a lifting up of his Name▪ As it was the lowest degree of his Humi∣liation, so it was nearest to his Exaltation. It was his high∣est act of Obedience to the Will of his Father, that for which his Father highly Exalted him, giving him a Name which is above every Name, Philip. 2.9, 10. and also that which made his Name famous over all the World, by the Preaching of the Gospel, for as the Apostles, so all the Mi∣nisters of the Gospel since their times, Preach a Christ Cru∣cified. (Saith our Saviour) If, or altho I be put to Death by the hands of the Iews, lifted up upon the Cross betwixt Heaven and Earth, yet this shall not hinder my Fathers glo∣rifying of himself in and by me; for instead of obscuring or hindring my Fathers glory, by this I shall further promote it.
• g

  For by the Preaching of my Cross, and publication of my Gospel to all Nations, and by the efficacious concur∣rence of my holy Spirit, together with the Preaching of the Gospel, I shall draw (tho not all, and every man, yet) multitudes of men and women after me, so as they shall im∣brace and believe in me, having died and risen up again from the Dead, and being by my Apostles, and other Ministers of the Gospel, held forth as the object of peoples Faith, to be by them laid hold upon in order to their Eternal Life and Salvation.
• h

  He used the term of lifting up (saith the E∣vangelist) to signifie the particular Death he should die, by being Crucified, in which Death the bodies of the Crucified abode not upon the Earth, as when they were at any time Stoned, or Strangled, or beheaded, &c. but were lifted up from the Earth to be nailed to the Cross, and hung in the Air until they died.
• Psal. 89.36, 37. Isa. 9.7. & 53.8. Eze. 37.25. Dan. 7.14, 27.
• i

  Here again the Law is taken in a larger sense than in some places, where it is onely significant of the Books of Moses, in opposition to the Prophets and other holy Writings, as we had it before, Chap. 20.34. for the places of Scripture which the people seem to refer to, seem to be Psal. 110.4. where Christ is called a Priest for ever; or else to Dan. 7.14. where the Kingdom of the Messiah is said to be an everla∣sting Dominion, which should not pass away, a Kingdom that should not be destroyed: so also, Dan. 2.44. Micah 4.7. These old Prophecies of the Messiah, the people could not reconcile to what our Saviour here told them of his Death; the reason was, their understanding the true Notion of the Messiah, and of his Kingdom, which they fancied not to be a Spiritual and an Eternal Kingdom, but a Temporal King∣dom here on Earth. This made them ask, how (that is, with what consistency to those Prophecies) if he indeed were the Messias, he said, The Son of man should die, (for that they understood by the term lifted up) which maketh it very plain, that it was a phrase they used to express that kind of Death by. They ask who he meant by the Son of Man.
• Chap. 8.12. ver. 46.
• †

  Jer. 13.16. Eph. 5.8.
• ‖

  Chap. 11 10.
• l

  Our Saviour thinketh not fit further to open himself as to that point concerning the Messiah, and his Divine Nature; into a direct assertion of which he must have entred, had he given a direct answer to their questions; otherwise what they had objected, might easily have been answered by our Saviour, by distinguishing betwixt the two Natures in his own person; according to his Divine Nature he was not to die, tho he died according to his human Nature; and after his suffering and Resurrection, his whole person in which both the Divine and human Nature were United, were to indure for ever; but he thinks not fit to discourse this point, but returns to what Iohn had told them, Iohn 1.9. and what he himself had said, Chap. 9.5. That he was the light of the World, tho possibly by light, he here understandeth those beams of Gospel Doctrine, which issued out from him as the fountain of light. Yet a little while, I who am the great light, and the true light of the World, am with you: or yet a little while, the Gospel which is light, and direct•• you in the way to Heaven, is with you, for within a few years (under forty) after this, their City was destroyed, and their Nation ruined, and before that time the Apostles were turned away from the generality of that Nation to the Gen∣tiles, Acts 13.46. and 19.9.
• l

  He in the next verse ex∣poundeth himself as to what he meant by walking, viz. be∣lieving: make use of the light, both to guide your under∣standings and judgments, and also to direct your feet: for look on men in the World, while they have the guidance of the light of the Sun, know how to order their steps, and to direct their feet: but if once it be dark, they know not how to direct their feet in their way; but err, and stumble, and fall. So it will be with you, when I shall be gone, who am the great light of the World, while I am in the World, (as he spake, Chap. 9.5.) and not onely I gone, but the Gospel, which is that light which I shall leave behind me, be gone, by my Apostles turning to the Gentiles, through your per∣verse refusal of the Salvation of it, (as Acts 13 46. and 19.9) When you shall be utterly ruined, (as it will be at the destruction of your City) then you will walk in darkness, having no means of Salvation left you.
• m

  He either expounds what he meant before, by his call∣ing to them to walk in the light, viz. Believing in him who is the true and great light of the World. Or else he declares Faith in him to be their duty, as well as Obedience to him, which is a point our Saviour had often before pressed: While I am amongst you, and when I shall be gone from you, and the light of the Gospel yet stayeth behind amongst you; imbrace me, and receive me as your Saviour, and yield all Obedience to the prescriptions of my Gospel,
• Luk. 16.8. 1 Thes. 5.5. 1 Joh. 2.9, 10.
• n

  that you may be children of the light; this the Apostle expounds, and inlargeth upon Eph. 5.8, 9, 10, 11.
• o

  After Christ had spoken these things in Ierusalem, he departed to Bethany,
• ‖

  Chap. 8.59. and 11.54.
• p

  where he obscured himself from his Enemies.
• q

  The Miracles of Christ did not work faith in any, yet they had a tendency both to prepare Souls for an assent to the proposition of the Gospel, and also for receiving Christ as the true Messiah; and Saviour of the world; as they evi∣denced a Divine Power in him by which he wrought those mighty Works; but yet they had not this effect upon the generality of the Iews.
• Rom. 10.1••▪
• r

  So as that which Isaiah Prophecied, Isa. 53.2. appeared to be fulfilled in them; for the term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which we translate that, doth not in Scripture always denote the final cause, with respect to the Counsel and intention of God, but oft∣times the event. So Chap. 5.20. Rom. 5.20. 2 Cor. 1.17. The arm of the Lord may either signifie the Gospel, which is called The Power of God to Salvation, Rom. 1 16. 1 Cor. 18. Or else the Messiah, who is thought to be mentioned under this Notion by Isaiah▪ Chap 51.5. and 52.10. and 59.16. and 63 12 because the Father worketh by him, as a man work∣eth by his arm, Chap. 1.3.14.
• s

  Some will have, they could not hear, to be the same with they did not, as Mar. 6.5. it is said Christ could not do mighty works at Nazareth: Or the same with they would not, as Gen. 19.22. but this seemeth an hard Interpretation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is most certain, that in all there is a na∣tural impotency and disability to believe; but this Text seem∣eth to speak of a further degree of impossibility, than that, occasioned through their wilful obstinacy, and Gods ju∣dicial hardning of them.
• t

  Because Isaias said, is no more than, for Isaias said; the particle doth not denote the cause influencing them, but the effect of a Prophecy: Gods word (saith the Evangelist) must be made good, and Isaias had Prophecied of what now came to pass.
• Isa. 6.9. Matth. 13.14.
• u

  We have this text (than which there is not one more terrible in the whole Book of God) no less than six times quoted in the New Testament, and in all places quoted and given as a reason of the Iews unbelief in the Lord Jesus Christ, Matth. 13 14. Mar. 4.12. Luke 8.10. Acts 28.26. Rom. 11.•• It is not quoted alike in all places, but for sub∣stance the same The original from whence these quotati∣ons are, is Isaiah 6.10. by comparing the Texts we shall find several Authors, Instruments, or Causes of these dread∣ful effects. In the original, the Prophet Isaiah is made the Instrumental Cause•• Go (saith God) and make the heart of this people fat, &c. Matthew, and Luke, in Acts 28.27 men∣tion themselves as the cause, Matthew saith; For this peoples heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed. And in the Acts it is, For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed. All the other Texts speak of it as Gods Act. The thing is easily thus reconciled: God sent to the Iews his Prophets, and gave them the means of Salvation; it is true, without the inward efficacy of his Spirit, they could not savingly believe, but they did not do what was in their power to have done, nay, they did do what was in their power to have avoided; they slighted and contemned the Lords Prophets, and killed them, and stoned such as were sent unto them. Thus they first shut their own eyes, and hardned their own hearts; and as their Forefa∣thers had done in their Generation, so the Iews in our Savi∣our Christs time did also in their Generation; shutting their eyes against the Revelation of the Gospel by Christ himself. They thus behaving themselves, God judicially gave them up to their own lusts, permitting their hearts to harden, and suffering them to close their own eyes, so as they could not repent, believe, or return, and be saved; not that God in∣fused any malice into their hearts, but withdrew his Grace from them after such provocations on their parts, To that as the Prophets in their Age, laboured with them in vain; and all the event of their Ministry, was but the generality of that peoples growing worse, and more obdurate. So all the e∣vent of Christs Ministry and Miracles which he personally wrought amongst them in his Age, did accidentally but in∣crease their sin, and their Judgment, and ripen them for their ruine, through their wilful abuse of those sacred means of Life and Salvation. The judgment it self was but one, viz. a judicial hardning of them; but it is set out by a great variety of expressions, both by the Prophets, and the Writers of the New Testament. In Isaiah, by making their hearts fat, their ears heavy, shutting their eyes: In Matthew, making their hearts gross, their ears dull of hear∣ing, shutting their eyes In this Text, by blinding their eyes, and hardning their hearts In the Acts, by the same phrases as in Matthew; in Rom. 11.8. is added, God hath given them the Spirit of slumber. All the phrases are expressive of the same dreadful Judgment of God; yet it may be ex∣pressed in this variety of phrase, to signifie the distinct, par∣ticular plagues (comprehended in this one plague) which falls upon the several powers and faculties of those Souls, upon whom this dreadful Judgment falls. Blindness in the mind, stubbornness in the will, &c. Vileness in the Affections, rep••••bacy in the mind, &c.
• w

  The Evangelist saith, that these things Isaiah said, when he saw his glory, and spake of him. Isaiah's sight of Gods glory is described, Isa. 6.1. He saw the Lord sitting up∣on a Throne, high, and lif••ed up, &c. The Evangelist ex∣pounds this of Christ, which is an evident proof of the Deity of Christ, that he is Iehovah; for it was Iehovah whom the Prophet there saw: And that the Revelation of that dread∣ful wrath of God, did not onely concern that particular Age in which Isaiah lived, but the successive generation of the Iews, whom the Prophet saw by the eye of Prophecy would tread in the same steps, and use Christ (the Heir) as their Fore-fathers had used him, and the Prophets of that Age.
• x

  Tho the Pharisees made up a great part of the Sanhe∣drim, yet there were divers others also mixt with them, a∣mongst which there were many of a better temper; and it may be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here may not signifie members of that Court, but principal men in the Magistracy; we must not understand by believing, that they believed with a saving Faith; what follows will evidence the contrary: but they had some convictions upon them, as to the truth of what he said, and his being the true Messias;
• Chap. ••.13. and 9.22.
• y

  but they durst not openly declare what themselves thought, nor publickly own and aver Christ to be, what he indeed was, and they were inclinable to think he was, lest the Pharisees who were Christs most implacable Enemies, should have put the decree they had made, (of which we read) Chap. 9.22. in Execu∣tion upon them.
• Chap. 5 44.
• z

  For they were not willing to part with their great places in the Magistracy, which brought them Respect▪ Honour, and Applause from men, they valued this more than Gods Honouring and praising them. How hard it is for great men to enter into the Kingdom of God?
• 1 Pet. 1 21.
• a

  The words at first view, seem to contain a contradicti∣on, and denying the same Act, as to the same person; as if any man could believe, and yet not believe on Christ; but there is nothing less in them by the same figurative way of speaking. God tells the Prophet Samuel, The people had not rejected Samuel, (that is not Samuel alone) but they had rejected him. So Mark 9.37. Whosoever receiveth me, receiveth not me, [that is, not me alone] but him that sent me. So 1 Thes. 4.8. Or else thus, He that believeth on me, doth not believe on a meer man, as I appear at present to the World, but he also believeth on God that sent me. The Iews owned one God the Father, and acknowledged him the object of their Faith, Chap. 14.1. You believe in God: but they were blinded as to Christ, appearing onely in the form of a man. So that our Saviour again by these words assert∣eth his Divine Nature, his Oneness and equality with his Fa∣ther; so as he was also the object of their Faith, as well as his Father.
• b

  No man hath seen God at any time; but he that by the Eyes of his mind, knows and understands, and believeth in me, seeth him that sent me; or he that seeth me in my works which I do, seeth also him that sent me, by whom I do these mighty works; thus afterward Chap 14.9. he saith to Philip, He that hath seen me, hath seen the Father. He that hath seen me, hath not indeed seen the Divine Nature and Essence, but hath seen that person, who is one with the Father; the brightness of his glory, and the express image of his person, as the Apostle speaks, Heb. 1.3.
• c

  This is no more than what our Saviour hath often said, Chap. 3.19. and 19.5. and it was according to the Prophe∣cy of him, Isaiah 42.6. That he who receiveth and im∣braceth me, as his Priest and Prophet, tho he may be in darkness naturally, Eph. 5.8. yet should not abide in a state of ignorance, and sin, and guilt. Chap. 3.36. Chap. 8.31. Men and Women before they believe in Christ, are in dark∣ness; but upon believing, they are translated out of their state of darkness, into a state of marvellous light; they do not abide in darkness.
• Cha 8 15, ••6.
• e

  I alone judge him not, or rather, it is not my present business to pronounce sentence of Condemnation against him; I am now doing the work of a Redeemer, and Savi∣our, not of a Judge: he is condemned already, Iohn 3.18. and he hath another that accuseth, and condemneth him, as the Iews had Moses, Chap. 5 45. so he hath my Father as his Judge, and will have my word as his Accuser, (as in the next verse) I shall one day condemn him; but that is not my present business, that was not my errand in coming into the World.
• f

  I came to offer the World the means, and to shew them the way to Salvation; if they do perish, their blood will be upon their own heads: it is not my business to Condemn them.
• g

  These words [and receiveth not my words] expound the former: not to receive in heart, to believe, and imbrace the words of Christ in the Gospel, is to reject Christ. So Luke 10.16. He that heareth you, heareth me; and he that despi∣seth you, despiseth me; and he that doth so,
• h

  hath one that judgeth him, that is, my Father who hath sent me, and will vindicate mine Honour.
• i

  Nay, the words that I have spo∣ken, shall rise up in Judgment against him at the last day, and prove, that he hath judged himself unworthy of ever∣lasting Life.
• Chap. •• 38. and 14▪ 1••.
• l

  I do not speak what I say to you as meer man, or any thing but what is my Fathers Will, and mine only, as one with him,
• l

  and as sent by him; I have said nothing, but what my Father hath Willed me to reveal to the World as his Will.
• m

  I am assured that the way to Life everlasting, is to obey his commandments; and that makes me speak, and de∣liver all that, and nothing but that which I have in charge from my Father: As the Father hath said to me, so I speak. Therefore look you to it, in rejecting me, you reject my Fa∣ther, whom you own and acknowledge for your God; and in disobeying me, you disobey my Father, and him whom you own as your Father also.
• Matth. 26.2.
• a

  That this was the fourth Passover after that he entred upon his publick Ministry, is out of doubt, and the last he ever celebrated. We have taken notice of this Evangelist's mention of the other three: but how long what follows was before the Passover, which is here exprest by [Before the Feast] is a great question: Some will have it the day, others immediately before, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the very same particle) is used, Luke 11.38. before dinner, and Luke 22.15. be∣fore I suffer. The resolution of it much dependeth upon another question as difficult, viz. What Supper it is which is mentioned? Ver. 2. Those who would be satisfied in these cases, may find a collection of what is said by most valua∣ble Interpreters in Mr. Pools Synopsis Criticorum, upon Matth. 26. It is our happiness, that tho some such knots occur in holy Writ, yet they are about things in which our Salvation is not concerned; so as without danger to our Souls, we may be ignorant of what is the truth about them.
• b

  When Christ knew that the hour (which he had once or twice before said was not come) was now come, that he must die, rise again, and in a short time ascend to his Fa∣ther;
• c

  He having loved his Disciples, not with a muta∣ble but with an unchangeable love; he resolveth upon the washing of their feet, as a demonstration of that love.
• d

  Possibly it were better translated, while they were at Supper, or in Supper time, Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but the great question is, What Supper is here intended? Our most Learned Lightfoot is very confident, this was not the Pas∣chal Supper. The most Interpreters, Ancient and modern, seem to be of another mind; or it may be rather a common Supper which they ate before the Passover: for whereas some think this Supper was that in the House of Simon the Leper, mentioned Matth. 26.6. It seemeth no way probable, no circumstance inclining us to believe any such thing; and the Evangelist having told us that it was after that Supper, that Christ rode into Ierusalem, and again went from thence, and hid himself, Chap. 12.36. and then reporting this as a thing subsequent to it in this Chapter: It seemeth very clear to me, that it could not be the Supper in the House of Simon the Leper.
• ver. 27.
• e

  Concerning the influence of the Devil upon Iudas, to put it into his heart to betray his Master, see Luke 22.8.
• Matt. 11.27. and 28 18. Chap. 3.35. chap. 17.2.
• f

  Our translating the Greek Participle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, knowing, (which properly signifies having known) createth a diffi∣culty, viz. How Christs knowledge of this, that the Father had given all things into his hand, should be assigned as a reason of, or motive to his subsequent action of washing the feet of his Disciples? The sense therefore must certainly be, Tho he knew; and so it doth not import a reason of his following action, but onely signifieth Christs great humilia∣tion and condescention. Tho he well enough knew, that all power was given him in Heaven and Earth, as in Matth. 28.18. That he was his disciples Lord, that he came from God, and was now going to God again; yet to shew how much he loved his Disciples, and to set them a pattern of humility, and teach them brotherly love, and that he came not in the estate wherein he yet was to be ministred unto, but to minister, Matth 20.28.
• g

  He riseth from Supper, what Supper is the question; We are told, that the Iews had two Suppers upon the Pas∣chal night, which was the 14th. day of the month Nisan. The first, was the Passover Supper, which was a Religious rite in obedience to the Law. The second, a common Sup∣per, (as on other nights) to which our Saviour added a third, which was the Lords Supper. To me it seemeth ra∣ther that their common Supper was first, then the Passo∣ver Supper; and that Christ arose from this common Sup∣per, to do this act. Augustine understood it of the com∣mon Supper; so doth Beza, Heinsius, Tarnovius, and others which seemeth to me most probable; tho others understand it of the Passover Supper. Whatever Supper the Evangelist meaneth, Christ rose up from it before it was done. Calvin, Pareus, Beza, Petargus, Tossanus, and divers others amongst the Protestant Interpreters; Tolet, Maldonate, and Iansenius, amongst the Papists, do agree a common Supper this night, beside the Paschal Supper, and the Lords Supper; from which it is most probable that Christ, as is here said, rose up, and laid aside his garment, that is, his outward loose garment, (for such they used) which servants were wont to gird up when they waited at Table, Luke 17.8. Christ laid one aside, and girded up the other, takes a towel.
• h

  Poureth water into a bason; beginneth first to wash his Disciples feet, then to wipe them with the linnen cloth he had taken: All this was done in the form of a servant, (so they used to do, as to guests that came to Dine or Sup with their Lords or Masters.)
• ‡

  Gr. He.
• See Matth. 3.14.
• i

  Christ in the performance of this Ceremony cometh to Simon Peter; whether first, or last, it is not said; (and there∣fore the Papists argue all from hence, to prove the primacy of Peter over the rest of the Apostles) Peter looks upon it with a modest, but sinful and superstitious indignation. Sa∣muel of old determined, that Obedience to God is better than Sacrifice; it is then certainly better than a Comple∣ment. Peter in this case ought not to have contradicted his Master out of a complement to him, but to have suffered him to go on in this act of Ministration. There may be a voluntary Humility, and pretended reverence to Christ, which is indeed but superstition, and can be no other if con∣trary to any Revelation of the Divine Will.
• k

  Our Lord, seeing Peters general design good, tho ••he mistook as to this particular Act; tells him, that at pre∣sent he did not understand his Counsel and design in this Action, but it should be more intelligible unto him after∣wards, as indeed he made it by his discourse upon this his Act of humiliation, ver. 13, 14, 15, 16.
• Chap. 3.5. 1 Cor. 6 11. Eph. 5.26. Titus 3.5. Heb 10.22.
• l

  Peter rashly replies, Thou shalt never wash my feet. Here was a seeming Reverence for his Master, but (like the Iewish zeal mentioned by Paul, Rom. 10.2.) not according to knowledge; Christ tells him, that except he washed him, he had no part with him; that is, he should never be saved. But will some say, Was not this too severe for our Saviour to threaten Peter with an exclusion from a Coinheritance with him in Heaven, for modestly refusing to suffer him to wash his feet? Ans. The least disobedience not repented of, is enough to exclude a Soul from the Kingdom of Heaven. 2. But Christ seems to take an advantage here, from this ce∣remony of his washing their feet, to discourse to him the ne∣cessity of his washing his Soul with his blood, from the filth of sin and corruption; and of this washing, it undoubtedly is that Christ here speaketh, the necessity of which is very often inculcated in holy Writ.
• m

  Peter now understande h what washing it is which our Saviour last spake of, and wholly submitteth to the Will of his Lord and Master; acknowledging himself to be wholly defiled, and to stand in need of a washing all over. Lord, saith he, not my feet onely, but my hands and my head also, that is, my whole man.
• n

  Look as it is with persons that have been washing them∣selves in a Bath, when they are washed, yet walking abroad bare-foot, or with thin Sandals, or coverings for their feet, will be again subject to pollute and dirty their feet; so as they will have frequent need to wash them again; but they need not soon again wash their whole bodies: so it is as to Souls that are washed with my blood, washed, and sanctified, ju∣stified in the Name of the Lord Iesus, and by the Spirit of God▪ (as the Apostle speaketh, 1 Cor. 6.11.) their state is not to be renewed; they need not be justified a second time, but they will have need to have their feet washed in regard of their remainder of sin, and lust that is in them, and will be so while they are in the World, and the tempta∣tions which every where lie in the World, as snares for their feet; they will have need of a daily washing by repentance, and fresh applications of their Souls to my blood, by the re∣peated exercises of faith, according to their renewed and repeated acts of sin.
• Chap. 15.3.
• o

  You, who are my Apostles, are clean, you are washed, you are justified; I have forgiven your sins, accepted your persons, but not all; the most of you are so, but not all.
• Chap. 6.64.
• p

  By these words, the Evangelist expounds onely what our Saviour meant in the former verse, when he had told them, they were not all clean; for tho the Disciples did not yet know that they had a Traytor amongst them, Satan had before this, put the design into the heart of Iudas, ver. 2. and Christ who knew all hearts, knew what was in the heart of Iudas, and he soon after (as we shall hereafter in this Chapter read) revealed it; yet at this time he had not revealed it to his Disciples: Now he begins to discover it, tell∣ing them, that tho the most of them were clean, justified, and sanctified, yet all of them were not so.
• q

  After that our Saviour had finished this Ceremony, and washed his Disciples feet; (some question whether all or no, but I see no reason to doubt it)
• r

  he returned again to the Supper, which (probably) now was near finished, which cer∣tainly was the common Supper which the Iews had besides the Passover Supper, and probably before it, tho some think after it.
• s

  He asketh them, if they knew the meaning of this which he had done unto them; lest they should not fully understand it, he openeth it to them in the following dis∣course▪
• Mat. 23.8, 10. 1 Cor. 8.6. and 12, 18. Phil. 2.11.
• t

  The Disciples in their ordinary discourses, called Christ Master and Lord; nor was it a name improper for him, for he was their Master to instruct them, their Lord to rule, guide, and govern them;
• u

  now saith our Saviour, Disciples ought to obey their Master, Servants ought to obey their Lords, and Disciples also ought to imitate their Master.
• Luke 22.27.
• ‖

  Gal. 6.1, 2.
• w

  I have by this my action taught you to love, and to be ready also to serve one another, and not to think much to serve them even in the lowest and meanest offices by which you can do them good; for we must not think, that these words lay a litteral obligation upon Christians, to wash the feet of others; washing the feet is mentioned but as Species pro genere, a single act of service, but for all other acts by which we can be serviceable unto others; so it is also used, 1 Sam. 25.41. and 1 Tim. 5.10. Some of the Ancients seem to have judged this washing of feet, to have been instituted as a Sacrament, (tho in an improper sense) and from hence, (tho Bellarmine, Maldonate and others, deny it to be a Sa∣crament as well as we) yet probably is the practice in use amongst the Papists, to wash certain persons feet every Thursday before Easter, (a theatrical Ceremony, rather than any thing of solid and profitable use.) Our Saviour certain∣ly intends no more by ye ought to wash one anothers feet, than ye ought to serve one another in all offices of love, and not to think your selves too good, or too great, to do the meanest services to those who are my Disciples; and this is that as to which he tells them, he had set them an example that they should do as he had done, in other acts of the same kind, tho not as to this specifical act.
• 1 Pet. 2.21. 1 John 2.6.
• ∴

  The Apostles were to take up a very high station in the Gospel Church, and our hearts are very prone to swell in an high opinion of our selves, for which the nature of man taketh advantage from every thing in which we either really do excel, or can conceit that we do excel our neigh∣bours: Our Lord therefore, tho speaking to the Apostles, (some of the best of men) yet knowing they were (like Elij••h) men subject to like passions with other men, addeth this to arm them against any Temptation to Pride; they owned themselves as servants to Christ who was their great Lord; they had seen what he had done; he therefore applieth a pro∣verbial expression to them, which he also made use of in o∣ther cases, as Matth. 10.24. Chap. 15.20. in both which places he maketh use of it to arm them against persecutions; here to perswade them to humility, condescention, and bro∣therly love.
• James 1.25.
• y

  he tells them, that it is not the bare comprehen∣sion of these things in their Notion, that would do them any good, unless they brought their knowledge into practice; for Iames 4.17. To him that knoweth to do good, and doth it not, it is sin. Faith without works is dead, and the Knowledge of our Masters will, (if we do it not) doth but expose us to many stripes.
• There
• z

  I am about to tell you what will make your ears tingle; but be of good comfort, what I shall now tell you, doth not concern all of you, it concerneth but one man amongst you.
• a

  I know whom I have chosen to the work of the Apostle∣ship: so some interpret it, as Chap. 6.70 Have not I chosen you twelve, and one of you is a Devil? But the generality of the best Interpreters understand the choosing here mentio∣ned, of a choosing to Eternal Life, and perseverance in the way of God as a means in order to it, as Eph. 1.4. and so understood, here is a greater argument in this Text to prove the Godhead of Christ, as the Author of Eternal Election: tho one of you be a Devil, a Traytor, yet I have chosen the rest of you to Eternal Life: and this is no more than was Prophecied of me, and fulfilled in David as a Type of me: the Scripture must have its accomplishment: that Scripture is now fulfilled in me.
• Psal. 41.9. Matth. 26.2••.
• ‖

  Or from henceforth
• Chap. 14.••••. and 16.1.
• b

  What I now tell you should be so far from prejudicing your faith in me, that it ought rather to confirm and in∣crease your faith in me as the true Messias; when (the thing coming to pass) you shall understand that I know the hearts, counsels, and secret thoughts of men: and when you shall see the Scriptures have their accomplishment, and those things which were long ago Prophecied concerning the Messias, have their just accomplishment, and fulfilling in me as the person intended in those Ancient Revelations.
• Math. 10.4••.
• c

  See the notes on Matth. 10.24. The words of which place are but here repeated: either to commend to them brotherly love, and offices of love, which he had before re∣commended to them under the notion of washing one ano∣thers feet: Or else to comfort his Disciples who might think that this treacherous villany of Iudas would make them o∣dious to the whole World: No, saith our Saviour, you are my messengers, persons sent by me; I will provide for you, there shall be those who will receive you: and I declare to all the World to incourage them, That I shall take their recei∣ving of you as kindly as if they received me, and it shall turn to the same account, and that is all one as if they had received my Father himself, for he sent me. Some think that by these words Christ aggravateth the sin of Iudas, as being committed against the Father as well as against Christ: and a most treacherous failure as to the duty of an Apostle, or one dignified so much as to be sent out by Christ.
• Math. 26.21.
• d

  How, and in what sense trouble of Spirit could agree to Christ, was noted before, Chap. 12.27. (see the notes on that Text) this seemeth to have been rather a trouble of grief, that one of his Apostles, one whom he had chosen, should commit so great a villany, than arising from fear of Death.
• ‖

  Acts 1.1••. 1 John 2.19.
• e

  For his next words are a further discovery of the person that should betray him: he had said before, that he should be betrayed, and that it should be by one that used to eat bread with him: but now he cometh closer, and tells them that it should be by one of them, that is one of the twelve; this was a closer discovery than he had as yet made.
• f

  It seemeth they had no suspicion of Iudas, but our Sa∣viour telling them that it was one of them, they begin to look about one upon another, rather suspecting themselves than Iudas. There may be a great deal of villany, and the greatest villany in the hearts of Professors, in whose conver∣sation appeareth nothing that may give a just suspition to others, and the true Disciples of Christ will have so much candor and brotherly love, that they will not rashly judge and censure their brethren.
• g

  This leaning on Iesus his bosom, and the lying on Iesus his breast, mentioned ver. 25. cannot be understood without the understanding of the usual posture the Iews used at their meals, and particularly, at the Paschal Supper: of which we have spoken largely in our notes upon Matth. 26.20. (see the Annotations there) Their posture seemeth to have been kneeling, and resting their bodies back upon their legs, with a leaning upon their left elbow; and this seemeth not to have been so close, but that he that so sate, might use his other hand to take his meat; hence he who sate before any, sate with his back towards him, but leaning towards the bo∣some of the other, which is here called a leaning on (that is towards) his bosome, and lying on his breast, for it can∣not be understood of such a setting, or leaning, as to touch the others breast or bosome, for that would have hindred him upon whom the person so leaned, from any use of his right hand to take his meat or drink. It is apparent from hence, that at this Supper there was none but Christ and his twelve Disciples. Secondly, that they sate in this posture of leaning: These two things make it very probable, if not cer∣tain, that the Supper here mentioned was either the Paschal Supper, or a common Supper, which immediately went be∣fore, or followed after the Passover Supper. For 1. we have no record of any other Supper, at which were onely Christ and the twelve Disciples, and 2. if we may believe the Iewish Writers, tho their ordinary posture at their com∣mon meals was Discubiture, that is, a kneeling on their knees, with a resting their bodies backward upon their legs; yet this posture of leaning was constantly added onely upon the Passover night, as a further testimony of their liberty; that they were not now servants, (as in the land of Egypt.)
• h

  The person who sate next to our Saviour, with his back next our Saviours bosome was Iohn, often in Scripture dig∣nified with the title of the beloved Disciple, and him whom Jesus loved, Chap. 19.26. and 20.2. and 21.7, 20.
• i

  Peter knowing the particular affection that Christ had for Iohn, maketh a sign to him, to ask of Christ which of them he meant; when he said, One of you shall betray me.
• k

  Iohn accordingly doth propound the question to Christ.
• ‖

  Or morsel, or little part.
• m

  We have the same, tho not mentioned (as spoken in particular to Iohn) Matth. 26.23. Luke 22.21. tho nei∣ther of them mention Christs own dipping the Sop; but Matthew saith, He dipped his hand with him in the dish; and Luke saith, His hand was with him on the table. With∣out question all the Evangelists speak of the same time; for it is not reasonable to think that this discovery should be made, and Iudas gone out, and that afterward he should return again to eat the Passover. This maketh me very in∣clinable to think, that tho the washing of the feet might be during the time of a common Supper, preceding the Passo∣ver; yet the Supper they were now at was the Passover Supper: where, 1. were none but he and the twelve Disci∣ples. 2. It is plain they were in that leaning posture, not used at common meals, but on the Passover nights, (as Dr. Lightfoot tells us from their Writings.) 3. The discourse passed at the Table is the very same (tho not in words, yet in sense) with that mentioned by Matthew and Luke, at the Passover Supper. 4. It is not reasonable to think, that after such a discovery as Christ now made of the Traitor, he should come again to be pointed at, and exposed. Concern∣ing the Sop what it was, hath been some question; and a Learned Writer of our own, (but in this point I think much too critical) hath increased the difficulty, by affirming the word here used [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifies a piece of bread, or the lower part or chippings of the bread; for which he quoteth Hesychius, who indeed doth say so of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Learned Annotator thinks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a false Print for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but it cannot be: for 1. there are in Hesychius several words in Alphabetical order, between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and this word. 2. Tho 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be not in Hesychius, yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is, and expounded by him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 parts; now all know that this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is but a diminutive derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, can signifie no more, than a little part, let it be of what it will; for it is manifest out of Homer, that joined with an adjective, it signifies a mouth 〈◊〉〈◊〉 of mans Flesh, which came out of the Cyclops his mouth. So as the sense of these words is, He it is to whom I shall give a little part or portion of meat, when I have dipt it:
• n

  And having dipt it, he gave it to Iudas the Son of Simon: not the Iudas who wrote the Epistle, and who is mentioned, Chap. 14.22. but he that was the son of Simon, called from his place which he lived in [Kiroth] Iscariot, by which he did as perfectly describe the Traytor, as if he had named him.
• o

  That the Devil did ever so enter into Iudas as to possess him, as we read of many who were possessed, and violently acted by the Devil, is more than we read any wherein holy Writ; the entrance into him, signifies Iudas his free and willing giving up of himself to the Devils s••ggestions and conduct: and in this sense the Dev•••• also before this time was entred into Iudas, Luke 22.3. But as holy men are said to be filled with the Spirit of God, who had before received the Spirit, because the holy Spirit came after upon them with fuller and stronger impulses, and notions: so tho the Devil had formerly been moving Iudas to this vile Act, and had had his consent to it; yet after he had taken this mouthfull, the Devil plyed him with stronger notions, impu••ses, and suggestions: and now he had master'd his conscience, and hardned his heart, so as he was more prepared for the Vil∣lany about which he had some thoughts before: he had now with an unbelieving, and unthankful heart, been eating the Passover, which was a Type of Christ; and had so mastered his conscience, as to come and do this, with a vile heart, reaking before with treacherous and bloody designs against his Lord and Master: See what is the effect. His heart is more vile, more treacherous, and bloody, he is twice more the servant of the Devil than he was before. The sop given him by Christ, was but an accidental occasion of it; as the Devil took more advantage from his now hardned, and fur∣ther imboldned heart, and he is twice more the child of the Devil than he was before.
• p

  Christ knowing this, doth not command, advise, or exhort him, but in a detestation, bids him go and do what he was resolved to do, and which he knew would be quickly; letting him both know, that he knew what was in his heart, and that he was now ready to receive the effects of his malice.
• ‖

  Of them tha•• were sat down.
• q

  How innocent are honest hearts? Charity thinketh no evil, (saith the Apostle) altho our Saviour had plainly enough deciphered him as the Traytor, by telling Iohn that he to whom he should give the Sop, was he; and then by giving it to Iudas, yet whether they all did not hear what our Savi∣our said to Iohn, or did not think of so sudden a Tragedy; they do not suspect that the hour was at hand, when Iudas should perfect his intended Villany; tho they heard our Sa∣viour bid him get him out, and do quickly, what he had to do; yet Iudas being he who carried
• r

  that little stock of mony which Christ had, Chap. 12.6. they thought that that which our Saviour bid him do, as a work he had undertaken to do, was laying out some monies, either to buy some things which were necessary for them, for the seven days of the Feast of unleavened bread; either for food for them to eat, or for Sacrifices for them to offer.
• s

  Or that it was our Saviours mind, that he should out of this little stock, distri∣bute something to the poor; they little thought that our Sa∣viours words argued a giving him over to perfect the trea∣cherous designs which he had conceived in his heart.
• t

  From hence appeareth, 1. That it is impossible to prove that Iudas was with our Saviour, when he Instituted and Celebrated the Supper; tho if he were, it proveth nothing of a liberty for ignorant and scandalous persons to be there; (for Iudas was not such a one) nor yet of a lawfulness for Ministers of the Gospel, knowing any to be such, to give the Lords Supper to them. For altho Christ knew Iudas his heart, yet he acted not according to his Omniscience▪ but as the first and prime Minister of the Gospel, setting us an ex∣ample, not to judge of secret things, but of things open onely. 2. It also appeareth from hence, that it is not pro∣bable, that this was any other Supper than the Passover Sup∣per; for if it were not, the Passover Supper must be after this, and this same Supper preceding it. Our famous Dr. Lightfoot thinks it was a Supper in Bethany, at two miles distance (or near so much) from Ierusalem But then it must follow, 1. That Iohn speaks nothing of the Paschal Supper, or the Lords Supper; and 2. it doth by no means appear probable to me, that Iudas after such a discovery of him, should come again to eat the Passover with Christ and his Disciples. These things, together with what I noted be∣fore, that here is no mention made of more guests than the twelve; that the posture used (especially as to leaning) was peculiar to the Paschal Supper. That the discourse mentio∣ned by this Evangelist, as had at this Supper about the disco∣very of the Traytor, is the same in substance, (tho not in terms) with what Matthew and Luke report, as passed at the Passover. All these things confirm me, that it is the Paschal Supper that Iohn speaketh of; whether Iudas was at the Lords Supper, which we know followed the Passover imme∣diately, depends upon the sense of the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we translate immed••tely; but doth not signifie necessarily such a present departure; but the action of the Lords Supper might be first over, tho in reason it seemeth to me more prob••b••e, because of those words, having received the sop, he immediately went out: that it should be here Interpreted strictly, and that shame and horror should not suffer him to stay so long, as till the action of the Supper was over: tho whether he were at the Lords Supper (as I said before) sig∣fieth nothing at all to the questions about mixt Communion, either as to the part of the Minister administring, or the peo∣ples Communicating.
• w

  He speaketh of that which was presently to be, as if it were already done; the meaning is, Now the time cometh when the Son of man shall immediately be glorified, by fini∣shing the work which God hath given him to do, by rising again from the dead, and declaring himself to be the Son of God with Power, by Ascending up into Heaven, to be glo∣rified with the same glory which he had with the Father be∣fore the World began:
• x

  And God will appear to be glorifi∣ed in him, by his finishing the work which God hath given him to do, manifesting his name to the sons of men; and by the many signs and wonders which God will yet further shew at the time of his Death and Resurrection, and by the coming down of the Holy Ghost.
• Chap. 17.1, 5, 6.
• y

  God was glorified in Christ by his Death upon the Cross in obedience to his Fathers Will; thus Peter Chap. 21.19. is said by his Death to glorifie God; and as he was declared to be the Son of God, and as by him the World was brought to the knowledge of God, as by his Spiritual and Heavenly Doctrine, so by the miracles he wrought. From hence our Lord concludeth, that God should glorifie Christ in himself, so as the glory of the Father and the Son are the same, they are mutually glorified each in other: If the Son be glorified, the Father is also glorified; and if the Father be glorified, the Son is also glorified; the Father and the Son are mutually glorified each in other.
• ‡

  chap. 12.23.
• z

  And the Father (saith our Savi∣our) in a short time will further glorifie him, by taking him up into Heaven, and making the whole person of the Media∣tor glorious in Heaven
• a

  Our Saviours time of Death being very nigh, (for it was the next day) he beginneth to speak of it to his Disciples more freely, and plainly, and to let them know, that he, tho now dying, bare a fatherly tender affection to them, he calls them little Children; Parents have a natural affection to their Children, a more tender affection to their Children when little, because in their tender age they are more ignorant, and unable to provide for themselves. We find this compel∣lation used by Christs Apostles, Gal. 4.19. and 1 Iohn 2.1, 28. and he tells them, that he had but now a little time to be with them before his Death, and not long after his Re∣surrection; in which too, his converse was not such with them, as it hitherto had been.
• Chap. 8.21.
• b

  He told this to the Iews in Chap. 7.34. and now he tells them the same, that they would miss him when he was gone, and should seek him; but even the Disciples at present could not follow him to Heaven whi∣ther he was going: The unbelieving Iews should never fol∣low him thither, but even those who were his Disciples, who were born again, and whom he loved as little Children are beloved by their parents, should not yet follow him; his work in the World was done, but they had yet a great deal of work in it to do.
• Cha 15.12, 19. 1 Thes 4.9. 1 John 3.23.
• c

  The Commandment of loving one another, is strictly no new Commandment, we find it in the Law of Moses, Levit. 19.18. often pressed in the New Testament, Chap. 15.17. Eph. 5.2. 1 Iohn 4.21. St. Iohn in his first Epistle saith, it is no new Commandment, 1 Iohn 2.7. 2 Epist 6. It is there∣fore called a new Commandment, either because of the ex∣cellency of it; as new seemeth to be taken. Psal. 33.3. Isa. 65.17. Matth. 26.29. or because it is expounded in the Gos∣pel in a new manner, pressed more plainly, and in new Ar∣guments, and urged by a new example of their Lord and Master.
• 1 John 2.5. and 4 20.
• e

  A Disciple hath his name either from learning from his Master, or from following his Master, and treading in his steps; take it in either sense: Loving one another is a certain note of being Christs Disciples; for as Christ continually pres∣sed this by his precepts, so he set them his own example, by shewing the greatest love to them he could shew.
• Chap. 21 ••••. 2 Pet. 1.••••.
• f

  Peter yet understood not his Lord and Master, and there∣fore asked him whither he went? Our Saviour spake of his Ascension into Heaven, after his suffering death upon the Cross; whither he tells Peter he could not at present fol∣low him, but afterwards should. Believers shall be ever with the Lord, but they must wait the Lords time, and first finish the work which he hath given them to do upon the Earth.
• g

  Still Peter doth not understand our Saviour, but fanci∣eth some Earthly motion from the place where he was; but it should seem by what followeth, that he thought our Savi∣our spake of some motion which might be very dangerous to him.
• Mar. 14.31. Luk. 22.33, 34.
• h

  And therefore he adds, according to his usual cou∣rage and mettal, expressed on all occasions, I will lay down my life for thy sake; we had such a resolution of his Matth. 26.33, 35.
• i

  Mark saith, before the cock crow twice. So the other three Evangelists must be expounded, who say no more than before the cock crow, not mentioning how often; but the hi∣story makes it good, that our Saviour meant thrice, for it was not before the second crowing of the Cock, that Peter went out, and wept bitterly.
• a

  Through grief, or fear, which are the Two Passions which ordinarily most disturb our minds; our Saviour him∣self was troubled, but not sinfully: his trouble neither a∣rose from unbelief, nor yet was in an undue measure: it was (as one well expresseth it) like the meer agitation of clear water, where was no mud at the bottom; but our trouble is like the stirring of water that hath a great deal of mu•• at the bottom, which upon the royling, riseth up, and ma∣keth the whole body of the water in the vessel impure, ro••l∣ed and muddy. It is this sinful trouble caused from these Two passions, and rising up to an immoderate degree, and mixed with a great deal of unbelief and distrust in God, a∣gainst which our Saviour here cautioneth his Disciples; and the Remedy he prescribes against those afflicting passions, is a believing in God, and a believing on him.
• b

  The Two latter passages in the Verse, are so penned in the Greek, that they may be read Four ways; for the Verb Believe, twice repeated, may be read either indicatively or imparitively, or the one may be read indicatively, and the other imperatively; so as they may be translated, You believe in God, you be∣lieve also in me. And so they teach us, that there is no such Remedy for inward troubles, as a believing in God, and a believing in Jesus Christ; and those that do so, have no just Reason for any excessive heart-troubles. Or else they may be read, believe in God, believe in me: or else as we read them, ye believe in God, believe also in me: or believe in God, ye believe in me. But the Disciples Faith in Christ, as Mediator, and God-Man, being yet weak, and their weak∣ness being what our Saviour hath ordinarily blamed, not magnified, or commended, the best Interpreters judg the sense which our Translators give, to be the best sense; and judg that our Saviour doth inculcate to them his Divine Na∣ture, and again offer himself to them as the proper Object of their Faith. You (saith he) own it for your duty to trust in God, as your Creator, and he that provideth for you.
• c

  Believe also in me, as God equal with my Father; and in me, as the Messiah, your Mediator and Redeemer; so as you have one to take care of all your concerns, both those of your Bodies, and those of your Souls also, so as you have nothing to be immoderately, and excessively, or distrustfully troubled for; therefore Let not your hearts be troubled; onely without care or distust, commit your selves to me.
• d

  Our Lord's first Argument brought to comfort them from the place whither he was going, and the end of his going thither; the place whither he was going, was his Fathers house, so as they needed not to be troubled for him, he was but going home; nor was God his Father onely, but theirs also, as he afterwards saith, I go to my Father, and your Father; and here he tells them, that in his Fathers house there was not onely a mansion that is, an abiding place for him, but for many others also. Our days on the Earth (saith David) 1 Chron. 29.15. are as a shadow, and there is no abiding; but in Heaven there are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, abiding places. We shall (saith the Apostle) be ever with the Lord: and the Mansions there, are many; there is room enough for all believers. I would not have deceived you; if there had been no place in heaven but for me, I would have told you of it; but there are many Mansions there.
• e

  I go to prepare a place for you. The place was prepared of old; those who shall be saved, were of old ordained unto life. That King∣dom was prepared for them before the foundation of the world (that is, in the counsels and immutable purpose of God) These Mansions for believers in Heaven, were to be sprinkled with blood: The sprinkling of the Tabernacle, and all the Vessels of the Ministry, were typical of it, Heb. 9.21, 22, 23. but the heavenly things themselves, with bet∣ter sacrifices than these, saith the Apostle. By his Resurre∣ction from the dead, and becoming the First Fruits of those that sleep; by his Ascension into Heaven, as our forerunner, Heb. 6.20. by his sitting at the right hand of God, and making intercession for us, he prepareth for us a place in Heaven. And thus he comforteth his Disciples (as to the want of his bodily presence), as from the consideration of the place whither he went, so from the end of his motion, which was to do those acts which were necessary in order to his Disciples inheriting those Blessed Mansions which were prepared for them from before the foundation of the world.
• Ver. 18.
• f

  The Particle If in this place denoteth no uncertainty of the thing whereof he had before assured them; but in this place hath either the force of altho, or after that; when, or after that I have died, ascended, and by all these acts, as also by my intercession, shall have made places in Heaven fully ready for you,
• g

  I will in the last day return again, as Iudg of the quick and the dead,
• h

  and take you up into Heaven, 1 Thes. 4.16, 17.
• Chap. 12.26. and 17.14.
• i

  That you may be made parta∣kers of my glory, Iohn 17.22. This is called, Rom. 8.17. a being glorified together with him; and elsewhere, a reign∣ing with him. So as this is a Third Argument by which our Lord comforteth his Disciples as to their trouble con∣ceived for the want of his bodily presence with them, from the certainty of his return to them, and the End and Consequent of his return: The End was to receive them to himself; the Consequent, their eternal abiding with Christ where he was.
• k

  Christ, ver. 33. of the former Chapter, had dignified his Disciples with the familiar loving title of Little Children. It is pleasant to consider how he continueth his discourse to them in such a Dialect as a mother would speak to a little child crying after her, seeing her preparing her self to go abroad: The chi••d cries; the mother bids it be still, she is but going to such a friend's house; it still cries, ••he ••••lls it, she is but going to prepare a place for it the••e ••h••re it shall be much happier than it is at home: it is not 〈◊〉〈◊〉 satis∣fied; she tells it again, that tho she goes, she will come a∣gain, and then it shall go along with her, and she will part no more from it: the child is yet impatient; she again en∣deavoureth to still it, telling it, that it knoweth whither she goeth, and it knows the way, by which, if need be, it may come to her.
• l

  Reason tells every one, that he who knoweth not the term, whither a person is going, must needs be ignorant of the way. It is plain, that Thomas, and so (probably) divers others of the Apostles, notwithstanding what our Saviour had so plainly told them ver. 2. yet dreamed of some earth∣ly motion our Saviour was making, which makes Thomas to speak thus; so dull are we, and hard to conceive of spiri∣tual things. But will some say, Doth not Thomas here con∣tradict his Master, who had told them, ver. 4. that they both knew whither he went, and the way also? Ans. Some think that our Saviour meant no more than they ought to have known, both whither he went, and the way also. Active Verbs in Scripture-phrase, often signifying no more than du∣ty, or ability. But possibly others answer better; they had some knowledg, but it was more confused and general, not distinct, particular, or certain.
• Heb. 9.8.
• m

  Christ was his own way to his Father, Heb. 9.12. By his own blood he entred in once into the holy place. See Luke 24 26. Phil. 2.8. but both the former words, where the Apostles spake of the way they should go, and the fol∣lowing words hint to us, that Christ is here speaking of their way, not his own. As to them, he saith, I am the way; that is, the way by which those must get to Heaven who will ever come there. Christ is our way to Heaven by the Doctrine which he taught; by his Death, by which he pur∣chased this heavenly inheritance for us; by his holy life and Conversation, setting us an example, that we should follow his steps; by the influence of his Spirit, guiding us to, and assisting us in those holy actions by which we must come un∣to glory.
• ‡

  Chap. 1.17.
• n

  He is the Truth; that is (say some) the true way to life eternal: but he is the Truth as to his Doctrine, the Gospel being the Word of Truth, Eph. 1 13. And as truth signifies reality and accomplishment, in opposition to the Prophesies and Promises, all being but words till they were in him fulfilled; in which sense we read of the true Taber∣nacle, and the true holy places, Heb. 8 2, and 9.24. Or as truth is opposed to falshood, as Truth is taken, Iohn 8.44. Rom. 3.7.
• ‖

  Chap. 1.4. and 11.25.
• o

  And he is the Life, the Author and Giver of Eter∣nal Life, Iohn 11.25. 1 Iohn 5.11. and the purchaser of it by his Death; he who by his Doctrine sheweth the way to it, and by his Holy Spirit begins it, and carrieth it on to perfection. The Iews thought the way to it was by the Law of Moses; but our Saviour beateth his Disciples out of that Opinion: for if the Law could have given Life, Christ had died in vain (as the Apostle argueth).
• Chap. 10.9.
• p

  Therefore (saith he) there is no coming to the Father but by me; no way for you, or any other▪ to come to Heaven, but by receiving, and embracing, and believing in me.
• q

  If ye had known me as you ought to have known me, as I am indeed the eternal Son of God, sent by my Father into the World, you should have known my Father, with whom I am equal, and one and the same God, so as in knowing one of us, you must have known both: but you stick in my outward form and appearance, while I appear to you in the form of a Man; and you stick in your preju∣dices suckt in from the Notion you have of the Messiah, ex∣pecting I know not what Temporal Prince: These things blind you as to my Divine Nature (personally united to my Humane Nature); that you see nothing of my Godhead, which if you had clearly known and believed, you would not have been at a loss to know the Father, the brightness of whose glory, and the express Image of whose person I am, tho my glory be vailed by my Humane Nature.
• r

  And if you will yet believe what I say, from henceforth, you do know the Father, and you have seen the Father so oft as you have seen me.
• s

  Still Philip understandeth not our Saviour, and further discovereth a very gross conception of the Divine Being, as if it could be seen with mortal Eyes; whereas God had told Moses, Exod. 33.20. Thou canst not see my face; for there shall no man see me and live. It is an hard thing to d••••e••••ine what degrees of ignorance are consistent or in∣c••••s••••••ent with saving Grace in souls, the Resolution of which doth much depend upon those degrees of Revelation, and means of knowledg which men have.
• t

  Our Saviour still insisteth upon the Oneness of himself with his Father, and the personal Union of the Divine and Humane Nature in him: for otherwise the Apostles might have been with Christ a long time, and known him, and yet
• Chap. 1•• 45.
• u

  not have seen nor known the Father.
• w

  But that supposed none that had seen Christ, but must have seen the Father also, there being but one God.
• Chap. 10.3••. and 17.2••, 23.
• x

  It is the opinion of Mr. Calvin, that these words are not here spoken so much to express his Divine Nature and Being (for so Christ is no more known to us than his Fa∣ther), as to express his manner of revealing it. Yet is the Divine Nature of Christ fully proved from hence. Others judg, that these words do clearly signifie both the distincti∣on of persons; for nothing is in it self; and also the Union of the persons in the Divine Being.
• Chap. 5.19. and 8.38. and 12.49.
• y

  He proveth his Union with the Father, because he spake not those words which he spake of himself; that is, not of himself solely; he reveal∣ed but his Father's Will, and declared his Father's Mind; and
• z

  because the works which he did, he did not by his own sole power, without the concurrence of his Father's power in those Operations.
• a

  Believe my words (for that is your duty); but yet if you will not believe m•• words, declaring to you my Union with my Father, 〈…〉〈…〉 ••ou see me doing such works as none but God 〈…〉〈…〉 me for their sake. It is true, that both the 〈◊〉〈◊〉 and the Apostles spake God's words, not their own to the Peo••le, and also did many great and mighty works; but still their Doctrine led unto another, that was Christ; and their Miracles were not wrought in their own names, but in the name of Christ. Elijah raised the Shunamites dead child to life by prayer to God that he would do it; and the Apostles bid the lame man arise, and walk, in the name of the Lord Jesus Christ. Christ's Do∣ctrine terminated in himself; he call'd men to believe in him, and he wrought Miracles by his own power, and by a vertue proceeding out of, and from himself, tho by the pow∣er of his Father also, because he and his Father were one in Essence.
• Mat. 21.21.
• b

  Not every individual soul that believeth in me, but some of those, particularly you that are my Apost••es, and shall be filled with the Holy Ghost in the days of Pentecost;
• c

  You shall preach the Gospel, and work Miracles, for the confir∣mation of the truth of the Doctrine of it. Yea, and you shall do greater Works than I have done; not more, or greater Miracles: the truth of that may be justly question∣ed; for what Miracle was ever done by the Apostles greater than that of raising Lazarus? Much less do I think that it is to be understood of speaking with divers tongues: It is rather to be understood of their successful carrying the Gos∣pel to the Gentiles, by which the whole World, almost, was brought to the Obedience of the Faith of Christ. We ne∣ver read that of Christ which we read of Peter, viz. his converting three thousand at one Sermon.
• d

  Because I go to my Father, he afterwards expoundeth, telling us, that if he did not go away, the Comforter would not come. The pouring out of the Spirit in the days of Pentecost, was the proximate cause of those great works. Now Christ's go∣ing to the Father had an influence upon that Mission of the Holy Spirit.
• Mat. 7.7. and 21.22. Mar. 11.24. Chap. 15.7, 16. and 16.23. 1 Joh. 3 22. and 5.14.
• e

  The Whatsoever in this Text, must be limited by what the Will of God hath revealed in other Texts, as to the mat∣ter of our prayers; viz. they must be things that are for our good; such things as we stand in need of, and as God hath given us a liberty to ask; and indeed no other things can be asked in the name of the Lord Jesus Christ; for to ask in Christ's name, signifieth not only the making use of his sacred name in our prayers (tho the constant practice of the Church in Prayer, hath evidenced it the general Opinion of Divines, that this is a part of the sense), but also in asking for his merits, and such things as shall be conformable to his will, and for his glory. Whatsoever (saith he) you shall ask of this nature,
• f

  I will do. He doth not say, my Fa∣ther will do, but I will do it, to testifie his Divine Power, and Oneness in Power with his Father.
• g

  That the Father may be glorified in the Son. God hath set up his Rest in Christ, and will be glorified in and through him; and hath therefore given him all Power in Heaven and Earth.
• h

  The words are doubled for the further confirmation of them, that we might not doubt when we put up our Petiti∣ons to God in the name of the Lord Jesus Christ, according to the Will of God.
• Chap. 15.10, 14. 1 John 5.3. Ver. 21.23.
• i

  Do not shew your love to me in mourning, and being troubled for my going from you; but shew it by your Obe∣dience to what I have commanded you. True love must not evaporate in complement, but discover it self in a strict ob∣servance of the Commandments of God.
• Chap. 15.26. Rom. ••.25, 26.
• k

  This Verse containeth a new Argument by which our Saviour relieveth his Disciples under their affliction for the want of his bodily presence; that is, the Mission of the Holy Spirit, another Comforter (as our Translation reads it); For this he saith, that he will pray the Father; not that himself had no concern in the Mission of the Blessed Spirit; for himself telleth us, Chap. 16.7. that he would send him, only for the attestation of his Humane Nature; and 2. Of himself, as our Mediator: 3. Of his Father's con∣cern as well as his own, in sending the Holy Spirit▪ he here saith, I will pray the Father, and he shall send you another comforter. That term, another, signifieth the per∣sonal distinction of the Third from the First and Second Person in the blessed Trinity. And the name here given to the blessed Spirit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (which we too narrowly translate Comforter), is a term exceeding proper to signifie all the Operations of the blessed Spirit in and upon the souls of his people. The same word, 1 Iohn 2.2. where it is ap∣plied to Christ (as here it is to the Spirit), is there much bet∣ter translated Advocate; and it is most probable that our Translators here translate it Comforter, because he is here promised to the Disciples troubled, as fitted to their present distress. The Verb from whence the word deriveth, signifies not to comfort only, but to exhort, and to be an Advocate for another. Now it belongs to the Office of an Advocate to suggesi to his Client what may be for his advantage; which is also the Office of the blessed Spirit; if he seeth his Client in an error, to reprove, and to convince him; which is also the work of the Spirit, Iohn 6.7. If he seeth him weak, and discouraged, to uphold, strengthen, and encourage him; this is also the Spirit's work, Eph. 3.16. if he sees him run∣ning into an error, to restrain him; if he finds him dull, and heavy, to quicken him; if he seeth him ready to be run∣down, to defend him; if he hath any thing to do in the Court, to prepare, and dram it up for him, and as occasion serveth, to speak for him. All these things (as might be largely shewed) fall within the Office of an Advocate, and under the comprehensive term here used.
• l

  And (saith our Saviour) he shall abide with you for ever. I shall be with you but for a while, but he shall abide with you to eternity (as some observe this word is constantly used by this Evange∣list). So that the Promise of the Spirit is not to be restrain∣ed only to the Apostles and their Successors in the Ministry, or to be understood only of those extraordinary gifts be∣stowed on the Apostles, and first Ministers of the Gospel; but to be extended further, both with reference to persons and influences; and without doubt the influences of the Spi∣rit, both as to Gifts and Graces, both upon Ministers and more private Christians, are much more plentiful since the sending of the Holy Ghost, after Christ's Ascension in the days of Pentecost, than ever they were before, not as to par∣ticular persons, a David, a Solomon: Or some particular per∣sons might have greater measures than any, or the most have since had: but as to the generality of Ministers, and Christians, doubtless, since the pouring out of the Spirit in the days of Pentecost, there have been greater measures of the Gifts and Graces of the Holy Spirit given out, and will be to the end of the World, than ever was in any Age before Christ's Ascension, which is no more than what was prophesied, Isa. 44.3. Ioel 2.28. applied to the days of Pentecost, Acts 2.17. but not to be limited to that time or age, either for gifts or gracious habits, for as the extraordinary gifts and pow∣ers, held in some degree after the Apostles age, (if we may give any credit to Ecclesiastical history) so both in those ages, and e••er since, as to the generality both of Ministers and Christians, (that is, such as are mentioned ver. 15. that love Christ, and keep his commandments) there have been fuller measures of gifts, of more constant standing use for the Church, such as those of Knowledge and Vtterance, &c. and also of inward graces, than ever before was.
• m

  He here explaineth himself, and tells them, that by that other Comforter mentioned, ver. 16. he meant the Spirit, whom he here calls the Spirit of truth, either because he is a Spirit that declareth and revealeth the truth, as in 1 Iohn 5.6. or because he teacheth us truth, 1 Iohn 2.27. he guideth us into all truth, Iohn 16.13. Or in opposition to the lying Spirit of the Devil, 1 Kings 22.22. Most probably the holy Spirit is here called the Spirit of truth, because of the Efficiency he hath as to it. It is he who hath revealed all the truth contained in the Scriptures, to the World. Holy men wrote as they were inspired by him, Acts 1.16. 2 Pet. 1.21. It is he that more particularly and specially revealeth truth to the particular Soul, 1 Cor. 2.12. hence persons en∣lightned, are said to be made partakers of the Holy Ghost, Heb. 6.4. He leadeth his people into truth, Chap. 16.13. he sealeth and confirmeth truth to the Soul: hence we read of the demonstration of the Spirit, 1 Cor. 2.4.
• n

  This Spirit of truth, the World, that is, men of carnal hearts that are of the World, and in whom worldly lusts predominate, 1 Iohn 2.16. Chap. 17.9 This World,
• o

  through natural impotency, 1 Cor. 2.14. Through wisdom, 1 Cor. 10.21. through lusts and passions, cannot receive, that is, be made partakers of,
• o

  because it neither seeth him, who is not to be seen with mortal Eyes, nor knoweth him affectionately, and experi∣mentally; he being not to be know by men whose hearts are carnal and full of lusts,
• p

  but ye know him believingly, experimentally, affectionately, savingly:
• q

  for he dwelleth in you by a mystical union, Rom. 8.11. 1 Cor. 6.17. and he shall abide with you, by his dwelling in you, and influences upon you.
• 〈◊〉〈◊〉 28 20.
• 〈1 paragraph〉〈1 paragraph〉
• r

  The word in the Greek is Orphanes, persons without father and mother, who for the most part are the most comfortless persons, therefore it is translated comfortless; Christ hath a care, not onely of the peoples Salvation and Life, but also of their comforts while they are here; he will not leave his people without proportionable comfort for their distresses.
• 〈◊〉〈◊〉 3.28.
• s

  In the Greek it is, I do come to you, to denote the certainty, and the suddenness of his coming, which is either to be un∣derstood of his Resurrection, which was (as we know) after the absence of three days: or which is more probable, (for after his Resurrection he stood with them but a few days) in and by his b••essed Spirit, (for the Spirit is called the Spi∣rit of Christ) who was to come, and to abide with them for ever. Tho it may also have a reference to his coming again to Judge both the quick and the Dead, to receive them to himself, that (as he said before) they might always be where he was; but the two former senses, are understood as more specially relating to their present distresses, upon account of his bodily absence from them.
• t

  The World seeth me now onely with fleshly Eyes; it will be but a little while, and the men of the World shall be able to see me no more; I shall be crucified, and laid in the grave; and tho I shall rise again, yet I shall not be seen of them: (we read of no appearances of him after his Resur∣rection, but to his Disciples)
• 〈◊〉〈◊〉. 16.16.
• u

  but ye see me, or shall see me; so they did often after his Resurrection with their bo∣dily Eyes; or 〈◊〉〈◊〉 may be understood of a Spiritual sight by the Eye of Faith, or of a sight of experience; (as seeing of∣ten in Scripture signifieth enjoying)
• w

  Because I live, that is, I shall live by my Resurrection from the Dead, and by my glorious Ascension into Heaven; you also shall live the Life of grace here; and tho your bodies must die, because of sin, yet your Souls shall upon the death of your bodies live; and in the Resurrection, both your Souls and bodies shall live, and together be glorified with me; all this grace and mercy shall flow out to you from me as Mediator, and because I live.
• x

  Some understand our Saviour here speaking of the day of his Resurrection; others Interpret it of the days of Pen∣tecost, when there should be such an effusion of the blessed Spirit: but the following words discover, that it is best In∣terpreted of the day of Judgment, and the general Resurre∣ction; for
• 〈◊〉〈◊〉 10.38. 〈◊〉〈◊〉 17.21, 23, 〈◊〉〈◊〉 10.
• y

  they speak of two great mysteries, which the Disciples should understand in that day, which is here spoken of; to wit, The personal Union of Christ with his Father, and the mystical Vnion of Believers with Christ; as to both which, tho the Apostles and Believers knew much more af∣ter Christs Resurrection, and the pouring forth of the Spi∣rit in the days of Pentecost, than they knew before those times; yet it is a very imperfect knowledge they ever had, or yet have of those mysterious Unions; but in the Resurre∣ction we shall understand these things clearly.
• 1 John 2.5. and 5.3.
• z

  Our Lord here doth repeat what he had before said, ver. 15 declaring that there is no infallibile indication of our love to Christ, but obedience, which is here exprest under two Notions. 1. Having Christs commandments and keep∣ing them, they must both concur to make a true indication of our love to Christ: It is possible that men may have Christs Commandments in their Ears, in their Notion, in their mouths, and yet not keep them; they may hear them, they may know and remember them, they may talk of them, yet they may not keep them; for keeping them denotes uni∣versal, diligent, and industrious, steady, and constant obedi∣ence to them; and this alone will speak our love to Christ:
• a

  And if any man thus declareth his love to Christ, Christ declareth, that both he and his father, will take pleas••••e and delight in him to do him good:
• b

  and he shall not live onely under the real benefits of his love to him, but under the sen∣sible manifestations of it. Here is no mention of the Spirits coming with the Father and the Son, because the Son dwell∣eth in us by the Spirit.
• c

  Iude the Brother of Iames, Iude 1. the Son of Alpheus, not Iudas the Son of Simon, who from the City whence he was, was called Iscariot, and was the Traytor; asks our Sa∣viour,
• d

  how it was, or wherefore it was that he would ma∣nifest himself to them, and not to t••e world? This question either proceeded out of ignorance, not aright understanding of what manifestation of himself Christ here spake; or out of a pious desire, that all might be made partakers of the same grace with them; or out of the Apostles modest opi∣nion of himself and his Brethren; as if he had said, Lord, what are we that thou shouldest speak of any more special manifestation of rhy love to us, than to the rest of the world? Or out of a deep admiration of Gods unsearchable Judg∣ments in leaving some of the World, whiles he made choice of others to dignifie, with such special distinguishing favours, hiding those things from the wise and prudent, which he re∣vealed to babes.
• Ver. 19.
• e

  If any man love Christ, he will keep Christs words; that is, he will study and endeavour to keep the Commandments of Christ; for if nothing evidenced a true love to Christ, but a perfect obedience to his will, none could comfort himself from his obedience, or conclude his love to Christ from it; but he that loveth Christ, will make it his busines•• to be obe∣dient to him in those things that he hath commanded, and are within his power. And my Father will manifest his love to him in further dispensations of his grace; for it cannot be understood of Gods Eternal love, nor yet of 〈◊〉〈◊〉 love in Iustification, and Regeneration: for till the man or woman be justified, and regenerated, he will never study and endea∣vour obedience to the Will of God. This love of God is the cause, not the effect of our obedience; but love in this verse must be expounded by manifesting in the former verse; and this is certain, that the manifestations of Divine love to our Souls, depend upon our walking with God.
• g

  This is also meant by God the Father, and Christs coming to those that love him, and keep his commandments; viz. a coming in the sweet influences of Divine grace, suted to the Souls va∣rious necessities:
• h

  nay, our Lord promiseth, not onely his and his Fathers coming to, but their making an abode with such as love him, and keep his Commandments. Here the abiding of the first and second person in the Trinity with Believers, ver. 16. the abiding of the third person with them is also promised, which all make that presence of God with them, so often promised to them in holy Writ: Thus our Saviour answereth one part of what Iudas said, How is it that thou wilt manifest thy self to us? because saith our Saviour, you love me and keep my words; for tho no love, no works of ours foreseen or seen, be the cause of eternal love, or the first grace; yet it is so much a cause of further grace, especially in the sensible manifestations of it, that no Soul must expect it that doth not love Christ, and keep his words. He also further gives them a reason, as to the second thing he asked, why he did not manifest himself to the World?
• i

  Because they did not love him, nor keep his sayings, their sin was aggravated; because
• Chap. 5.19. ver. 10.
• k

  the words which he spake, were not his Will onely,
• l

  but the will of his Father who had sent him into the World, to reveal his Will to the Sons of men.
• m

  That is, as to his bodily presence: for more than three years I have been fulfilling a ministry amongst you, and have spoken many things to you.
• n

  The word is the same, which was so translated before; (see the import of it, ver. 16, 17) he is either called the Com¦forter, and the Spirit of truth here, the Holy Spirit. The Father here is said to send in the name, that is, with the Au∣thority, and upon the Mediation of the Lord Jesus Christ: and two pieces of the Spirits work besides Comforting, are here expressed.
• Chap. 16.13. 1 Joh. 2.20, 27.
• o

  He shall more fully explain to you all things: three of the Apostles themselves had already in this Chapter discovered great degrees of ignorance as to the Do∣ctrine of the Trinity, Christs Union or Oneness with his Fa∣ther, &c. You shall not be left (saith our Saviour) in this ignorance; for when the holy Spirit shall come, he shall more fully and perfectly instruct you in all things, which I have al∣ready instructed you, and which are necessary for you to know in order to your eternal happiness:
• p

  and shall bring to your remembrance the things I have taught you, so as you shall more fully and clearly understand them; and tho you may have forgotten them, yet they shall by the holy Spirit be received in your memories, so as they shall not be like water spilt on the ground, which cannot again be gathered up, but like seed sown in the Earth, which tho it may at present rot, and die under the clods, or at least not Spring up; yet it shall spring up, and bring forth desired fruit. It is one great work of the holy Spirit, to bring the revelations of holy Writ to our remembrance, and withall to clear to us the sense of them, and confirm our faith in them, and chiefly quicken us to practice what is our duty: but it is to be observed, that the Spirit doth not make revelations of new Notions; it onely brings to our remembrance what Christ hath said, and further revealeth what was before in the word revealed, tho possibly particular persons were ig∣norant of such revelations of the word: so things may be new, and newly revealed to us, which in themselves are not so. There are no new truths, but particular persons may have new discoveries of old truth, which they had before misappr••••ensions of.
• q

  Peace be with you, or to you, was the Iewish common salutation, 1 Sam. 25.6. under that general name, they comprehend all manner of good: With this good wish they both saluted their friends when they met them, and took their farewell of them when they left them. Christ being now about to take his leave for a time of his Disciples, wish∣eth them Peace; nay, he doth not onely wish it to them, but he leaves it to them, he giveth it them as a legacy, and that in another kind of peace, and in another manner than was common
• r

  He therefore calls it his Peace revealed in the Gospel, Eph. 6.15. purchased with his blood, Rom. 5.1. brought to the Soul by his Spirit, by which we are sealed to the day of Redemption: Christs peace is either Union, or Reconciliation with God, or the copy of it, which is a quiet of conscience, and assurance of his love: Or an union with men by Brotherly love, so often commended and pressed by Christ.
• s

  Nor doth Christ give this peace as the men of the World giveth peace, who often wish peace earnestly, never considering what it is they say; often, falsly, formally wish∣ing peace, when they are about to strike those to whom they wish it, under the fifth rib, and when they are most se∣rious with it, but cannot give it: Christ leaves it to his Dis∣ciples for a legacy, giveth it to them as a gift; if they want it, it is their own fault; therefore
• t

  as in the first verse, so here again, he saith, Let not your heart be troubled; and adds, nei∣ther let it be afraid. Fear is one of those passions which most usually and potently doth disturb the hearts and minds of men; but there was no reason it should have this ill influ∣ence on Christs Disciples, because he had left them Peace for his legacy, and the gifts of God are without ••epentance; and if God be for us, saith the Apostle, who, or what can be a∣gainst us?
• Ver. 18.
• u

  They had heard our Saviour saying so, ver. 3.
• w

  It is of the nature of true love, to rejoice in the good of the ob∣ject beloved, as much as in its own, nay before its own; (saith our Saviour) if you loved me, that is, as ye ought to love me, for our Lord had before owned, that they did love him, giving it as a reason why he rather revealed himself, and manifested himself to them, than to the World, (ver. 23) you would (saith our Saviour) not have been so unreasonably disturbed at my telling you, that I shall leave you; because I not onely told you, that I would come again to you, but because I told you, that I was going to my Father, ver. 2. from whom tho I was never separated, as I am God over all blessed for ever▪ yet my human Nature was yet never glori∣fied with him, so that I shall be there much happier than here; being highly exalted, and having a name given me above every name, Phil. 2.10
• x

  For my Father is greater than I; not greater in Essence, (as the Arrians and Socini••ns would have it): he had many times before asserted the con∣trary; but greater, •• Either as the order amongst the Divine persons, because the Father begat, the Son is begotte••; the Father is he from whom the Son proceeded by Eternal gene∣ration: in which sense, divers of the Ancients, amongst whom Athanasius, Cyril, and Augustine, and some modern Interpreters understand it. Or 2. as a Mediator sent from the Father, so he is greater than I. Or 3. In respect of my present state, while I am here in the form of a servant▪ and in my state of humiliation, which seemeth to be the best in∣terpretation, if we consider the words before; You would rejoice, because I say unto you, I go unto my Father: for the true reason of that joy must have been, because Christ in his glorious state of Exaltation, would be much more happy than he had been in his state of Humiliation, while he was exposed to the scoffs, reproaches, and injuries of men, the temptations of Satan, &c.
• Chap. 13.19.
• y

  Evils that surprize us are always the most heavy, and load our spirits (saith our Saviour); before these things come to pass, I have given you notice of them, that when you see them come to pass, you might not be overwhelmed with sorrow, and trouble, to the hinderance of your faith in me; but understanding that I have told you the truth, before the thing come to pass, you may be assured that I am not meer man, but truly God, and receive, and imbrace me, and rest upon me as your Saviour.
• z

  I shall not have much time hereafter to reveal my mind to you, my suffering is very near, the Devil who is the Prince of this World, Chap 12.31. (see the notes there) Chap. 16.11. Eph. 6.12. He cometh by the evil Angels, or rather by vile and wicked men, as his instruments: Iudas and the Souldiers. He doth not say wherefore he came, but it is ea∣sily understood:
• b

  and he hath nothing in me that he can justly fault, and take advantage against me, for he findeth no guilt in me, to give him any advantage against me; I shall die as an innocent person, and be cut off, but not for my self, (as it was Prophecied of the Messiah, Dan. 9.26) but (as it is there ver. 24.) to finish transgression, and to make reconciliation for iniquity, and to bring in everlasting Righteousness.
• Chap. 1•• 1••.
• c

  I die not for my own sin; but being found in fashion as a man, I humbled my self, and became obedient unto the death, even the death of the Cross (as Phil. 2.8.) to let the World know, that I love the Father, and am obedient to him, doing even so as he hath commanded me.
• d

  Arise from Supper, (after which they were wont sometimes to length∣en our discourse) the Supper in Bethany as some think: but to me it seems more probable, (as I said before) to be the Passover Supper, and the Lords Supper which immediately followed that; and let us go hence, out of the guest cham∣ber (where the Passover was to be administred). So as it is most probable, that the discourses in the two next Chapters were as they went along in the way to Mount Olivet. In this discourse our Saviour hath most applied himself to relieve his Disciples upon their disturbance, for their want of our Saviours bodily presence.
• a

  Christ had but newly come from his last Supper, where∣in he had sanctified the fruit of the Vine, by setting it apart, as one of the Elements in that holy Sacrament, and told them, ver. 18. of the 22d Chapter of Luke, That he would no more drink of the fruit of the Vine, until the Kingdom of God should c me. This (as some suppose) gave occasion to this Parable, or Discourse about the Vine: Others think, that in his passage from the Guest-chamber to the Mount O∣livet, he saw a Vine, which gave occasion to this discourse, it being with him very ordinary to graft spiritual Discourses upon sensible Objects occasionally occurring, as Chap. 4 he raised a Discourse of living water upon the sight of the wa∣ter at Iacob's Well, and the womans discourse about it; and Chap. 8. he founded another discourse concerning the bread of life, upon the Loaves that were multiplied. Whatever the occasion was (of which we can affirm nothing certain∣ly), certain it is, that the Notion of a V••••e, with respect to the Root and Body of it (for he calls his Disciples the Branch∣es), excellently agreeth to Christ, whether in respect of his present low condition, and mean appearance to the World (as a Vine hath less beauty than most Plants); or in respect of its exceeding fruitfulness; or as it is the Basis and Foun∣dation of the Branches, in which they are, and thrive, and are fruitful, which seemeth here to be chiefly intended As all the Branches are united to the Vine, in it they live, bud, bear fruit. There are Three principal things which our Sa∣viour teacheth us by this Similitude, 1. That we have no a∣bility to do good but from Christ. 2. That believers have a true and real Vnion with the Lord Iesus, which while they uphold by faith and holiness, they shall not want his influence upon them, nor his Father's care over them, in purging them, that they may bring forth much fruit. 3. That if any prefessing him, prove unfruitful, God will take them away; they shall wither, be cast into the fire, and burned He calls himself the true Vine, to shew them, that their fruit was not in themselves, but must be found in him; or that their fruit could not proceed from Moses, the Observance of the Ritual or Moral Law given them by him; but it must flow from their spiritual Union with him, and that influence of Grace which should flow from that Union. Or else true (as sometimes it doth in Scripture) may signifie excellent. As he compareth himself to the true Vine, by which he signifi∣eth to us, that he is the true root and support of our spiritu∣al life and fruit; so he compareth his Father to the Husband∣man, to let us know, that his people are not onely under his, but under his Father's care, which he afterwards more particularly openeth. He also, ver. 2. compareth Belie∣vers, or Members of the Church, to Branches in a Vine.
• Matt. 15.13.
• c

  And concerning his Father's care, he tells us, That as the good Vine-dresser cutteth off those branches in the Vine which bring forth no fruit; so his Father will take away such branches in him as bring forth no fruit. But here ari∣seth a Question, viz. Whether, or how any can be branches in Christ, and yet bring forth no fruit? Ans. Some say, there is no need of translating the words so, which may as well be translated, Every branch not bringing forth fruit in me. Indeed no true fruit can be brought forth but in Christ; but yet much that looks like fruit, much that men may call fruit, may be brought forth without any true spi∣ritual Union with Christ. All acts of moral Discipline▪ or any acts of formal Profession in Religion, may be brought forth without any true Root and Foundation in Christ; and God will in the end discover, and c••t o••f those who b••ing forth no other fruit. But 2dly, Men may be said to be branch∣es in him, by a Sacramental implantation, being baptized into him, Rom. 6.3. and are hereby Members of the Visible Church, and make a visible profession of adhering to him, with respect to their own good opinion and perswasion of themselves, tho they be not so in respect of any true, spiri∣tual, and real implantation. But those who in the la•••• sense, are not in him, bring forth no fruit unto perfection, and God will cut them off, either by withdrawing his restrain∣ing Grace, and giving them up to strong delusions to believe lies; or to a reprobate mind, and vile lusts and affections; or by taking away their gifts; or some way or other, so as they shall never have any eternal Communion with God in glory.
• d

  But if any man bringeth forth true spiritual fruit in Christ, him God the Father will purge by the 〈◊〉〈◊〉 of Christ's Blood yet further upon his Conscience, Heb 10.22. and by his holy Spirit working on ••im like 〈◊〉〈◊〉 to purge away his dross, and like water, to p••••g•• away his fi••th; and by his Word, 1 Pet 1.22. by Faith. Acts 15.9. by Crosses, and Trials, Isaiah 1.25. and ••7.9 that he may be more fruitful in works of Ho••••ness and Righteo s∣ness.
• Chap. 13.10▪
• s

  Now that the Traitor is gone out from you, ye are all clean, not by any works which you do, much less upon the account of any legal and ceremonial rites and purifyings; but through my Word, you believing and obeying, Eph. 5 26. 1 Pet. 1.22. Our cleansing is in Holy Writ attributed sometimes to the Blood of Christ, sometimes to the Spirit, sometimes to the Word By the Blood of Christ we are made clean as to Iustification; washed; but yet we had need wash our feet, contracting soil every day in a sinf•••• World, from which we are cleansed by the purifying Vertue of the Holy Spirit, working by, and together with the Word▪ which purgeth us of our dross, and maketh us obedient to the Will of God.
• f

  This our abiding in Christ is expounded, ver. 7. by an abiding in his words, ver. 10. by abiding in his love, an abi∣ding in his Spirit, 1 Iohn 2.27. a walking as Christ walked, 1 Iohn 2 6. ver. 10. an abiding in the light; nor sinning, 1 Iohn 3.6. The Exhortation is without doubt to an holi∣ness of Life and Conversation, by which our Union and Com∣munion with Christ is upheld and maintained, and which is in it self an abiding in the love of Christ: Nor is there a want of sufficient Reason for this Exhortation, tho our Vnion with Christ cannot be dissolved, nor our Communion with him wholly interrupted, because. (1). it must be upheld and maintained on our part by the exercises of Faith and Holi∣ness. (2). The sense of it in our souls may be eclipsed, and wholly fail, Psal. 22.1. (3). We may fall away foully, tho neither totally (as Lutherans say), because the Seed of God abideth in the Believer; nor yet finally (as Papists say). We had need therefore of all Exhortations and Arguments ima∣ginable, to perswade us to do what in us lieth, that we may abide in him.
• g

  We have a great encouragement to the use of all possib••e endeavours to abide in the love of God, from the promise annexed, and I in you; that is, I will abide in you; do you strive, and I will help you to perfect; do you ••ight, and I will help you to overcome; I will continue to you such gradual influences of Grace, as shall be sufficient for you; Grace wherein, and whereby you shall stand, Rom. 5.2,▪ You shall be kept by the power of God through faith to salvation.
• h

  But look, as it is with the Branch, it cannot bear fruit of it self; but if it be once separated from the influences of the Stock, it dies and withereth; so it will be with you; you can bring forth no fruit unless ye abide in me.
• i

  That is, I am as the Vine, you are as the Branches; without the continual influence of the Vine upon the branch∣es, they bring forth no fruit; but that influence continuing, no Plant is more fruitful than a Vine is: So without the con∣tinual influence of my Spirit of Grace upon you, you will be altogether barren and unfruitful; but if you have that in∣fluence, you will not be fruitful only, but very fruitful:
• ‖

  Or, severed from me.
• Hos. 14.8. Phil. 1.11.
• (l)

  ••or without my such continuing influence, you will not only be able to do little, but you will be able to do nothing that is truly and spiritually good and acceptable in the sight of God.
• Mat. 3.10. and 7.19.
• m

  Our Lord yet pursueth the Metaphor of the Vine, the Branches, and the Husbandman: Look (saith he), as it is with a Vine, when the time of pruning the Vine cometh, the Vine-dresser cutteth off the fruitless luxuriant branches, and throweth them by, which being done, their greenness pre∣sently abateth, and they wither,
• m

  and after a time, some come and gather them up, and cast them into some fire, where they are burned: so it will be with you; if you do not bring forth fruit, God will take from you his common influences, which have for a while made you to look speci∣ously, and your Profession, or your Parts and Gifts will wi∣ther and decay, and in the day of Judgment the Angels, Mat. 13 40, 41. shall gather you up, and God shall cast you i••to Hell, where you shall perish as miserably, nay, infi∣••••tely more miserably than if you were burned with 〈◊〉〈◊〉.
• o

  Here our Lord expounds what he meaneth by that abi∣ding in him which he before mentioned by another phrase [and my words abide in you], my precepts and promises, so as you by faith embrace the promises, and by obedience live up to the precepts which I have given you: for without these, tho the words of Christ may come unto men in the preaching of the Gospel, their ears may receive the sound of them, yet the Word doth not dwell and abide in the soul: but if the Word abides in the souls of men and wo∣men,
• o

  then they may in prayer ask of God what they will, keeping to the conditions and limitations elsewhere re∣quired in holy Writ, according to God's Will, 1 Iohn 5.14. believing, Matth. 21.22. in the Name of Christ, Chap. 14.13, 14. for the honour and glory of God (to which end all our actions must be directed), and they shall be granted to us.
• Ver. 16.
• r

  And tho men must be Christ's Disci∣ples before they bring forth any fruit, yet their bringing forth much fruit is that which alone can evidence and make them appear to be the Disciples of Christ. And often in Scrip∣ture being signifieth appearing, as Iohn 8.31. Rom. 3.4.
• p

  Here are Two Arguments to press his Disciples abiding in him, that so they might bring forth much fruit. 1. Here∣in (saith our Saviour) is my Father glorified. The glorify∣ing of God is the great end of our lives, 1 Cor. 10.31. God is glorified by men and womens bringing forth much fruit, Matth. 5.16. the fruit unto holinese, Rom. 6.22. fruit in the product of the Plant, from the natural moisture that is in it, nourished and augmented by the fatness of the Earth in which it stands, and by the warmth of the Sun drawn out to the producing of such effects, according to the nature of the Plant. According to the different nature of Plants they bring forth various fruits, Matth. 7.16, 17, 18. Hence we read of the fruit of sin unto death, and the fruit of righteousness unto life. The first is every man's natural fruit, until he be ingrafted into Christ: being ingrafted into him, the soul having a new Nature given to it, being regene∣rated and renewed by the Holy Ghost, it no longer bringeth forth fruit from its old Principle, and according to its old nature, but from its new Principle, and according to its new nature; as the cultivated Earth that is plowed and har∣rowed, doth not bring forth Weeds and ordinary Grass, ac∣cording to its nature, but bringeth forth fruit according to the Seed that is cast into it, yet not without the influence of Heaven, both with respect to the dew of it, and the warmth which it hath from the Sun; so the soul being regenerated, the fallow ground of it being plowed up, and the seed of righteousness being sown in it, it no more brings forth the weeds of lusts and corruptions, or onely ordinary acts of humane nature, but it brings forth fruits according to its new nature, and the new seed of the Word now sown in it, and dwelling in it. And look, as it tendeth to the honour of the Husbandman, when the ground by him plowed and manured, brings forth much fruit; so it tendeth to the honour and glory of God, when t••e souls renewed, manured, and influenced by him, bring forth much of the fruit of righte∣ousness and holiness.
• s

  What our Saviour before called an abiding in him, and his words abiding in us, and a bearing and bringing forth much fruit, he here calleth a ••ontinuing in his love, tho in∣deed this phrase also may be interpreted by a continuance in the favour of God and Christ, in that state of love into which God hath put the souls of those who are his true Dis∣ciples: But I had rather interpret it of that love wherewith they loved Christ, than that wherewith Christ loved them. So the former words are an Argument to perswade perseve∣rance, or a continuance in those acts of holiness by which men alone can shew their true love to Jesus Christ, from Christs love to them which he there expresseth; As the Fa∣ther hath loved me, so I have loved you; where the particle as, is onely a note of comparison, but doth not denote an equality; onely signifieth truth and greatness; As truly and sincerely as the Father loveth me; Or I have loved you with a great love, bearing some proportion to the love wherewith my Father loveth me; the Fathers love to Christ is Eternal, Immutable, Constant, full, and perfect, Wise, and Iust, free in all these respects; Christ loveth his people as the Father loveth him: this ought to ingage them again to love him, and so to walk, as they may continue in that state of favour into which his goodness hath advanced them.
• Chap. 14.21, 25.
• t

  Abiding in Christs love in this verse, may be interpreted as before, either actively; you shall continue your love to me according to what we had, Chap 14.15. Obedience to the commandments of Christ, being the onely way to shew and declare the truth of our love to Christ. Or else passively, you shall keep your selves in my favour, I will love you:
• t

  Thus I abide in my Fathers love; I do not shew love to my Father by my words and expressions onely, nor by per∣formance of some ceremonial ritual services, which he hath required; but by fulfilling his whole Will and Counsel, by yeilding an Obedience to him in all things. I love you as my Father loveth me: and you must abide in my love, by the same ways and means that I abide in my Fathers love The Disciple is not above his Master, nor the Servant above his Lord.
• w

  The end of my pressing so much the duty of holiness upon you, under the notions of abiding in me, abiding in my love, in my words, bringing forth much fruit, &c. is, that I might have a continual cause to rejoice in you. Joy is nothing else but the satisfaction of the reasonable Soul in its union with an object which it loved and desired. Christ willing and desiring the perfection of his Disciples, accord∣ing to the rational workings of human nature; is properly said to rejoice in the satisfaction of his will, in which sense joy and rejoicing, are often in Scripture attributed to God.
• Chap. 16.24.
• x

  Nor doth Christ press them to this, that he might rejoice in them, but also that their joy might be full: That Ioy and Peace which attends and follows believing, Rom. 15.13. Called the peace of God. Colos. 3.15. A peace which passeth all understanding, Philip. 4.7. No man maketh Christ to rejoice over him, but he thereby also procureth unspeakable joy and peace to himself. As no man grieveth his Spirit, but also purchaseth grief and sadness to himself in the latter end.
• 1 Thes. 4.9. 1 Pet. 4 8. 1 John 3.23. and 4.21.
• y

  This is that which our Lord called the new command∣ment, Chap. 13.34. (see the notes there.) He had before pressed the keeping of his words, continuing, and abiding in his wo••ds, keeping his commandments, &c. Here he tells them what was his commandment: not his onely command∣ment, but that which he laid a very great st••ess upon; a commandment most necessary to be pressed, because so ne∣cessary to keep up and uphold his Church in the World; (love being the very ligament of that Society) and because there was a greater failure in obedience to this, than in some others, as may be learned from our Saviours correction of the Pharisees interpretation of that Law, Matth. 5. This he presseth to an higher degree, as he had loved them; not that it is possible that our love to our Brethren, can rise up in any proportion to that love wherewith Christ hath loved us; but to mind us to eye him, to press forward toward this mark. As here again doth not signifie equality, but a comparison; as truly and sincerely as I have loved you, and pressing after the highest degree of love.
• Rom. 5.7▪ ••▪
• z

  The reason of this is, because Life is the greatest Earth∣ly good to men under ordinary circumstances; Skin for skin and all a man hath, for his life. Now it is impossible that a man should shew a greater love to another, than by parting with the greatest good he is in possession of for his sake. Hence our Saviour proves, that he loved them with the greatest love, because he for their sake was about to part with, what in the common judgment of men is the greatest good. The greatness of the love of Christ to us, is from hence often commended to us in Scripture; and our mutual love to our Brethren is pressed upon this argument, Eph. 5.2. 1 Iohn 3.16. But how did Christ lay down his life for his friends? when the Scripture tells us, That the just died for the unjust, 1 Pet 3.18. and that while we were ene∣mies, we were reconciled unto God by the Death of his Son, Rom. 5.10. Ans. Friends must not here be taken as a name of Relation, but onely as it signifieth the objects of love; per∣sons we have set our love upon, whither they mutually love us or no, as the World was the object of that love in God, which moved him to send his onely begotten Son, Iohn 3.16. Tho they for whom Christ dyed, were enemies by their wicked works, yet by his death they were reconciled; but possibly the first answer is best, for by Christs Death they were onely meritoriously reconciled, and after this enemies to God, till they received the word of reconciliation, and believed in Christ.
• Chap. 14.15. See Matth. 12.50.
• a

  Our Lord presseth obedience to his commandments as a means, and indeed the onely means by which we can de∣clare our love to Christ, and also useth a new argument to press their obedience, from his assuming them into the state and dignity of his friends.
• b

  By his saying, I call you not servants, he doth not dis∣charge them of that duty and service which they owed to him; for in pressing them to obey his commandments, he declareth that duty they owed to him; he onely sheweth that they were no ordinary servants, but taken into a state of dignity, favour, and familiarity, beyond that of servants, and that he had not treated them like servants, but like intimate familiar friends.
• c

  For look as ordinary masters in the World, communicate their counsels, and whole heart to their friends, especially in things which are of any concern, or may be of any advantage for them to know and under∣stand: whereas they keep themselves at distance from ser∣vants, and they onely know so much of their minds as is by them to be done in their masters service: so he had not onely revealed to them their duty, what was to be by them done in his service, but had been more free, giving to them to know the mysteries of the Kingdom of Heaven; as he told them, Matth. 13.11. as well telling them his Fathers coun∣sels on the behalf of them, and whatsoever he might com∣municate to them, as his Fathers Will; what he would have them to do in obedience to his commandments.
• 1 Jo. 4.10, 19.
• d

  You have not chosen me to be your Lord, Master, Sa∣viour,
• ‡

  Matth. 28.19. Mark 16.15. Colos. 1.6.
• f

  for this end, to bring forth fruit amongst the Gentiles, turning many to Righteousness, and that they might bring forth the fruit of holiness, in obedience to the Gospel of Christ.
• g

  Yea, not onely to bring forth fruit, but that they might persevere in bringing forth fruit;
• ‖

  Ver. 7.
• h

  and that thus doing, they might have a freedom of access to the Throne of Grace, and obtain whatsoever they should ask of the Father, in the Name, for the merits, and through the Mediation of the Lord Jesus Christ. See the notes on Chap. 14.13, 14.
• e

  but I have chosen and ordained you: so we have it in our translation: but the Greek is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have set you, or placed you in a station What chusing Christ here speaks of, is doubted amongst various Divines. Some think that our Saviour here speaks of his choice of them to the Apostleship, as Luke 6.13. Chap 6. ver. 70. those who thus understand it, understand it by going, and bringing forth fruit; the Apostles going out, Preaching, and Baptizing all Nations, bringing forth fruit amongst the Gentiles. But others un∣derstand it, of election to eternal Life, and the means ne∣cessary to it; for our Saviour brings this as an argument of his greatest love: Iudas was in the first sense chosen, yet not beloved with any such love; and this seemeth to be favoured by Chap. 13.18. I speak not of you all, I know whom I have chosen: and certain it is, Augustine, and others of the An∣cients from hence proved the freedom of Election, and spe∣cial Grace. Both senses may be united; for the Eleven▪ (to whom Christ was now speaking) were chosen in both senses; they were chosen
• i

  This is but the repetition of the same precept we before had, unless we will understand it as a more special charge upon them, considered as Ministers of the Gospel; the mu∣tual love of Ministers, being highly necessary for the good and peace of the Church of God, over which God hath set them.
• 1 Joh. 3.13.
• k

  In this latter part of this Chapter, our Lord cometh to comfort those who were his true Disciples, against that third trouble, from the prospect they had of that hatred which the World would pour out, and execute upon them, assoon as he should be withdrawn from them. Hatred is rooted, and originated in the heart, and is properly a dis∣pleasure that the mind taketh at a person, which fermenting, and boiling in the mind, breeds an abhorrence of that per∣son, anger, and malice, and a desire to do him mischief, and root him out, and then breaks out at the lips, by lying, slan∣ders, calumnies, cursings, wishing of evil, &c. and is exe∣cuted by the hands, doing to such persons all the harm and mischief, within the power of him that hateth: All this is to be understood under the general term Hate. By the World here, must be meant wicked men, in opposition to good men, who are often in Scripture called the World, be∣cause they are of the earth earthly; they relish and savour nothing but worldly things, and pursue nothing but worldly designs. Against this our Saviour comforts them, first by telling them, That this part of the World hated him before it hated them, which must needs be so, because they ha∣ted them as his Disciples, and for that very reason.
• 1 John 4.5.
• ‖

  Chap. 17.14.
• m

  Men and Women may be in the World, yet not of the World. Of the World, here signifies carnal men, such as are like to the men of the World in their studies, designs, coun∣sels, affections; as of the Devil, and of God signifies, Chap. 8.44, 47. If you had affections, lusts, and dispositions like them, and drave no other designs than they drive, you might expect that as it is of the nature of all men to love such as are like to them in manners and studies; so they would love you, take a delight in you, be kind to you, and do you all offices of love:
• n

  but because you are not of such tempers, dispositions and inclinations, but that I having chosen you out of the World, have given you new hearts, new frames and dispositions, quite contrary to theirs; therefore the World disliking you, and seeing that your principles are quite opposite to theirs, abhor, and hate you, and will be ready to do you all that evil and mischief▪ which is the product of a rooted hatred and malice in the heart: This is a second argument by which our Lord comforts them. It is drawn from the cause and root of that hatred, which they would meet with: it was not for their faults or sins, but because they were the objects of Christs love, which being also shed abroad in their hearts by the holy Ghost, produced again in them holy affections and dispositions, making them wholly unlike to men in the World.
• p

  The word that I said unto you, Chap. 13.16. to press you to humility, and a mutual serving of one another in love, and which I spake to you, Matth. 10.24. when I first sent you out, and I spake it then to you upon the very same ac∣count, that I now speak it.
• ‖

  Ezek. 3.7.
• q

  You that are my servants, cannot look to fare better with the World, than I that am your Master, you know they have hated me, you must ex∣pect they should persecute you: if there be any of them whose hearts God shall incline to keep my sayings, they will also keep your words, which are but my sayings explained to them, and further pressed upon them.
• Matt. 24.9. Chap. 16.3.
• r

  For my Names sake, here signifies no more than for my sake, as Matth. 10.22. for your Preaching, owning, and professing me and my Gospel:
• s

  and this they would not do, if they had any true knowledge of faith in, or love for him that sent me: for knowing (as hath been often said) in holy Writ, and particularly in this Gospel, signifieth not the bare comprehension of the object by our understanding, but such a comprehension of it, as is operative and efficacious, to the bringing forth of all such effects, as are proper to such a knowledge and comprehension. So as this text containeth two arguments more, to arm them against the hatred of the World: The first, from the honourableness of the cause, for Christs Names sake. The second from the ignorance and blindness of the persons.
• Chap. 9 41.
• t

  The•• had not had this particular sin, of not knowing him that sent me: Or they had not had such degrees of sin, as they now have; or they had had more to say in excuse, or for a cover for their sin. Ignorance of the Will of God will not excuse sinners wholly, but it will excuse them in part; and this last seemeth to be the sense of the words by the latter part of the Verse, because it is opposed to an ha∣ving no cloak nor excuse for their sin. If Christ had not come in his Incarnation, in his Preaching the Gospel, &c. they could not have been guilty of that hatred, and malice which they shewed against him, which was their greatest guilt; and the•• would have had this to say, Lord! we know not what Christ was, as Matth. 25.44. but now saith our Saviour, they have no cloak, no colour, no pretence, I am come, I have revealed my Fathers mind and will to them, yet they will not receive me: no, tho I have done those works before them, which no man ever did, nor could do but by a Divine Power.
• ‡

  Rom. 1.20.
• ‖

  Or, Excuse.
• 1 Joh. 2 23.
• w

  This agreeth with what we had, Chap. 5.23. It is a common error of the World, that many in it would pretend to love God, while yet they are manifest haters of Christ and his Gospel: Now saith our Saviour, This is impossible; who∣soever hateth him who is sent, hateth also him that sent him. God the Father, and Christ are one, and no man can hate Christ, or be an enemy to Christ, but he must be an enemy to his Father: and as this is an aggravation of their sin, so it is a great argument of consolation to the Disciples of Christ, that those who should be their enemies, were such as were in reality Gods enemies.
• x

  Our Saviour often appealeth to his works, both to own his Mission from God, and also to prove the Iews in excusa∣ble, in their not receiving and imbracing him: for which latter purpose he mentions them here, and saith, that he had done such works as no man did, and by his own Power and 〈◊〉〈◊〉 Christ did some works, as we do not read, that eve•• man did; such as the multiplying of the loaves, the giving sight to those that were born blind, the healing of so many desperate diseases: And for such as he did, which God had also given men a power to do, he did them in a quite different manner from that in which men did them. Elisha raised the Shunamites child to life, but it was by Prayer▪ Peter cured the lame man, Acts 3.6. but it was in the Name of Iesus Christ of Nazareth. We read indeed of Christs praying at the raising of Lazarus; but his ordinary way, was by his word of command, which was a quite dif∣ferent way than that used by those men, by whom miracles had been wrought Besides, it is manifest, that the gene∣rality of the Iews did not look upon Christ as one sent from God, tho many of them did; and admit that there had been nothing in the miracles wrought by Christ, more than Elijah, or Elisha, or the Prophets had done; yet it had been suffi∣cient for to have convinced them, that he acted by a Divine Power, and must be sent and Authoriz'd by and from God to do what he did. Now saith our Saviour, if I had not done before their faces, such works as no man could do but by a Power derived from God, and some such as God never authorized men to do; their sin had been nothing to what now it is:
• y

  but now they have understood, that I am sent from my Father; and knowing this, yet going on in their most malicious designs against me, they both declare an ha∣tred and malice against my Father who sent me, and me as sent by him.
• z

  The particle [that] here again denoteth not the final cause, but onely the consequent; and the Law here signifi∣eth not strictly the Law of Moses, but the whole Scripture, (in which sense we have once and again met with the term) saith our Saviour, This is no more than was Prophecied of me, by the Prophet David; or no more than was fulfill∣ed in me, being first done to David as my Type, which also hath the force of another Argument to uphold, and in∣courage his Disciples under their sufferings; that they were but the fulfilling of Prophecies, no more than was foretold in holy Writ.
• Psal. 35.19. and 69.4.
• Luk. 24 49.
• a

  Concerning the Holy Ghost as a Comforter, we have spoken ••argely, Chap. 14.16, 26. as also his mission from the Father and the Son, and in what sense he is called the Spirit of truth: see the notes on those Verse.
• b

  What pro∣ceeding from the Father, is here meant, is questioned a∣mongst Divines: some understand it onely of his coming out from the Father, and being poured out upon the Disciples in the days of Pentecost: Others understand it of the holy Spi∣rits Eternal proceeding. Those that Interpret it of the first, urge the use of the Greek word, here used to signifie Gods manifestation of himself, by some external sign, (as they say the Septuagint useth the same word.) They also urge the same use of a parallel word, Chap. 8.42. and 16.28. But the generality of the best Interpreters think, it is best under∣stood of the Eternal procession of the holy Spirit. Because Christ here distinguisheth the Spirits proceeding from the Father, from his sending. 2. Having himself promised to send the Spirit, he seemeth further to describe him, as pro∣ceeding from the Father. 3. The word here used, is not any where used in the New Testament to signifie a Temporal mission, some will say, but doth not the Spirit proceed from the Son? Ans. The Greek Church in latter ages hath denied this, and this is the principal text they rest on; but those Churches that are more Orthodox have constantly affirmed it. 1. Because he here saith he would send it. 2. Because he is often called the Spirit of Christ, Rom 8.9. Gal. 4.6.3. Be∣cause otherwise there were no personal relation between Christ and the Spirit. Our Saviour here having first said he would send him, here onely nameth his proceeding from the Father; that they might not suspect his testimony, or think that he spake arrogantly.
• c

  The Spirit he saith should testifie of him, both by those gifts with which he was to fill the Apostles, and to the hearts of Gods people.
• Acts 1.8, 22.
• ‡

  Luke 1.2.
• d

  He adds also, They should testifie, &c. The Apostles and their Successors by the Preaching of the Gospel; but particularly the Apostles, Acts 10.39. 1 Iohn 1.2, 3. being chosen witnesses, Acts 10.41. And they were competent wit∣nesses, because they had been with Christ from the begin∣ning of his publick Ministry. We shall find the Testimony of his Apostles, and of the Holy Ghost, both joined together, Acts 5.32.
• a

  That is, when you see these storms of persecution a∣rise, and fall heavily upon you, they may not give you any occasion, or be any temptation to you to desist from your duty, and be afraid, or ashamed to own me, and the pro∣fession of my Gospel. Evils unthought of, we are not or∣dinarily prepared for, so as being surprized by them, they the more sink us: Offending here therefore may signifie, either immoderate trouble and affliction, or being tempted to any Apostacy, or remission of duty.
• Chap. 9.2••, 34. and 12.42.
• b

  The term Synagogue, as it is used often in Scripture to signifie those places of publick Worship which they had in Country Towns and Cities, is proper to the Iews; but as it signifieth an assembly of people met together in any place, it as well agreeth to other people as to them. Our Lord here, in pursuit of the argument which he hath been upon from the 18 verse of the former Chapter, forewarneth his Disciples, that when he should be taken from them, the Iews first should Excommunicate them as Hereticks, or Schismaticks: and I know not why, what our Saviour here saith, may not also be extended as a Prophecy of what hath since been done, and is yet doing under the Tyranny of the Pope.
• c

  As also the latter clause, which, tho at first was applicable to the Iews, who stoned Stephen upon a charge of blasphemy; in which it is apparent, that they thought they did God good service, and doubtless slew many others, yet certainly it also referred to others; even as many as shall do the same thing to the end of the World.
• Chap. 15.21. 1 Cor. 2.8.
• d

  This is but what our Lord said as to his Father, ver. 21. of the former Chapter, (see the notes on that Verse) and teacheth us, That all persecutions of good men speak in persecutors an ignorance both of God the Father, and of Christ; and who ever they are that continue in such igno∣rance under the light of the Gospel, tho they be baptized, and make never so great a profession of Religion, yet will be under daily temptations to turn persecutors; for ignorance is here made the cause of persecution. And it is some alle∣viation of trouble to Gods suffering people, to consider that the persons that are the cause of their sufferings, neither know God the Father, nor Jesus Christ; and it is no wonder if they know not God, that they will not know, love, nor approve of them.
• Chap. 13.19. and 14.29.
• e

  Whatsoever I have discovered to you formerly, of my going to my Father, the coming of the Holy Ghost, your ••••••fering from the World I have told you of before; you will see that they will most certainly come to pass: then you will remember what I have said unto you, and I have told you them on purpose, that you may remember them, and thereby know, that altho I am in the form of a man, yet I also am God blessed for ever: and did know things that should afterward come to pass, and could tell you the truth about them.
• ‡

  See Matth. 9.15.
• f

  And having been with you, I have not from the first of your converse with me, told you these things; that is, those which relate to the Worlds dealing with you, (which he had told them Matth 10.16. &c. but that was after some good whiles converse with them) nor yet had he spo∣ken to them at first about his Death, Resurrection, and As∣cension, because he was with them, and to stay with them some time, during which time he bare the brunt of all; the whole hatred of the Iews was poured out upon him: and for those other things relating to his Death, and Ascension, and the sending of the Spirit; he who taught his Disciples, Mar. 4.33. as they were able to bear them, had concealed these things; till by his other Doctrine he had prepared them to receive this Revelation; and there was a necessity of his relieving them against his bodily absence, by the promise of that other Comforter the Holy Ghost.
• g

  Tho I did not tell you this from the beginging for many wise reasons; yet I now tell you, that I must die, but shall rise again from the dead, and go to my Father who sent me into the World to finish that work which I now have done, and so am returning from whence I came.
• h

  And tho in∣deed some of you have cursorily asked me, whither I go, (as Peter, Chap 13.36.) yet none of you seem to understand, or so seriously as you ought to inquire, whither I go, or so much to be busied in the thoughts of that.
• i

  But a••l your thoughts are taken up about your selves, what you shall do for want of my bodily presence; and sor∣row for that hath so overwhelmed your hearts, that you cannot enough deliberate with your selves, as to consider ei∣ther my or your own advantages, form my Death, Resurre∣ction, and Ascension.
• k

  He doth not say it was expedient for him, tho this was truth; for his human Nature was not till his Ascension glo∣rified, as afterward, Chap. 17.5. but he saith it was expedi∣ent for them. The Saints may desire a dissolution, but it is for their own advantage, Phil. 1.23. Christ desires it for their advantage:
• Chap. 14.16, 26. & 15.26.
• l

  because the holy Spirit could not come upon them, (as in the days of Pentecost) until he by his Death had made reconciliation for iniquity; and God had so ordered the Counsels of Eternity, that Christ should first die, rise again, and ascend into Heaven, and then he would pour out his Spirit upon all fl••sh, as one eminent fruit of Christs meritorious Death and Passion, Acts 2.32, 33. Eph. 4.11. We are not able to give certain reasons of the Counsels of God; but the reasonableness of them in this very particular may easily be concluded: That the sending of the Spirit might appear to be the fruit of Christs Death: That the Messiahs influence upon the sending of him joyntly with the Father, might appear; for he was to be sent from Christ glorified, Chap. 7.39. That the Spirit might glorifie Christ, as we have it, ver. 14. for (saith that verse) He shall re∣ceive of mine, and shall shew it unto you: and that the world might better understand the mystery of the Trinity, The Father was by all owned to be in Heaven. The Son Ascend∣ed up to Heaven in the presence of many witnesses. The Spi∣rit descended from Heaven with great majesty and glory, as may be read, Acts 2.2, 3.
• Or, convince.
• n

  When the holy Spirit is come in the days of Pentecost, he by his inward operation in mens hearts, and by his gifts bestowed upon you that are his Apostles, will reprove the World. By the World here, may be meant all men and wo∣men, as it is used in some texts; neither is the operation of the Spirit here mentioned, to be restrained to carnal and wicked men. The Word translated Reprove, 1. Lets us know; that the holy Ghost is here mentioned, not in the Notion mentioned Chap. 14.16. as a Comforter, but in the lar∣ger Notion (there mentioned) as an Advocate, (which pos∣sibly had been a better translation of it, ver. 7. than Com∣forter as we translate it: for it is not the proper work of the Spirit considered as a Comforter, to reprove; but it is proper enough to the notion of an Advocate to do it) The word here translated Reprove, doth often so signifie, and is so trans∣lated Luke 3.19. Chap. 3 20. Eph. 5.11, 13 It signifieth real rebukes, Heb. 12.5. Rev. 3.19. But it also signifieth to Convince, Iohn 8.9.46. 1 Cor. 14.24. 2 Tim. 4.2. Titus 1.9. and in several other texts; yet it is one thing to convince the understanding, and judgment: another thing to prevail up∣on the will, by reason of the total corruption of our Souls; so that we will not imbrace what we confess is truth, nor do what we know is best, but through the stubbornness of our Will, we resist the light and conviction of our understand∣ings The holy Spirit is here promised, not onely (as before) to lead men into truth, by a work of illumina••ion, but to bow the hearts and wills of some in the World, to the im∣bracing of it, and living up to it, whiles others yet remain without excuse.
• o

  The things of which the Spirit is promi∣sed to convince the World, are Sin, Righteousness, and Iudgment, which are further opened in the following Verses.
• p

  Here may arise some doubt, whether these words im∣port, that the Holy Ghost should convince the World in ge∣neral, or of that particular sin of not believing on the Lord Jesus Christ; the fir•••• ••eemeth best to agree with the eighth ve••se, where convincing of sin is mentioned, without the ad∣dition which we have ••ere; and it also best agreeth with the effect of the Spirit, for the holy Spirit doth not convince the World of one sin onely. 2. The second seemeth to be favoured by the addition of those words, because they believe not in me; which yet may be understood, onely as a parti∣cu••ar great instance of sin, of which the Spirit convinceth the World. It was the great sin of that age, that, tho Christ was come into the World, and had given such manifest evi∣dence that he was sent of his Father, yet the 〈◊〉〈◊〉 of the men and women in that part of the World into which he was come, would not receive and imbrace him a•• the true Messiah: Now saith our Saviour, when I am gone to my Father, I will send the Spirit, and he by his gifts given to my Apostles, shall so convince a great part of the World, that they shall have nothing to sa••, but be wholly in••••cusable in their not receiving me as the ••••ue M••ssiah and Saviour of the world. Others, he shall by his inward influence upon their hearts, so convince of sin in not believing in me, that they shall believe in me, and be saved.
• q

  A second thing of which the Spirit is promised to con∣vince the World, is Righteousness, by which a••l Interpreters agree, is meant the Righteousness of Christ. Onely some would have it to be understood of Christs personal Righte∣ousness, which is inherent in him; upon which account he is called the Iust one, the Righteous one, &c. Then the sense is this, The Iews now say I have Devil, and cast out Devils by B••elzebub; they accuse me as an Impostor and Seducer, call me a friend of Publicans and Sinners; but when the ho∣ly Spirit which I will send shall come, he shall convince the World, that I was a just and righteous person, and not such a one as they have vilely represented me, which was fulfilled in a great measure, Acts Chap. 2. Chap. 3. when so many were converted, and joined to the Church. 2. But the best In∣terpreters understand it of that righteousness of Christ which is communicated to men in justification, of which so much is spoken in holy Writ, Isaiah 56.••. and 53.11. Dan. 9.24. Ier. 23.6. and in many other texts▪ so as the Spirit is here promised as instructing the World in that true righteousness, by which a Soul can be justified, and therein both correct∣ing the errors of the Pagan World, who thought the light of Nature enough to shew them the way to Heaven; and also of the Iewish World, who thought the righteousness of the Law sufficient; by shewing them, that no righteousness would do it, but the righteousness of Christ reckoned unto them for righteousness, and apprehended by faith.
• r

  Christs going to his Father, did both evidence him to be a just and righteous person, however wicked men in the World had represented and traduced him; for his Father would not have received him, if he had been such a person; and also evidence that as was Prophecied of the Messias, Dan. 9.24. he had finished the transgression, made an end of sin, made reconciliation for iniquity▪ and brought in Everlasting Righ∣teousness: for it could not be imagined, that he should have an access to his Father, before he had finished the work which his Father had given him to do, Chap 17.4. and saith our Saviour, ye see me no more: That is, after my Ascen∣sion you shall see me no more; or after my death ye shall see me no more, to have any such ordinary converse with me, as hitherto you have had: for I shall not ascend to re∣turn again to you: but to sit at the right hand of my Father, till I return again to the last judgment.
• s

  The third thing to convince the World of which the Spirit is promised, is Iudgment. There is a great variety a∣mongst Interpreters in their senses, what is to be understood by Judgment in this text. Mr. Calvin thinks, that by it is to be understood a right order of things; the Devil, who is the Prince of the World, had made a great disorder and confu∣sion in the World, Christ having judged him, brought in a Reformation, and restored things into order again. Others understand the term, of that Iudicial Power which Christ ob∣tained after his Ascension into Heaven, when the Lord said unto him, Sit thou on my right hand, until I make thine ene∣mies thy footstool, Psal. 110.1. Acts 2.34, 35. Others un∣derstand it of that Government which Christ exerciseth over, and upon the Souls of his people, once delivered out of the power of Satan by the obedience of Christs Death▪ Others understand it of that All power given to Christ in Heaven and Ea••th, mentioned Matth. 28.18. Phil. 2.9. Others under∣stand it of that perverse and corrupt judgment which the World exercised upon Christ and his Apostles: Others un∣derstand it of the Iudgment of Condemnation. The World should by the Spirit be convinced, that they lay in wicked∣ness, and exposed to eternal Condemnation:
• Chap. 12.31▪ Eph. 2.2. Col. 2.15▪
• t

  when they should see their Father the Devil, who arrogates to himself the title of the Prince of the World, and exerciseth a tyran∣ny over them▪ cast out, and overcome.
• u

  Not any new Articles of Doctrine or Faith; for Chap. 15.15. he had told them that he had made known unto them all things which he had heard of the Father, of that nature; but some things (probably) which concerned them, with reference to their Office as Apostles, the Constitution, State, and Government of the Church; but saith he, you cannot bear them now, in regard of their passion, or rather of their mo••e imperfect state.
• Chap. 14.17.
• ‡

  Chap. 14.26.
• w

  The word which we here translate [guide] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a word of great emphasis; it strictly signifieth to be a guide of the way, not onely to discover truth as the object of the understanding, but the bowing of the will to the obe∣dience of it: It is said, that the Spirit should guide the Apo∣stles into all truth; that is, all necessary truth, whatsoever Christ had revealed to them, because in their present state they were not able to bear it; whatsoever should be fit for them to know, in order to their planting, ordering, and go∣verning the Church of God; which Christ had not while he was with them, acquainted them with, and people were to ex∣pect from the Apostles, upon whom the Spirit should come in the days of Pentecost, and so influence them, that in those things they should not be at a loss to understand ••he Will of God, which they should communicate unto others; and they ought to look upon what the Apostles so revealed, as the mind of Christ:
• x

  for the holy Spirit should not speak meerly from himself, but as from Christ, with whom he was essentially one; as also from the Father,
• y

  whatsoever the Father and the Son Willed, he should communicate, that he should reveal to the Apostles:
• z

  and he shall reveal to you things that are to come, being in you the Spirit of Pro∣phesie. The Apostles in their Epistles, and in the book of Revelation, shewed not indeed all things, but many things which were, and are to come to pass.
• a

  That is, he shall make me famous in the World; as by the extraordinary gifts which he shall dispence and give out, so particularly by shewing you things to come:
• b

  for he shall guide and lead you into no other truth but that which I have revealed, or which it is my will he should make known and reveal.
• Chap. 17.10.
• c

  All the Divine Essence, Wisdom, Power, which is in the Father, are mine; I am in all things that concern the Deity, one, and equal with the Father;
• d

  and that was the reason that I said, that he should take of mine, and shew it to you; which is the same as if I had said, He shall take of my Fa∣ther••, and shall shew it to you; for all that the Father hath, is mine: I and my Father are one in Essence, Wisdom, Power, &c.
• e

  I must die, and so for two or three days you shall not see me;
• f

  but after that, ye shall see me again, when I shall be risen from the dead: but because of the last words, be∣cause I go to the Father, which seem to give a reason of the first clause; possibly by the little while first mentioned, our Saviour means the whole time, ••••om the speaking of those words to his Ascension into Heaven; for all that time was not more than six weeks; and by the little while mentioned in the latter part of the verse, our 〈◊〉〈◊〉 intends the whole time from his Ascension, until his coming to Judgment: and so the reason is proper which is added, B••cause I go to the Father, for being so Ascended, and sat down at the right hand of God, we are told that there he must sit, till God hath made all his enemies his footstool: and by the Apostle, that the last enemy to be destroyed is death▪ and Acts 3.21. Whom the heavens must receive, until the times of the ••••∣stitution of all things, which God hath spoken by the mouth of his holy Prophets since the world began.
• g

  Christ had used much the same expression to the Iews, Chap. 7.33. Yet a little while I am with you; he had spake the same to his Disciples, Chap. 13.33. yet it is plain from this 17. ver. that his Disciples did not understand him; what need the best of us have of the illuminations of the blessed Spirit, rightly to conceive of, and understand Spiri∣tual things? These Doctrines of his Death, Resurrection, Ascension, and coming to Iudgment, our Lord had incu••••••∣ted to his Disciples, not onely in the two Texts aforemen∣tioned, but also Chap. 8.21, 22. and 12.33, 36. and 14.2, 4, 12, 28. and in this Chapter, ver. 5.7.
• h

  Still they do not understand what he meant. Who shall hereafter arrogate to mans reason or understanding, a pow∣er to comprehend Spiritual mysteries? Had not the Disciples reasonable Souls? will any say they had no mind to under∣stand them? certainly none can say so. Some lay the fault of the Disciples not understanding these things, upon the obscurity of our Saviours phrase, and his Parabolical expres∣sion of them: others in their ignorance of our Saviours Re∣surrection from the dead; others in their not understanding the circumstance of time; but certainly it is best imputed to the Disciples inability to conceive of these things, and the prejudices of their national error concerning the Temporal Kingdom of the Messias. Let it lye where it will, the weak∣ness of the Disciples may be reasonably conceived, not to be greater than is incident to the best of men; and if they were so dull of hearing and understanding, we may reasonably conceive, that we are not free from the like impotency and infirmity.
• i

  In the terms of this Verse there is nothing difficult, but in the matter of it there is much instructive: We learn from hence, That tho good men may as to some points be igno∣rant as to the mind and Will of God, yet they will be desi∣rous of further instruction in it. To be willingly and con∣tentedly ignorant, is not consistent with a root of saving grace. 2. Christ knows the desires of our hearts, before they are made known to him by the words of our lips; but yet it will not follow, that we may satisfie our selves with inward secret desires, without making them known by our lips; for God requireth the Calves of our lips, as well as the desires and groans of our inward man. 3.
• k

  Christ is very ready to teach those whose hearts he seeth desirous to learn; therefore he saith, Do ye enquire amongst your selves? &c. Are you inquisitive? I am ready to teach, and to instruct you.
• l

  Our Saviours reply is no litteral answer to their questi∣on, or exposition of the term which appeared so difficult to them to understand; but yet it is a substantial answer, by which he let them know, that he should be absent from them for some time, which time would be to them a time of mourning, and sadness, as he had before told them; that when the Bridegroom should be taken from them, then they should mourn; that time would be to the wicked part of the World, a time of mirth and jollity:
• m

  But their sorrow should be turned into joy when they shall see him again, both upon his Resurrection, and in the general Resurrection. The time of this life is the worldlings hour, and for the most part the power of darkness, to such as love and fear God; but as the worldlings joy shall at last be turned into sorrow; (they compass themselves about with sparks, but they shall at last lye down in sorrow) so the godly mans sorrow shall be turned into joy; Christ will say to the good servant, Enter thou into thy masters joy, Matth. 25.23.
• I••a. 26.1••▪
• n

  Our Lord compareth the state of the Church in this life, and more especially in those first and most furious times, to the state of a woman that is big with child, and in her travel; when he saith, she hath sorrow, that is great pain, because God when he cursed the woman for her transgressi∣on, made this her porsion, Gen. 3.16. I will greatly multiply thy sorrow, and thy conception, in sorrow thou shalt bring forth children; and when her weeks are fulfilled, her hour is come to feel the effect of this curse, the fruit of the first womans transgression; but no sooner is she delivered of a child, but she forgetteth all her throws and pains, for joy of a child born into the World. Such (saith our Saviour to his Disciples) is your estate; you are as a woman in travail, so will all those that believe in me, be, to the end of the World.
• o

  (The whole Church, Rev. 12.1, 2. is compared to a woman with child, crying, travailing in birth, and pained to be delivered); during this time of your travail, you must have sorrow. All those that will live godly in Christ Iesus, must suffer persecution. It is appointed for all men once to die. It is appointed for Gods people, (especially under some periods of time) to be dying daily, killed all the day long, as the Apostle expresseth the state of Christians in his time▪ Rom. 8 36. quoting Psal. 44.22. (which sheweth the state of the Church in the Old Testament to have been the same). But (saith our Saviour) it is but as the hour of the womans travail; it will be sharp, very sharp, but it shall be short:
• Chap. 20.20.
• p

  For I will see you again, and then your heart shall rejoyce; which cannot be understood of Christs seeing them again after his Resurrection; for before that time, we read of few or no sufferings of the Apostles or other Disciples. It must therefore be understood, either of the visitation of his Spi∣rit, filling their hearts with joy and peace, or the visitati∣ons of his Providence; or rather of Christs coming to the last Judgment, when all that have believed in Christ, shall see him with joy unspeakable; and then all tears shall be wi∣ped away from their eyes, and they shall enter into the joy of their Lord, and sigh and sorrow no more, nor shall it be in the power of all their enemies, to deprive them of their joy.
• q

  That the day here spoken of, is that before mentioned, ver. 22. when Christ promised to see them again, and that their hearts should re••oyce, is without question; but what that day is, (as we before shewed) is not so well agreed: Some understand it of the general Resurrection, when Christ shall come to judgment, when all askings for satisfaction as to any thing of which we doubt, shall cease; and this seemeth at first the plainest sense: you shall then be made perfect; as you shall want nothing, so you shall ask nothing. But because of the following words, which plainly refer to the time of this life: others distinguish concerning asking, and by asking here understand, asking by way of question, for further information, not by way of prayer for supply: and indeed the Greek word enforceth that sense; for it is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth to ask or beg, as in prayer▪ but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth to ask for a resolution in case of doubting; now, tho it be true, that in the day of judgment when we shall see Christ as he is, and know God as we are known, we shall have no occasion to ask any questions; yet because the following words speak of an asking in Prayer, which is proper to this life; it should seem, that the day here mentioned, is some time before the last Iudgment: what that should be, is the question. It is certainly best un∣derstood of the time after the effusion or pouring out of the Spirit in the days of Pentecost; of which time it was Pro∣phesied by Ioel, Chap. 2.28. That God wou'd pour out his Spirit on all flesh: their sons and their daughters should pro∣phesie, their young men should dream dreams, and their old men should see visions, Acts 2.17. and to which time Isaiah had a respect in his Prophecy, Chap. 11.9. that the Earth should be full of the knowledge of the Lord, as the waters co∣ver the Sea. So as these words, you shall ask me nothing in that day, signifie the great light that should upon the com∣ing down of the holy Spirit, shine in upon their Souls; so that they should no longer have any such doubts as they now had, and sound much the same thing that we have, 1 Iohn 2.27. But the anointing, [by which is meant the holy Spirit] which ye have received of him, abideth in you: and you need not tha•• any man teach you: but as the same anointing teacheth you of all things. We must not too rigidly interpret our Saviou••s words here, as if they we••e a pro∣mise of such a state in this life, when either the present or succeeding Disciples of Christ should be so filled with know∣ledge, as they should have no further doubts, or need not to ask any thing of Christ, (that is, to be resolved in any thing). Our Saviour here speaketh onely comparatively, to signifie the great difference would be as to knowledge, betwixt them in their present state, and what should be after the pouring out of the holy Spirit; they should then fully un∣derstand what Christ meant by his saying, A little while, and you shall not see me: and again, a little while, and you shall see me; because I go to the Father: and should not need ask him questions about that, or many other things which they were now at loss about as Ier. 31.34. where the Prophet saith, They shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the greatest to the least. It must not be interpreted (as some have done) to signifie a needlesness of Ministerial teaching; so neither must this text be interpreted, to signifie a needlesness of an inquiry of Christ for further satisfaction; but onely as sig∣nifying the vast difference in the degrees of knowledge, after the holy Spirit should be poured forth, from what was even in the best men, before that time.
• r

  In the latter part of the text another word is used, it is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Our Saviour there plainly speaketh of their asking in Prayer; and their promise is, that to supply their defects of their knowledge, and the want of his personal instruction, they should obtain by Prayer from the Father, all that was ne∣cessary for their discharge of the Propheti••al Office, Matth. 7.7. Chap. 15. ver. 7. Chap 16.24. See the notes on those Texts.
• s

  All the Prayers of believers under the Old Testa∣ment were accepted upon the account of the Mediator, who was Typified by the Temple, and the Ark, where their solemn Worship was performed by Divine appointment. But the explicit naming of him, was not usual in their requests. Indeed the Prophet Daniel enforced his requests for the Lords sake▪ which may peculiarly respect the Me••••ias, the promised Mediator. Our Saviour in the form of Prayer dicta∣ted to his Disciples, gave no direction of addressing them∣selves to God in his name. But now he was ready to ac∣complish the Will of his Father, by offering himself as an expiatory Sacrifice for sin, and thereby reconciling God ••o them; and the prevalency of his Intercession depending upon his Meritorious all-sufficient sufferings; he directs and incourages them to pray with an humble confidence in his name, for all the blessings they stand in need of. And 'tis matter of exceeding joy, that notwithstanding their unwor∣thiness of the least favours, yet they are assured of obtain∣ing their petitions offered up in his name: for the Father was so pleased with his voluntary obedience to the death of the Cross, that no blessing is so good or great, but he most willingly bestows for his sake to all humble suppli∣cants.
• Chap. 15.11.
• ‖

  Or, parabl••••.
• ‖

  Or, parable••.
• u

  That by Proverbs is meant any dark sayings, is plain from the opposition in the text, of that term, plainly. Christ had spoken, tho not all things, yet many things to them in dark phrases, and under many figurative expressi∣ons; but (saith he) the time cometh, when I shall shew you plainly of the Father; that time is either Christs second coming, or after the pouring out of the Spirit, which latter is most probable what our Saviour doth here intend, be∣cause of those great measures of knowledg, which at, and after that time were given out. He had before given to his Disciples to know the mysteries of the kingdom of God, far beyond others, Matth. 13 11. but yet it appears by Chap. 14. and many other texts, that they had a very confused. and imperfect knowledg of the Trinity, and Christs oneness with the Father, and their mutual Personal relation one to another.
• x

  When the Spirit shall come, then you shall fully and clearly understand how to put up your Prayers to the Father in my name: hitherto have you done it imperfectly, not fully understanding what you did; but when I shall have poured out my Spirit, then you shall fully understand what it is to Pray in my name, and you shall accordingly do it: he doth not deny, that he would ask the ••••ther: for the Scripture elsewhere plainly expresseth it, Rom. 8.34. Heb 7.25. but he onely tells them, that he said not so to them; the reason of which he tells us in the ne••t words.
• y

  I need not tell you, (to beget in you a confidence that your Prayers should be heard) that I will pray to the Father for you; for my Father himself hath such a love for you, that you may from thence alone conclude, that he will hear you:
• Chap. 17.8.
• z

  and tho my Fathers love to you be an everlasting love, which hath no cause in the creature; yet as to the manifestations of my Fathers love, they are further drawn forth by the love which he seeth you bear to me, and by your receiving me who am the Messiah, and came forth from God, to perform the work of mans Redempti∣on.
• Chap. 13.3.
• a

  Tho I be in the World, yet my original is not from the World: I am one with my Father, equal with him, God b••essed for ever. I came forth from him, as one sent in the fu••ness of ••ame, to discharge the Office of the Messias; the W••rld, the place so called, was neither my original, nor yet is my home:
• b

  I am presently leaving the World again, and going to my Father.
• ‖

  Or, parable.
• c

  this they confess had no obscurity at all in it. These words are so intelligible, that there is no reason for any of us to ask thee any thing about the sense of them.
• Our Saviour having now plainly told them, that he was leaving the World, put an end to their inquiries, whither he was going, and satisfied them that in his former expres∣sions of going away, not for a while to be seen, he meant no earthly motion;
• Chap. ••1.17.
• d

  This confirmeth us in that Faith or Perswasion, which we before had, tho it was in us but weak, that indeed thou art come forth from God.
• ‡

  Chap. 17.8.
• e

  Some read the words (not as a question) You do now believe. It is well you believe at last, you had reason enough to have believed before this time.
• Mat. 26.31. Mark. 14.27.
• †

  Chap. 20.10.
• ‖

  Or, his own home.
• s

  Tho you profess that now you do believe, you had need look to your Faith; there is yet a trying time com∣ing upon you, when your Faith will waver, and you who have been so long my followers, will leave me to shift for my self, and every one of you shift for your selves; this came to pass presently after, Matth. 26.56. Those who think they stand, had need take heed ••est they fall; those who think their Faith strongest, ought to be thinking with their selves, what they shall do how they shall be able to stand in a day of sharp Tryall. Many in a calm time appear to be Profes∣sors, and Believers; who when Affliction and Persecution ariseth for the Gospel sake, will fall away, and leave Christ alone:
• ‡

  Chap. 9.29. and 14.••0.
• g

  Yet saith our Saviour, I am not alone, because the Father is with me. No man is alone, who hath the pre∣sence of God with him. Christ knew that in all his Suffer∣ings he should have the Presence and Assistance of his hea∣venly Father.
• Isa. ••.6. Chap. 14.27. Eph. 2 14. Col. 1.20.
• h

  By peace here, is not so much to be understood, Peace with God; which, yet we have from Christ, and through Christ, according to Rom. 5.1. Being justified by faith, we have peace with God, through our Lord Iesus Christ. Nor yet ••eace of conscience, which is the copy of our Peace with God: As a peace of mind, a quiet, serene calm tem∣per, which indeed is the effect of the other, as the cause, that you might not be troubl'd and disturb'd, neither for my sake, nor yet for your own.
• i

  Tho in the World ye meet with troubles, which you will certainly do, because the World hateth you,
• k

  Be of good chear (saith he) I have overcome the world; where by World is to be under∣stood, all Temptations from it; whether from the flatte∣ries, or from the frowns and troubles of it. We are said to overcome the World, but we overcome it as Soldiers, fighting under Christ, who is the Captain of our Salvation, and his Victory is our Victory, 1 Ioh. 4.4. and 5.4, 5. Christ overcame the Prince of the World, and cast him out, as we heard before; and he hath overcome Sin, and we in him, in the midst of all Tribulations, are more than conqe∣rors through him that loved us, Rom. 8.37. This was our Saviours last Sermon, which we have upon sacred record in Holy Writ.
• a

  When our Lord had finished his Discourses, of which we have had a large account in Chap 14, 15, 16. he goes to prayer, as he taught us when we pray, to direct our pe∣titions to the father; so in this he setteth us an example, and before he speaketh, it is said he lifted up his eyes to Hea∣ven, as his Fathers Mansion-house; who tho he filleth Hea∣ven and Earth, yet doth in Heaven most manifest his glory; and therefore teaching us to pray, he commandeth us to say, Our Father which art in Heaven; not exclusively, as if God were not on Earth also: but eminently, as Heaven is the place where he most gloriously manifests himself. Lifting up of the eyes was an usual gesture in prayer, and but an in∣dication of the Souls being lifted up, Psal. 121.1. and 123.1. yet no necessary gesture: for we shall at another time find our Saviour falling upon his face when he prayed, Mat. 26.39. Mark 14.35: The lifting up of the Soul to God, wherein the main and Spiritual part of prayer lyes; doth not necessarily require the lifting up of the eyes. The Pub∣lican cast down his eyes upon the Earth, in the sense of his unworthiness. Our Lord lifts up his eyes, and said, Father, the hour is come; that is, the hour of my Passion, the time wherein thou hast determined that I should die:
• Chap. 12.23. and 13.32.
• c

  now make thy Son glorious, by raising me from the dead, by taking me up to Heaven; or by giving me assistance from thee to do the work which I have to do, to drink this bitter cup: that so I being risen again from the dead, and ascend∣ing up to Heaven, may make thy name famous, by publish∣ing thy Iustice, Goodness, and Truth, upon the Preaching of the Gospel to all Nations.
• Mat. 11.27. and 28.18. Chap. 3.35. and 5.27. Heb. 2.8.
• d

  I see no reason for any to contend here, that by all flesh, the Elect onely who shall be eternally saved, are to be un∣derstood: Christs power undoubtedly extendeth further than to the Elect, (tho to them onely for Salvation) he hath a power over Reprobates and Unbelievers, to condemn them, as well as over his Elect to bring them to Eternal Life and Salvation. The former part of the Text speaketh of the more general Power and Authority, by which the Father had already made Christ Glorious; putting all things under his feet, and causing all knees to bow down unto him; which are other phrases by which the same things are expressed, 1 Cor. 15.27. and Phil. 2.10. This gene∣ral Power our Saviour executeth according to the Counsels of God, with respect to their faith or unbelief.
• e

  As to those given to Christ, that he should die in their stead, and with the price of his blood, purchase Eternal Life for them: Christ executeth his Power in giving them Eternal Life, under which notion, (as appeareth from many other Scrip∣tures) is comprehended, not the end onely, which is Eter∣nal life and happiness, but all the necessary means in order to that end: from whence we are to observe, that Eternal Life is a free-gift, that the Son gives onely to such as the Father hath given him by his Eternal Counsels, so that all shall not be saved; for the term [as many as, &c.] is plainly restrictive, and limits the gift to a certain number. And to examine our right to it, we need not ascend up into Hea∣ven, to search the rolls of the Eternal Counsels; for all whom the Father hath given him, shall come unto him, and not onely receive him as their High Priest, but give up themselves to be ruled and guided by him, by the efficaci∣ous working of the Spirit of his grace; by such a receiving of Christ, and giving up of our selves to his Conduct and Government, we shall know whether we be of the number of those that are given to Christ; and till we find this, we have no reason to conclude it, but to fear and suspect the contrary.
• Isa. 53.11. Jer. 9.24.
• f

  Those who deny the Divine Nature of Christ, think they have a mighty argument from this text; where Christ (as they say) speaking to his Father, calleth him the onely true God. But Divines answer, That the term onely or alone, is not to be applied to thee, but to the term God; and the sense this; To know thee, to be that God which is the one∣ly true God; and this appeareth from 1 Iohn 5.20. where Christ is said to be the true God, which he could not be if the Father were the onely true God, considered as another from the Son. The term onely or alone, is not exclusive of the other two persons in the Trinity, but onely of Idols, the Gods of the Heathen, which are no Gods; so 1 Tim. 6.15, 16. and in many other Scriptures, so Matth. 11.27. where it is said, that none knoweth the Son, but the Father; neither knoweth any the Father, but the Son; where the negative doth not exclude the holy Spirit. Besides, the term alone, is in Scripture observed, not always to exclude all others as Mark 6.47. Our Saviour saith, it is life eternal to know him who is the onely true God; that is, it is the way to Eternal Life, which is an ordinary figure used in holy Writ.
• g

  He adds, and Iesus Christ whom thou hast sent; by which he lets us know, that the Father cannot be sa∣vingly known, but in and by the Son. Knowing in this Verse, signifieth not the meer comprehending of God, and of Christ in mens Notions, but the receiving Christ, be∣lieving in him, loving and obeying him, &c.
• Chap. 13.32. and 14.13.
• h

  By Preaching the Gospel, by living up to the rule of thy Law, by the Miracles which I have wrought; God could not be glorified by Christ, by the addition of any thing to his Essential glory; onely by manifesting to the World his Fathers goodness, justice, mercy, truth, wisdom, and others of his Attributes.
• Chap. 4.34. and 19.30.
• i

  One way by which he had glorified his Father, is exprest, viz. by finishing the work which he had given him in Commission. But how could Christ say this, who had not yet died for the sins of men, which was the principal piece of his work? Ans. It was so nigh, that he speaks of it as already done; so ver. 11. he saith, I am not in the world, because he was to be so little a time in the world. Again, he speaks of what he was fully resolved to do, as if it were already done.
• Chap 1.1, 2. and 1••.30. and 14.9.
• k

  Let the glory which as to my Divine Nature I had with thee before the foundation of the World, be commu∣nicated also to my Human Nature, that my whole person may be made glorious; from hence is easily concluded a∣gainst those which deny the Godhead of Christ, that Christ was glorified with his Father before the World was, which he could not have been, if he had not been Eternal God; he here begs of his Father, That that glory might shine upon his Person as Mediator.
• Cha 6.37, 39. and 10.29.
• l

  There he openeth this former phrase, I have glorified thee upon earth; it was done by manifesting the Lords Name, proclaiming his goodness and mercy, publishing his Will, making famous all whereby God can be made known; this Christ did both by his words, and by his works.
• m

  This he had done (as he saith) to all those whom the Father had given him, whom the Father had given him by an Act of his Eternal Counsel; and by inclining their hearts to own and receive him when he came into the World; he tells his Father, that his they were. His chosen ones, and he had given them unto Christ, that he should redeem them with his blood, and take the care of their Salvation; and he saith, When I came and revealed thy Will unto them, they have not stubbornly and obstinately, as the generality of the Iews, shut their eyes against the light, and rebelled against thy Will revealed; but they have heard, received, imbraced, and obeyed thy word.
• n

  They have thus far made proficiency in the Doctrine which I have taught them; that tho the Pharisees say, that I cast out Devils by Beelzebub the Prince of Devils, yet they believe, and are perswaded, that the Doctrine which I have taught them is from thee, and that it is by a Divine Power that I have wrought those miracles which I have wrought; and so I have manifested thy Name unto them, and they have received the manifestation and Revelation of thy Name un∣to them.
• Chap. 8.28. and 12.49. and 14.10.
• o

  Our Lord here doth both justifie himself, and commend these whom in this former part of his Prayer he is com∣mending to his Father; he justifieth himself, that he had not delivered any thing to them, but what he had from his Father; thereby teaching all those who claim the Name of his Ministers what is their duty, viz. to give to their hearers no word, but what God hath given them. If Christ confined his discourses to words which his Father had gi∣ven him, certainly we ought to do so also. We are not to speak what we list, nor what men would have us; we are tied up to Gods word
• p

  He commendeth these his Disci∣ples, that they had received them, not onely the sound of them in their ears, not onely the Notion of them in their understandings, but they had imbraced and believed them;
• †

  Chap. 16.27, 30.
• q

  and had from the force and authority of them, given cre∣dit to him as the true Messias, who came out, and was sent from God. Tho they were not yet come up to a perfect faith in him as the Eternal Son of God; yet they believed him one that came from God, and was sent of God as the promised Messiah, which seemeth to have been that de∣gree of faith which Christ most insisted upon as to his Dis∣ciples, until by his Resurrection from the dead, he decla∣red himself to be the Son of God with Power; tho all a∣long this Gospel, his discourses, and the miracles which he wrought, had a particular tendency to prove himself one with the Father, and the Eternal Son of God; and the Disciples had some weak perswasion of this also.
• s

  The World seemeth here to signifie all mankind, for whom Christ in this place doth not pray; tho some Inter∣pret it of Reprobates, others of Vnbelievers. Christ after∣ward prayeth for the World, ver. 20. that is, for such who, tho they at present were Unbelievers, yet should be brought to believe by the Apostles Ministry; but to teach us to di∣stinguish in our prayer, our Saviour here distinguisheth, and prayeth for some things, for his chosen ones, which he doth not pray for on the behalf of others; these
• t

  he describeth to be such as his Father (whose they were) had given him, either by an Eternal donation, or by working faith in them.
• Chap. 16.15.
• u

  In the Greek, the Adjectives are of the neuter gender, so as the sense is not, All my friends, o•• all my Disciples are thine also; but, all my things are thine, and all thy things are mine; which is no more than he hath before often said. Christ and his Father have all things common, neither of them have any thing that is not the others. They are one, and they agree in one; they have the same Essence, the same Will, the same Attributes, the same Friends:
• u

  and I am (saith our Saviour) glorified, or made glorious in them, by their owning, receiving, and imbracing me, and accepting me as their Saviour. So as this Verse containeth two arguments more, inforcing his Petition on the behalf of his Elect. 1. His Fathers propriety in them, as well as his. 2. Their love to him, and the glory which redounded to him from their Faith and holiness.
• w

  The term World in this Verse, signifies not the men of the World, nor any particular party of them, (as it often sig∣nifieth) but the habitable part of the Earth. Our Saviour saith, he is no more in the World, because he was to conti∣nue on the Earth but a very small time; but (saith he)
• x

  these my Disciples are like to abide in the World when I have left it; they will stand in need of this help, to be ar∣med against all the temptations they will meet with from the World. I am coming to thee,
• y

  therefore I commend them to thee, beseeching thee, that thou through thy Power wouldest keep those, who in giving themselves up to me, have also given themselves up to thee; let their owning thy Name (which is as a strong tower, Prov. 18.10.) keep them from all the temptations and dangers, to which they will be exposed in the World, wherein they are to live and converse.
• Ver. 21. &c.
• ‡

  Chap. 10.30.
• z

  That they may be one, one body, and in one Spirit, that they may own one Lord, one Faith, one Bap∣tism, &c. that they may be one in love and affection, as we are, in some proportion to that Union which is betwixt thee and me, tho not in an equality. This Prayer of our Saviours doth both oblige all those who in any sincerity own Christ, to study Union both in Opinion and Affection; and also give us ground of hopes, that there is a time coming, when there shall be greater measure of it than we have seen in those miserably divided times wherein we have lived, and do yet live.
• Chap. 6.39▪ and 10.28. Heb. 13 5, 6.
• a

  Christ speaks here of himself as one who had already dyed, was Risen, and Ascended, tho none of all these things were past, because they were so suddenly to come to pass. I have (saith our Saviour) for all the time that I have abode in the World, and conversed with them, kept them in thy Name, i. e. in the steady owning and profession of thy truth; or (if we read it through thy Name) it signifieth through thy Power, and the influence of thy Grace.
• ‡

  Chap. 18.9.
• b

  I have not so kept all that came to hear me, but all those whom thou gavest me by the act of thy Eternal Counsel; or whom thou gavest me to be my Apostles:
• ‖

  Chap. 6.70. and 13.18▪
• c

  and none of them is proved an Apostate, but the Son of Perdition: none of them is lost whom thou gavest me by thy Eternal gift, none of them whom thou gavest me to be my Apostles, but one, who tho he was my Apostle, and in that sense given to me, yet was never given me by thy Eternal gift, as one to be by me Redeemed, and brought to Eternal life and Sal∣vation; for he was a Son of Perdition: we have this term applyed to Antichrist, 2 Thes. 2.3. As the Son of Death, 2 Sam. 12.5. signifies one appointed to die, or that deser∣veth to die. And the child of Hell, Matth. 23.15. signifieth one who deserveth Hell. So the Son of Perdition may ei∣ther signifie one destinated to Perdition, or one that walk∣eth in the high and right road to Perdition, or rather both; one who being past over in Gods Eternal Counsels, as to such as shall be saved; hath by his own wilful Apostacy brought himself to Eternal Perdition, or into such a guilt as I know thou wilt destroy him.
• Psal. ••09.81
• d

  And by this the holy Scripture is fulfilled. Psal. 109.1, 8. for that is the portion of Scripture here intended, as is apparent from Acts 1.20. where the Apostle applyeth that text to Iudas, who is here spoken of. Other Scriptures also were thus fulfilled, Psal. 41.9. compared with Iohn 13.18.
• e

  He speaketh still in the present tense. These words were not fulfilled six weeks after this; for Acts 1.3. he conversed with his Disciples forty days after his Resurrection; but Christ was now shortly coming, therefore he saith I come.
• f

  And saith he, while I am in the World, I speak these things; I put up this prayer, that the joy of my peo∣ple may not be diminished by my going from them, but that when they can no longer (as hitherto) rejoice in my bodily presence with them, they may yet rejoyce, that I am ascended to my Father, that they stand commended to the care of thee my Father, by this my last Pray∣er.
• g

  I take more to be understood here, by Christs giving his word unto his Disciples, than his Preaching the Gospel in their ears; otherwise Christ had no more given these his Disciples his word, than he had given it to many thou∣sands of others who were yet in the World, and whom the World hated not. The sense therefore is, I have not onely Preached thy word in their ears, but I have opened their hearts to receive, and believe it, and bowed their wills to a complian•••• with it; so a•• the word dwelleth in their hearts, is ingraffed in them, and they are turned into the likeness of it. And here it is observable, That when any Soul is given to Christ by his Father, Christ will most certainly first or last give unto that Soul his word in that sense; that is, so as it shall receive, believe it, and be turned into the likeness of it.
• Chap. 15 18, 19.
• h

  And for this the World hath hated them, for thy word hath made them to be of another Spirit, from carnal, loose, and Worldly men; they have other affections, other inclinations, other designs and studies; they are not of the World
• i

  in that respect, as I am not of the World: tho in other respects not so; for Christ as to his Original, was not of the World, which they were, of the Earth, Earthly.
• Mat. 6.13. 1 John 5.••18.
• k

  Christ doth not pray that his Father would take up his Saints out of this sinful and troublesome World into Hea∣ven, because he knew that they were to be of use to him for a time in the World; but he prays that the Lord would keep them from the evil one (so some would have it transla∣ted) or from the evil thing; by which we must not under∣stand what is penally and afflictively evil, but onely what is sinfully evil: and by his example he hath directed us how we ought to pray; not for death, nor absolutely for a deli∣verance from the evils; and miseries of this life, but that we may be delivered from those temptations to sin, to which a multitude of sharp tryals and afflictions will expose even the best of men.
• l

  This is the same thing which he had said before, ver. 14. which he again repeateth, either to fix it in their me∣mories, that they calling it to their minds, might direct their lives accordingly, or be thereby fortified against the hatred and malice of the World; for which purpose he told them so before, Chap. 15.19. and again in this Chapter, ver. 14. (see the notes on Verse 14.)
• m

  It is doubted amongst Interpreters, whether Sancti∣fying in this place, signifieth the consecrating, deputing, or setting the Apostles apart, and preparing them for the work of the Ministry in which they were to be imployed; as the word signifies, Ier. 1.15. or the strengthning and confirm∣ing their Habits of Grace, so as they might be able to en∣counter the temptations they should meet with from the hatred or opposition of the World; or 3. the perfecting of them in Holiness. Mr. Calvin saith, our Saviour here Prayeth, that God would appropriate them unto himself:
• Chap. 8.46.
• n

  and he sheweth how this is done, through, or in the truth; that is, (some say) through thy truth ingraven, and im∣printed upon their hearts by thine Holy Spirit, which was promised to lead and to guide them into all truth, Chap. 16.13. (say others) through thy Spirit, which indeed is the Sanctifier; and we have met with twice, called, The Spirit of truth, Chap. 14.17. Some say, Sanctifie them in thy truth, is no more than Sanctifie them truly, in opposition to that legal Sanctification of Priests, &c. of which we read in the Books of Exodus and Leviticus. Others would have it to thy truth; that is, to the Preaching of thy Gospel. But our Translation seems to come nearest the meaning, through thy truth, that is, through the knowledge of thy truth; as the Gentiles are said to have had their hearts pu∣rified by faith, Acts 15.9.
• n

  He opens what he meant by truth, adding, thy word is truth; that is, thy word and Gospel, which I have Preached to them, is truth; (the ab∣stract, as some think, for the concrete) that is, it is most true; it is not like the Doctrine of false Prophets, nor like the Doctrine of the Pharisees, which is partly true, partly false; but it is truth it self: and tho indeed it is the blood of Christ which cleanseth and purifieth the heart, yet this is applyed to the conscience by the Spirit, which is the San∣ctifier, in and through the word of God Preached and ap∣plyed to the Soul.
• Chap, 20.21.
• o

  That is, My Father! they have not thrust themselves into their imployment, they have not run without sending; for as I am thine Apostle, as I was sent by thee, so I have sent them. The Apostles indeed were not sent for the same end in all things that Christ was sent; who was sent to pur∣chase Salvation for men, as well as to Preach the Gospel: but they were sent in part for the same work for which Christ was sent, and they were sent by him who had au∣thority to send them; and as it is but reasonable for Princes to protect those whom themselves send upon their Embas∣sies; so it was but reasonable that God should defend and protect those whom his Son had sent out as his Embassa∣dors.
• 1 Cor. 1.2, 30. 1 Thes. 4.7.
• p

  I Sanctifie my self, here, is no more than I set my self apart, as a Sacrifice acceptable, and well-pleasing in the sight of God: and indeed sanctifying in the ancient notion of it under the Law, did ordinarily signifie the setting of persons and things apart to the special Service of God, which was done legally, by certain ritual performances and cere∣monies, and is still done inwardly and Spiritually by Rege∣neration, and renewing of the hearts of men and women by the efficacious working of the Holy Ghost. Christ saith, that for his Disciples ••ake he sanctified himself, being both the Priest and the Sacrifice.
• ‖

  Or, truly Sanctified.
• q

  Christ set apart himself as a Sacrifice for his people, that they might be sanctified, not onely our Eternal life and Happiness, but all the means to it fell within the Counsel of God; hence we are said to be chosen of Christ, that we should be holy, and without blame before him in love; and within the purchase of Christ; hence the Apostle saith, Eph. 5 25. That he gave himself for his Church, that he might sanctifie and cleanse it with the wash∣ing of water: and our Saviour here saith, that he set apart himself for a Sacrifice for our sins, that his people might be Sanctified through the truth; that is, by receiving the truth, not in their ears onely, but in their hearts, in the love of it, and bringing forth the fruits of it in all Holiness of life and conversation.
• r

  Two things are evident from this Verse. 1. That Christ did not pray for any Reprobates, not for any that were and should die unbelievers; he prayed before for those who actually did believe; he prayeth here for them that should believe; but we never read that he prayed for any others: Now whether he laid down his life for those for whom he would not pray, lyeth upon them to consider, who are so confident, that he died for all and every man. 2. That by persons given to Christ, cannot be understood believers as such; for Christ here prayeth for those that were no actual believers, but should believe. 3. That ••aith cometh by hearing; Christ here prayeth for those that should believe through their word, that is, the Apostles Preaching the Gospel.
• Ver. 11.22, 23. Ga••. 3.28.
• Chap 10.38. ••nd 14.11.
• r

  Our Saviour here prayeth on the behalf of such as should believe on him, That they might be one in faith, and one in brotherly love; who so considereth this as a piece of Christs prayer for Believers, and that St. Paul hardly wrote one Epistle to the Primitive Apostolical Churches, in which he did not press this by most potent Arguments, cannot but nourish some hopes, (how improbable soever it appears at present) that all the sincere Disciples of Christ, shall one day arrive at the keeping of the Unity of the Spirit in the bond of peace; and likewise look upon themselves in point of duty, obliged to indeavour it. To which pitch of perfecti∣on possibly Christians might soon arrive, if Superiors would after the Example of the Apostle, Acts 15.28. lay upon their Inferiors no more than necessary things; and equals would learn to contend for truth in love, and to walk with their brethren so far as they have attained; and as to other things, to forbear one another in love; and wherein any of their brethren are otherwise minded, then they are to wait till God shall reveal it to them, Phil. 3.1••.
• s

  But this is not all the Union which Christ prayeth for; he also prayeth that they might be one in the Father and the Son; that is, that they might believe; for Faith is that Grace by which we are united to, and made one with God and Christ; tho others interpret it of obedience, or such things wherein God the Father and Christ are one, &c. For, altho so many as are ordained to Life shall believe, yet that they might believe, is matter of Prayer:
• t

  this our Saviour prayeth for, for the further glory of God, which is that which he mean∣eth by the Worlds believing that God had sent him; there being no greater evidence that Christ is the true Messiah, than the general acceptance of the Doctrine of the Gospel, which he brought throughout the World; for who can imagine, that a new Doctrine brought into the World by one of no greater reputation than Christ had in the World▪ and propagated by persons of no greater quality than the Apostles were, should obtain in the greatest part of the World, if he that first introduced it, had not been first sent by God into the World, and the Apostles had not been ex∣traordinarily influenced and assisted by God as to the pro∣pagation of it, after Christ was Ascended into Hea∣ven?
• u

  By glory here, some understand the Heavenly glo∣ry; but then they must understand the Oneness mentioned in the latter part of the Verse, of the Union which the Saints shall have with Christ and his Father in glory, in another World. Others understand the Divine Nature, of which the Apostle, 2 Pet. 1.4. saith; believers are made partakers; this seemeth to come nearer for the more men and women are made partakers of that, the more they will study the unity of the Spirit. Others understand the power of working Miracles, by which Christ is said to have manifested his glo∣ry, Chap. 2.11. and the the effect of this Power, Chap. 11.40. is called the glory of God. Others understand the preach∣ing of the Gospel, in which the ministration of the Spirit is glorious, 2 Cor. 3.8, and the faithful Ministers of the Gospel are called the glory of Christ. 2 Cor. 8.23.
• w

  Our Sa∣viour either again repeats his prayer, that they might be one; or else declareth that he had communicated his power, his glory to them, that they might be one, as he and his Fa∣ther are one.
• x

  I in them, not onely as my Divine Nature is united ••o their fles••, but as I have made them partakers of my Spi∣rit, and of the Divine Nature; as I have loved them with a special and peculiar love, and am the head, they the Mem∣bers; I the Vine, they the Branches:
• x

  that they may be made perfect in one, (the Greek is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into one) In one body, whereof Christ is the Head; which body is the Church, keeping an unity of faith; All believing the same things in matter of faith, and those things no other than what thou hast revealed, and I have revealed as from thee.
• y

  and thou in me, the fulness of the Godhead dwelling in me bodily; I being the brightness of thy glory, the express image of thy Person. Thou also doing whatsoever I do, and accepting and ap∣proving of it, as Chap. 14.10.
• a

  This, O Father! will be a great evidence, b••th that thou hast sent me, when the World shall see thee bowing mens hearts to the obedience of the truth of thy Gospel, and that thou hast loved them with a tender and everlasting love, as thou hast loved me.
• Chap 12.26.
• b

  Here our Saviour willeth his Disciples Eternal Life or rather prayeth to his Father, that he would preserve his Dis∣ciples unto, and at last bestow upon them Eternal Life and Salvation; so as the phrase, whom thou hast given me, is not to be restrained to the Apostles, but to be extended to all those who belonging to the election of Grace, shall hereaf∣ter be made heirs of glory, and have everl••••ting life and Hap∣piness. This he expresseth under the notion of being with him where he is, as Chap. 14.3. which is called a being ever with the Lord, 1 Thes. 4.17. and certain••y this must be the highest Happiness to be where the Son of God is:
• c

  that they may behold my glory, is the same thing with, that they may be made partakers of my glo••y; as to see death, is in Scripture-phrase to die; and to see life, is to live; so to be∣hold the glory of God, is to be glorified.
• d

  For saith our Sa∣viour, thou hast loved me before the foundation of the World, both as thy onely begotten Son, and as the person in whom thou hast chosen all them, and whom thou hast set apart to be the Mediator between God and man, and therefore I know that thou wilt glorifie me, and that thou wilt in this thing hear my Prayers, and glorifie them also, whom thou hast given to me to be Redeemed by my blood.
• e

  It is observed, that the servants of God in Holy Writ, have used in their Prayers to give unto God such compella∣tions as have been suitable to the things whi•••• they have begged of God in their Prayers, and proper to express their faith in God, for the hearing of such their prayers: Christ here calls his Father by the name of Righteous, with relati∣on to the argument which he here useth, which is from his Disciples knowledge of him; under which term (as very often before) is comprehended, their acceptance of him, believing in him, love to him, &c. Father (saith he) thou art Righteous; It is a piece of thy Righteousness to render to every man according to his work, Iob 34.11. Psal. 62.12. Prov. 24.12.
• Chap. 15.21. an•• 16.3.
• f

  The men of the World hate thee, are ig∣norant of thee, rebellious against thee;
• ‡

  Chap 7.29. and 8.55. and 10.15.
• g

  but I have known thee; I have known thee, and have made thee known, and I have been obedient to thy Will, and these my Disciples have known me, and known, that is, received, imbraced me, as one sent by thee, as the Messiah.
• ‖

  Chap. 16.27. Ver. ••.
• i

  By the Name of God, is to be understood God himself, and whatsoever God hath made himself known by his word, and Gospel, his Attributes and Perfections. And after my Resurrection, I will yet further declare it to them, who are yet in a great measure ignorant and imperfect in their no∣tions of thee;
• k

  that thy love wherewith thou hast loved me▪ may be further communicated to them, and be derived to them, and abide in and upon them for ever; because I am in them▪ (so some would have it read, tho the word be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which properly is, and I, we translate it) The words are but a repetition of what our Lord hath often said, and illustrated Chap. 15.9. by the parable of the Vine and the Branches; and teach us this lesson; That Christ must be in those Souls who can pretend to any share in that love of God wherewith he hath loved Christ, 2 Cor. 13 5. Know ye not your selves, that Iesus Christ is in you except ye be reprobates.
• Matt. 26.36.
• a

  Matthew hath nothing of these discourses, or Prayer, which we have had in the four last Chapters; no more have any of the other Evangelists, who yet all mention his going into the Mount of Olives, after his celebration of his last Sup∣per, Matth. 26.30. Mark 6.26. Luke 22.39. Our Evan∣gelist saith, he went over the Brook-Cedron into a garden. The others say nothing of a garden, but mention his com∣ing to a place called Geths••mane. It is probable, that this Village was at the foot of Mount Olivet; and the garden mentioned, was a garden near that Village, and belonging to it, (for they had not their gardens within their Towns, but without) now the way to this was over the Brook-Ce∣dron; of which brook we read, 2 Sam. 15.23. David pas∣sed over it when he fled from Absolom; and 1 Kings 2.37 where it is mentioned as Shimet's limit, which he might not pass. This brook was in the way towards the Mount of Olives;
• b

  which being passed, he with his Disciples went in∣to a garden belonging to the Town Gethsemane.
• c

  We read that Christ when he was at Ierusalem, was wont at night for privacy to retire to the Mount of Olives, Luke 21.37. and 22.39. and it should seem that he was wont ordinarily, to go to this garden, which made Iudas know the particular place where he might find him.
• Matth. 26.47. Luke 22.47. Acts 1.16.
• d

  The Evangelist here passeth over all mentioned by the other Evangelists, about Iudas his going to the High Priests, and contracting with them, and cometh to relate his com∣ing to apprehend him with a band of men that he had obtained from the chief Priests and Pharisees for that pur∣pose. By band, we must not understand a Roman Cohore, as the word signifies, but such a convenient number out of that band, (probably) which at the time of the Passover, guarded the Temple, as was sufficient to take him, they came with lanterns, and torches, (tho it were the time of full moon) to make the stricter search; and with Arms, fearing where no fear was; for Iudas (their leader) could have told them, that he was not wont to go with any great company to the Mount of Olives.
• e

  This Evangelists saith nothing of what the other Evan∣gelists mention, of the sign that Iudas had given them, by which they should know him; nor of Iudas his kissing of him, or our Saviours reply to him, (Iohn all along his Gos∣pel, mentioneth very little of what is recorded by the other Evangelists). It must be supposed, that after Iudas had kis∣sed our Saviour, our Saviour himself came forth, and asked him whom they looked for? Hereby shewing, that he laid down his life, and no man took it from him; he could easily have delivered himself out of their hands, (tho I think they are too charitable to Iudas, who think that it was that which made Iudas discover him, not that he designed his death) he had once and again before so escaped them: But now his hour was come, he freely offers himself unto his enemies, and asketh whom they looked for.
• f

  They tell him Iesus of Nazareth. Christ was born in Bethlehem Iuda, Matth 2.••. But his Father and Mother lived at Nazareth, a City of Galilee, Luke 2.4, 39. where he li∣ved with them, ver. 51. hence he was called Iesus of Naza∣reth, from the place where he lived, and most ordinarily conversed, Matth. 21.11. and 26.71. Mark 1.24. and 10.47. and 14.67. and 16.6. Christ replyeth that he was the man, and it is particularly noted, that Iudas was with this Armed company.
• g

  For a further evidence to the World, that Christ was the Son of the Everlasting Father; it pleased God in all the pe∣riods of his life, to shew forth by him some Acts of the Divine Power: What had Christ said or done, here to pro∣strate his Armed adversaries? He had onely asked them whom they lookt for? and hearing that it was for him, told them he was the man: they are struck with a terror, and in∣stead of apprehending him, start from him, and fall down to the ground. If there were so much Majesty in, and such an effect of the Voice of Christ, in one of the lowest acts of his humiliation; what will the Voice of a glorified Christ be to sinners, when he shall return as a Judge to condemn the World? And what will the effect of that be upon his ene∣mies? How easily might our Saviour have escaped, now that his enemies were fallen to the ground? But he suffer∣eth them to rise up again, to take him, and to carry him away, to shew that he laid down his life freely.
• h

  Our Saviours question, and their Answer, are the same as before. They fell down, but they rose up again, and go on in their wicked purpose. This is the genius of all sinners; they may be under some convictions and terrors, but they get out of them, if God doth not concur by his Spirit, and sanctifie them as means to make a through change in their hearts: tho those words 〈◊〉〈◊〉 these go away, might be interpreted of the armed men that came with the Officers, of whom there seemed no such need to carry away an unarmed man; yet the next words make it evident, that they are to be understood of his Disciples, being persons a∣gainst whom they had no warrant. Our Lord hath a care of his Disciples that they might not suffer with him.
• Chap. 17.12.
• i

  But were those words of our Saviour, Of them whom thou hast given me. I 〈◊〉〈◊〉 lost none; to be understood as to a Temporary losing, or of an eternal D••••••••uction? Some of the Ancients were of opinion, that they were to be un∣derstood of a losing with reference to a Spiritual and E∣ternal State; but that they were applicable also to a losing as to this life; I think that they are applicable to both, and that in this Text, they are primarily to be understood of a losing as to a Temporal death and Destruction. It was Christ's purpose, that eleven of his twelve Apostles should outlive him, receive the Promise of the Father, in the pour∣ing out of the Spirit, and be his instruments to carry the Gospel over a great part of the World: this they could not have done, had they been put to death at this time; he there∣fore resolved not to lose them in this sense, but to uphold and preserve their lives; for these ends to which he had de∣signed them, and therefore he said to these Officers, you have the person whom ye seek for; for these my Disciples you have nothing against them, let them go away; and by his Power upon their hearts he effected it, so that they had a liberty to forsake him, and to flie, and to shift for themselves.
• Mat. 26.51. Mark 14.47.
• k

  It is thought that this action of Peters was before the apprehension of our Saviour; tho after the discovery of it, (as our Evangelist reports it) because upon the apprehen∣sion of our Saviour; both Matthew Chap. 26.56. and Mark Chap. 14.50. agree, that the Disciples fled, and it can hard∣ly be thought, that if Peter had seen his Master apprehend∣ed, he would have adventured upon so daring and provo∣cative an action; nor could Christ had he been first bound, have stretched out his hand, to have touched his ear, and healed it. Lest any should wonder how Peter came by a Sword, we may read Luke 22.38. that the Disciples had two Swords amongst them, probably brought out of Galilee for the defence of themselves and their Master, against as∣saults from robbers in that long journey.
• l

  The other Evangelists report this part of the History with many more circumstances; particularly our Saviours Miraculous healing Malchus again, see the notes on Matthew 26.51, 52, 53, 54. Mark 14.47, 48, 49. Luke 22.50, 51. With what pretence, some both of the Ancient and Modern Writers think, that Peter did not sin in this action, I do not understand, when our Saviour did not onely (as Iohn saith) command him to put up his Sword again into its sheath, but also as Matthew tells us, Chap. 26.52. told him, That all they that take the sword, that is, without commissi∣on from God, should perish with the sword; he used that argument according to the other Evangelists. This Evan∣gelist tells us of another,
• m

  The cup which my Father, &c. That is, shall I not freely and cheerfully submit to the Will of God in suffering what he willeth me to suffer? The term cup is often in Scripture to signifie peoples measure and proportion of affliction and suffering, which God alot∣teth them; (possibly the metaphor is taken from the cu∣stom of some Nations, to put some kinds of Malefactors to death, by giving them a cup of poyson) See the notes on Matthew 20.22. and 26.39. It is a good argument to quiet our Spirits ro••led by any afflictive Providences. They are but a cup, and the cup our Father hath given me.
• o

  As is usual for Officers to do with ordinary malefactors, which are great Crimina••s; they put no difference between Christ and the most villanous Thieves and murderers. There are many conjectures why Christ was first led to Annas, whereas Caiaphas was the High Priest that year, not Annas, (as the next words tell us) but it is uncertain whether it was, because his house was very near, and in the way to Caiaphas his house, or that he lived in the same house with his Son-in-law; or out of an honour and respect to him, being the High Priests Father, or to please the old mans peevish eyes with such a sight; or by this means to draw Annas to the Tryal of Christ, or because he had had a more than ordinary hand about the apprehending him, or to take direction from him what to do: we cannot give a certain account why they used this method; we are onely certain they did it, and that they did not carry him before him as High Priest; for the next words tell us.
• Mat. 26.57.
• ‡

  Luke 3 2.
• p

  That his Son-in-law Caiaphas was the High Priest that year; which we had also before, Chap. 11.51. where we discoursed more largely, about the disorder of the Iews in that most corrupt time; when that place was bestowed with∣out regard to the family of Aaron, and bought, and sold, or conferred at the will of their Conquerors. (See the notes on Chap. 11.51.)
• Or, And An∣••sers Christ 〈◊〉〈◊〉 unto 〈◊〉〈◊〉 the High Priest.
• q

  Of his giving that Counsel, and the wickedness of it, (tho it proved an Oracle beyond his intention) we discours∣ed before (see the notes on Chap. 11.51.) the meaning of the High Priest was, that right or wrong, whether they had any just accusation against Christ or no, yet they might for expediency put him to death, because his death might prevent mutinies and seditions amongst the people.
• Mat 26.58. Mark 14 54. Luke 22.••4
• r

  When Christ was apprehended, the other Evangelists tell us, All his disciples forsook him and fled; but it should seem that Peter, who all along the Gospel History, hath appeared more forward, and bold▪ and daring than any of the rest, came back; but who that other Disciple was that went in with him, and in favour of whom Peter was ad∣mitted, we are not told: It is but a conjecture of those who think that it was Iohn, for Iohn was a Galilean as well as Peter, and would have been as much to be questioned upon that account as Peter was. They judge more probably who think it was the Master of the House where Christ had are the Passover, and celebrated his Supper; or some per∣son of note in Ierusalem, who by reason of his reputation, might have free access to the chief Magistrate, than one of the Apostles, who were but mean persons in the account of the Iews;
• s

  this Disciple who ever he was, was one that had some familiarity and acquaintance with Caiaphas, which it is no way probable that either Iohn or any of the Apo∣stles had.
• Mat. 26.58.
• t

  This further confirmeth the conjecture of those, who think that other Disciple was none of the Apostles, but a favourer of Christ, that lived in Ierusalem, and was of some repute either for estate or place; so as he had not onely an acquaintance with the High Priest, but also with his family; and could gain admittance into his Palace, not onely for himself, but also for his friend.
• u

  This is Peters first denial of his Master; betwixt which and his second denial, (of which Iohn saith nothing till he comes to ver. 26.) the Evangelist interposeth many things not mentioned by the other Evangelists.
• w

  Here is nothing in this Verse, which needeth any explication, unless any should ask, how it could be cold weather at that time of the year, (about April 14.) especially in a Country where it now was the time of Har∣vest? which may easily be resolved. It was now about three of the clock in the morning, and we know that in Summer (the Spring especially) mights are cold; besides, that in those Countries that are more Equinoctial, the nights are longer, and consequently colder towards the morning, as the air hath had more time to cool.
• x

  Questions about Sedition or Rebellion, belonged not to the Iudge of this Court, but ••ell under the Cognisance of the Roman Governor, they being now a Conquered people, and Tributary to the Romans; who, tho themselves Hea∣thens, granted the Iews their liberty as to Religion, and Courts in order thereunto; as also a liberty of Courts for civil causes: the High Priest therefore saith nothing to Christ about his being a King, but onely inquireth of him about his Doctrine; what particular questions he propounded to him, we do not read; onely in general he inquired about the Doctrine he had Preached, and the Disciples he had sent out, which was one and the same cause, to see if he could bring him under the guilt of a false Prophet; for that, and Blaspemy, and Idolatry, were three principal causes that fell under the Cognisance of this Court, as appeareth from Deut. 13.
• Chap. 7.26
• y

  To all sorts of men, my Enemies as well as my Friends.
• z

  The Iews for instruction do use to resort to the Temple, which was in Ierusalem, and whither three times in the year, all the Males were wont to come from all parts of the Countrey; and in the publick assemblies of the Iews, and in the places where they use to meet:
• a

  I have said no∣thing in secret, contrary to the Doctrine which I have pub∣lickly taught; tho I have Preached in other places, yet it hath been the same thing which I have said in pub∣lick.
• a

  We are told by those that have written about the Iewish order in their Courts of Judgment; That their Ca∣pital causes always began with the defensative part; and that it was lawful for any to speak for the defendants, for a whole day together; (tho they did not observe this in the cause of Christ) and their method was not to put the Defendents to accuse themselves, but to examine witnesses against them; Our Saviour therefore appeals to their own order, and says, Why askest thou me? It was, saith he, no secret action; I spake publickly, ask them that heard me speak, they know what Doctrine I preached, and can accuse me if I delivered any false Doctrine.
• Jer. 20.2. Acts 23.2.
• ‖

  Or, With a rod.
• c

  This lets us see in what indecent disorder the Iewish Government was at this time, that an inferior Officer dared to strike a supposed Criminal, standing before the Judgment-seat, and defending himself from their own known rules and methods; for what had our Saviour said or done, more than making use of the liberty their own Law allowed, not confessing any thing against himself, but putting them upon the proof of what they laid to his charge? yet we read no notice taken of this disorder.
• d

  Our Saviour could easily have revenged himself upon this Officer; but to teach us our duty, he onely gently re∣proves him; and lets him know, that he did not behave himself as one ought to do in the face of a Court of Justice, where he had both a liberty, and a present opportunity to have accused him, if he had spoken ill; and if he had spo∣ken well, there was no reason for his striking him.
• Mat. 26.57.
• e

  The words in the 24th. ver. are onely to let us know, that these things were not done before Annas, but before Caiaphas the High Priest, to whom (as to his proper Judg) Annas had sent him bound, as he was at first brought to him.
• Chap. 13.38.
• f

  This History of Peters denial of his Master the second time, we have before met with, Matth. 26.69, 70, 71. Mark 14.69, 70. Luke 22.58, 59. with several circumstances not mentioned by Iohn. See the notes upon Matthew 26.69, &c.
• Mat. 27.2.
• ‖

  Or, Pilates House.
• g

  The Chief Priests having in their Sanhedrim done with our Saviours case, and judg'd him worthy of death, as we read Matth. 26.66. Mark 14.64. which two Evangelists, with Luke, relate this History of Christs Tryal before the Sanhedrim, with many more circumstances than Iohn doth, (see the notes on those Texts) they now lead him from the Ecclesiastical Court, to the Court of the Civil Magistrate; either kept in Pilates House, who was the present civil Governor under the Romans, or some where at least where he sat as Judge; which was therefore called the Hall of Iudgment.
• h

  How early it was, we cannot tell, but early i•• was; probably about five or six of the Clock.
• ‡

  Acts 10.28. and 11 3.
• i

  The Iews would not go into the Judgment-hall, that they might not be defiled, for they accounted a legal pollution and un∣cleanness to come into an Heathens House, or to touch any thing which an Heathen had touched; now the reason is assigned why they were afraid of contracting any legal pol∣lution, viz. That they might eat the Passover. Obj. But had they not eaten the Passover the night before; that was the time prescribed by the Law, to the latter of which there is no doubt but that our Saviour strictly kept himself? Ans. Some say, that they had not, because, the day wherein they should have eaten it, this year, falling the day before their Sabbath, the Passover was put off to be kept on the Sabbath, that two great Festivals might not be kept two days succes∣sively; so as, tho our Saviour kept it at the time appointed by the Law, yet the Iews did not. But this is denied by o∣other very Learned men, who tell us, the Iews never alte∣red their day for keeping their Passover, neither for the suc∣ceeding Sabbath, nor any other reason. They say there∣fore, that by the Passover which is mentioned in this Verse, is to be understood, The Feast mentioned, Num. 28.17. which was to be kept the fifteenth day, which day was a day of great solemnity with them from the morning to the evening; all the seven days they also offered various Sacri∣fices, which all went under the name of the Passover, be∣cause they followed in the days of the Paschal Feast. Thus the term Passover is taken, Deut. 16.2. Thou shalt there∣fore sacrifice the Passover unto the Lord thy God, of the flock and the herd. According to this Notion, the meaning of those words, that they might eat the Passover, is, That they might proceed in their Paschal solemnity, keeping the Feast according to the Law. Be it as it will, these Hypo∣crites in it notoriously discovered their hypocrisie, scrupling what caused a legal uncleanness, and not at all scrupling either immediately before their eating the Passover, or pre∣sently after it, in their great Festival to defile themselves with the guilt of Innocent blood; nay, had Christ been such a malefactor as they pretended, yet the bringing him into judgment, their prosecuting, and accusing, and condemning him, and assisting in his Crucifying, were not works fit for the day before such a Solemnity, or the day after it, which was so great a Festival; but there is nothing more or••inary, than for persons over zealous as to Rituals, to be as remiss with reference to Moral duties.
• k

  The Roman Governor humoureth them in their super∣stition; (the Romans having granted them the liberty of their Religion) they scruple to go in to the ordinary place of judgment; he goes out to them, and calls for their Ac∣cusation of Christ, according to the ordinary and regular course of judgments.
• l

  They had in their Sanhedrim before, judged him guilty of Blasphemy, Matth. 26.65. but this they durst not men∣tion, lest Pilate should have rejected them, as being not concerned in questions of their Law; they therefore onely exclaim against him in the general as a great Malefactor; but of what kind, they do not say. It should seem they would have had Pilate have added his civil Authority, to confirm and execute their Ecclesiastical censure, without so much as hearing any thing of the cause, (altho at this day frequent in Popish Countries) but they met with a more equal Judge.
• m

  I will judge no man before my self first hear, and judge of his crime; you have a Law amongst your selves, and a liberty to question and judge men upon it, proceed against him according to your Law.
• n

  They reply, It was not lawful for them to put any man to death: We are as∣sured by such as are exercised in the Iewish Writings, That the power of putting any to death, was taken away from the Jews forty years before the D••struction of Jerusalem. Some say, it was not taken away by the Romans, but by their own Court: They thought it so horrid a thing to put an Israelite to death, that wickedness of all sorts grew to such an heighth amongst them, through the impunity, or too light punishment of Criminals, that their Courts durst nor execute their just Authority. And at last their great Court determined against the putting any to death; nor (as they say) was any put to death by the Iews, but in some popular Tumult, after their Court had prejudiced the person by pro∣nouncing him guilty of Blasphemy, or some capital Crime: which seemeth the case of Stephen, Acts 7.
• Chap. 12▪ 33.
• o

  Christ had before this time told his Disciples that he should die, and that by the death of the Cross, as we read Matth. 2••.19. God by his Providence ordereth things ac∣cordingly, to let us know, that the Scripture might be ful∣filled to every tittle; Crucifying was no Iewish but a Ro∣man death; had the Iews put him to death, they would have stoned him; but he must remove the curse from us, by be∣ing made a curse for us, being hanged on a tree, which was lookt upon as an accursed death, Gal. 3.13. The Iews there∣fore knowing nothing of this Counsel of God, yet execute it, by refusing themselves to put him to death, and putting it off to Pilate, tho possibly their design was but to avoid the odium of it. Thus God maketh the wrath of men to praise him.
• Mat. 27.11.
• p

  The ordinary place of Judicature, from whence we read before he went out, in civility to the Iews, whose su∣perstition (as we before heard) kept them from going there during the Festival:
• q

  He called Jesus to him privately, and asks him, if he owned himself to be the King of the Iews? The confessing of which, (for without doubt they had sug∣gested some such thing to Pilate, and could not prove it) had brought Christ under Pilates power, he being Gover∣nor for the Romans, and so concerned to inquire upon any that pretended to any Regal Power over that Conquered people.
• r

  Our Saviour neither affirmeth nor denieth: tho we be bound when ever we speak, to speak the truth, yet we are not bound at all times to speak the whole truth. Our Sa∣viour desireth to be satisfied from Pilate, whether he asked him as a private person for his own satisfaction, or as a Iudge, having received any such accusation against him? For if he asked him as a Iudge, he was bound to call them to the proof of what they had charged him with
• s

  The sum of this is no more, than that he did not devise this captious question, for he was no Iew; nor concerned in, nor regarding what they had in their books of the Law and the Prophets; but he was accused to him by those of his own Nation: and he was desirous to find out the truth, and to know what he had done.
• 1 Tim. 6.13.
• ‡

  Chap. 6.15.
• t

  That is, I cannot deny, but that I am the King of the Iews, but not in the sense they take it; not such a King as they look for in their Messiah; my Kingdom is Spiritual, o∣ver the hearts and minds of men, not earthly and Worldly. And of this thou thy self mayest be convinced;
• u

  for was there ever an earthly Prince apprehended, and bound, for whom none of his Subjects would take up Arms? Here's none of my Disciples takes up Arms, or offereth to fight for me; which is a plain evidence, that I pretend to no Kingly Power in disturbance of the Roman Government.
• w

  Pilate seems to have spoken this, rather in derision and mockery, than out of any desire to catch him in his words:
• x

  Christ neither owneth himself to be a King, nor yet denieth it, but tells Pilate that he said so; and to this end he was born, and for this cause he came into the world, to bear testimony to the truth. i. e. I cannot deny but that I have a Spiritual Kingdom, that is truth, and I must attest the truth;
• y

  It was a part of my errand into the World;
• z

  and every one who is by Divine grace disposed to believe, and love the truth, will hear and obey my Doctrine.
• a

  Pilate (as prophane persons use to do) thought that our Saviour speaking of truth, and a Spiritual Kingdom, did but Cant, and therefore asking him, what he meant by truth, he never stays for an answer, but goes out again to the Iews, whom he had left without the door of the Judgment-hall, and
• Mat. 27.24. Luke 23.4.
• b

  tells them he found no fault in him. Whatever the quality of the Kingdom was, of which our Sa∣viour spake, he judged that his pretensions to it were not prejudicial to the Authority of the Emperor, nor the Tran∣quility of the State; and would have dismist him from their unjust prosecution.
• Mark 15.6.
• c

  Whence this custom came is uncertain; most probably from the Romans, who in some honour of this great Festi∣val of the Iews, and in humor of them, granted them the life of any Criminal whom they desired: Pilate propounds Christ as the prisoner whom he had most mind to release, perceiving that his prosecution was of malice, rather than for any just cause.
• Acts 3.14.
• ‡

  Luke 23.19.
• d

  But such was the malice of his Adversaries, that tho Barabbas was one that had committed murder in an Insur∣rection, yet they chuse him rather than Christ. (See the notes on Matth. 27.15, 16, 17, 18.)
• Mat. 27.29. Mark 15.1••.
• a

  It was the custom of the Romans, when any one was to be Crucified, first to scourge him; but (as it appears) Pilate ordered it, hoping, that tho he could not prevail by any other art with them, yet by this he might, and they might possibly be satisfied with this lighter punishment; for it appeareth by ver. 4th and 12th. that Pilate had a mind to release him, if he could have satisfied the Iews, tho he had not courage enough to oppose the stream, and to do what himself thought was just, in despight of their oppo∣sition.
• b

  The other Evangelists also mention a reed put into his right hand; the Crown, and the Purple Robe, and a Scepter, are all regal Ensigns, they give them to Christ in derision of his pretence to a Kingdom, and in the mean time themselves proclaim what he had said, That his King∣dom was not of this World; for tho earthly Kings wear Crowns, yet they use to be of Gold, not of Thorns; and their Scepters use to be Gold, not Reeds.
• c

  when they said, Hail king of the Iews; but yet spake a great truth, (tho not in their sense) The other Evangelists speak of more indignities offered him. (See the notes on Mark 15.19.)
• They mockt him
• d

  Pilate appeareth convinced in his own conscience, that Christ had done nothing worthy either of death or bonds, and a great while resisted that strong temptation which he was under, to please the people, and to secure his own sta∣tion, lest any complaint made to the Roman Emperor against him should have prejudiced him.
• e

  He therefore, after Jesus had been scourged, and dres∣sed up in this mock-dress, brings him out again to the peo∣ple to move their pity.
• f

  Our Lord findeth more compassion from Pilate, (tho an Heathen) than he found from those of his own Nation; yea, those that pretended highest to Religion amongst them▪ Pilate would have saved him, they cry out for his blood.
• g

  Pilate leaves another testimony behind him, that what he did at last overborn with a great Temptation, he did con∣trary to the conviction of his own conscience, and as yet de∣clineth the guilt of innocent blood.
• Lev. 24.16.
• h

  The Law they mean, is the Law for putting false Pro∣phets to death, Deut. 18.20.
• ‡

  Chap. 5.18. and 10.33.
• i

  By the Son of God here, they mean the eternal Son of God, in all things equal with his Father; otherwise it was a term applicable to themselves, whom God calls his Son, his first-born, &c. now for any in this sense to arrogate to himself this title, who indeed was not so, was Blasphemy, and that in the highest degree, and brought him under the notion of a false Prophet of the deepest dye: but this was injuriously applied to Christ, who thought it no robbery to be equal with the Father, and who was so declared by God himself at his Baptism and Transfi∣guration; and who had made his Divine Power appear by such works as no meer man ever did.
• l

  It should seem, that the Romans permitted Judgments to the Iews according to their own Laws, which the Roman Governor was to see executed; or else seeing the rabble in such an heat and disorder, he feared some breaking out.
• m

  Our Lord, who knew the secrets of all mens hearts, very well knew, that tho Pilate had for some time with∣stood his temptations, yet he would at last yeild; he also was ready to lay down his life, as he knew was determined for him; having therefore made a reasonable defence, he thinks fit to add no more of that nature.
• n

  Pilate seemeth something displeased, that Christ would be no more free; men in Worldly power, are too prone to forget from whom they derive it.
• o

  Our Lord checketh Pilate modestly for boasting of his Authority as a Judge to absolve or condemn him; de∣claring, that all the power he had was derived from God, who in his eternal Counsels had determined this thing, which must therefore come to pass:
• p

  But withal lets him know, that this neither excused him, nor muchless the Iews, who were to execute the Divine purposes. Pilate was to look to Gods revealed Will, not his secret Counsels, of which he could have no knowledge; but he saith, they who had de∣livered him to him had the greater sin; he did act but as a Judge upon their accusations, they procured the false witness, they would not be satisfied without his blood, and they sinned against much more light.
• q

  He sought all fair and plausible means to release him, being convinced in his own conscience, that he was an in∣nocent man:
• r

  but the Iews double their clamors, and (ac∣cording to the usual acts of Sycophants) quit their charge as to Religion, tho that was the true and real cause of all their malice; and pursue onely the charge which was pro∣per for the Cognisance of the Roman Governor of Sed••tion or Rebellion, and tacitly accuse Pilate as a Traytor, and be∣ing false to his trust, if he should let our Saviour go; for no man could set up himself as a King, but he must proclaim himself a Traytor to the Roman Emperor.
• Acts 17.7.
• t

  That saying, that if he let Jesus go, he was not Cesars friend. Pilate was a man that loved the honour that was from men, more than the honour and praise which is from God; and was more afraid of losing his place than his Soul, and could no longer resist the temptation he was under:
• u

  he brought forth Christ, and sate down in a place called the Pavement, because it was paved with stone, but in the Hebrew, (mixed with the Syriack) Gabbatha, that is, an High place; for it was their manner to have their Iudg∣ment-seats higher than other parts of the room where they were.
• w

  The preparation to any feast, signifies the day before it, because on that day they prepared whatsoever accord∣ing to the Law was necessary for the Solemnization. Some much doubt, whither in this place the Passover signifies strictly the Paschal Supper, which it could not do, if the Iews strictly this year kept to the Law; for the fourteenth day of the month Nisan at evening, was the time when most certainly Christ kept it, who ate it the night before. It is therefore more probably thought, that by the Passover here, is meant their great Festival, which was upon the fifteenth day. (See the notes on Chap. 18.28.)
• x

  Iohn tells us it was about the sixth hour; that is, in the latter part of the interval, between nine a clock in the morning, and twelve at noon: for the division of the day according to the Iews, was in four parts; the first was from the rising of the Sun, till our nine in the morning, and was called the third hour; the other was from the third hour to the sixt, that is twelve a clock at noon; the third division was from their sixt hour to the ninth, that is, three a clock with us in the afternoon; the fourth division was from the ninth hour to Sunset, that is with us six a clock in the evening, when the Sun is in the Equinox. Now, not onely the time when any of these hours came, was called either the third or sixt hour; but the space of three hours alotted to each division, was so called when the next division began; so the time of our Saviours Crucifixion is recorded by Mark to be the third hour: that is, the whole space from nine a clock to twelve, was not quite gone, tho it was near at an end. And by the Evangelist, here 'tis said, that it was a∣bout the sixt hour, that is near our twelve a clock. And thus the different relations are clearly recorded.
• z

  The more Pilate sought to quiet them, the more they rage, contrary to all dictates of reason; when God hath determined a thing, all things shall concur to bring it about. Pilate mocks them when he saith, shall I Crucifie your King?
• Gen. 49.10
• a

  Yet so fierce was their malice against Christ, that to com∣pel the Governor to condemn him, tho there were not a people under Heaven, more zealous for their liberties, nor more impatient of a forreign yoke; they cry out, We have no king but Cesar: That is, the Roman Emperor who had Conquered them.
• Mat. 27.26. Mark 15.15. Luke 23.24.
• b

  This must be at or about twelve of the clock, for that must be signified by the sixth hour, ver. 14.
• c

  Pilate con∣demned him, and delivered him to the executioner, who (as the manner is in such cases) led him away.
• d

  See the notes on Matth. 27.31, 32, 33. Where, what∣soever needs expounding on this Verse, may be found, and this Text is reconciled to that; which telleth us, that one Simon, a man of Cyrene, bare his Cross. Their places of Execution (as usually with us) were without their Ci∣ties.
• See the notes on Matth. 27. ver. 38.
• Mark 15.26. Luke 23.38.
• See the notes on Matth 27.38.
• e

  As all their places of Execution were within two fur∣longs, or thereabouts:
• f

  it was wrote in all three Langua∣ges, that not the Iews onely, but all such strangers as were come up to the Feast, might understand it.
• g

  The Iews thought it would be a disgrace to them, that Christ should be reported abroad as their King▪ therefore they desire an alteration of the writing.
• h

  But Pilate refuseth to gratifie them, and lets them know he would not be directed by them what to write, nor alter any thing of it.
• Luke 23.34.
• ‖

  Or, wroug••t.
• i

  Both Matthew Chap. 27.35. aand Mark 15.24. men∣tion this parting of Christs garments amongst them, which must be understood of his inward garments; which some tell us might easily be done, because their garments were made up of four parts, but his outward garment which is called his coat, was all of a piece.
• k

  This made them chuse rather to cast lots for that, than to divide it, as they had done his inward garments. But there was something more in it than the Souldiers knew; Christ hereby proved a true Antitype to David, who said of himself figuratively, Psal. 22.18. They part my garments amongst them, and cast lots upon my vesture; by which he meant no more, than that his enemies loaded them∣selves with his spoils: those words which figuratively were true of David, proved literally true as to Christ. Thus vile and wicked men are fulfilling the Scriptures, when they lit∣tle think of it.
• Mat. 27.55. Mark 15.40. Luke 23.49.
• ‖

  Or, Cleopa••.
• l

  These words [the wife] are not in the Greek, but supplied by our Translators; which leaves it doubtful, whi∣ther that Mary was the wife, or the Mother, or the Daugh∣ter of Cleophas.
• Chap, 13.23. and 21.24.
• m

  We 〈◊〉〈◊〉 often heard that Iohn was the beloved Disci∣ple, and u••••ally expressed under the Notion of him whom Jesus loved▪
• n

  Our Lord commendeth his Mother to the care of Iohn, whom he had ordered to take care of her, as if he had been her own Son▪ this letteth us know, that Ioseph was at ••his time dead, otherwise, it is not probable, that Christ would have committed his Mother to any other Guardian.
• o

  He also reciprocally commendeth his Mother to Iohn, to be cared for as his own Mother. From that time Mary went home, and lived with Iohn.
• Psal. 69.21.
• Mat. 27.48.
• p

  David said, Psal. 69.21. to signifie his enemies mul∣tiplying afflictions upon him, They gave me also gall for my meat, and in my thirst they gave me vineger to drink; which he spake metaphorically; part of these words were without a figure literally fulfilled in Christ, who was the Son of David; for he crying out upon the Cross that he thirsted, there being no other liquor at hand, or this being set on purpose for this end, they dip a spunge in it, and give it to him to drink; whither to stupifie his senses, or to prolong his life in those torments, or barely to quench his thirst, is hard to determine. It is probable, that it was such a kind of refreshment as they allowed to ordinary malefactors in his circumstances, the particulars of which usage we are not able to determine.
• Chap. 17.4.
• q

  When Christ had tasted the vineger, he said, It is fini∣shed. That is, I have now done and suffered all things which lay upon me in this life to do and suffer.
• r

  Having said this, he bowed his head, and gave up the ghost. They are terms expressive of death; and our Saviours free surren∣der of his Soul unto his Father.
• s

  It was the Preparation, not to the Passover, (for that was celebrated the night before) but to the weekly Sab∣bath; and they judged according to the Law, Deut. 21.23. that the land would be defiled, if the persons executed were not buried that day; but their bodies should remain on the tree all night, especially on the Sabbath which began imme∣diately after Sun-set.
• t

  And this Sabbath was a more than ordinary Sabbath, for it was not onely the weekly Sabbath, but also their second day of unleavened bread; which, and the last day, were both very solemn days as may be seen, Levit. 23.
• w

  This makes them come and beseech Pilate, that the bodies might be taken down, and in order to it, that their legs might be broken, lest any life remaining in them, they should revive and escape.
• x

  They brake the two other malefactors legs, but not Christs, because they found him dead. Is is very possible in a natural course, that of three men dying in the same manner, one may die sooner then another; but it is but rationally presumed, that the cause of our Saviours quicker death, was not the failure of his spirits sooner, but his own voluntary surrender of his Soul.
• y

  But one of the Souldiers to make sure of him, pierced his side, out of which it is said, that there presently came forth blood, and water: That there should come out blood is no wonder, nor yet that there should come forth water. Blood being congealed, it is ordinary to see water on the top of the Vessel where it is. And besides, Anatomists tells us, that in the hollow part of the breast, there are watery, as well as bloody humours in the membrane that incom∣passeth the heart, which being pierced, and the water let out, the living creature dyeth necessarily. But yet in re∣gard of the next words, He that saw it bare record, and he knoweth that he saith true, &c. most Divines think, that there was some mystery in this water and blood, which came out of Christs side pierced. Some would have the two Sa∣craments of the Gospel, signified by this water and blood. Christ 1 Iohn 5.6. is said to have came by water and blood; That is, say Interpreters, be brought in a true expiation of sins by his blood, and the laver of Regeneration, washing the Soul from its filthiness: And thus he proved the true Antitype, answering the Iewish Types in Sacrifices, and di∣vers washings.
• z

  Nor was this a fable, for Iohn saw it, and bare record, and knew it to be true, and published it, that men might believe that he was he, in whom all the legal Types and Fi∣gures had their complement.
• Psal. 34.20.
• a

  Nor was there any thing of this, but in fulfilling of the Scripture; for it was Gods Law about the Passover, Exod. 12.46. Num. 9.12. concerning the Paschal Lamb, (which was a Type of Christ, Chap. 1.29. 1 Cor. 5.7.) that a bone of it should not be broken. So as by this breaking no bone of Christs body, they might have understood, that he was figured out by the Paschal Lamb.
• b

  So also by seeing Christs side pierced, (a thing not very usual) they might have understood, that he was the person mentioned, Zech. 12.10.
• Chap 9 22. and 12.42.
• See the notes on Matth. 27.57, 58, 59.
• c

  The History of Nicodemus coming by night to our Sa∣viour, and of their discourse together, we had Chap. 3.9, 10. We again heard of him standing up for Christ in the San∣hedrim, Chap. 7.50. We read no more of him till now, where he shews his love to his dead body;
• d

  bringing an hundred pound weight of Myrrhe and Alo••s, which were both of them druggs used in embalming dead bodies, as also in perfuming other things, Psal. 45 8.
• e

  That is, persons of fashion.
• g

  their burial places; which usually were Vaults, or Caves within the Earth.
• g

  their burial places; which usually were Vaults, or Caves within the Earth.
• f

  As all their gardens were out of the City, as also
• h

  There they immediately buried Christ, because the time, strictly called the Preparation (for the whole day was so called) was nigh at hand. See a fuller account of the History of our Saviours Passion, Death and Burial, in the notes on Matth. 27. where what is said by all the Evangelists, is compared together, and made one compleat History.
• Mat. 28.1. Mar. 16.1. Luhe 24.1.
• a

  Matthew saith, In the end of the Sabbath, as it began to dawn, toward the first day of the week; he also mentioneth another Mary in company with Mary Magdalene▪ Mark tells us, that other Mary was the mother of Iames and Salome. Luke saith, Chap. 23.55. They came, referring to the Wo∣men, tbat came with him from Galilee. For the time, Luke saith, it was upon the first day of the week; Mark saith, it was when the Sabbath was past.
• b

  Our Evangelist saith, it was while it was dark; so that Matthew's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which we translate, in the end of the Sabbath; must be interpreted by Mark, when the Sabbath was past; and indeed Matthew plainly expounds himself; adding, as it began to dawn toward the first day of the week; which must be seven or eight hours after the Iewish Sabbath was ended; (for that ended, with the setting of the Sun the night before) The other Evangelists tell us, that the de∣sign of their coming, was to shew their last act of love, in anointing, or imbalming the body of Jesus; for which purpose they had brought materials the night wherein he was Crucified, but rested on the Sabbath-day, which end∣ing about Sunset, probably, they slept some hours, and early in the morning, in the twilight, they come with their Spices. Hence appears, that there is no contradiction at all betwixt the four Evangelists, about the time of these womens coming to the Sepulchre. Matthew saith it was about the dawning of the first day of the week; Mark saith, it was when the Sabbath was past; Luke saith, it was upon the first day of the week; so saith Iohn; which would make one admire, that so many words should have been spent by Divines, in untying a knot here, where there is indeed none.
• c

  Tho Iohn in his History of our Saviours Burial, saith nothing of any stone rolled to the mouth of the Se∣pulchre; yet Matthew doth; and of the Iews sealing of it, and setting a watch, Matth. 27.64, 65, 66. Mark Chap. 16 3. tells us also, that these women were thoughtful as they came▪ who should roll the stone away; and also tell us, how it came rolled away, viz. by an Angel: Iohn saith nothing, but that the stone was rolled away. So than the History runs thus; Early on the first day of the week, an Angel in a glorious appearance (described by Mark) com∣eth down, rolleth away the stone from the mouth of the Sepulchre, and Christ ariseth; soon after, these women came with Spices, and were thoughtful as they came, who should roll away the stone; but when they came to the Sepulchre, they found that, as to that, their cares were needless, for the stone was rolled away to their hands.
• d

  That is, Mary Magdalene ran into the City to tell Peter; and that seemeth to be the reason why Iohn mentions onely her going to the Sepulchre: but yet Luke 24.10. makes not Mary Magdalene onely, but Ioanna and Mary the Mo∣ther of Iames, the reporters of the news to the Apostles; but possibly she was the forwardest and first reporter of it.
• Chap. 13.23. & 21.20, 24.
• e

  She came to the eleven, and told all these things to them, Luke 24.9. but possibly, her chief discourse was with Simon Peter, and Iohn the beloved Disciple:
• f

  she complains to them that her Lord was removed out of the Sepulchre, whither and by whom she knew not. But how did they know what? Mark saith, they entred into the sepulchre, Chap. 16.5. Or if that were after, as it should seem by ver. 11. of this Chapter. They guessed that the body was gone when they saw the stone rolled away, and the door open.
• g

  Luke Chap. 24.12. mentions Peters going, onely upon Mary Magdalenes report; but he must be expounded by this Evangelist.
• h

  Who expresly saith, that Peter and Iohn went toge∣ther, and that Iohn outrun Peter, and got first to the Se∣pulchre.
• Chap. 19 40.
• i

  Iohn stooped down and looked into the Sepulchre, and saw the linnen clothes lying, but he would not adventure to go in.
• Chap. 11.44.
• k

  But Peter, who all along the Gospel appears to have been the boldest Spirit, goeth into the Cave, and seeth all the linnen clothes lying there, and the napkin that was about his head lying by it self.
• l

  Iohn seeing Peter adventure in, adventureth also, and seeth the same things, and believeth that Christ was risen from the dead; or (as some think) that as the women had said, some body had taken him away.
• Act 12.25, 35. and 13.35.
• m

  That is, 〈…〉〈…〉 not fully understand those Scriptures of the Old Test••••ent, Psal. 2.2. and 16.10. and 110. and the Types of the ••ld Testament, by which Christs Resur∣rection was fore••old and prefigured.
• n

  Peter and Iohn when they had been within the Sepul∣chre, and seen that the body was not there, they went home; believing verily, that what the women at first told them was true, that some body had removed the body out of the Sepulchre; whither, they knew not.
• o

  That the Mary here mentioned, was Mary Magdalene, appeareth from ver. 14. compared with Mark 16.9. which saith, he appeared first to Mary Magdalene.
• p

  The other Evangelists differing in their accounts of this part of the History, have raised some questions here not easily to be resolved; Matthew reports thus, Matthew 28.2, 3, 4, 5, 6. And behold, there was a great earthquake; for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. His countenance was like lightning, and his raiment white as snow. And for fear of him the keepers did shake, and became as dead men. And the angel answered and said unto the women, Fear not ye: for I know that ye seek Iesus, which was crucified. He is not here: for he is risen, as he said: come, and see the place where the Lord lay. And go quickly and tell his disciples that he is risen from the dead; and behold, he goeth before you into Galilee, there shall ye see him; lo, I have told you. And they departed quickly from the sepul∣chre with fear and great joy, and did run to bring his disci∣ples word. And as they went to tell his disciples, behold, Iesus met them, &c. Mark saith, Chap. 16. ver 2, 3, 4, 5, 6, 7, &c. And very early in the morning, the first day of the week, they came unto the sepulchre at the rising of the sun. (Where by the rising of the Sun, must not be understood its rising above the Horizon; but after midnight (as the Learned Causebon hath noted) when the Sun, and Stars be∣gin to ascend.) 3 And they said among themselves, Who shall roll us away the stone from the door of the sepulchre? 4 (And when they looked, they saw that the stone was rolled away) for it was very great. 5 And entring into the sepul∣chre, they saw a young man sitting on the right side, clothed in a long white garment, and they were affrighted. 6 And he saith unto them, Be not affrighted; ye seek Iesus of Na∣zareth, which was crucified: he is ris••n, he is not here: be∣hold the place where they laid him. 7 But go your way, tell his disciples and Peter, that he goeth before you into Galilee: there shall ye see him, as he said unto you. 8 And they went out quickly, and fled from the sepulchre; for they trembled, and were amazed: neither said they any thing to any man; for they were afraid. Luke reports this part of the History thus, Chap 24. ver. 1st. to the 13th. 1 Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them. 2 And they found the stone rolled away from the sepulchre. 3 And they entred in, and found not the body of the Lord Iesus. 4 And it c••me to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments. 5 And as they were afraid, and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead? 6 He is not here, but is risen: remember how he spake unto you when he was yet in Galilee, 7 Saying, the Son of man must delivered into the hands of sinful men, and be cru∣cified, and the third day rise again. 8 And they remem∣bred his words, 9 And returned from the sepulchre, and told all these things unto the eleven, and to all the rest. 10 It was Mary Magdalene, and Ioanna, and Mary the mo∣ther of Iames, and other women that were with them, which told these things unto the apostles. 11 And their words seem∣ed to them as idle tales, and they believed them not. 12 Then arose Peter, and ran unto the sepulchre, and stooping down, he beheld the linnen clothes laid by themselves, and departed, wondring in himself at that which was come to pass. Con∣cerning the persons that went to the Sepulchre, and the time of their going, there is (as we have shewed) little difficulty in reconciling the Evangelists. The greatest dif∣ference seemeth to be about the Angels that Mary saw; whether she saw two apparitions of Angels, or but one; and one Angel, or two, and concerning the time when she saw them, whether before or after that Peter and Iohn had been in the sepulchre. Matthew saith, the stone was rolled away, and the Angel sate upon the stone; (this must be with∣out the Sepulchre.) Mark saith, they entring into the Se∣pulcre, they saw (an Angel in the shape of) a young man sitting, &c. Luke and Iohn speak of two Angels, but seen in the Sepulchre, not without it. There is no doubt, but the apparition was of two Angels; one of which might be seen without first, sitting upon the stone, to let the women know that he had rolled it away: Both of them within, sitting one at the head, the other at the feet of the place, where the body of Jesus lay. But the greatest question is, Whether the women ••aw the Angels, before that Peter and Iohn had been at the Sepulchre, or after? Some think that it was before, but it is no way probable; for it can hardly be thought, but that if they had seen the Angel at the first, they would have told the eleven of it, or Peter and Iohn at least; nor would Mary have told Peter and Iohn, (as ver. 2) They had taken away her Lord, &c. for the Angels told them, He was risen. So, that altho by some of the others relation, who say nothing of Peter and Iohns com∣ing to the Sepulchre, it seems as if the women saw the Angel before their coming to satisfie themselves, yet indeed it was after. The women first came, saw the door open, the stone rolled away, &c. In a fright they run back, and told it the Disciples; Peter and Iohn came to see, and be∣ing satisfied return, leaving Mary still standing at the Sepul∣chre weeping; then she stooping down and looking into the Sepulchre, both saw the Angel sitting on the stone, and also the two Angels within the Sepulchre, who fully revealed the Resurrection to her.
• Mat. 28.9
• q

  And presently Christ himself appeareth to her, tho at first she did not know him.
• r

  Either these words passed before the Angels had told her that he was risen, Mark 16.6. Luke 24.5, 6. Or (which is most probable) Mary was hard to be∣lieve what the Angels had told her so lately; but com∣ing out of the Sepulchre, Christ appeareth to her, whom she knew not, but thought him to have been the person that had the charge of that garden where Christ was buried, and that he for his own conveniency had removed the dead bo∣dy; she therefore desires to know, where he had disposed of it, having a mind to remove it to some honourable place of Burial.
• s

  Christ calleth her by name, making such a sound as he certainly knew she understood;
• t

  she calleth him Rabboni, which is, as much as to say my Master.
• u

  There are in this Verse two, no mean difficulties, the one about the sense of the Prohibition, when our Saviour forbad this woman to touch him; when after his Resurre∣ction, Matth. 28.9. he suffered the Women to hold him by the feet; and himself, ver. 17. of this Chapter, called Thomas to thrust his hands into the hole of his side. There are many opinions about it, the best, seems to be the opi∣nion of those, who think that our Saviour saw Mary too fond, and too much in the imbraces of her Lord, as if she thought he had been raised up to such a converse with them, as he had before his Death; and this error is all which he tasks her of, not forbidding her any kind of touching him, so far as to satisfie her self that he was rruly risen from the dead: but restraining any such gross con∣ception; The other difficulty, What force of a reason there could be for her not touching him, because he had not yet Ascended? Is much solved by that answer to the former; minding Mary, that he was to Ascend to his Father, tho he had not yet Ascended; and therefore not to be injoyed by them with so much freedom and familiarity as before.
• Psal. 22.22.
• w

  But (saith he) go and tell my Brethren, that is, my Disci∣ples, whom the Apostle tells us he is not ashamed to call Brethren, Heb. 2.11, 12.
• ‡

  Chap. 16.28.
• Eph. 1.17.
• x

  That I Ascend, that is, I shall shortly ascend to my Father and your Father, to my God and your God. Tho I shall very suddenly leave them, yet I shall go but to my Father, and my God, and to their Father and their God.
• y

  This was that first appearance of our Lord after his Resurrection to Mary Magdalene, after that he was risen from the dead, mentioned Mark 16.9, 10. which she re∣ported to the Disciples; but Mark saith, they believed her not, ver. 11. Matthew tells us of another appearance of his, Chap. 28. ver. 9. to the women as they went from the Sepulchre, when they held him by the feet, and worshipped ••im. Luke tells us of a third appearance to the two Disci∣ples as they were going to Emmaus; which is also shortly touched by Mark, Chap. 16.12, 13 but it is there said, That they believed them not Iohn mentioneth neither of these; these were all the same day that he rose, so was also the next, which is mentioned by our Evangelist in the fol∣lowing Verses.
• Mark 16.14. 1 Cor. 15.5.
• z

  Luke expounds this Verse, Chap. 24.29. Where the two Disciples told Christ, It was towards evening, and the day was far spent; for the Iews called the afternoon even∣ing, as well as the time after Sunset; and Iohn tells us expresly, it was yet the first day of the week. This ap∣pearance is unquestionably the same, mentioned Luke 24.36. For it is said, the two Disciples went immediately to Ieru∣salem, where they found the eleven gathered together, and discoursed of the Lords appearance to them; and while they spake, Jesus came and stood in the midst of them, and saith unto them, (as here) Peace be to you.
• a

  The Dis∣ciples had shut the doors of the place where they met, for fear of the Iews.
• b

  Here is a great question betwixt the Lutherans and Calvinists, how Christ came in amongst them when the doors were shut? whither he went through the doors remaining shut, (which the Lutherans stiffly maintain, as a strong proof of the possibility of the real presence of the body of Christ, in, with, or under the Ele∣ments of the Lords Supper; tho we object, that this is to destroy the nature of Christs body, and to assign him a body which indeed is no body, being not obvious to the sense, nor confined to a place; and which must pierce ano∣ther body, which is contrary to the nature of a body ac∣cording to our notion of bodies.) The Lutherans object, 1. That here is a plain mention of the doors being shut. 2. No mention of the opening of them. 3. Nor of Christs entrance upon opening any doors, windows, roof, or by any ordinary way, as men use to enter into houses. 4. Nor had he so entred, would there have been any occasion for the Disciples taking him for a Spirit, as it is plain they did, Luke 24.37. The Calvinists on the other side object, 1. That it is not said, that he went through the doors. 2. That if he had gone through the door, he would not presently have called to them to have seen him, and handled him; by which he evidenced, that his body had such dimensions as our bo∣dies have, and so could not go through a door shut. In the Lutherans reason, the fourth is onely considerable, the three first have no force; because all circumstances of actions are not recorded in Holy Writ. Nor is there much force in the 4th. for the doors by his miraculous Power opened and shut, and he shewed himself in the midst of them, and used to them the usual salutation amongst the Iews, Peace be to you.
• c

  Luke adds, his feet too. Those parts of his body where were the most undeniable marks of the death he had suf∣fered upon the Cross.
• Chap. 20.22••
• d

  Then the Disciples, who gave little credit to what Mary Magdalene and the other Wo∣men, and the two Disciples going to Emmaus had reported, believed; seeing the Lord, and being exceeding glad at this confirmation of their Faith.
• e

  The repeating of this ••alutation, speaketh it more than an ordinary complement, o•• form of salutation. It signifieth his reconciliation to them, notwithstanding their error in forsaking him, and flying; it prepared their attention for the great things that he was now about to speak to them; it also signified, that he was about to Preach the Gospel of peace to all Nations.
• Ma••. 28.18. Chap. 17.18.
• f

  I have now fulfilled my Ministry, and am now going to my Father who sent me; now by the same Authority that I am sent, I send you, to gather, in∣struct, and govern my Church; I send, or I will send you clothed with the same Authority with which I am clothed, and for the same ends in part for which I was sent.
• g

  The Apostles could not be appr••••ensive how great a work their Lord had laid upon them, 〈◊〉〈◊〉 sending them as his Father had sent him, to carry the Gospel over the World; Who (said Paul afterward) is sufficient for these things? Our Lord therefore fortifies them with an earnest of that more plentiful effusion of the Spirit, which they afterward received in the days of Pentecost. They before this had re∣ceived the Spirit, a•• a Spirit of Sanctification, and had re∣ceived a Power to work miracles. They did not tell after this, receive the gift of tongues, &c. But he here assures them of the presence of the Holy Spirit with them, in their more ordinary Ministry, in instructing and Governing the Church. This conferring of the Spirit upon them, he confirms to them by breathing, as an exterior sign or Symbol. The name Spirit, signifieth a breath; and it is said, that in the Creation God breathed into Adam the breath of life. Christ breatheth into his Apostles the holy Spirit; thereby shewing, that the holy Spirit proceedeth as from the Father, so also from him▪ as the breath of a man proceedeth from him. He also useth words, expounding his action in breathing, and carrying with them an Authority, which being once spoke, the thing was done.
• Mat. 16.19.
• h

  Whether Matth. 18.18. be a parallel text to this, I doubt, (see the notes on that Verse.) Our Lord here speaks of the sins of persons; whose sins soever you remit, &c. he saith there, whatsoever you shall bind or lose. This Text hath caused a great deal of contest. All remission of sins▪ is either Authorative; so it is most true, that none can forgive sin but God; and if we had no Scripture to prove it, yet reason will tell us, none can discharge the Debtor but the Credi∣tor, to whom the debt is owing: or else Ministerial. Thus he who is not the Creditor, (amongst men) may remit a debt by vertue of a Letter of Attorny made to him, Au∣thorizing him so to do. The question therefore amongst Divines is, Whether Christ in this text, hath given autho∣rity to his Ministers actually to discharge men of the guilt of their sins? Or onely to declare unto them, that if their Repentance and Faith be true, their sins are really forgiven them. The former is by many contended for; but it doth not seem reasonable, 1. That God should betrust men with such a piece of his Prerogative. 2dly. That God, who knoweth the falshood of mens hearts, and the inability in the best Ministers to judge of the truth of any mans Faith or repen∣tance; as also the passions to which they are subject, should give unto any of the Sons of men an absolute power under him, and in his name to discharge any from the guilt of sin; for certain it is, that without true Repentance and Faith in Christ, no man hath his sins forgiven; ••o as no Minister that knoweth not the hearts of men, can possibly speak with any certainty to any man, saying, His sins are forgiven. What knowledge the Apostles might have by the Spirit of discerning, we cannot say. But certain it is, none hath any such certainty of knowledge now of the truth of any man, declaring his Faith and true Repentance; from whence it is to me apparent, That no man hath any further power from Christ, than to declare to them, that if indeed they truly believe and repent, their sins are really forgiven. One∣ly the Minister being Christs Interpreter, and Embassador, and better able to judge of true Faith and Repentance than others (tho not certainly and infallibly) such declarations from a faithful able Minister, are of more weight and au∣thority than from others; and this is the most I can con∣ceive should be in this matter; and that if 〈◊〉〈◊〉 those words any further power be granted to the Apos••••••••, it was by reason of that power of discerning Spirits, 1 Cor. 12.10. which ordinary Ministers since the Apostles times, or in latter Ages, cannot with any modesty pretend un∣to.
• Chap. 11.16
• i

  Whether Thomas had ever since they all forsook our Sa∣viour in the garden and fled, returned again to a commu∣nion with the rest, or was absent through some occasion, is not said; but upon this, some have started a question, Whether Thomas being absent, received the Holy Ghost at this time as the rest did? Some think he did not, because of his unbelief. Some of the Ancients think he did; for Numb. 11.26▪ 27. When God gave out the Spirit to the seventy Elders, Eldad and Medad (tho absent) had their share of it, ver. 27. the matter is not much.
• l

  But Thomas eminently declareth his un∣belief, which argues him as yet much ignorant of the Deity of Christ; and having given too little heed to what Christ had told them of his rising again the third day.
• k

  It is not said what Disciples, whether any of the Apo∣stles, or some others, told Thomas of this appearing of the Lord unto them.
• m

  After eight days, signifieth here the eighth day from the Resurrection, counting the day wherein Christ rose for one; as we call those third days Agnes, which have but one days intermission, and those quartan Agnes which have but two days intermission; so Mark 8.31. It is said, after three days he shall rise, that is, the third day; This appears the most probable sense of the phrase; the Disciples begin∣ning from Christs Resurrection to keep the first day of the week, for the weekly Sabbath; and having met on the Re∣surrection day, met again that day seven night, hoping (probably) for such a presence of Christ with them in their meeting, as they had before experienced; nor was their expectation vain. It appears also further, from Acts 20.7. and 1 Cor 16.2. That the Christians were wont ordinarily to meet together the first day of the week, for Religious exercises; which from Christs Resurrection, or Institution, or both, is thought to be called Rev. 1.10. the Lords day: Nor indeed do we find in all the Scripture of any Congrega∣tion of Christians, on the Iewish Sabbath, but upon this day; tho indeed, we find that the Apostles (and possibly some other Christians) did meet together with the Iews, in their Synagogues on their Sabbath; but we have not so much as one instance after the Resurrection, of any Congregation, where Christians onely were assembled upon the Iewish Sabbath. Thomas at this time was with them;
• n

  It is said again that Christ came, and stood in the midst of them, the doors being shut; concerning which phrase, see the notes on ver. 19.
• 1 John 1.1.
• o

  We had need take heed what we speak wherever we are, Christ had not after his Resurrection so ordinary and fre∣quent a converse with his Disciples, as he had before. This is the fifth time that we read of Christs appearing to them since his Resurrection. He knew what words of unbelief Thomas had uttered, and accordingly applyeth himself to him, in a wonderful condescension to his weakness; he bids him reach his finger, and his hands, and behold his hands, and thrust his hand into his side. So pitiful is our Lord, and compassionate towards the infirmities of his people.
• p

  My Lord! to whom I wholly yeild, and give up my self; and my God in whom I believe. It is observed, that this is the first time, that in the Gospel, the name of God is given to Christ; he was now by his Resurrection declared to be the Son of God with Power, Rom. 1.4. So as Tho∣mas did not shew more weakness and unbelief at the first, than he shewed Faith at last, being the first that acknow∣ledged Christ as God over all blessed for ever; the object of peoples Faith and confidence, and his Lord to whom he freely yeilded up himself as a servant, to be guided and con∣ducted by him.
• q

  Thou believest that I am risen from the dead, upon the testimony of thy senses, thou doest well in that, thou hast seen, thou hast felt me; but
• 1 Pet. 1.8.
• r

  it is a more noble faith to believe without any such sensible evidence. Faith is pro∣perly an assent given to a proposition, upon the testimony of Revelation, which if it be but human, it is no more than an human Faith; as we give credit to what our neighbours tell us, tho we have not seen it with our own eyes, nor heard it with our ears immediately, nor had it made evident to any of our senses. If the Revelation to which the assent is given be from God, we call the assent that is given to it a Divine faith: so that to give credit to a thing upon the evi∣dence of sense, is properly no believing, otherwise than as sense confirms what we have before received by a Divine Revelation. This is a sure rule, that by how much our faith stands in lesser need of an external evidence of sense, the stronger it is.
• Chap. 21.25.
• s

  This passage plainly refers to whatsoeve•• signs we read of in any part of St. Iohn's Gospel; and lets us know, that the Evangelist could have added abundance more to the History of the Miracles which Christ wrought upon the Earth.
• t

  But he had wrote these to introduce his Readers to be∣lieve that Jesus Christ was the Son of God; a thing of so great concernment to them, that their Eternal life depend∣ed upon it; for through his Name alone, Eternal life is to be obtained, Acts 4.12.
• a

  After three several appearances of Christ to his Disci∣ples, which hitherto were all of them in Ierusalem; Christ shewed himself again to them in Galilee, whither he had ordered his Disciples to go, promising there to meet them, Matth. 26.32. Mark 16.7. Here the occasion, and cir∣cumstances of this his third appearance, are related by St. Iohn.
• Chap. 1.45.
• ‡

  Matth. 4▪21.
• b

  All the Disciples were either there in several places, or going thither, according to Christs direction before men∣tioned; but either these seven were there before the rest, or else they lodged together, or near one another; so as these onely are here mentioned as being together at this time, and so witnesses of this Miracle which followeth.
• c

  Peter and divers others were Fisher-men, as we have formerly heard; and had boats which they so im∣ployed. Tho they were called to the work of the Ministry, yet Churches not yet being gathered and Constituted, able to maintain them, they did not judge it unlawful to im∣ploy themselves in honest vocations, which might bring in something of a livelihood; no more did Paul afterward.
• d

  The others resolve to go with him; they went, but that night caught nothing; the Providence of God so ordering it, that Christs Divine Power might be seen, in commanding fish into their nets.
• e

  Probably their distance from him, was the cause that they did not know him, tho they had seen him once and again since his Resurrection from the dead: others think, that by the Providence of God their eyes were holden, that they should not know him, as Luke 24.16.
• Luke 24.41.
• Or, Sirs.
• f

  He asketh them if they had any thing to eat; not be∣cause he knew not, but in order to what he intended to do, to make them more attentive to the Miracle which he by and by intended to work.
• Luk. 5▪4, 6, 7.
• g

  Tho they had before laboured in vain, yet their Masters command incourageth them to go to work again; then they take a multitude of fishes; a presage say some of that great success which the Apostles should have in their fishing for men.
• Chap. 13.23. and 20.2.
• h

  There is a great dispute amongst Critical Writers, what this fishers coat was; whether a loose coa••; or the garment next his skin, or a Fisherman-slops; it is a point not worth the disputing; it was some garment that might modestly cover him when he came to Jesus, and yet not hinder him in his Swimming.
• i

  The other Disciples came in a little fishing-boat, dragg∣ing the net with fishes; probably, because it was too heavy to be lifted up into the boat.
• k

  As to the question whence t••is fish came, there are three opinions; some thinking, that our Saviour catched it out of the Sea without a net, or by his Power commanded it to come to his service▪ Others think, that the History is transposed, and this Verse should in its true order come after the eleventh: but it is most probable, that Christ by his Divine Power created the fish, as well as the coals and the bread.
• l

  In this one miracle, there is a complication of miracles▪ 1. That having fished all night and ca••ched nothing, they should at Christs command throw out the net on the side of the Ship next the shore, and so most unlikely to have plenty of fish, and catch so many. 2. That before their fish could be brought on shore, they should see a fish brolling on coals, and bread lying by. 3. That notwithstanding the multitude of fish, the net should not be broken.
• m

  It was in the morning, and may as well be transla••ed, Come, and break your fasts; as come, and dine; they now knew it was the Lord, if not by his face and voice, yet by this miracle; therefore they durst not ask him for fear of a sharp reproof, after he had by such a miraculous operation made himself known to them.
• n

  Those who question whether our Saviour himself did eat, seem not to consider what is written, Acts 10.41. where it is expresly said, He did eat and drink with them after he rose from the dead; which he doubtless did, to shew that he was truly risen from the dead, and his seeming body was not a Phantasm, and meer Apparition of a body, but the same true body which was Crucified, tho now more glorious, and not clothed with those infirmities which it had before his death; from whence it onely followeth, that he did not eat to satisfie his hunger, but onely to confirm the truth of his Resurrection; he did before this eat with some of them, Luke 24.30.
• o

  That this is the third day, for upon his Resurrection-day he shewed himself. 1. To Mary Magdalene, Chap. 21.14. 2. To the two disciples going to Emaus, Luke 24.15, 25. 3. To the women going to tell his disciples, Matth. 28.9. 4 In the evening to his disciples, met, Chap. 20.19. All these are by Iohn counted for one time, because they were upon one and the same day. That day seven-night he appeared to them again, Chap. 20.26. 5. After this at the sea of Tiberias, men∣tioned in this Chapter.
• p

  More than the rest of my Disciples love me; for so Pe∣ter had professed, when he told our Saviour, Matth. 26.33. Tho all men should be offended because of thee, yet will I ne∣ver be offended.
• q

  Peter now having by his Temptation learned more humility and modesty, doth not reply, Lord! thou knowest that I love thee more than these; he onely averreth the truth and sincerity, not the degree of his love.
• r

  Christ replies. Feed my Lambs: by which he understands his people, his Church: Not the Pastors of it▪ (as if Christ by this had made Peter the chief Pastor over the rest of the Apostles) but the comm••nity. The Papists from this Text argue for Peters Primacy, and Authority over his fellow Apostles, as well as over the members of the Church. But, Christ said not to Peter onely, but to all the rest of the eleven, Matth. 28.19. Mark 16.15, 16. Go ye, preach the Gospel to all nations; and it was to the rest as well as to Peter, that he said, Chap. 20.22, 23. Whose sins you remit, they are remitted. So as it is apparent, whether Feeding, onely signifies instructing, or feeding by Doctrine, or (as most judge) comprehends government; and signifies that universal charge which Ministers have over the Church; the same power which Peter had, was also committed to the other Disciples.
• i

  Divines here ra••se a question, why our Saviour pro∣pounds this question thrice to Peter? The most of the An∣cients agree, that it was because Peter had thrice denied▪ him. Some say, it was to shew his great love to his Church, which he could not commit to Peter, but after three in∣quiries if he truly loved him, who was the Lord of it. O∣thers refer it to the three ways by which good Pastors ought to feed the Church; Prayer, Preaching, and an holy Life. Others think, that it hath reference to the three Flocks, that Peter was to feed; The Iews in Iudea, the Gentiles, the dispersed amongst the Gentiles.
• Chap. 13.36. Acts 12.3, 4.
• 2 Pet. 1.14.
• k

  This 19. verse, gives us the general scope of verse 18. viz. That it was a prediction of that particular death by which Peter should die, which was (if we may believe, what the Ancients have generally reported, and we can have no other proof) by Crucifying; in which kind of death, the hands of the person Crucified, are stretched out and nailed to the Cross. But which way he died, we can∣not certainly affirm; the Evangelist assureth us, that our Saviour spake these words, with reference to that kind of death, by which Peter as a martyr was to glorifie God; nor is it any objection against his martyrdom, that our Saviour here saith, that he should be carryed whither he would not: for he was not better than his Lord, whose Spirit was wil∣ling, and Flesh weak. Whether our Saviour by this com∣mand, Follow me, intended the imitation of him, his death, or the particular kind of his death, is uncertain; unless we will allow this Text to be interpreted by Chap. 13.36. and 2 Pet. 1.14.
• Chap. 13.23, 25. and 20.2.
• l

  That is he saw Iohn, whom we have often before heard so described.
• m

  Do is not in the Greek, nor possibly is so properly add∣ed: the sense is, What shall become of this man? What shall be his fate? What shall he suffer?
• n

  Our Lord onely checketh the curiosity of Peter, and minds him to attend things which himself was concerned in; telling him, he was not concerned what became of Iohn, whether he should die, or abide upon the Earth until Christs second coming: It was Peters concern, with∣out regarding what others did, or what became of them, himself to execute his Masters command, and follow his example.
• o

  But the Disciples knowing the particular kindness our Saviour had for Iohn, upon these words not duly attended to, concluded Iohn should abide upon the Earth to the second coming of Christ.
• Chap. 19.35.
• p

  Iohn who wrote this Gospel, was that Disciple whom Jesus loved, who leaned on our Saviours breast at supper, and inquired who should betray Christ; of whom Peter spake, ver. 21. and who testifieth these things, both con∣cerning Peter, and concerning himself, and the Church: the ancient Church knew his Testimony was true.
• Chap. 20.••••.
• q

  But none must imagine, that all Christs Sermons, 〈◊〉〈◊〉 Mi∣racles, are recorded in this Book, or in any of the other Gos∣pels; the World would have been too much filled with books, if all spoke or done by our Saviour had been written. There is so much written, as it pleased God we should know, or was necessary for us to know, for the true ends of such Re∣velation: To beget and increase faith in us, and to promote and direct holiness.