Jerusalem ver 18. and Mary and Martha of whom Luk. 10.38 39 were his sisters as afterward appears This village is called Mary and Martha's town because they were born there as Joh. 1.44 or because indeed it was Lazarus and their property and so they are afterward visited by them of Jerusalem as persons of respect and the sisters get the name of it because they have been spoken of before Luk 10.38 and so are better known in this history then Lazarus yet was Or the reason of this designation is rather because whoever was Master of this village yet they are most eminent of any in it in Christs account they being godly and he having been entertained there 4. To make this description more clear and because there are several Maries mentioned in the Gospel therefore John describes this Mary the sister of Lazarus from a particular practice of heâ—s ver 2. Which doth not relate to that history Luk. 7.37 38. which was done by another woman but to that which is afterward mentioned Joh. 12.3 c. And albeit that was done after Lazarus sicknesse and restitution in order of time Yet John who wrote the History long after doth here record it by way of anticipation Doctrine 1. As the Lords children are not exempâ—ed from ordinary trials and are never well but when they have some exercise or other So their being under exercise is a mean to make both their honesty and Gods love to them not our for Lazarus a friend of Christ was sick and albeit he was a good man yet there is no mention of him in the former history Luk. 10. but only of his sisters till now that he is sick and then he is taken notice of and Christs love to him registrate 2. Whatever baâ—k Saints do bear in the world yet they be ratifie the place where they dwell and their house who entertain Christ is most eminent in his account were it never so mean otherwise for this is the character Christ gives of Bethany it is the town of Mary and her sister Martha It is needlesse to assert that Martha who it seems was the eldest Luk 10.38 is named after Mary the youngest because Mary was most eminent in piety which Christ respects above all for in the 5th ver we finde this order inverted and Martha placed first 3. Christian friends especially if they be also near in relation are useful helps in a day of trial Therefore is mention made of Mary and Martha upon occasion of Lazarus sicknesse because they were useful and eminent in the following passages relating to their brothers recovery See Eccles 4.9 10 11 12. 4 As for that practice of Mary recorded ver 2. seeing it is only mentioned here to distinguish her from others I shall remit it to the proper place Chap. 12. Only we may gather from it 1. The Lord will not suffer mens actions to die with them and particularly A good turn done to Christ will not be forgotten of him Therefore according to that promise Matth. 26.13 that this should be told of her John doth here on this occasion record it 2. Love to Christ is that which God takes especial notice of and which doth commend them who have it for it was an act of Maries love which is so diligently recorded 3. It is the will of God that posterity take notice of the eminent graces that have shined in Saints that they may imitate them for this is recorded not only to her commendation but that Christs commending it and the savour thereof may invite others to imitate her Verse 3. Therefore his sister sent unto him saying Lord behold he whom thou lovest is sick In this verse we have a second antecedent and a more near occasion of his returne to wit The message of these sisters unto Christ whose modesty and care of their sick brother not permitting them to go to him themselves they send a messenger to acquaint him with the condition of their sick brother And to prevaile with him they describe their brother neither from his name nor from any good in him but from Christs love to him And albeit this their carriage in sending a messenger to acquaint Christ with their brothers sicknesse may seem to intimate their weaknesse in not knowing or not minding by reason of their present griefe his omniscience which might have taught them to acquiesce in their preâ—enting the matter to him by prayer Yet as we finde it not condemned that any came or sent to him while he was on earth and their doing so contributed to make his glory conspicuous in his working so their practice and the message they send do afford profitable instructions Doct. 1. Albeit Christ be looked on oft-times as very troublesome company and therefore men do drive him away either from themselves by ill entertainment or from the places they live in by persecution Yet it will be found that he may very ill be wanted in any place for albeit Christ was driven away by the Jewes fury Chap. 10. 39 40. Yet he is now missed and needed in Judea 2. Albeit the bonds of nature will not alwayes tye friends one to another yet true piety will make the society of such comfortable and make them truely useful one to another in straits for here Lazarus and his sisters dwell together and they bear a great weight in this his affliction employing all means for his good and being afterward heavily afflicted when they succeed not according to their desire 3. As Christ hath taken on man nature so he hath also contracted a friendship betwixt himselfe and some lost sinners And as he respects all his creatures as he is God and all mankinde his parents kinred nation friends and acquaintance in their several relations as he is man and loves all his elect as he is Mediatour So it hath pleased him also as a good man to bear especial love to some of his own elect as a man doth to his especial friends Therefore is Lazarus described here to be he whom thou lovest which doth not seclude his love to him in most of the former respects but yet especially points at that especial love to him as a singularly good man So also did he love the beloved disciple Joh. 13.23 4 Whatever may be the expectations of men upon Christs love to them yet it will not exempt them from outward calamities for albeit they might think it strange that he whom thou lovest is sick yet both of these are consistent and may stand together 5. Whatever mens straits be bodily or spiritual great or small or whatever lawful means they employ when they are under them Yet then are difficulties rightly taken up when men look upon them as needing and calling for Christ and when accordingly the afflicted and their friends also do recommend the trial to him for such is their carriage they finde a need of Christ for help under this bodily and outward trial and accordingly sent unto him 6.
will disdain to rejoyce in any thing beneath Christ So albeit they do evidence their interest in joy by fruitfulness Yet they will be far from rejoycing therein Only it leads them up to rejoyce in him who is the author of all and with whâ—m they are assured they hold communion by their fruitfulness Therefore also unto fruitful disciples it is called my joy namely a joy in him and not in their own fruitfulness far lesse in other carnal things 7. Christ doth allow unto beleevers not only flashes and fits of joy but a constant solide uninterrupted joy for his will is that my joy remain in you whereas the wickeds will wither See Phil. 4.4 1 Thes 5.16 8. If beleevers would make more conscience of tender walking and of constancy in fruitfulness their joy would be more constant and less interrupted for fruitfulness which he hath been pressing is the mean to attain this end that my joy remain in you whereas by barrenness they over-cloud their own good condition 6. The joy of beleevers in Christ is in it self a full joy needing no other carnal joy to be added with it to fill the heart being a joy that will bear out under all discouragements and a joy far different from the worldlings joy which is full of heaviness Prov. 14.13 for so it is here called a full joy 10. Beleevers within time do never tast so much of spiritual joy but more is allowed and more is to be expected in the way of tender and fruitful walking for his scope in exhorting to fruitfulness is That your joy might be full yet fuller not in regard of the object but in their sensible enjoyment thereof 11. Whatever be the small measure of joy beleevers do enjoy by reason of their fruitlesness diffidence discouragement and straitning in their own bowels and how oft so ever that they have be interrupted Yet it is Christs purpose and aime to have their joy constant and full and he will not give over till it be so for his ultimate scope in his dealing with them and his doctrine to them is that your joy might be full as it will be at last Psal 16.11 Matth. 25.23 And herein it differs from the joy of the wicked which ends in heavinesse Prov. 14.13 Verse 12. This my commandement that ye love one another as I have loved you Followeth to ver 18. the second part of the Chapter wherein Christ singleth out one particular fruit of mutual love which in this verse he enjoyneth and presseth from his own example Compare Chap. 13. 34. Doct. 1. Albeit Christ require that we study an universal obedience and fruitfulness in all that he hath commanded Yet it is his will we be carried most toward these fruits which are most excellent and necessary for this cause it is that having formerly pressed fruitfulnesse in general he now descends to presse this one particular fruit See 1 Cor. 12.31 2. The true touch-stone of our communion with Christ and of fruitfulness in the duties of his service is the consciencious performance of duties of the second Table Therefore doth he insist so particularly in this duty of mutual love as a mean to evidence the reality of their fruitfulness 3. Of all duties to our neighbour and particularly of one Saint to another love is the most excellent as being the summe of the law the fountain of all other duties and the mean of making beleevers useful each to other Therefore doth he require this in particular that ye love one another See 1 Cor. 12.31 with Chap. 13.1 2 c. Rom. 13.8 4. It is a sufficient obligation to mutual love that Christ hath commanded and enjoyned it who must be obeyed whatever our inclinations be for saith he This is my commandment that ye love one another 5. Christ love to beleevers is both an obligation unto mutual love and a pattern of it And whoever would be sure of his love to them ought to study mutual love as a fruit thereof Therefore saith he Love one another as I have loved you This will perswade us to love even them who are base unprofitable who have wronged us c. as he did Verse 13. Greater love hath no man then this that a man lay down his life for his friends That Christ may enforce this duty from his example he doth commend his love to them which they are to imitate from several evidences thereof Whereof the first in this verse is his laying down of his life for them Which being the greatest evidence of friendship among men Rom. 5.7 doth set out the greatnesse of his love to them And that so much the more as though they were friends in his purpose when he died for them and were to be reconciled and brought into friendship by his death yet they were then in themselves enemies Rom. 5.8 10. Whence learn 1. Christ will let no opportunity slip whereby he may unfold his heart and manifest somewhat of his love to his people Therefore in pressing this duty of mutual love he insists on such arguments as may not only presse it but may also aggree with his principal drift in this Sermon which is to let out his tender heart unto them 2. Such as would make right use of Christs love ought to be much in the study thereof and to know distinctly what it is Therefore doth he insist to commend his love that the example may be more binding 3. Christs love to beleevers is so large that we cannot comprehend or take it up but in resemblances and comparisons Therefore must he set it out here by the shadow of the love of friends 4. Christ did really lay down his life for and in place of his people They standing guilty before the Tribunal of divine justice He as their surety by the covenant of Redemption was surrogate in their roome their sins being charged on him and they set free for he laid down his life for his friends See Isa 53.5 5. The benefit of Christs death is intended only for his friends who are chosen of God and given to him to be reconciled and made friends for he laid down his life for his friends and them only 6. Christs laying down his life for his people is the clearest mirrour wherein to read his love for he proveth that he had loved them in that he laid down his life 7. Christs love in dying for his people doth shine in this that although they were enemies in themselves Yet he had a friendly respect to them and did follow them till he drew them into a covenant of friendship for this doth commend his love that he laid down his life for them as friends though they were enemies 8. Christs love to his people is the most matchlesse of loves and essay whom we will none will bid so much for us or our love as he Therefore doth he commend it as singular greater love hath no man then this that a man lay down his life for
Church at that time and yet were sheep 6. Such as are Christs sheep by election and purpose must not only be converted but brought in to the society of the visible Church to live under Christs care and government for they must be brought to the fold 7. Christ himselfe is chiefe in bringing in his elect whatever instruments be employed And he is at pains to seek them and gain their consent as being bound in the Covenant of Redemption to present all that are given him by Charter blamelesse before the Father Therefore saith he I bring them and I must bring them the matter not being left arbitrary even in respect of his obligation 8. Gods purposes are so unchangable and Christs grace conferred and applyed to the elect so efficacious and invincible in operation that he can undertake to prevail with them to whom he so applieth it for he undertakes they shall hear my voyce which includes both faith and obedience 9. All Christs converts in all times and places will carry the same stamp and have the same properties agreeable to the Scriptures for what was the mark of his sheep in Judea ver 3. the same is the character of converted Gentiles and they shall hear my voice 10. As all true converts are brought in to the society of the Church So under the Gospel the partition-wall betwixt Jew and Gentile is broken down and they make up but one Catholick Church for there shall be one fold 11. Christ is the only one chiefe Shepherd of the Catholick Church dispersed through the world of Jewes and Gentiles for there shall be one fold and one shepherd Ver. 17. Therefore doth my Father love me because I lay down my life that I might take it again 18. No man taketh it from me but I lay it down of my selfe I have power to lay it down and I have power to take it againe This commandment have I received of my Father Because Christ had given that as one proofe that he is the good shepherd that he would lay down his life for the sheep and the Jewes could not endure to hear that their Messiah should suffer Yea and his very friends stumbled at it Matth. 16.22 Therefore in these verses he closeth this discourse with obviating that scandal And 1. He declareth that the Father loveth him because of this his suffering which is not to be understood of that love wherewith he is loved as the eternal Sonne of God but of love to him and approbation of him as Mediatour evidenced in his through-bearing of him in his duty and his exaltation of him after his suffering 2. He declareth that he was to lay down his life not to continue deaths prisoner but that having payed the ransome he might take it again with the Fathers approbation 3. Which explains that expression of laying downe his life He declareth that for the nature of his death it was not forced upon him but he yeelded to it by a voluntary dispensation and would prove it was so by his recovering of himselfe again out of the bonds of death 4. He declareth that he did all this in obedience to a command laid upon him by the Father and this is the ground of the Fathers love to him and of his voluntary submission All these being put together may take away all just ground of stumbling at his crosse Doctrine 1. Christ held out with his ignominious crosse is the great stumbling-block of the world for so is here imported 2. Albeit shame and ignominy joyned to the crosse do adde to the grievousnesse thereof Yet all that could not hinder Christ to undergo it for the good of sinners Heb. 12.2 and that he might cast a coppy to his followers 1 Pet. 2.21 c. Yea he not only bare the crosse but had so much courage under it as to commend it as lovely to them who are ready to stumble at it Therefore whoever stumbled at it yet not only saith he I lay down my life but he propounds such considerations as may make it appear lovely 3. Christ the Mediatour is beloved of the Father and is he in whom he is well pleased that so all who come in under his shadow may be accepted in him for saith he my Father doth love me 4. The Father is so well pleased with the reconciliation of lost sinners that he loveth Christ for the undertaking thereof and is fully satisfied with his suffering for attaining that end In both these respects it holds good Therefore doth my Father love me because I lay down my life The Father is pleased with him that he undertook that service and is content with his death as a sufficient ransome 5. Crosses that seem very gloomy and have much displeasure in them are yet consistent with the Fathers love toward the sufferer especially when they are well borne So much may we learn from Christs experience who albeit he drank of a verry bitter cup yet was beloved of the Father 6. Gods love manifested toward any in their following of his way is a sufficient cordial against all the bitternesse of it for albeit Christs sufferings were bitter and stumbled at by many yet this sufficeth him that therefore doth my Father love me 7. The backside and issue of Christ and his followers crosse being rightly considered may sweeten all the rough way that leads to it Therefore doth he subjoyne as another encouragement I lay down my life that I may take it againe 8. Christ having laid down his life for the Redemption of lost man did take it again as a testimony that the Father was satisfied with his sufferings and to be a ground of strong consolation to beleevers and to remove the scandal of his ignominious death for all these are to be found in his taking his life again 9. Christ in suffering death for sinners was not forced to it nor could enemies have reached him against his will But he did it voluntarily that so he might commend his love to sinners and might teach us to act and suffer for him willingly being confident that enemies can never reach us without our Father Matth. 10.29 for No man taketh it from me but I lay it down of my selfe 10. Christ by his resurrection gave a proofe how voluntarily he rendred himselfe unto death Therefore saith he I have power not only an instruction from the Father but a liberty at his own pleasure as to any thing men could do to lay it down and I have power to take it againe And by this also he would prove that he can put a period to the sufferings of his own when he pleaseth without any help of their crooked wayes 11. The way of accomplishment of our Redemption was agreed upon betwixt the Father and the Sonne before the accomplishment thereof Therefore saith he This commandment have I received of my Father which clears that he came into the world instructed how to go about this work See Psal 40.6 7. with Heb.
In these verses we have Christs present answer by deeds to this message to wit That however he loved not only Lazarus as they propound it ver 3. but themselves also ver 5. Yet when he heard of his sicknesse he stayed still two dayes before he motioned his returne to Judea ver 6 This he did that Lazarus being dead before he came the two sisters might be the more fully tried and his own glory might shine the brighter for strengthening the faith of his people as will be seen in the sequel of the history particularly ver 15. Doct. 1. As God hath set his love on sinful dust and Christ man hath by his own practice sanctified holy friendship So mens pretending and saying they are beloved of Christ is to little purpose unlesse Christ say so also Therefore is it confirmed here what they had expressed concerning Lazarus 2. Such as upon Gospel tearms and grounds do lay claime to Christs love will not be repelled nor disappointed for they say it is he whom thou lovest and here Amen is said to their claime Jesus loved Lazarus 3. It is a great mercy to be beloved of Christ but it is a double mercy when the Lord lets out his love on a whole society and children of a family together Therefore it is added Jesus loved Martha and her sister and Lazarus which might be a comfort to every one of them in respect of the rest 4. Saints sobriety in esteeming of themselves and in preferring others to themselves will never loose them any thing in Christs estimation Therefore albeit they mention only Lazarus as beloved of Christ ver 3. yet here themselves also are added Unbeliefe is indeed no sobriety nor yet is it sobriety in Saints to shut out themselves from any part in Christs love Yet when men have laid hold on him it becomes them to preferre others and make more noise of them then of themselves 5. Albeit there may be much difference of growth among Saints some may have moe blemishes then others Yet Christ doth love true grace in any of his how weak so ever Therefore albeit Martha was more wordly then Mary Luk. 10.39 40 41 42. and it appears afterward she was not so broken spirited as she yet Jesus loved Martha as well as Mary 6. Christ requires that his peoples heart be guarded against any misconstruction of his dealing by the faith of his love and seeing love in all of it Therefore is this premitted of his love to them to prevent any misconstruction of his stay till Lazarus should dye 7. There is no outward crosse-dispensation nor apparently harsh dealing but it is consistent with love and may slow from love to his own And particularly Christ may dearly love his own and yet may delay to help them even in their extremity till a fit time come wherein his glory may shine and the mercy be more conspicuous Therefore upon this that Jesus loved them it followeth When he had heard therefore that he was sick he abode two dayes still in the same place where he was Verse 7. Then after that saith he to his Disciples Let us go into Judea againe Followeth the last thing antecedent to his returne which is his preparation to return and his trial of the disciples about that matter This is contained in several conferences with the disciples to ver 17. which shall be spoken to in order In this ver he excites and invites to go and return with him again which draws on the following conference Whence learn 1. Such as seem to be but onlookers in the trials of others may yet get a sharper trial by it then they expect for so much may we learn from this conference in general wherein the disciples get a trial about Lazarus sicknesse by reason of their own fear and therefore he conferred with them and said to his disciples let us go c. 2. Christ will in due time satisfie the â—eedy requests of his own and will let it be seen that he doth not slâ—ight however he delay them Therefore after that when the two dayes are expired he will go into Judea again to visite and restore Lazarus 3. Christ may make the first view of a calling or duty appeare more terrible to his followers for their trial then it will prove afterward Therefore doth Christ propound the invitation in these tearmes let us go into Judea again Whereby he puts them in minde how they had been driven out of it and yet will have them to it again though yet for a time they found no such hurt by going as the sequel cleareth 4. It may give ground of hope that a calling and duty will not be so hurtful as it appears dreadful when Christ gives a call to it and so puts us in his way and when he offers to go with us and bear us company for so is this sweetned let us go saith he importing his call and that he will go with them Ver. 8. His disciples say unto him Master the Jewes of late sought to stone thee and goest thou thither againe In this verse is recorded how they relished this invitation They being weak and unwilling to meet with suffering are astonished at the call and pretend great respect to him and therefore oppose his motion as not proceeding from wisdome wondering that he who had been so lately in hazard would cast himselfe in new difficulties Whence learn 1. As oft-times spectatours and on-lookers are more terrified with the crosse then sufferers themselves So in particular Christ did endure the crosse and make for it with such resolution as astonished his followers for he invites them to go into Judea when they wonder he should go thither again 2. Such as are affraid to grapple with trouble will not readily let it be beleeved that they are so but will bend their wits to seek some fair pretence whereupon they may decline iâ— Therefore do they only hold out his danger The Jewes of late sought to stone thee c. to hinder that journey Whereas however it was true they did respect his safety yet they were as much taken up with fear of their own danger as may be gathered from ver 16. 3. Men in following Gods way may meet with enemies that are very near friends and even disciples may cast impediments in their way who are on a good course for even the disciples who acknowledge him their Master oppose him in his duty See Matth. 16.16 17 c. with 22. 4. Mens wisdome oâ— their conceit of it is a strong rebel against Christ And it is the great presumption of disciples when in stead of following Christ they will offer him a counsel as if they were wiser then he for herein do they saile when they vehemently urge him with a question goest thou thither againe as if he had not considered the matter well enough 5. The arguments of the wisdome of the flesh and of carnal fear are but invalide to satisfie the
c. Luk 2.52 Mark 13.32 And by this he would curb the licentious wit of man who would presume to know all things And doth condescend to these who are ignorant of many things providing they know what is incumbent to them in their stations 2. Christ will have the difficulties of his own singular and remarked to be so that his glory may be singular in ridding them out of these Therefore it is premitted that he had lien in the grave foure dayes already that his glory in raising him might be the greater 〈◊〉 it might be seen that however he delayed long yet he came in time enough to raise him as is after cleared For this produced more fruit in his own then if he had not died or had been but new dead and it made his death to be devulged at Jerusalem as appears by their coming to comfort the sisters that so malice it selfe might not doubt of the miracle 3. Such as have gotten good news from Christ concerning their difficulties may yet meet with many seeming sad disappointments before they finde them accomplished for they got newes ver 4. this sicknesse is not unto death and yet he is not only dead but had lien in the grave foure dayes 4. Mens exercise of their calling may lie very near to hazards that so they may exercise faith in God for Bethany the place where Christs calling lay was nigh unto Jerusalem where his cruel enemies were and where he was to suffer even about fifteen furlongs off 5. It is not inconsistent with Christianity to have moderate sorrow for the losse of friends and to be so affected as to need comfort for Martha and Mary need some to comfort them concerning their brother Only that they do come to comfort it shewes that the sorrow should be moderate and that the mourners should not reject consolation 6. It is the duty of friends and neighbours to sympathize with and comfort others in distresse for so much were these Jewes convinced of who came from Jerusalem as is to be gathered from verse 18. to Martha and Mary to comfort them concerning their brother 7. It is a special advantage when God casts friends and comforters to be near people when they stand in need of them Therefore also it is marked that Jerusalem whence they came was nigh to Bethany Job had his friends further off 8. Men may upon some respects love some who are truely godly and yet not love Christ nor yet love others who bear the same image for as yet as would appear from ver 45. none of these beleeved in Christ and so could not love him and some of them were violent enemies and yet they loved these godly women and came to comfort them It may be because they were eminent women they are respected And many who will not look on Christ will yet look to any who are in eminency And therefore the good that is in such would be cherished if so be it may gain others It is also ordinary for natural men to like the parts of gracious persons when yet they do not love their graces And whatever it be certainly it is upon some by-respect that this love is founded Verse 20. Then Martha assoone as she heard that Jesus was coming went and met him but Mary sate still in the house The antecedents of the miracle after that Christ came near to Bethany and before he came to the grave may be reduced to these two 1. Martha's meeting and conference with him to ver 28. 2. His meeting with Mary and some consequents following thereupon ver 28. 37. Christs meeting and conference with Martha contains several particulars to be spoken in order whereof the first in this ver is her meeting with him She though a good woman and sensible of her losse also yet being of a stronger minde then Mary and consequently stirring most up and down gets first word of Christs approach and goeth to meet him whereas Mary knowing nothing of this stayes still within Whence learn 1. As among he truely gracious some are more tender and spiritual then others So the most godly are ordinarily most affected with griefes and more broken under them then others for Martha is able to stir and gets newes of Christ while as tender Mary sits still under her sorrows and hears of no such thing This may teach the godly and especially weak and tender hearted ones not to measure every one by themselves for these who have real good may have really different dispositions and some come far short of others And it may teach them whose mindes are broken and made tender as to guard lest every difficulty take too deep impression so also to expect more liberal allowance from Christ as Mary afterward found 2. Whatever comfort or sympathy men meet with from friends in their trouble yet comfort from Christ also will be needed by all the godly for albeit they had comforters ver 19. yet she went and met him when she heard of his coming to welcome him as a needful guhest And it may be she me◠him without as fearing hazard to him from the Jewes that were in the house 3. Martha had her own prejudice at Christs carriage that he had not come sooner as appears afterward as well as she had faith and yet faith prevails that she stayes not from him but goeth to him It teacheth that unbelief is never deadly so long as a man is not kept from coming to Christ by it And whatever complaints a man have of Christs dealing yet faith is still the conquerour so long as all these complaints are poured out only in Christs own bosome Ver 21. Then said Martha unto Jesus Lord if thou hadst been here my brother had not dyed 22. But I know that even now whatsoever thou wilt ask of God God will give it thee In the next place we have Martha's salutation and discourse to Christ at meeting wherein 1. Her passion breaks out in an indirect challenge ver 21. that his presence might have prevented her brothers death and therefore regrates that he came not in time And in this her weaknesse appears not only in her indirect challenge But partly in her presumption beleeving that for which she had no ground For upon what ground could she know but Christ might have been there and yet her brother have died seeing there was no promise to the contrary And partly in her limiting of Christs power to his bodily presence as if he could not have prevented his death if he had pleased though he had not been there 2. After her passion hath broken out she settles a little and corrects it with a profession of her faith that Christ if he pleased could yet amend all ver 22. Though in this also her faith came short in that she beleeves not Christ can do this by his own power but only as an instrument employing God or obtaining power of God to do it as was the way of men of
Lazarus as a thing they could not deny the more malicious sort do adde that cavil and exception From ver 36. Learn 1. Christs love to his people is a very captivating and ravishing meditation for that which took hold on them and strikes them with admiration is he loved him which was indeed a truth that Christ as he pitied Mary and her sister so he respected Lazarus especially and therefore burst forth in sorrow through affection to him and them and through indignation at Satan and sin which drew on these miseries 2. The fountain of any compassion shewed by Christ to his own in misery is not any worth in them but his own free love for his compassionate weeping leads them up to his love as the cause thereof 3. Christ thinks no shame of his love to his people but will avow it and have it known sometime to beholders for he doth here so let it out as they mark it See Rev. 3.9 4. Christs sympathy and compassion toward his people proves his love to them although they get not visible out-gates from their troubles for upon his weeping they gather he loved him his sympathy and tears prove love albeit the man died And indeed they who get a sight of Christs tender heart will beleeve his love whatever his dispensations be 5. Christs love and compassion is a wonder to them who know him not well Yea it is in it selfe admirable and such as see it will rather admire it then know how to comprehend it Behold say they how he loved him See Eph 3.18 19. 6. Christs love to his own will follow them even to their graves As here he gives evidence how he loved him when he is lying in his grave And albeit every Saint do not meet with that proofe of love which Lazarus got in being raised up again yet that love rests upon them till the general resurrection From ver 37. Learn 1. Christs love is readily misconstructed when he is letting it out most convincingly and it is liker an enemy then a friend so to do for there are here who indirectly carp at his love and the expressions of it since he sustered the man to die 2. Corrupt men and the corrupt dispositions of men will not readily beleeve Christs love unlesse it appear in some evidences and effects desired by them for this is their indirect exception that he caused not that this man should not have died Misconstructers of Christs love are ordinarily limiters of his love to be evidenced in such and such particulars 3. Men may have much knowledge and yet much malice against Christ Yea knowledge is very dangerous if it be not sanctified and seasoned with grace and love for these men can tell that he opened the eyes of the blinde ch 9.6 and it seems are better acquaint with his proceedings then the others and yet they carp at his love 4. Christ hath given such proofes of his power as may convince malice it selfe that he can do greatest things for his people if it be for their good for their reasoning grants that he which opened the eyes of the blind could have caused that this man should not have died 5. When malice and prejudice hath said its worst against Christs dealing it will be found in end that he is doing better then we could desire for all they could have expected was that he should have caused that this man should not have died which might have been done and yet little of Christ or his love have been seen in it For it might have been looked on only as a recovery out of a dangerous disease Whereas he is about to do that for Lazarus which sets forth his own glory and makes his love to him conspicuous indeed Ver. 38. Jesus therefore again groaning in himself cometh to the grave It was a cave and a stone lay upon it Followeth to ver 43. the antecedents of the miracle after Christ was come to the grave which are his rebuke of Martha's unbelief which burst forth when he commanded to take away the stone upon the grave ver 39 40. and his publike thanksgiving to the Father after the stone was taken away ver 41 42. Unto these is premitted in this verse 1. A declaration of his exercise in coming to the grave He again groaned in himselfe Partly out of indignation at their unbeleeving cavils ver 37. which he digested without answering But chiefly this flowed from his sympathy and affection which still continues and is renewed at the sight of the grave And it seems also that his praying of which he gives so comfortable an account ver 41. drave him to these groans For his prayers were very ardent and he had hard exercise in them Heb. 5.7 that he might be a fellow-feeler with all who tread these steps 2. There is premitted a description of the grave which seems to be marked chiefly as an introduction to the following command to take away the stone Doctrine 1. Christ our Lord was very serious in the works of his calling and could be very serious about them even in the midst of outward distractions for in the midst of all this company and while he is walking on in the way he is exercised till he groan again 2. Christs compassion and sympathy is not an evanishing passing thing but will continue toward the needy till they get their issue for he ceaseth not his groaning but groaned again in sympathy and prayer till the work be done 3. The unbelief of men when Christ is about to do great things is a grievous burden to him for this groaning again relates also to their unbelief who were to be witnesses of this miracle as is before marked See Mark 6.5 6. 4. Whatever be the desert of unbelief yet Christ will not alwayes be hindred by it to do good to the needy But he will bear it as a part of our misery and yet go on to his work for he groaned in himselfe for it and so cometh to the grave 5. As decent and ordinary burial is in it selfe a mercy and it is a judgement upon the wicked to want it Jer. 16.4 and 22.18 19. So in the way of burial there is no respect to be had to superstitious conceits nor yet to pompe and vain glory but only that the dead be removed out of the sight of the living Gen. 23.4 and that their bodies be secured against external violence and injury as being closed upon hope of a resurrection Therefore it is marked of Lazarus burial place that it was only a cave and a stone lay upon it that his body might not be violate nor injured Verse 39. Jesus said Take ye away the stone Martha the sister of him that was dead saith unto him Lord by this time he stinketh for he had been dead foure dayes 40. Jesus saith unto her Said I not unto thee that if thou wouldest beleeve thou shouldest see the glory of God In these verses we have the first thing which
and search as afterward it followeth and more fully in the other Evangelists See Matth. 26.21 22. Verse 22. Then the disciples looked one on another doubting of whom he spake In this verse we have an effect of this discovery among the disciples that as men amazed they look one upon another being ignorant of whom he spake Their looking one upon another may be supposed partly to flow from their general amazement and partly from their desire who were conscious to themselves of no such intentions to know by one anothers countenances who was the guilty man And it is like that at first they gazed one upon another through amazement not knowing who might be the man from which followed their particular enquiry at Christ Matth. 26.21 22. And that afterward being somewhat more confirmed they looked if they could discover it by any Symptomes in others which not succeeding Peter takes another course in the following purpose Doct. 1. There may such things fall forth in the Church and be acted by members thereof as will surprize true Professours with astonishment and amazement who could never have beleeved such naughtinesse to be in their societies for so doth the disciples carriage upon this intimation evidence 2. When the Lord makes any intimation of a defection to be in the Church sincere Professours will be jealous and put to search themselves whether they be guilty or not for upon this intimation of but one among twelve all of them looked one upon another doubting of whom he spake and albeit they were not conscious to themselves of any such wicked purpose yet since he had spoken all of them are jealous and enquire concerning themselves as the other Evangelists observe As for Judas it is only marked that he enquired last of all rather to hide himself from the rest then for any other end 3. It is an evidence of sincere Professors that they truly abhorre all treachery against their Master and will desire to know who are guilty of it that they may abhorre it in them for their looking one on another together with their enquiry concerning themselves doubting of whom he spake intimates also their abhorrency of that crime with their desire to know who was guilty of it 4. Albeit Christ sometime give very clear intimation of some defection to be among his followers yet he useth not to discover who the treacheron hypocrites are till they decipher themselves for albeit he had warned them of the treachery of one of their number yet they doubted of whom in particular he spake as not being particularly named 5 Treacherous hypocrites may lurk so close and carry matters so faire as none can spie them out before they discover themselves unlesse Christ extraordinarily reveal and point them out for Judas in this businesse put on such a countenance as when they looked about yet they still doubted of whom he spake and Peter and John are put to another shift to finde him out Verse 23. Now there was leaning on Jesus bosome one of his disciples whom Jesus loved 24. Simon Peter therefore beckened to him that he should ask who it should be of whom he spake 25. He then lying on Jesus breast saith unto him Lord who is it 26. Jesus answered he it is to whom I shall give a sop when I have dipped it and when he had dipped the sop he gave it Judas Iscariot the sonne of Simon Followeth a further effect of the former discovery in Peter occasioning the third step of the discovery and a particular designation of the traitour unto John The summe of this purpose is the intimation that there was a traitor in their society and the impossibility to know who he was either by that intimation or by his countenance kindles in Peter an earnest desire to know him And being neither willing to propound his desire openly seeing Christ had hitherto forborn to name him not being able to propound it secretly to Christ by reason of his distance He makes a secret signe to John the beloved disciple who sat nearest Christ that he should enquire who accepting of the employment and propounding the matter to Christ Judas is discovered to him by a signe secretly agreed upon betwixt Christ and him For clearing this a little consider 1. Whereas John is said to lean on Jesus bosome it points at their custome in sitting at table that they did lie upon beds or couches with their feet outward and their heads inward leaning themselves on their elbows and so the head of one lay neare to the bosome of another as John did here to Christ yet not so near but there was some distance for John v. 25. must lie on Jesus breast or raise up himselfe a little and fall upon it as the original is before he can propound the matter secretly Consider 2. Christ chuseth this way to discover Judas unto John by giving a sop when he had dipped it which was some part of that Supper before the Sacrament was instituted partly because this was a more secret way of designing him seeing it was usual for Christ to distribute meat amongst them and so none could know the matter but John who understood his purpose in it and belike Judas himself And partly because this signe was most agreeable to the prediction Ps 41.9 and might put Judas in minde of his ingratitude From v. 23. Learn 1. Albeit Christ love all his disciples and followers yet as man he had degrees of of love and familiarity with some beyond others And as God also he may let out sensible evidences of love to some beyond others for albeit he loved all his own v. 1. yet here there is one disciple whom Jesus loved in a singular way to wit as he was man and in respect of kinde manifestations of himself 2. Such as are indeed beloved of Christ will esteem highly of this as their chief dignity and far above any love they can have to him for this is the character of the beloved disciple Albeit he loved Christ yet there is no word of that but of Christs love to him and he gives himself no other name or title as accounting it his chiefest glory to be called one of his disciples whom Jesus loved So also c 19.26 and 21.20 3. Such are beloved of Christ albeit they account it their great glory yet they will entertain it with much modesty and sobriety for John in writing the history when he speaks of these his priviledges yet never names himself who he was till c. 21.20.24 that closing the history he must declare who was the penman of it 4. Such as are beloved of Christ will delight much in intimate familiarity with him and will be admitted thereto for it is Johns choice and Christs allowance that he leaned on Jesus bosome From v. 24. Learn 1. An honest heart is not satisfied with its own testimony unlesse also it get Christs approbation for Peter would know who it should be of whom he spake not only
such a Teacher 5. As the Spirit is the great Comforter of his Church particularly by his teaching which all tends to their comfort so he is a Comforter to none to whom he is not also a Sanctifier for the Comforter is the Holy Ghost in respect of his sanctifying operation 6. The special benefits and particularly the Spirit bestowed upon beleevers are given through the mediation of Christ and serve to be tokens of his love and remembring them in his Kingdome for faith he The Father will send him in my Name 7. The Apostles were fully instructed by the Spirit in all things pertaining to the Kingdom of God so that in the matter of Religion nothing is to be hearkened unto beside or contrary to that which God revealed to them and by them to the Church for He shall teach you all things 8 The true Spirit of Christ taught the Apostles no other thing but what Christ had said unto them nor doth he teach beleevers any thing but what Christ hath taught by his Prophets himself and his Apostles for these all things which he shall teach are all things whatsoever I have said unto you as hath been cleared 9. Christs disciples are frequently subject to forgetfulnesse of what Christ saith unto them occasioned partly by their ignorance ch 12.16 partly by the little interest and felt need they have of what the Word saith partly by their slothfull negligence being taken up with other things and partly by their trusting to their own understanding and memory Therefore need they to have all things brought to remembrance 10. The ignorance dulness and forgetfulnesse of disciples doth lose them many a fair opportunity and would irrecoverably deprive them of fair advantages if mercy prevented it not for Christ their wealth is away before they knew what it meant and they are left ignorant and forgetful of what he had taught 11. Such as are humbled under the sense of their ignorance and do seek after and entertain the presence of the Spirit will finde him a remembrancer of saving truths which they have heard as they need them for He shall bring all things to your remembrance whatsoever I have said unto you Ver. 27. Peace I leave with you my peace I give unto you not as the world giveth give I unto you let not your heart be troubled neither let it be afraid Christ being now about to close this exhortation and part of his farewell-Sermon doth in this verse point out the sixth argument of consolation Namely his peace as a result of all the rest which both in its own nature and donation differeth far from the worlds peace And upon this he repeats the exhortation propounded ver 1. and so goeth on to the conclusion of this part of his discourse Whence learn 1. Christs disciples are allowed true peace in all dispensations to uphold their hearts So that whatever their outward trouble be yet they may have peace with God Rom. 5.1 quiet under all dispensations and an ordering of outward afflictions so as they need not marre their peace for peace is his allowance here 2. True peace is Christs peace as being the purchaser thereof the object in whom they have it Chap. 16 33. and he who gifts it Therefore calls he it my peace 3. Christs peace doth not depend upon his bodily presence but may be continued when he is gone and is an antidote to supply that want and losse for when he is to remove peace I leave with you saith he 4. Whatever be the beleevers unworthiness or not deserving of peace yet it may answer all objections that it is Christs legacy and free gift for peace I leave with you my peace I give unto you 5. The excellencie of Christs legacies and the priviledges enjoyed by his people ought to be studied as far transcending what they enjoy at their best who do not come to him Therefore doth he make the comparison betwixt the worlds peace and his 6. Christs peace is far different from the peace which is given or enjoyed by the world for that is oft-times in sin or is but a lethargy of security portending sad trouble or but at best a freedome from outward trouble when yet thy are at enmity with God But his peace is solide and true peace Therefore saith he not as the world giveth give I unto you 7. Christs peace doth also differ from the worlds peace in the way of giving it They oft-times give words of peace without reality but he is real in what he saith They may wish peace when they cannot give it but his peace is real and effectual Joh. 34.29 They cannot perpetuate any peace they afford or wish but his peace is firme and he preserveth his people in it This also is imported in these words not as the world giveth give I unto you 8. The heart-trouble wherewith Saints are oft-times exercised is ready to beget many heart-terrours and fears for the future for here heart-trouble and being afraid go together 9. Christ may be dealing very comfortably with his people when yet their perplexities and fears do continue and lye on for as at the beginning ver 1. so here after all his sweet discourse their distemper continueth their heart is troubled and it is afraid 10. As there is no true cure of heart-troubles and fears but in Christ So his consolations and peace are sufficient to guard the heart against them all So that Saints having this allowance cannot without sin continue in their perplexities Therefore after all these consolations and particularly that of his peace he repeats the exhortation as a duty which they cannot decline Let not your heart be troubled neither let it be afraid Ver. 28. Ye have heard how I said unto you I go away and come again unto you If ye loved me ye would rejoyce because I said I go unto the Father For my Father is greater then I. From this to the end of the Chapter we have a conclusion of this part of the discourse in prosecution of that exhortation ver 27. which may be reduced to two heads 1. A reproofe that they entertained not his doctrine and particularly the râ—ws of his departure with joy for which he giveth two reasons ver 28 29. 2. A declaration that this was his farewell-Sermon and therefore to be better hearkened unto ver 30 31. In this verse is contained 1. The summe of what he is now teaching them to wit concerning his departure and return again to them 2. The use they should have made even of the saddest part of this doctrine concerning his departure Namely not to be grieved and troubled as they were but rather to rejoyce 3. What the want of this evidenced in them even the want of such love to him as became them which would have made them rejoyce 3. The first reason why they would rejoyce if they had loved him Namely because he went to the Father who is greater then he not as God but as man
and Mediatour and in his present state of humiliation and therefore his exaltation out of his estate of humiliation into glory with the Father should have made them rejoyce especially considering that this his exaltation tended to their advantage Doctrine 1. It is needful that disciples consider seriously what they hear and that for this end needful doctrines be frequently repeated and inculcate upon them Therefore doth Christ put them in minde what they had heard ye have heard how I said unto you c. 2. Saints are not to pore only on what is sad in Christs doctrine or dealing but to study also what lenitives he allowes to sweeten the other Therefore with his going which is bitter he mentions his return which is as sweet ye have heard how I said unto you I go away and come again to you 3. Albeit there were no other encouragement by the way during Christs absence Yet the hope of his coming again might allay the grief of his departure Therefore it is subjoyned as a sufficient lenitive I go away and come again unto you 4. Not only Christs sweet dispensations but even the hardest trials of Saints and his most sharp dispensations to them afford matter of joy if rightly studyed Therefore doth he pitch upon the saddest of it and urge it as matter of joy ye would rejoyce because I said I go unto the Father See Jam. 1.2 5. Christ by departing out of the world is exalted unto a more glorious estate then that in which he was during his abode on earth for so is imported in that he goeth unto the Father who is greater then he Whereby as man and Mediatour he is advanced to be next in glory to the Father and as God he layeth aside that vail under which he appeared in his state of humiliation and le ts out that glory which he had with the Father before the world was Joh. 17.5 6. The exaltation of Christ is a ground of much joy to beleevers as being not only his advancement but an evidence that he hath accomplished all things for which he came into the world and a pledge that he will execute his offices in a more glorious way for their good for this is matter of joy I go unto the Father for the Father is greater then I. 7. It is the great fault of beleevers that they choose rather to carp at Christs dealing then to study matter of encouragement in it and that their selfe-love desiring to be much humoured and pleased doth marre all right use of his dispensations Therefore doth he give them a milde challenge that their desire to enjoy his bodily presence had marred the joy they might have gathered at his departure 8. Saints may seem to have much fond love to Christ and their love to make a great stir when yet it is not love to him but self-self-love that aileth them Therefore albeit they thought it was love to him that so disquieted them yet saith he If ye loved me ye would rejoyce c. 9. True love to Christ will make a man submit to what honours him how much soever it crosse them for albeit this separation might be very sad to them yet If ye loved me ye would rejoyce because I said I go unto my Father to be exalted 10. Albeit self-love make Saints think they are upon the only way of their own good Yet upon serious search it will be found that in opposing Christs will they oppose their own real good also for his exaltation being for their advantage they who rejoyced not at it did forsake their own mercy Ver. 29. And now I have told you before it come to passe that when it is come to passe ye might beleeve This verse contains a second reason why they ought to rejoyce at this intimation of his departure to the Father Namely That this prediction compared with future events proving his exaltation for their good would confirme their faith And therefore they were bound to rejoyce in whatsoever would advance faith Whence learn 1. It should be the great study of Saints in this vale of their pilgrimage to acquaint themselves with beleeving as that whereby Christs bodily absence is mainly supplied and that which will bring them the peace and joy which is allowed upon them Rom. 15.13 Therefore doth Christ take so much pains to train and breed them that they might beleeve 2. The scope of Christs Word to his people is to lead them to beleeve in him for now I have told you that ye might beleeve 3. Such as would rightly emprove Christs Word for feeding of faith ought to compare his dealing with his Word and to see somwhat of him and the accomplishment of his Word in every thing that comes to passe Therefore he requireth that they not only hearken to what he told now before it come to passe but observe also what he doth when it is come to pass 4. The comparing of Christs predictions with events according to the same contributes much to the confirmation of faith as pointing out Christs fore knowledge and providence and the certainty of the Word which he saileth not to accomplish Therefore saith he Now I have told you before it come to passe that when it is come to passe ye might beleeve Compare Chap. 13.19 5. Our Lord may make disciples hard condition contribute more for their good and the strengthening of their faith then if they had not met with these conditions Therefore doth he so order it that his departure and the consequents thereof shall contribute so much to their further confirmation 6. True disciples ought to rejoyce in whatsoever may contribute to confirme their faith how much soever it vex them otherwise for this is a reason why they ought to rejoyce that this intimation contributed that they might beleeve 7. Whatever be Christs dispensations toward his people yet he is not deficient in whatsoever is needful to encourage them to beleeve and to confirme them in it for in all these sad dispensations he was still doing what might help them to faith that ye might beleeve 8. As there is no faith but it needs that we should grow in it as here the disciples who beleeved need to beleeve more So the Lord when he gives many encouragements to beleeve requires more faith of his people for now when he gives this new help of a prediction and the accomplishment thereof he requireth an answerable measure of faith That ye might beleeve yet more 9. Albeit we are ready to think that Christs bodily presence were a notable help to faith Yet Christ by his exaltation unto glory gives such proofes of his deity and fulnesse and of his minding of his people as layeth on a stricter obligation to beleeve in him then any beside So that not to beleeve much now is a more hainous fault then at any other time for when it is come to passe and evidenced by effects that he is gone to the Father it is specially
people so he is graciously pleased to reward and foster this love with more of his love for the Father whose love prevents his people loveth you because ye have loved me 5. Love to Christ cannot be without faith and where love is it proves faith for ye have loved me and beleeved 6. True faith ought to close with Christ as the great Embassadour of the Father God and man coming out from the Father by his Incarnation and coming into the world to work the work of our Redemption for ye beleeved that I came out from God which includes the Fathers good-will in sending of him and proves his Godhead in that he came from God as well as the truth of his manhood was confirmed by his appearing on earth and his office to be the only Mediatour as coming out from God for that effect 7. Faith in Christ is so acceptable that God will reward it with proofs of his free love for the Father loveth you because ye beleeved that I came out from God Verse 28. I came forth from the Father and am come into the world again I leave the world and go to the Father In the last place Christ to confirme them in what they had beleeved concerning him v. 27. and explain that which they understood not v. 16. doth set forth himself more fully as the object of saving faith both in his state of humiliation in his coming into the world which they had already comprehended and in his state of exaltation in going out of the world which they should after understand more fully Whence learn 1. Christ craves nothing to be believed by his people but what is the real truth for as he commends them for believing that he came out from God v. 27. so this is the very truth I came forth from the Father c. 2. Jesus Christ as he is the Embassadour of the Father so he is true God equal with him for being with the Father before his Incarnation he came forth from the Father and was not sent only 3. It pleased Christ Jesus out of love to his people to leave the Father and come into the world not by being separate from the Father but by obscuring his Deity and glory under the vail of our flesh and sinlesse infirmities and conversing with us for working of our Redemption for so is this to be understood I came forth from the Father and am come into the world 4. Christ having perfected his work on earth did leave the world by ascending up to heaven to perfect the work of our Redemption and salvation where he manifests his glory having put off the vail of our infirmities for again I leave the world and go to the Father And by this he clears the matter of his removal to them and lets them have a sweet sight of it 5. As Christs coming into the world was voluntary and flowed from his love so was his departure also voluntary and he was not compelled thereunto by men for I am come saith he into the world and I leave it and go 6. The way of Christs coming and being into the world may serve to clear contraversies concerning the matter of his removal for the one is here parallell'd with the other And therefore as his coming was sensible and in a bodily way so also is his removal sensible and takes away his bodilie presence And as his humanity and body were not in heaven while he was in the world so it is not here now after that he is gone to the Father Verse 29. His disciples said unto him Lo now speakest thou plainly and speakest no proverb 30. Now are we sure that thou knowest all things and needest not that any man should ask thee By this we beleeve that thou camest forth from God In these and the two following verses is contained the third part of the chapter wherein Christ doth give a meet entertainment to their faire profession of proficiency and faith concerning him These verses contain their profession wherein 1. Being satisfied with his former way of doctrine they professe that he spake plainly and without proverbs and consequently that they had made proficiencie and understood him 2. They deduce two inferences from this testifying their further proficiencie beside the understanding of what he said 1. That by his preventing their question v. 19. they were perswaded of his omniscience and that none needed to informe him of their case by questions as if he were ignorant thereof 2. That the knowledge and experience of this his omniscience did further confirme them in the faith of his Deity Now concerning this profession as it cannot be denied but there is some good in it and they had sound faith which Christ acknowledgeth v. 27. and they had already professed it chap. 6.69 so when we consider Christs entertainment thereof we will finde some excesse of presumption in it for albeit Christ did indeed speak plainly yet the time was not come wherein he had promised they should ask him nothing v. 23. And therefore they presumed more of their knowledge then they had cause and albeit they believed that truth that he came forth from God and that upon solid ground yet their faith was not full enough since they had not employed their faith about the matter of his removal which he had pressed upon them v. 28. Doct. 1. Whatever divine truth Christ seems to speak more obscurely in one place it will be found fully cleared and explained elsewhere for now say they speakest thou plainly and speakest no proverb 2. It is a great comfort to Christs followers to understand his Word and it is the propertie of divine truths that when they are apprehended in any measure they do wonderfully affect and refresh the heart for say they by way of admiration lo now speakest thou plainly c. being wonderfully refreshed with the light they received 3. Christ will be found omniscient by all them who know him rightly for we are sure that thou knowest all things c. 4. Preventing means give his people but little to do and are very affecting when they are found for it held in their pains and did very much affect them that he gave proof he needed not any man should ask him 5. Christ doth then become very precious to hearts when he by his Word meets with what is in their hearts for this did ravish them that he needed not be asked but lighted upon what was in their thoughts v. 19. 6. Christ is then rightly taken up in his properties when he is acknowledged to be God and when faith closeth with him as such for it followeth on the former By this we beleeve thou camest forth from God 7. When weak beginners get any measure of knowledge or faith they are in peril to run upon the extremities of rashnesse and presumptuous conceit for with this was their profession here hinted wherein they speak as if they had attained to a full measure and needed not
him cometh by free gift without any deserving on their part and should be esteemed of as an excellent gift for I have given them the glory 4. What beleevers have in and from Christ doth advance them to a glorious estate and is their begun glory and salvation so that none but they have any true glory nor is any thing enjoyed by men truly glorious but the grace and other priviledges they enjoy in and from him for it is the glory which I have given them 5. It is not enough we know what we have in Christ and from him unlesse we also take up the end for which it is allowed and emprove it accordingly Therefore doth he subjoyne I have given them that glory that they may be one 6. All Christs communication of himself to beleevers doth tend to advance their union Their union among themselves in some sort of resemblance with that union betwixt the Father and him and their union with God through him for that end is in it self a part of that glory which he giveth them And all their participation of the fruits of that incommunicable glory which is in Christ and all that is communicate by Christ to them should sit them the more for union and make them grow in humility and mutual condescendence for that effect and not puffe them up for the glory which thou gavest me I have given them that they may be one even as we are one 7. Christ would have the excellency of union studied in the gloriousnesse thereof in his large communications for the advancement thereof and in the resemblance it hath with the union betwixt the Father and him Therefore doth he so point it out here to the conviction of all I have given them the glory even to be one and that they may be one even as we are one 8. Such as would promove the welfare of Gods people ought not only to wish or pray for it but must also be active in their station for promoving thereof for so much doth Christs practice teach who as he prayed for this union so he gave them the glory that they may be one 9. It may upon the one hand shame beleevers from division and dissention that hereby they do what they can to deprive themselves of that glory gifted by Christ to be one as the Father and he are and to make void the fruit of all his glorious communications And on the other hand it may assure them who long for union that Christ whose desire and allowance it is and who hath laid out so much for it and is daily interceding with the Father for that effect will in due time bring it about among his people Therefore both to shame his people from their contentions and neglect of union and to presse his suit before the Father how averse soever they be he useth this Argument The glory which thou gavest me I have given them that they may be one c. Verse 23. I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me and hast loved them as thou hast loved me In this verse Christ yet insists to clear presse his suit for obtaining union of beleevers among themselves And for this end 1. He propounds the way of their union among themselves instancing one particular branch of that glory given them v. 22. for that end even union with himself and with the Father through him Which as it is a great dignity in it self so it tends to the perfecting of their union among themselves 2. He again amplifieth and presseth the suit from the final causes thereof where unto that end formerly mentioned v. 21. of the conviction of the world of his authority and Commission another also is added that hereby the world shall be convinced of the Fathers love to his followers according as he loved him Whence learn 1. Christ takes up an inhabitation in his people by his Spirit so that they become one with him for it is their allowance I in them 2. The Father dwells in Christ not only as he is one God with him but also as he is man in whom the fulnesse of the Godhead dwells bodily so highly is our nature dignified in his person for thou art in me saith he 3. Albeit there can be no union betwixt God and fallen man immediately yet through Christ this union is made up and Christ being in us and we united to him the Father also in him is in us and we in him for thus is our union here with God made up I in them and thou in me 4. It is by our union with Christ and with God through him that our union among our selves is perfected for by this mean they are made perfect in one 5. Whatever excellency the Lord conferre upon every particular beleever yet their perfection consists in their union among themselves and with Christ their Head and Store-house and with the Father in his fulnesse through him for no one member hath the perfection of the whole body but of a part only nor hath it that perfection separate from the body but in it and being united with it to supply its own proper function and the whole body thus united hath its perfection in and from Christ and the Father for so doth Christs conjoyning of all these teach us I in them and thou in me that they may he made perfect in one 6. It is never enough studied how necessary union is to convince the world of the excellency of Christ and his doctrine therefore it is again repeated as a forcible argument pressing this union that the world may know that thou hast sent me And as the Apostles union and consent in doctrine â—id contribute to this end so also doth the union of the people of God in every age in its own measure 7. It tends to the great encouragement of beleevers that Christ their Surety is beloved and accepted of the Father for thou hast loved me saith he 8. Every beleever also is really beloved of the Father so that whatever he do unto them there is still love in it and they keep a room in his affection for thou hast loved them saith he 9. The Fathers love to beleevers doth resemble his love to his Son Christ for though his love to his eternal and only Son be matchlesse and necessary not voluntary us his love to us is nor are we loved for our own sakes as he is nor is he capable of some effects of love we receive yet this love doth most resemble it of any and albeit considering him as Mediatour there is a great difference betwixt us who are beloved and him for whose sake we â—e beloved yet the resemblance doth also here hold And the Father loveth Christ and all his as one mystical body and loveth them eternally immutably and freely as he loved the Mediatour yea that same love that is leâ—â— out on Christ
as Mediatour is conveighed through him to us for thou hast loved them as thou hast loved me not in respect of equality but by way of similitude and resemblance 10. The love of God toward sonne of fallen mankinde is such as ought not to be concealed but Christ would have it published to the conviction or conversion of others Therefore he would have the world know that thou hast loved them 11. Union among beleevers is so great a work of God evidencing so much of his care and love and is the condition upon which he raines so many showres of blessings and mercies that it serves exceedingly to convince the world of Gods love to them when they are thus united and are reaping the fruits thereof for hereby the world shall know that thou hast loved them as thou hast loved me Verse 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me for thou lovedst me before the foundation of the world In this verse is contained another sute put up by Christ in behalfe of all his people Wherein having prayed for their spiritual union among themselves and for union with him and with the Father through him he now prayeth for their union in place with himselfe in heaven at last and describeth the blessed estate of beleevers in heaven 1. From their company that they shall be with him where he is 2. From their exercise which shall be to behold that glory given unto him which is further commended from the fountain cause thereof even the Fathers eternal love to him Of this glory of Christ compare v. 1 5. Doct. 1. It is a sweet way to keep our hearts fresh and lively in prayer when we have many thoughts of that tender relation betwixt God to whom we pray and us Therefore Christ who began his prayer with the sweet stile of Father v. 1. doth so often repeat the same v. 11 here and v. 25. that the thoughts of that relation might sweeten his heart and renew his ardour and affection 2. The thoughts and hope of eternal life ought and will warne beleevers hearts toward God and excite much alacrity and affection in them for so much also doth Christs practice reach who beginning to speak of his glory flowing from the Fathers love and of heaven and eternal life to be conferred upon all his followers his heart warmeth and he breaketh out with that sweet compellation Father 3. While Christ expresseth his petition in these tearmes I will it doth not import any imperious commanding way repugnant to his former way of humble supplication But it only imports that in this his supplication he was making his latter Will and Testament and leaving his legacies which he was sure would be effectual being purchased by his effectual merits and prosecuted by his affectionate and earnest requests and intercession all which are imported in this expression And so it teacheth us That as all these things sought in this prayer are beleevers duty to study after them So are they Christs legacies purchased and earnestly prayed for by him which will certainly be forth-coming to them for saith he concerning them I will that they be 4. Christ is very desirous and much taken up with his peoples fellowship and company so that before he remove his bodily presence from them his heart is upon meeting and fellowship again As here we see in his prayer before his departure And this he maketh evident from day to day in that until that time of meeting come two or three are not gathered in his name but he is in the midst of them 5. Spiritual communion with Christ will at last end in glory and in communion with him in place in heaven Christ will never rest satisfied till their begun communion be thus perfected And however the world and our hearts do oft-times look on spiritual communion but as a fancy Yet heaven shall confirme the reality thereof and that it was to good purpose to beleeve and wait on And what difficulties we finde in entertaining communion here shall then be removed and we shall get Christ conversed with without an impediment Therefore unto the former way of union among themselves and with him v. 22 23. this union in place is subjoyned 6. Such as have attained to spiritual communion with Christ and are growing therein will long after the compleating thereof in heaven and after union in place with him As here Christs practice and method doth teach who after praying for the former doth ascend higher to pray for this also 7. As it is only the elect who are given to Christ that do attain salvation and all they do certainly attain it So whatever preparations Christ work in them in order to their salvation Yet as free love is the fountain so it is also the perfecter of their salvation and grace will be as free in a saved mans account the last hour as the first Therefore in this sute Christ doth only designe them they whom thou hast given me to intimate not only that only such and all such do attain salvation but also that this is to be looked to as the great cause and fountain of their salvation as well as of their conversion Chap. 6 37. So much also doth he intimate by his praying for their salvation as well as for their conversion 8. The glory and happinesse of heaven to the Elect will consist much in being in Christs company in whom they belight so much on earth to follow the Lamb whither soever he goeth and to enjoy him fully without separation any more for so is heaven here described in Christs prayer that they may be with me where I am though not secluding the Father in this nor in what followeth with whom we are through the Son 9. Christ the Head of beleevers is now truly glorious and highly exalted in heaven His glory being openly declared as God and he put in possession of glory as man for saith he there is my glory which thou hast given me 10. Whatever wayes of Christs glory be made manifest to beleevers on earth in his Church and his manifestations to them yet it cannot be fully seen on this side of time so transcendent and infinite is it for it is not till they be with me where I am that they shall behold my glory 11. The day is coming wherein beleevers shall be compleatly happy in a sight of Christs glory when he shall be conspicuously glorified and admired in his Saints 2 Thes 1.10 and glorified by them and when all veils being laid aside and they fitted for a more full fruition shall visibly and immediatly behold and enjoy him Therefore is their condition in heaven described as consisting in this that they may behold my glory which thou hast given me 12. Spiritual and heavenly mercies are then rightly seen and acknowledged when Gods love as the fountain thereof affects their heart
a look so it is beleeving in him and laying hold on him by faith that onely bringeth cure of the guilt of sin of the pain of conscience through sin and of the dominion of sin 3. As it was ground enough for any bitten Israelite to look to this Serpent that he had need and thirsted for cure by this appointed mean so a â—elâ— sense of sin is a warrant sufficient for sinners to lay hold on Christ the ostered remedy 4. As a simple look though at great distance and in some with weaker eyes brought cure to them who were bitten what ever they were so a weak act of true faith and at a great distance will cure the bitten sinner without exception Whosoever beleeveth and though his faith were never so weak if it be faith 5. As this look healed the bitten Israelite and kept him from death so though all men are in a state of perishing and secluded from heaven without Christ yet by faith in him sinners are freed from death and made heirs of life they shall not perish but have eternal life and this includeth remission reconciliation perseverance and all the means leading to these ends and is a benefit far beyond what an Israelite got by looking to the Serpent Ver. 16. For God so loved the world that he gave his onely begotten Sonne that whosever beleeveth in him should not perish but have everlasting life Christ insisteth to point out himself to Nicodemus as the Author of eternal life and to confirm and illustrate the former doctrine as the particle for importeth And here the benefit of giving him unto the world is commended from the free love of God contriving such a way of the salvation of lost sinners and the certainty of sinners salvation through faith in him is confirmed from this that it is Gods very end in sending him that beleevers should not perish Whence learn 1. The world of it self is liable to pardition and under sinfulnesse and misery from which there is no deliverance but by Christ the Sonne of God onely for so it is here implyed 2. This way of mans deliverance is not to be ascribed to any thing in man procuring the same for God might justly have damned all but to the free love of God onely for so are we here taught 3 Love to lost man is not to be looked upon as shining in Christ onely who willingly gave himself to redeeme him but in the Father also who loving lost man sent his Sonne to suffer and do the office of a Mediator that through his mediation he might not begin to love them but communicate the effects of his love in a way agreeable to his justice for God loved the word and that antecedently to his giving Christ and as a cause of it 4. This love being rightly studied will be found matchlesse and inexpressible and so will all think of it who are sensible of an interest in it and of the fruits of it God so loved the world See 1 John 3.1 5. The matchlesnesse of this love may appear if we consider 1. The person who loveth even God who was provoked by man and who standeth in no need of man or of any thing to adde to his infinite happinesse God loved 2. The object loved which is the world whereby we are not to understand all and every man for that were to make God be disappointed of his will and of what he intends toward man out of his love seeing all get not good of Christ and to have him giving Christ for them for whom he will not sanctifie himself nor intercede John 17.9.19 but onely his owne in the world among lost mankinde who are not onely gathered from among all Nations and conditions of men in the world and not of the Jewes onely as the world is taken 1 John 2.2 See John 11.51 52. Rom. 3.29 and who as there is a community or world of the reprobates as distinguished from the elect John 17.9 so they make up a world or community of themselves 2 Cor. 5.19 John 6.33 But they are by nature the same that others of the world are of the same race of cursed mankinde and not onely living in the world but after the fashions of the world And herein shineth the matchlesse love of God that he would not so far abandon lost mankinde but he would have a new and holy community to himself from among them and would love these who had nothing love-worthy in themselves more then they who were left in their miserable estate 3. This matchlesse love appeareth in the effects or gift bestowed by it even the Fathers onely Son by eternal generation and communication of the same essence to be a ransome and Mediator for sinners God so loved the world that he gave his onely begotten Sonne This gift and an interest in it speaketh more love then any other benefit a man can receive 1 John 4.9 and assureth of all other things in so farre as they tend to the mans good Rom. 8.32 Doctrine 6. The way whereby benefit is reaped and gotten from this gifted Saviour is onely by faith whereby a man being put out of himself and seeing himself in the same condition with the lost world doth flee to Christ the onely remedy and roll himself upon him as a sufficient Saviour for it is he that beleeveth in him that shall not perish Albeit a self-condemned sinner have not a particular assurance of an interest in Christ yet he beleeveth when he casteth himself upon him on all hazards And albeit he misse many other qualifications yet he is not to stand back but to come to Christ to get what he wanteth 7. Albeit Christ be given onely to the elect yet unto the visible Church the offer is held out generally upon condition of faith whereby reprobates are left inexcusable through their voluntary rejecting this mercie and the elect through Gods blessing on these offers and exhortations are brought in in a way agreeable to their nature as â—aâ—ional creatures Therefore is this gift and offer spoken of indefinitely that whosoever beleeveth should not perish Otherwise to say that this indefinite offer is the summe of Gods purpose and will revealed in Scripture concerning sinners salvation is not onely repugnant to Scripture speaking of particular election and of the giving of some to Christ of working faith in them but is injurious to Gods perfection in ascribing such confused and indistinct thoughts to him as a general decree which may consist with the saving of all or of none 8. Such as come to Christ the Lord maketh no exception of what they have been nor of the degrees of their faith if it be true for whosoever beleeveth shall not perish 9. Every beleever in Christ is not onely delivered from perishing by Christs underlying wrath for him but is stated in a right unto eternall felicity which he shall certainly attain for he shall not perish but have everlasting life to wit here in the
so himself Not onely is the matter which he speaketh infallibly the words of God so that it is all one to have his minde and to be upon the Fathers counsel 1 Cor. 2.16 but though others may speak Gods word for matter and be infallibly guided in doctrine also yet he hath this priviledge of himself and his authority in speaking is singular not onely from God but being God who speaketh and the man Christ having a more divine way of uttering the minde of God then any meere man so much is imported in that he speaketh the words of God 5. Christ as Mediator is endued with the Spirit for discharge of his office and particularly for revealing the minde of God whereby he teacheth all who are sent on such an employment to have much need and make much use of such furniture so much doth this reason of speaking the words of God import for God giveth the Spirit unto him 6. Albeit Christ as man have not an infinite measure of the Spirit though indeed in that person the fulnesse of the Godhead dwels as being God also for that were to be no more man but God yet the gifts and graces of the Spirit are poured out upon the man Christ in a measure farre above all creatures for though every beleever be compleat in him Coloss 2.10 yet as for what is inherent in them They have but diversity of gifts of the Spirit 1 Corin. 12.4 c. Ephes 4.7 but he hath all sorts of gifts Isa 11. 2. They as members of the body have but gifts for some and fewer uses Rom. 12.3 4. He for all uses Isa 61.1 2 3. They have a measure of gifts which are capable of increase he above measure so much as the humane nature is capable of which though it be finite in it self yet it cannot be measured nor comprehended by us So much is imported in that God giveth not the Spirit by measure to him being understood of his manhood so Psal 45.7 Though as was said if we speak of his person he hath the Spirit infinitely and without measure Col. 1.19 and 2.9 This fulnesse became Christ as man that he might be a fit Temple of the Godstead and as Mediator that he might be the universal head of his Church and store-house of his people Verse 35. The Father loveth the Sonne and hath given all things into his hand A sixth difference is that Christ as the beloved Son is the Mediatour of his people who hath them and all things for their use and good and a Sovereignty over all things concredited to him as Mediatour Whence learn 1. The excellencie of Christ above all other Ambassadours is that he is the Son and they are but servants so are we here taught 2. Christ is the object of the Fathers love in a peculiar way as a Son and not a servant in respect of his person and as Mediatour he is pointed out as the beloved Son in whom God will be found well pleased Matth. 3.17 As he who is beloved and hath purchased love to others because of his death John 10.17 so willing was the Father to be reconciled as he whose being beloved answereth our being unworthy of love and is a pledge of the Fathers love to us John 17.13 so much is imported in that the Father loveth the Son 3. In carrying on the Redemption of sinners as the matter is accorded betwixt the Father and the Son so the redeemed are not left to themselves but are put on Christs hand to purchase and be forth-coming for them and all things are concredited to him that may tend to their good for the Father loveth the Son in the quality of Mediatour and hath given all things into his hand under which all things we are to comprehend the elect themselves who are in stead of all things to him together with all the gifts and graces of the Spirit of which v. 34 needful for their Conversion and Salvation which are not entrusted to our selves but to him who can keep us and them and let them out as we need and a dominion over all things that may contribute to help or hinder his peoples happinesse that he may order them so as may be for their good And this power he hath as God with the Father and as Man and Mediatour by donation and gift from the Father Matth. 11.27 and 28.18 and thus the believers happinesse is firme being transacted betwixt such parties the Father being satisfied in the Mediatour and they entrusted to him whose dear purchase they are and therefore he will not lose them who hath capacity to receive their furniture far above what they could hold power to maintain wisdome to guide and dispence their allowance dominion to curb all enemies and opposition and a Commission and Charge to be answerable for them All which may invite us to be content that we be nothing and that we and all our furniture be in his hand Verse 36. He that beleeveth on the Sonne hath everlasting life and he that beleeveth not the Sonne shall not see life but the wrath of God abideth on him The last difference and the use to be made of all the excellency of Christ formerly mentioned is that he is to be believed in for attaining of eternal life and that without this we perish Whence learn 1. It is the prerogative of Christ above all others even the choicest messengers of God that he is the object of saving Faith as being the Son of God equal with the Father for so are we taught here and by this John would quench all carnal emulation in his followers 2. The excellencie of Christ is â—ever rightly studied nor acknowledged till it draw men out of themselves and discover fulnesse and worth in him to be closed with by faith Therefore doth John summe up all this doctrine concerning Christ in this Use That the Son should be believed on 3. Such as close with Christ by faith are not only sure of eternal life at the close of their dayes but they have it here partly in the word of Promise partly in Christ who is the fountain of it and in whose hands it is given and partly in the bud of begun cummunion with Christ which is an heaven on earth for he that believeth on the Son hath everlasting life where faith only is held out as the hand to receive this benefit 4. How excellent soever Christ be yet there are still many who will not close with him nor see any worth in him wherefore they should renounce themselves and flee to him for it is imported there are who believe not the Son 5. Unbelievers do lie under the dreadful hazard of the losse of salvation which only deserveth the name of a life other living being but a death without it While they do not beleeve they have no right to it nor bâ—d of it and continuing therein they are eternally secluded from it without so much as a sight thereof save so
and supernatural mysteries we are to submit unto and acquiesce in divine revelation what ever carnal reason suggest to the contrary so much also doth his confirming this truth and obviating all objections with his asseveration teach us 5. As the Father and Sonne are one in nature and essence so are they undivided and inseparable in operation and working and the Sonne worketh only what the Father worketh for the Sonne can do nothing of himselfe or seperate from the Father but what the Father doth and that he cannot work otherwise but in conjunction with the Father doth not argue any impotency in him but his strait union with the Father 6. Albeit the Father and Sonne be one in essence and operation yet are they distinct persons and there is an order of subsistence and operation to be observed betwixt the Father and the Sonne So much are we taught in that the one is the Sonne the other the Father and so distinct each from other and in that the Sonne doth nothing of himselfe which doth not seclude Christs own proper power as God but holds out beside his conjunction with the Father that in order of working he worketh from the Father And it is yet further confirmed in that he doth what he seeth the Father do Which seeing as that shewing also ver 20. though it be an expression fitted to our capacity and borrowed from among men who shew their children their skill by acting and practising thereof before them that they may imitate it Yet it is not to be understood as if Christs work were posterior to the Fathers work and done in imitation of his as is after cleared But it points out that unspeakable communication whereby the Father communicates unto the Sonne his nature will wisdome and power and so the Sonne in order of subsistence is from the Father and points out also that the Sonne knoweth the Fathers working because he works the same work with him and from him 7. The Sonne is not only joint with his Father in working or execution of his purposes but is upon all his counsels also and perfectly understandeth all his purposes So much also may be gathered from his seeing what the Father doth and the Fathers shewing ver 20. importing that he is conscious to all his Fathers counsel and working as having the same wisedome communicate from the Father to him 8. Christs workes are not only like unto the Fathers but the same in substance as flowing from one and the same essence and power for what he doth these things also doth the Sonne 9. Christ in working with the Father acts not as an instrument subordinate but as there is an unity in the work so also in the manner of it by the same power wisdome liberty authority c. the order of operation being observed for these things also doth the Son likewise or in like manner 10. Christ is joint with the Father not in one or some only of his workes but in all that he doth for whatsoever things he doth these doth the Sonne likewise 11. It is comfortable to the Church to be much in studying Christs excellency to look on his working as the work of God who can effectuate what he will and that the works which he works they are the works of the Father also and to see him on all the Fathers counsels and undertakings whereby beleevers may see nothing contrived from all eternity or acted within time but what he who is their Head and Mediatour also hath an hand in So much may be gathered from this doctrine whereby he sets out his own glory for our use Verse 20. For the Father loveth the Sonne and sheweth him all things that himselfe doth and he will shew him greater workes then these that ye may marvaile This unity and equality in operation betwixt the Father and the Sonne is againe repeated confirmed and amplified from several considerations 1. That this unity floweth from and is conjoined with the Fathers special love to the Sonne 2. That this communication of counsell and power in operation is universal as he communicates his whole essence and 3. He promiseth more ample proofes of this equality then they had seen in the late cure though they should make but little good use of it This promise of more ample proofes of his equality with the Father though it be verified in all the following instances to which this is a transition Yet as to them it is to be understood specially of his great miracles wrought afterward of opening the eyes of the blind raising the dead c. Whence learn 1. There is true love betwixt the Father and the Sonne accompanying their communion in essence and operation And Christ is beloved of the Father in a special manner not only as Mediator and man by vertue of the personal union but as God he is the object of his eternal love as being the substantial image of himselfe and the splendor and brightnesse of his glory for the Father loveth the Sonne and sheweth him c. See Prov. 8.30 And it teacheth us to tryst with the Fathers love by coming to the Sonne to be assured of it in him and as Christ is beloved and therefore gets the Fathers counsels so by studying to be beloved of God we are sure to get his minde and secrets in so far as is for our good Joh. 15.15 2. As the Father and the Sonne are alsufficiently blessed in themselves with the holy Spirit loving and delighting in one another without needing of the creature So it commends Gods love to sinners that he would send the beloved Sonne of his bosome to them and Christs love who would come out of the Fathers bosome who would have his delights among the sonnes of men also and would purchase to himselfe love and an object of love from among them And it should teach all to love him who is the Fathers beloved and in whom others are beloved So much further may be gathered from this the Father loveth the Sonne 3. Gods love is communicative and will manifest it selfe in effects according to the capacity of the party beloved so much appeareth in that unspeakable love of the Father to the Sonne the Father loveth the Sonne and sheweth him all things c. or communicateth his nature wisdom and power for operation with him which is expressed in termes taken from among men because of our weaknesse and ought to be spiritually taken up and not carnally conceived of And therefore also these termes of the Fathers shewing and the Sonnes seeing are made use of to prevent all carnal and grosse conceptions of this inexpressible communication from the Father and participation by the Sonne 4. Christ as he is and knoweth and worketh from the Father so he is not posterior but coeternal with him in his nature and attributes and worketh in the same time with him for he sheweth him not what he hath done but what he doth as being joynt with him in counsel
his deep wisdome hath so contrived his Law that albeit divers precepts concurring at one time may seeme to crosse one another yet no man that is not under the power of an erring conscience who whatever way he turn him doth either sinne materially against the Law or interpretatively against God in going over the light of his conscience will ever want a lawful out-gate but may follow one command without violation of another for so doth Christs arguing teach His instance of Circumcision without prophanation of the Sabbath and his arguing from thence to justifie his own practice sheweth that these particular instances are grounded on a general rule That in the concurrence of many seeming contrary precepts it is the will of God that one of them should give place to the other for that time and that without sinne in him who doth so Which may be branched out thus 1. A general command gives way to a special precept when both cannot be observed at one time As here the general command of sanctifying the Sabbath gives place to the command of Circumcision on the eighth day when that day fell to be the Sabbath 2. The moral duties of the first Table take place of duties of the second Table when they come in competition Though a man be bound to provide for his family to love his friends wife and children yet all these must give place to his love to God and his truth and he must forsake all these yea and in some respect hate them when they would hinder him in his duty to God 3. Ceremonial duties and external performances of the first Table do give place to moral duties of the second Table And therefore Christ frequently justifieth his own and his disciples practices on the Sabbath by shewing that God required mercy and not sacrifice Doctrino 5. Albeit it be the will of God that his people do sanctifie the Sabbath by ceasing from their ordinary imployments yet several works may be done thereupon without violation thereof for Christs instancing of Circumcision on the Sabbath without breaking of the Law of Moses and of his own fact sheweth that these instances are grounded on this general rule That the doing of every work upon the Sabbath is not a violation thereof And particularly 1. Works of piety are the very sanctifying of the Sabbath as here to administrate a Sacrament and do good to a mans soul and the Priests were blamelesse in killing and washing sacrifices on that day Matth. 12.5 And we under the Gospel should go about our work with more delight on that day in regard it is more spiritual and easie then formerly 2. Some works albeit they be not works of piety yet are lawful in so far us they are necessary means of and have a tendency unto works of piety So were they allowed a Sabbath dayes journey to go to their solemne meetings and worship and the pains that men take in needful apparelling and refreshing of their bodies and going to the publike places of worship are no violation of the Sabbath if they be done with a Sabbath dayes heart 3. Works of mercy and charity are also lawful on the Sabbath as here it was lawful to relieve a miserable man so also Luke 14.5 providing they be such works indeed not onely in the intention of the worker but such as in their own nature are necessarily required for performance of mercie and charity 4. Works of necessity may lawfully be done on the Sabbath though they were servile employments as here Circumcision was in respect of the command and his healing of the man See Luke 13.15 Yet that we abuse not this and violate the Sabbath under a pretext of necessity We ought 1. To distinguish betwixt a necessity that is inevitable into which providence casts us and a necessity that is only contracted through our own former negligence The first doth warrand us to work what we are necessitate to do but the other doth involve us in guilt whatever may be done upon it 2. We are to distinguish betwixt a necessity that is onely imminent or possible and feared that it may come and a necessity that is incumbent and present The former cannot warrand a man to work on the Sabbath but the latter doth A man must not gather in his cornes upon the Sabbath because he fears it may raine the next day or a stood may come and carry it away but a man may recover and preserve his cornes on the Sabbath from being carried away with a present inundation 3. We are to distinguish betwixt the ceasing of gain by the intermission of a lawful calling on the Sabbath and an emergent damage by reason of some providential dispensations The former doth not warrand working on the Sabbath day but the latter doth Albeit it be necessary that a man improve his means in a lawful calling for the maintenance of his family Yet it is not lawful for him to continue his trade and calling on the Sabbath upon pretence that he will be a loser by the intermission thereof But a man may lawfully recover his means from fire water or other accidents on that day Doctrine 6. Men who are possessed with self-love and with prejudice against others will readily count that a fault in their neighbours which yet is no fault and will allow that in themselves which they condemne in others for so doth Christs reasoning from their practice to his deed import that they did these things as approven service as they were and yet when he did the like they were angry at him And so doth he elsewhere plead from the example of David and of their Priests Matth. 12.3 4 5. 7. Whatever persecutors of Christ and his people do pretend yet the rising glory of Christ and of his truth is the true cause of their spleene Therefore albeit they made a noise about the mans carrying of his bed on the Sabbath Chaper 5. 10. yet he tels them the true cause is I have made a man every whit whole on the Sabbath day and â—o am glorified 8. Christs pleading for this as a work of piety as the parallel beareth and hath been shewed in the Exposition doth import that Christ did heal this mans soul as well as his body And so it teacheth 1. As men have soul diseases as well as bodily whereof they should be chiefly sensible and which till they be cured men are never compleatly whole So it may be an encouragement to go to Christ with outward troubles that in seeking help to these men may get that and spiritual mercies also for so dealt he with this poor man whose great care was onely to be healed of his long infirmity 2. It is a very dangerous condition to be sent to Christ with outward trouble and yet not get some spiritual and saving benefit from him with their deliverance before they come away for it was Christs way when persons were brought to him with outward troubles to cure their souls
entrusts them for this cause doth Christ shew that the truth for which they did persecute him he heard it of God and so their quarrel was in effect against God the Author of that truth And as this may deterre men from such violent courses so it may sweeten the bitter cup when it is held to the head of any of Gods servants 12. Let wicked men cavil never so much against Christ or strive to clear themselves yet he will not alter his verdict of them till they change their manners Therefore over again doth he conclude ye do the deeds of your father that is deeds like unto his and deeds whereunto he driveth you 13. Christ is so milde even to his violent enemies that when he reproves them he rather desires that they should severely judge themselves then that he should deale too harshly with them And when he reproves any it is their duty to set conscience on work to apply and enlarge the challenge against themselves for these causes it is that he now the second time saith only ye do the deeds of your father not naming who that father is but leaving that to their own consciences to gather when they should think seriously on the challenge Verse 41. Then said they to him we be not born of fornication we have one Father even God The Jewes are not yet silenced but do bring forth a new objection in this verse about their parentage and original Where by fornication I do not understand bodily filthinesse but idolatry which is frequently in the Prophets called fornication or adultery And the scope of the verse is this They perceiving now that Christ is not speaking of their carnal descent and pedigree but of their spiritual original and descent do assert that in this also they had enough to say for themselves and that as Abraham was their father in respect of carnal generation so being considered in their spiritual state and being they were the children of that one only true God And this without regarding his former reasons to the contrary they labour to pâ—ove by this Argument That they were not borne in an idolatrous state but in the true Church nor were idolaters themselves but worshipped God according to his Word and therefore were his children And though it may be objected that their progenitouâ—s were idolaters as may be â—â—en in Abraham Josh 24.2 and frequently in their progenitonâ—s throughout the history of the Bible Yet that doth not render their ground untrue though it do not prove the conclusion as will be seen afterward for even a Church infected with idolatry may bring forth children to God in respect of outward Church-state so long as she hath not got a bill of divorce Ezek. 16.20 Doctrine 1. Idolatry is indeed spiritual fornication and a breach of that marriage Covenant that is betwixt God and his Church and whatever be Gods indulgence for a time yet it doth deserve that the Church should be rejected as not his wife and that her children should be no more accounted his then bastards are allowed to succeed to an inheritance for so much do they acknowledge that it is fornication and that to be born of fornication and to have one Father even God are not consistent See Hos 1.9 and 2.2 2. Desperate and malicious hypocrites may not only presume to glory that they are the successours of religious Saints but may be so impudent also as to boast of their adoption and communion with Gâ—d for so do they after their glorying of Abraham they adde we have one Father even God See Matth. 7.22 Hos 8.2 3. Albeit it be a great mercy to be borne members of a true Church and to worship God according to his own ordinances yet that is not enough to prove any to be a true child of God for albeit their argument be true we be not borne of fornication yet it doth not hence follow that God is their Father as Christs reply doth teach us Verse 42. Jesus said unto them If God were your Father ye would love me for I proceeded forth and came from God neither came I of my self but he sent me Unto the end of verse 47. we have Christs reply to this exception containing several particulars And first He evinceth that they are not Gods children which he proveth from this reason that if they were so certainly they would love him seeing he is from the Father by eternal generation and cometh into the world by his Incarnation not of his own head but being sent of the Father Whence learn 1. Christ is a lovely object and ought to be beloved of his Church for so is here required that they should lâ—ve him And who so do not love the Lord Jesus Christ they are excommunicate in the highest degree 1 Cor. 16.22 2. None can justly pretend any interest in God as his children but they that love Christ who in his divine nature is the expresse image of his Father and in his office is employed by him for so much doth Christs assertion and argument hold forth If God were your Father ye would love me for I proceeded forth or came out pointing at his eternal generation and come in the present time as it is in the Original to performe this office of Mediatour from God 3. It is a point beyond all contraversie that Christ was sent of the Father to be the Mediatour and Messenger of the Covenant to his Church and consequently that all his doctrine and works were according to his Commission from the Father Therefore is it added for confirmation neither came I of my self but he sent me 4. These reasons given by Christ wherefore Gods children should love him taken from his eternal generation by the Father and his being sent by him in Commission may further teach us in general 1. True lovers of God will give a roome in their affections to others according to the measure of their communion with and interest in God for if the Fathers children do love Christ who is begotten of God and is the expresse image of his person then they will also love others who are begotten of him and bear his image in part 1 John 5.1 2. True lovers of God will love to have intercourse with him and will love every Messenger sent by him and the Messenger for the message sake for that other ground I come from God and he sent me holds out this general That they could not be Gods children unlesse they liked to hear from him and liked these who bring the tidings See Gal. 4.14 15. Verse 43. Why do ye not understand my speech even because ye cannot heare my word This chalenge may be understood generally and so it contains a second proof that God was not their Father taken from their not understanding of what he preacheth which evidenceth that they were not onely under a natural impotencie to hear but were so transported with malice that they could not hear with patience and
In coming to Christ and employing of him under difficulties no impediment that may deterre us ought to be regarded for albeit in sending this message it might be suggested That possibly he had more to do and might do more good where he was That being far off he could not come in time and That it was not safe to expose himselfe to the fury of the Jewes Yet they being in need passe over all these and sent unto him 7. Albeit Christ may make use of a trial to beget friendship betwixt him and some of his elect Yet they have a great advantage who have it made up before for this is the ground of their confidence that Christ loved Lazarus before He whom thou lovest is sick And therefore if ever men think they will stand in need of Christ they should make acquaintance with him in time 8. Whatever there may be on Saints part that would seem to commend them to Christ yet true Saints will renounce all that and betake themselves only to his free love toward them for so much doth their practice teach They do not describe Lazarus as their brother as if they would boast of any credite with Christ by their worth nor do they mention any love in Lazarus entertaining Christs love but they betake themselves only to this it is he whom thou lovest 9. Such as do beleeve Christs love toward them ought also to beleeve that even their bodily infirmities are respected by him and will be an acceptable errand to come to him withall for they do confidently employ him in this Behold he is sick 10. Where Christs love is beleeved it will be accounted enough to lay our case before him without prescribing the way of help to him Therefore do they content themselves with this petition Behold be whom thou lovest is sick and they say no more As Saints can never have peace in any condition till they tell Christ of it So they know their needs not much be said to a Father in limiting him to their desires but when they have laid their case before him to be considered they may commit the answer to his wisdome and love Ver. 4. When Jesus heard that he said This sicknesse is not unto death but for the glory of God that the Son of God might be glorified thereby Followeth a third antecedent of his return to Judea containing Christs present answer to this message which consists of two branches 1. What he said ver 4. 2. What he did ver 5 6. In this verse we have his speech directed chiefly as would appear to the messenger to carry back to Mary and Martha for their encouragement Wherein he declareth that this sicknesse tended not to Lazarus death but to the manifestation of the glory of God in the glorifying of his Sonne While he sets down the end of this sicknesse negatively that it is not unto death albeit he did dye It is not sufficient to clear it thus that it tended not to bring Lazarus to eternal death For albeit that be a great comfort yet it is not chiefly intended here as appears from what is after positively set down of Gods purpose in this sicknesse But the meaning is that albeit he should die yet not irrevocably and so as he should not be restored to live even here again as they understood his death ver 24. And thus also Mark 5.39 he denyeth that a damsel is dead but affirmeth that she sleepeth because he was to raise her as out of a sleep Doctrine 1. Whatever Christ do to his own in affliction yet he alloweth encouragement upon them Therefore doth he dispatch away the Messenger with comfortable newes to the sisters And albeit his after dealing seem to contradict all this aâ— there is never an encouraging word given but a tentation will be let out after it to try our faith about it Yet he would have them stick by this and would have them look on sweet looks and good words from Christ as more then halfe health in the midst of sorest trouble 2 It is an encouragement to Christs own in trouble that he is a skilful Physitian who takes up their disease rightly and what it tends to So that they shall not perish through want of skill or wrong application of cures Therefore in the first place he tells them that he knows the disease what it is and what it tends to This sicknesse is not unto death c. 3. It is Christs allowance that his people in looking on their troubles do not judge of them by the first view nor by their nearest end for so the end of this sicknesse was death Nor yet by what of their own nature they portend and tend unto for in that respect also this sicknesse was unto death But that they look to Gods furthest and most principal end in them and to what God who brings light out of darknesse meat out of the eater and life out of death can bring out of them for it is in this respect that God would have them for their encouragement seeing that this sicknesse is not unto death as is before explained 4. As Gods own glory is his supreme end in all things so in particular his scope in sending afflictions on his people is to make his glory conspicuous in their through-bearing under them and in giving an issue from them for saith he this sickness is for the glory of God And albeit God do not manifest his glory in so extraordinary a way when his people are in trouble as he did on Lazarus's behalfe yet the general holds still true that he will be glorified in all the exercises of his people 5. The Lords purpose to glorifie himselfe on behalfe of his people requires that they be exercised with sicknesse and other infirmities that so he may magnifie his power wisdome mercy and love toward and upon them for there must be sicknesse that the glory of God may shine 6. Were afflictions never so bitter and so grievous yet this ought to sweeten them if God take occasion thereby to honour himselfe for this is an encouragement to sweeten the cup and make them submit that this sicknesse is for the glory of God See Joh. 12.27 28. 2 Cor. 12.9 10. 7. God is glorified in that his Sonne Christ is glorified and his glory in helping his people under trouble shines in proving Christ to be omnipotent and true God equal with the Father in giving deliverance to them for he clears that it is for the glory of God in this respect that the Sonne of God may be glorified thereby So that as none do honour the Father who do not honour the Sonne Joh. 5 23. So it may encourage Saints that the Father accounts Christs glorifying of himselfe on their behalfe to be for his glory Ver. 5. Now Jesus loved Martha and her sister and Lazarus 6. When he had heard therefore that he was sick he abode two dayes still in the same place where he was
the Disciples of this hazard Matth. 26.2 he doth upon that occasion resume things that had been done before to clear how he was betrayed Namely that the Priests consulting upon some expedients how they might catch Christ Matth. â—6 3 4 5. Judas who had been disappointed of gain by that ointment pouered on Christ went and offered his service to them ver 6. 14 15. Doctrine 1. Albeit men are bound by all lawful means to preserve themselves from the unjust violence of persecutors Yet when Gods time and calling cometh and when men see it is the will of God they should suffer they ought to set their faces to it chearfully for whereas before Christ withdrew Chap. 11.54 Now when the Passeover the time of his suffering draweth nigh he comes to view again and draws toward Jerusalem See Mark 10.32 33. Luk 9 51. 2. He came so long before the time to Bethany where Lazarus and others were Not only that he might stay there and give an occasion to Judas to go his way to the Rulers or to attend till he people hearing he was there might meet him in a solemne manner and he might be conveighed in state to the place of his sufferings of which afterward But his end more especially in this was to refresh and confirme his friends there with his company before he should be taken from them and to refresh himselfe also before he went to his trials And so it teacheth 1. Where Christ hath love and an interest he will not stay long away for here after his retirement he returns to Bethany 2. When stormes are arising Christ will not forget his own to give them a visite sooner or later to fortifie them against them for six dayes before the Passeover at which he was to suffer he comes to Bethany to refresh and confirme his friends by his company and by warning them of his suffering as it is ver 7 3. It is a very refreshful cordial under sufferings to have the company and society of godly friends with whom we may converse at any time for Christ also subjected himselfe to make use of this And as he seeks it in the Garden Matth. 26.38 40. so here he seeks it in Bethany See how Paul esteemes of a visite in his bonds 2 Tim 1.16 17 18. Doctrine 1. Where Christ converseth with his people he will make a place famous by eminent proofes of his power and love for them for now the former description of Bethany Chap. 11.1 is laid aside and it is most famous that Lazarus was there which had been dead whom he raised from the dead Ver. 2. There they made him a supper and Martha served but Lazarus was one of them that sate at the table with him 3. Then took Mary a pound of oyntment of Spikenard very costly and anointed the feet of Jesus and wiped his feet with her haire and the house was filled with the odour of the oyntment In these verses we have Christs entertainment at Bethany A supper is made for him at which Martha served and Lazarus sate with him but Mary anoints Christ with precious ointments This supper was made for him in the house of one Simon a leper who it seems had been cured by Christ as may be gathered from Matth. 26.6 7. where Maries deed is recorded but her name suppressed and it seems Lazarus and his sisters have been invited also As for this practice of Mary I shall leave what was extraordinary in it till it 's own place ver 7. Only it being the custome in these countries to anoint their guests and wash their feet at feasts Luk. 7.44 46. she out of her great love will do it with great charge and expence And whereas here it is said she anointed his feet and the rest say it was his head Matth 26.7 we are to understand that she did anoint both though she only wiped his feet and breaking the boxe and powring it on his head Mark 14.3 it seems the copiousnesse thereof made it run from his head to his feet Doctrine 1. As temporal things are due unto Christ and his Ministers who sow spiritual things 2 Cor. 9.11 So they who have participate of his bounty will make him very welcome for there they made him a supper 2. Albeit it be the great sin of men to pamper their own bodies and make provision for the flesh Yet it is not unlawful at some times to enjoy the liberal use of the creatures in a sober manner for Christ doth not decline this supper Sometimes he went into the feasts of Pharisees Luk. 7.36 sometime with Publicans Matth 9.10 c. and 11.19 not for their sare but that he might gain them as love is a very gaining way And here he feasts with his friends that they may be refreshed together 3. As for Martha's serving albeit she was reproved for this at another time Luk. 10.38 39 40 41 42. not simply for her serving Christ that way but comparatively and when it crossed better duties Yet now when it interrupts no better duty her care was commendable that she would serve though the house was not her own And it teacheth That when Christ is dear to any they will not disdain to stoop to do meanest service to him or his for his sake as Martha served here 4. As Christs miracles are true and real and not lying wonders So the memory of his wonderful works are not to be forgotten nor ought to wear out with length of time for both these ends it is marked that Lazarus was one of them that sate at table with him both to confirme the truth of his resurrection as Mark. 5.43 Luke 24.41 42 43. Acts 10.41 and to keep us in minde of that wonderful work that he who was once in his grave should now be eating 5. According as men abound in love to Christ they will bring forth evidences thereof in serving of him As here Mary outstrips them all 6. Love to Christ is ingenious to finde out a way to evidence it selfe and when all are busie it will finde some work that is undone to be done to him and for him for when some are preparing the supper Martha is serving and Lazarus entertaining him at Table Mary findes out this to anoint his feet 7. Love is very prodigal so to say and will spare no expences on Christ for she took a pound of very costly Spikenard to do this of the worth whereof see ver 5. 8. True love is still accompanied with humility and reverence to Christ and when it doth most to Christ it keeps a man still humble for when she had done all this she wiped his feet with her haire either to make them clean before the ointment came upon them or to wipe off the ointment after it had suppled his feet 9. As the fruits of love will not hide so they have a fragrant smell for so much may be gathered by allusion from this that the house was filled with the odour
to say For considering him as man encompassed with our sinlesse infirmities and that this heavy weight of wrath did light upon him on a sudden it is no wonder it did confound all his thoughts as man These contrary desires and debates of Christ in his voluntary exinanition were without all sinful infirmitie For in his desiring the trouble to be removed he testified that his holy and sinlesse nature did abhor to lie under wrath and in his being willing to suffer he cleares that in respect of his office and being our Surety he denieth himself and submits to what his office required of him and what his Father had appointed him to suffer how much soever he abhorred it From this whole purpose in general we may learn 1. The sad agonies of Christs soul being under the burden of sinne imputed to him is a mirrour wherein we may read the bitter desert of sinne what bitter wrath follows upon it and how abominable it is that produceth such fruits 2. We may hâ—â—â— in also read how impartial a Judge God is and how impartial in craving and taking satisfaction for sin so that if his own beloved Sonne come betwixt sinners and the stroke he will not spare him but let out such sad soul-trouble upon him And this may make the sinnes of the Elect bitter to them that they did pierce Christ and did make him a man of sorrows and acquainted with griefs 3. This may also discover unto us what difficulty there was in the work of our Redemption that it put the Sonne of God to such pressures and perplexities to carry thorâ—w under it 4. Herein also shines forth the love of the Father in giving his Son and the Sonnes love in undertaking this hard task and drinking this bitter cup for their take who were living in enmity against him and who cannot be profitable unto him 5. Such as in the sense of sinne and deserved wrath do flee to Christ will finde him a tender Saviour who is experimentally acquainted with all their sinlesse infirmities and with all these tentations they are vexed with though without sinne for he hath drunk of that bitter cup. 6. Christ in his own person hath sanctified trouble and distresse of minde to all his followers as here is left upon record 7. In this exercise we may reade to whom it is we owe any true peace of conscience we enjoy even to him upon whom the chastisement of our peace was and who endured this trouble that we might rest safely under his shadow 8. The godly may also learn hence a good use of any trouble of mind that comes upon them even to learn hereby somewhat of his bitter sufferings for them that so he may be more precious in their eyes 9. We may read in this exercise and experience of Christ how soon a good condition may be clouded and how one may be well and have help near them and yet not see it for Christ while he is thus troubled is still the Sonne of God and beloved of him and his out-gate is very near yet for the present he is over-clouded and taken up with nothing but perplexity and horrour 10. Finally this sad trouble and exercise of Christ may point out what will be the sad lot of all the wicked who have not Christ to satisfie for them for if this be done in the green tree what shall be done in the drie Luke 23.31 More particularly from the words and context Learn 1. As sinne hath infected both soul and body of the Elect and chiefly the soul where it hath its chief seat So Christ to expiate this sinne did suffer unspeakable sorrows and trouble in his soul as well as torture in his body for my soul is troubled saith he See Isa 53.10 2. Albeit some sufferings of the body be very exquisite and painful and Christs in particular was such yet sad trouble of mind is far more grievous then any bodily distresse As Christ also found who silently bare all his outward troubles but must cry out of the other now is my soul troubled 3. Sad trouble of minde is very hard to conceal and smother from the knowledge of others nor have they cause to complaine of extremity who get it hid And they who get their exercise hid ought to acknowledge Christ who was put to proclaime his trouble before a multitude that theirs might be more easie And on the other hand when any are driven to that extremity that they must cry out of soul-trouble they may finde this exercise sanctified on Christs person who in the midst of a multitude must interrupt preaching and cry out now is my soul troubled 4. Albeit Christ be God over all blessed for ever yet it pleased him in going through his sufferings so to abase himself as to wrestle with horrour fears perplexities under them and to fight with the weapons he hath left for Saints in like cases that so he may be a faithful and merciful high Priest and may assure them of successe who in the like case make use of the like means For whereas upon Christs former doctrine of his sufferings and the duty of his followers to suffer any might be ready to think that it was easie for him to speak of trouble and beare it in respect of others Therefore he lets them see that he had the same exercise trouble perplexities and fears about it though without sinne that Saints have and that he used the same weapons of prayer wrestling and submission that are left unto them 5. A special mean for raising trouble in a tender minde is their thinking much upon it which doth beget and waken it for so was it with Christ while he is thinking and preaching of his sufferings trouble ariseth Now is my soul troubled saith he And albeit Christ was sinlesse in so doing yet it is our sinne oft-times to beget trouble by our musing upon it 6. There is a vast difference betwixt the most exact comprehension of trouble in the judgement and the experimental feeling thereof in the senses The one may be without so much vexation and trouble as the other will produce This also appears in Christs exercise who though he understood perfectly what his sufferings should be and had resolved upon them yet when he came to feele trouble it raiseth all this perplexitie And however Christ went beyond us in this that he met with all he resolved upon which made it thus heavy whereas we are oft-times disappointed in our apprehensions and get lesse then we look for And so the trouble it self is oft-times easier then the exercise and apprehension of it Yet this experience of Christs may learn all never to trust their own resolutions for trouble but to make ready for it if God send it on as another thing to present sense and feeling then any thing they could imagine 7. How stout soever the hearts of men be yet when the Lord lets out trouble for sin it will damp them
and resolving to let them out when they little dream of such a thing till it appear Therefore it is marked that before the feast of the Passeover Christ was foreseeing the storme and resolving to let out proofes of love to his disciples which yet appeared not till after supper ver 2. 7. There is no difficultie so sad but Christ and his followers may get a comfortable look of it were it even of death it self for herein Christ hath cast a copy who looked on his sad and bitter death with what followed in his resurrection and ascension as a departing out of this world unto the Father 8. It is a comfortable sight of death unto Saints that hereby they are translated from the miseries toiles and vexations of this world to go rest with and enjoy God for herein hath Christ led the way who departed out of this world unto the Father and did so look on his death 9. It adds to the comfortable sight of death that Saints do hereby not only go to God but do go to him as their Father through Christ for so did Christ for so did Christ depart unto the Father and made way for our going to him as a Father in him as Chap. 20.17 10. It â—ds also to the consolation that as the time of our change is determined by God so it is measured by houres which will at last come to an end and the prisoners be set free for now after some time and houres in serving his generation the determined hour was come wherein he should depart out of this world 11. Albeit Christ conversed but a short while in the world in respect of his bodily presence yet he did make and dayly makes a fair purchase in it by drawing sinners to himselfe for he hath his own in it 12. As Christs people ought to resigne themselves to him and be wholly for him so he hath a peculiar interest in them is specially concerned in all their conditions and allowes special favours priviledges and care upon them for they are his own or his property and peculiar ones 13. Love even the infinite love of tender hearted Christ is the allowance and portion of all his peculiar ones for he loved his own 14. Albeit Christ leave his children in this tempestuous world to be humbled with the reliques of sin and tossed with the tempests of time Yet that doth neither take away their interest in him nor his love toward them for he loved his own in the world 15. The disadvantages of Saints and particularly their being lest in the world when Christ went out of it is so far from hindering his love toward them that it is rather an argument why he should love them and let out more of it for it is not only not an hinderance of his love but an argument also he loved his own because they were in the world And especially now in his farewel he would give a proofe of it considering the dangers unto which they were left exposed 16. It is not enough to see Christs love towards his Saints in some particular passages but they must labour to see an uninterrupted course thereof from the time of their closing with him Therefore now at his farewel he cleareth all by-goâ— as that he had hitherto loved them as well as he was now to give a proofe of it Having loved his own c. 17. Christs love is not to be measured by kinde out-lettings to the satisfaction of sense but the summe oâ— all his dealing toward his own is love which ought to be read in every condition and dispensation were it even in keeping up his tender heart for a time for albeit there had been many several passages betwixt him and his disciples and some of them very crosse to their humours yet all is summed up in this he had loved his own 18. Christs special love toward his own is unchangable and incessant till they be perfected and enjoy the full effects thereof for having loved his own he loved them to the end He continued his love from the beginning till now he is to dye for them and depart from them and continueth it even then and will do so till they be brought to the end of their journey 19. Christs love is not a decaying love but a love that continually growes in effects Nor is it a love that consists only in good affection and wishes but breaks forth in notable expressions as he hath witnessed by his dying for his own for he loved them to the end even to the death he suffered for them and in so doing he loved them perfectly as the Word also will signifie proving that his love was a growing love in letting out such abundant effects at the last 20. When Christs followers are in any danger then unchangeable love will be on foot to cover their infirmities under tentation and to provide cordials for them and testifie his special care of them for this his love is marked as a cause why now when he is to remove they are to be scattered and shaken with tentation and left desolate he will let out so much of his heart in the following purpose and give them such sweet instructions in the following signe and explication thereof And indeed his love suffers much in his Disciples need and if there were no more his love is enough to move him to see them well Verse 2. And supper being ended the devill having now put into the heart of Judas Iscariot Simons sonne to betray him 3. Jesus knowing that the Father had given all things into his hand and that he was come from God and went to God 4. He riseth from Supper In the first of these verses the circumstance of time wherein Christ did these things that follow is more exactly noted that it was after supper Unto which is subjoyned a second consideration leading him to the following practice Namely That Satan had now prevailed with Judas to betray his Master which as it holds out a ground why our milde Lord who hitherto had borne with Judas naughtinesse and pointed at it only in general is now pressed to discover him more particularly ver 21. since it concerned him in his glory to foretell it before the hand So more especially it is a ground of his washing their feet and of his following sweet and useful doctrine For knowing his time to be now short and that this night Judas would betray him He doth busily bestir himselfe to pour out his heart in his disciples bosome and will let no minute of time slip but in that one night did fully discover his heart unto them and give an ample proofe of that love mentioned ver 1. In the other verse is subjoyned a third consideration moving him to this practice Namely That notwithstanding Judas treachery and his approaching sufferings yet he knew his own excellency and greatnesse that all power and authority is committed to him and that as he came from God
by way of rejection of them To the other it is full of mercy and accompanied with sweet affection To the one coming to him is absolutely denied To the other only delayed To the one is intimate that as they cannot so they shall not come where he is To the other it only intimates what they cannot do of themselves but doth not seclude what he can do or will do for them 12. Whatever men esteem of an enjoyed Christ yet when he is gone he will be missed by his own for when he is gone ye shall seek me saith he 13. Christs withdrawings tend to kindle desires after him and to be at him in the hearts of his own together with earnest pursuing after him for so much also is imported in this ye shall seek me 14. Christ by removing his bodily presence from earth hath taught his disciples to spend their lives in a sober desire and hastening to be with him in heaven for when he is gone ye shall seek me to come whether I go saith he 15. Saints must not expect alwayes to get satisfaction at first in their most honest desires and endeavours but to be excused with further desiring and seeking And particularly they must not expect to get up to rest with Christ in heaven till first they have wrastled a while and served their generation for in this respect though they seek him yet whither I go ye cannot come 16. Christs own by all their endeavours are not able to get up to him in heaven unless he come and fetch them for in this respect also it holds true ye cannot come to wit not only presently but of your selves even no more then the Jewes can do Verse 34. A new commandement I give unto you That ye love one another as I have loved you that ye also love one another The third point propounded by Christ containeth a direction concerning their behaviour in his absence that they should love one another Which he presseth upon several grounds whereof the first is that the command enjoining it is a new commandment given by him and the second in this verse also is taken from his own example which might both perswade them unto and regulate them in the performance of that duty While he calleth this commandment new the meaning is not that it was not enjoyned before for we finde it enjoyned in the law it selfe And this same Apostle doth recommend the whole doctrine of following Christ as being so new as yet it was old 1 Joh. 2.6 7 8 and particularly he recommendeth love as an old commandment and not new only 2 Joh. 5. Nor doth it fully exhaust the meaning that he made it new by renewing of that commandment and vindicating it from the corrupt glosses of the time as he did also the test of the law Nor yet sufficeth it to say that as it is a commandment which can only be performed by the new man so it is enjoyned in a new way by Christ in conferring power and grace with the command and writing it on our heart that it may be obeyed which no man had under the law by the law it selfe For this is true also of other commands and beleevers also under the law had it though by another covenant then that of the law as it was a covenant of works Therefore I conceive that by calling this commandment in special new is pointed out beside the former considerations partly that the thing commanded is excellent and so a new song seemeth to be understood for an excellent song Psal 33.3 And therefore Christ pitcheth on it as a chief and singular duty above many to be recommended to his disciples And so if we look to this command it is not only new or renewed in the enjoying thereof Christs recommending it anew adding a new obligation to what was lying on by the authority of the law But the very matter of the command is new and declared excellent in that Christ doth so much and so specially recommend it above others and addes his authority and credite with his disciples to the former injunction of the law to make it to be studyed And partly hereby is pointed out that it is new in respect that it is urged upon a new ground and after a new pattern and example Our love to others not being now to be regulated only according to our love to our selves as the tenour of the law runs but a new ground and pattern being laid in Christs loving of us which makes the whole complexe commandment be a new commandment And upon all these considerations it followeth that this commandment should still be new to us our obligation to such a commander still sweetly binding the subject matter so recommended by him still new and fresh and sweetly alluring to obedience and such a pattern still drawing our hearts to imitate it Doctrine 1. The doctrine of the Gospel contains not only sweet comforts but necessary commands and directions also for our attaining emproving and clearing our right in these comforts for here is a commandment given and pressed by Christ in his sweet farewel Sermon 2. Christ is true God and soveraigne Lord over and law-giver unto his people having authority to give a law unto them binding their conscience for a commandment I give unto you saith he 3. Sad lots may be made up and compensed not only by sweet comforts from Christ but may be made easie and much sweetned also by our cleaving to duty in such a lot for here mutual love is recommended as a mean to sweeten that sad lot of his removal So our love to him is left us to make up his being not seen 1 Pet. 1.8 And indeed they are never sadly deserted however they want comfort who are not driven from duty Nor is comfort allowed on any but these who cleave to duty 4. While Saints are absent from Christ in respect of his bodily presence it is especially required of them that they entertain mutual love That so they may be mutually useful and comfortable one to another in such a languishing time and while they are hated in the world That they may not fall in emulation and quarrels during their Masters absence and so marre his work and their own peace and expose his wayes to reproach and obloquie And That they may be fitted to partake of the sweetnesse blessing and consolations which God hath commanded upon his people in their being united Psal 133.1 2. 3. For these causes among others doth Christ in his absence enjoyne that they love one another and so may partake of the consolations left in his Testament 5. Albeit oft-times we look on love as an indifferent and arbitrary thing which we may practice or forbear at our pleasure and according as we judge our selves obliged or disobliged Yet Christ hath not left it arbitrary to us but enjoyned it as a debt and duty by his command for saith he A commandment I give you that ye love
one another See Rom. 13.8 6. Whatever Christ commands his enjoyning of it puts a new obligation upon his children and commends the thing enjoyned as excellent for his sake which therefore should not be entertained with formal and dead dispositions for it is a new commandment as hath been cleared 7. Christ hath loved his disciples and followers and so loved them as may well be a copy and pattern of all love for saith he I have loved you and so loved that he makes it their copy to love one another as I have loved you As Jonathans love surpassed the love of women 2 Sam. 1.26 So doth his love infinitely surpasse Jonathans And this is the reason why he presseth love so much even because it was so much in his own heart 8. Christs love to us is a new obligation pressing on us to love one another Whosoever believe his love cannot but love him againe and will account themselves obliged to obey what he commands and recommends by his own example And particularly to love them who have obtained like mercy with themselves and do beare his image and are begotten of him who hath loved them And they will be sensible of so much tendernesse in him toward them as will oblige them to be tender and condescending toward their brethren for this is an argument and makes it a new commandment in a special manner that ye love one another as I have loved you And that so much the rather as the one is the evidence of the other See Matth. 18.23 35. 9. Christs love is not only an argument obliging but a patterne directing Saints in their mutual love and albeit none can imitate him in the nature and kinde of some acts evidencing his love as being acts peculiar to his office of mediatour Nor yet can any come up to his measure in what is imitable yet his love to us is a copy after which we should strive to write in this matter By being willing ingenuous and free in our love as he was By loving sincerely and not for by ends By loving the Saints as such and because of their interest in him as he loved his own John 13.1 and so love them all as he did John 13.1 not as James 2.2 3 4. and specially them that are most gracious as John 13.1 with John 21.20 By loving them however they may hate us as he loved them when enemies By loving them not in word or tongue only but in deed and real truth as he gave his life for them he loved by bearing their infirmities and not pleasing our selves but them for their good to edification as he also did Rom. 15.1 2 3. And by loving them constantly as he loveth his own John 13.1 so much is imported in this A commandment I give you that as I have loved you ye also love one another Verse 35. By this shall all men know that ye are my disciples if ye have love one to another This verse contains a third argument pressing this duty of mutual love taken from the necessity thereof as the badge of their profession For as all Sâ—â—â—s and societies have their badges and observations whereby they are known distinguished from others So Christ hath appointed this mutual love to be the badge whereby his followers may be discerned Whence learn 1. As Christ hath disciples in this world so they serve a master of whom they need not be ashamed but they may and ought to avow him in well and woe and look profanity and trouble out of countenance for it is supposed here as great honour that all men know that ye are my disciples 2. Albeit true Saints should not be ostentative nor self-seekers yet as they ought to assure their own hearts of their good condition before God So they ought in their station to shine and appear such as they are for it is their duty by â—wful means and right walking to make all men know that they are Christs disciples 3. As true mutual love of the brethren is an infallible evidence oâ— regeneration 1 Joh. 3.10 14. and 4.7 So this love is the Châ—â—stians badge whereby they are known to the world and without which Christ and men may look upon them as mâ—â—â—wayes from their colours be what they wiâ—â— otherwise for By this shall all men know that ye are my disciples if ye love one another See 1 Cor. 12.31 with Chap. 13.1 2 3 c. Verse 36. Simon Peter said unto him Lord whither goest thou Jesus answered him Whither I go thou canst not follow me now but thou shalt follow me afterwards Followeth the last part of the Chapter wherein Christ reprehends and represseth Peters 〈◊〉 presumption in conceiving of his own ability to suffer with and for him by foretelling his denying of him And by this the wound is made yet wider in that they were not only to want their Master and one of them to betray him but another to deny him under tentation and all of them to forsake him as this intimation was further enlarged at another time Matth. 26.31 32 33 34 35. The purpose contains two conferences or discourses that past betwixt Christ and Peter In the first whereof in this ver Peter reflecting on what Christ had said ver 33 propounds a question to Christ whither he went which he did not so much out of ignorance as wondering that he should go any wheâ—e from them where he could not follow as the following discourse makes clear Christ gives a milde answer to this proposition assuring him that for the pâ—esent he could not follow him but should get the honour to follow afterward Whereby is not meant only that he was not yet ripe to come to glory with Christ till he had finished his course but chiefly that he was not yet strong enough to suffer with and for him and so follow him in that path to glory as he should do afterward Hence learn 1. It is an evidence of our great weaknesse that in hearing one point may put us by the hearing of many other points and the hearing of our danger impedes our hearing of our directions and encouragements under iâ— for by Peters insisting on this point only it appears he had not so well hearkned to what Christ said after that ver 34 35. but that point had so vexed him that he could not rest till he thus burst out 2. Such as have tâ—sted of the sweet of Christs society will be very loath to part with him but would follow him where ever he goeth for albeit Peter erred in limiting the comforts of Christ to his bodily presence and in trusting too much to his own strength yet it is commendable that he cannot digest Christ should go to wit where he and the rest might not follow 3. Saints are oft-times little acquainted with their own weakness and the deceitfulness of their heart especially when their affection and willing spirit is locked unto without considering that they have weak slâ—sh
true God as well as man and partly because he promiseth to be not only a Mediatour to procure but a God to act and work these things and that hereby God shall be glorified in him as working in and with him by reason of the unity of essence Doctrine 1. As they who are sensible of Christs bodily absence in heaven will send many Messengers of prayer thither where he is gone So prayer is a special mean whereby we may know much of Christs deity and of his love in his absence for here he recommends asking as that which they will be put unto and that whereby they may know what he is So that it is no wonder that these who neglect prayer do fall in many mistakes of Christ 2. True faith and prayer are inseparable companions as being begotten together so that faith begins its life in crying to God and as growing up together mutually streightening and setting one another on work till at last they end together faith resolving in sight and prayer in uninterrupted praise Therefore are they conjoyned here to beleeve on him and to ask in his name 3. True prayer is conjoyned with and floweth from a sense of indigency setting the supplicant on work to his duty with earnestnesse and humility as a needy beggar for so much doth the word rendred to ask import in the Original And where this is not in some measure men do but what they can to work God in prayer 4. Prayer must be offered up to God in the name of the Mediatour Christ It is through him we must go to God and our encouragement in pleading and our hope of acceptance must be grounded on his merit and intercession and on the Fathers love to him and to sinners in him for this is the description of true prayer what ye ask in my Name 5. The Lord alloweth and requireth frequency and multiplicity of employments to be put upon him by prayer And let us put him to it never so often and for never so many things he will never weary of it but rather will suspend us in what we ask because we ask not enough for so much is imported in this general whatsoever ye shall ask even all that we would have Christ doing for us as is after cleared 6. It is the will of Christ that supplicants who come to the Father through him be not discouraged with the difficulty or seeming impossibility of what they need and ask according to his will But that they expect to obtain that by prayer which they cannot effectuate any other way for so much also is imported in this whatsoever how difficult soever it be ye shall ask 7. As the answer of what we ask in Christs name is most certain So it is Christ who is the doer thereof and who delighteth to manifest his Godhead much in dispatching the affaires of his people for saith he whatsoever ye shall ask in my Name that will I do 8. Christs end in answering the desires of his people is the setting forth of his own and his Fathers glory which as it may encourage us to expect he will do that which will thus glorifie his Father and him So it should teach us to glorifie him in observing his power and goodwill in answering and to emprove what we receive to his glory for saith he That will I do that the Father may be glorified in the Son 9. As Christ is glorified in his doing for his people so is the Father glorified in him as being true in his testimony concerning him and as being in him working these things for the Father is glorified in the Son 10. Albeit beleevers have many jealousies concerning the answer of their prayers yet they are all without ground and it is most certain their desires will be granted Therefore doth he again repeat the promise ver 14. intimating that they need such confirmations and that this is a word he will not recal 11. It is not enough to be sure of the answer of our prayers or that we do receive them unlesse we see much of Christs heart and activity therein for this cause it is again repeated I will do it Ver. 15. If ye love me keep my Commandements Followeth the first Argument of consolation against their heart-trouble contained in a promise of sending the comforter even the holy Spirit unto them And because of the riches thereof and because the other consolations are emproven by receiving of the Spirit therefore this purpose is largely insisted on to ver 27 in this order 1 He presseth upon them their duty toward him in his absence especially that they may attain this promised comforter ver 15. 2. He subjoyns the promise of the comforter ver 16 17. 3. He insists upon several benefits which they shall reap by enjoying of this comforter verse 18. 26. In this verse he enjoyns them their duty in his absence that they should love him and evidence the same by observation of his commandments And by this direction partly he corrects their fond way of expressing love to him by doating on his bodily presence and sorrowing immoderatly for his absence Partly he prescribes a remedy and antidote against their heart-trouble by diversion or revulsion in turning the stream of their affection which bâ—ed this heart-trouble into the channel of diligence about duty and partly he sets them on the right way of attaining the promised comforter as the connexion with the following verse imports keep my commandments And I will pray c. Whence learn 1. It is the character of every true disciple of Christ that they do love their Lord and Master for so is supposed here as their duty and practice ye love me See 1 Cor. 16.21 2. The love of disciples to Christ must not and will not be obstructed by his seeming hard dispensations nor quenched by his absence for though he be now to remove yet he supposeth they have and will have love to him ye love me 3. Love to Christ must not be said only nor will it lye lurking in the heart but must and will break forth in proofes and evidences of it selfe Therefore Christ requires a proofe of their love if ye love me keep my commandments 4. True love to Christ may sometime be so overpowred with unbelief hast and our impetuous passions as the proofes thereof how vehement soever yet are not so right as becomes Therefore is there need of direction how to evidence their love in opposition to the proofes they gave thereof 5. Obedience to the commandments is of the true touch-stone and evidence of love to Christ And in Christs absence they do not evidence such pure love to him who are ready to lye down and die through discouragement as they who are most at their work and are most busie about his errands for by this doth he try them and this doth he recommend as an evidence of love in his absence If ye love me keep my commandments 6. True
true believers may be clouded with much ignorance yet Christ hath his time and way to make them understand the mysteries of God to their comfort and salvation for at that day when he sends the Comforter ye shall know though now ignorant 3. Christ rightly known will be seen to be one in essence with the Father and consequently approven of him and he in whom the Father is to be found And to know this is the great encouragement of believers for it is held out as their encouragement Ye shall know that I am in the Father 4. It exceedingly addes to the comfort of believers to know that Christ who is one with the Father hath also a mystical union and communion with them so that God and sinners tryst together in Christ who is in both though in a different manner for this compleats the encouragement Ye shall know that I am in the Father and you in me and I in you 5. The communion betwixt Christ and beleevers is mutual they being in him by faith and needy dependance and he in them by his Spirit as the root of their spiritual being and to make all his fulness forth-coming for them for it is you in me and I in you 6. The communion betwixt Christ and believers is very near and intimate so that there can be no separation and the fruits and comfort of it must be very real Therefore is it called a being in one another 7. Believers may have an intimate communion with Christ who yet stand in need to be made to know that it is so for this communion is true for the present I am in the Father and you in me c. and yet the knowledge of it is but to come Ye shall know in that day So that it is a great priviledge to know our priviledges already received Verse 21. He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him The fifth benefit the same in substance with some of the former is that they shall be beloved of the Father and him and in testimony thereof he will manifest himself to them This he illustrates and amplifies from their duty and the qualification required in Christs disciples Namely that they evidence love to him by their respect to his commandments which as he had formerly inculcate v. 15. as the way to obtain the Comforter so he presseth it over again as the mean to attain to these benefits which they were to reap by the Spirits presence Whence learn 1. When Christ is most sweetly comforting his people it is not his minde they should be emboldened to cast off duty thereby but rather that they be encouraged to duty as the way to clear their right to these comforts and to assure them that what they receive is not a delusion nor are they abusing it Therefore doth he again in the midst of these consolations put them in minde of duty and of the evidences of true love to him 2. Christ is a Law-giver to give Commandments to his people and who renders them sweet by coming from him who hath evidenced so much love to sinners and by so imposing them evidenceth that he knoweth their burthen and is ready to take employment to enable them to obedience for he owneth the rule of believers duty as his Law my commandments 3. As variety of duties are imposed upon believers so it is the Will of Christ that none of them be slighted and that none please themselves in observing one or moe when yet they lay others aside for he requires a duty in reference to his commandments even all of them See Psal 119.6 4. Christs commandments are not entertained as they ought except when there is an endeavour of actual obedience thereunto for he requireth it of the approven man that he keep my commandments 5. None can make conscience of obedience as becometh unlesse they first know their duty and unlesse they have an high estimation of the authority of the Law and excellencie of the thing commanded for it is required that first they have the commandments by knowing them in their judgement and by keeping them in their heart as a precious jewel and then they will keep them and testifie their respect thereto by having them still in their eye and regulating all their practice thereby See Psal 119.11 5. Albeit many loose professours pretend love to Christ who yet neglect their duty yet in Christs account none do truly love him but these who make conscience of obedience Therefore to refute all such delusions he saith again He and he only that hath my commandments and keepeth them he it is that loveth me 7. Albeit we be unprofitable servants when we have done all Luke 17.10 yet of free grace through Christ obedience will not want a reward as here he promiseth 8. To get more confirmation and evidences of the love of God in Christ is a rich reward and encouragement unto duty and this every tender walker is sure of for this is the promise here 9. As the love of God in Christ doth prevent our love and obedience so it is his will that the sensible manifestations and refreshful proofes thereof be drawn out by us in the way of obedience and diligent use of means for this is the order here He that loveth me shall be loved of my Father Not as if our love begun first 1 John 4.10 but that his love setting them on work to obedience and begetting love in them as it did prevent them so it will give them a rich meeting 10. As the love of God in Christ is the rich allowance of obedient beleevers whatever they get beside so his conferring of his Spirit upon them is a rich evidence of his love for that the Father and Son loveth them is evidenced by the sending of the Spiit unto them as the scope of this whole purpose teacheth So doth it also prove Sonship Gal. 4 6. 11. Christ is so acceptable to the Father that whoever respect him are beloved of the Father and his love and the Fathers do still concurre so that who is beloved of the one is beloved of the other Therefore saith he He that loveth me shall be loved of my Father and I will love him 12. Christs love to his people consists not in empty complements but in real manifestations of good-will for I will love him and will manifest my self to him 13. As Christ alloweth special manifestations of himself upon his own by lifting up the light of his countenance upon them by intimating his good-will unto them his fulnesse and righteousnesse for them so this unto a beleever is above any evidence of his love beside Therefore is this given as the proof of his love to them I will manifest my selfe unto him See Psal 4.6 7. and 17.4 14. As only beleevers and tender walkers are capable of special
manifestations of Christ so their tendeâ— walking is so far from obscuring of Christ that the more tender they are they will need more of Christ his good-will and righteousnesse to be manifested to them to cover them and the defects which they will discover in their walking for even a keeper of the commandments needs this encouragement I will manifest my self to him 15. Christ can be known only by his own light and until he manifest himself believers will remain ignorant of him and be ready to mistake him for this cause saith he I will manifest my self Verse 22. Judas saith unto him not Iscariot Lord how is it that thou wilt manifest thy self unto us and not unto the world In this and the two following verses this their duty and encouragement is further insisted on by occasion of Judas his question who is declared not to be the traitour but a good man the brother of James the son of Alpheus and the Penman of that Epistle of Jude as appears from the first verse thereof and who also is called Lebbeus Matth. 10.3 with Luke 6.16 He in this verse hearing of the former promise desireth to be informed how Christ would manifest himself to them and not to the world Which is to be understood not only of this manifestation and the way of it in it self and that Judas being acquainted only with bodily manifestation wondreth how Christ should shew himself to his own and the world not see him But chiefly he desireth hereby to be informed of the cause and reason why the Lord makes that difference in his special manifestations And we are to conceive that his desire in this floweth not so much from any undervaluing thoughts of grace as if it were not rich enough for all the world nor yet from any low esteem of himself and the rest making him wonder why they are admitted to this favour when others no worse then they in themselves are secluded As from some pride and conceit of somewhat in themselves differencing them from others to which he desireth Christs assent As may be gathered from Christs neglecting to answer directly to his question Whence learn 1. It is the Will of God that neither the wicked be honoured nor the godly disgraced but that honest men should be known and reputed such and that traitours be accounted what they are Therefore mentioning Judas he guards that it was not Iscariot that none should brand this honest man because he was of the same name 2. Christs disciples may finde many difficulties in his doctrine which will put them to many questions As here we see comparing it with the practice of some of the rest even in this same chapter 3. All doubts and difficulties wherewith disciples are puzled ought to be put up to Christ for resolution as here Judas his practice doth teach 4. Ignorance and carnal conceptions of the things of God breed many difficulties in things that otherwise are very clear for so how is it that thou wilt manifest c may relate to his conceit of a bodily manifestation which makes it a difficulty to him how a difference can be made Though the other interpretation seem to reach the scope better 5. There is a real difference put by Christ betwixt the world and his own in the matter of special manifestations for so is here imported 6. Albeit there be no cause in the creature why Christ should make this difference yet even good men when priviledges and mercies are heaped upon them are ready to dream of some inherent worth in themselves preferring them above others for so much doth this question teach How is it that thou wilt manifest thy self unto us and not to the world that is not only what way wilt thou take that the one shall see thee and not the other but what moveth thee to make the difference wherein he desireth somewhat from Christ to confirme him in a conceit of some worth in them Verse 23. Jesus answered and said unto him If a man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him 24. He that loveth me not keepeth not my sayings and the Word which you hear is not mine but the Fathers which sent me In these verses we have Christs answer upon this question Wherein 1. He repeats his doctrine concerning their duty asserting again that love to him will draw men to keep his words and obey them 2. He repeats and enlargeth the former encouragement assuring them that the Father and he will love such and that his manifestation of himself shall be by his Fathers and his coming to make abode with them 3. He amplifieth this their duty from the contrary v. 24. that disobedience to the Word argueth that there is no love to him and that this is an hainous sin and will obstruct these comfortable promises seeing the Word which they observe not is the Fathers as well as his Now for the scope of this answer in relation to Judas question we finde not that Christ doth directly answer to his question either as to the way of this manifestation or cause of this difference in it Only as by his propounding the matter in general he curbs him for appropriating that priviledge to themselves only so by repeating and amplifying the former doctrine he leads them from enquiring about others to see to themselves and from studying the secret counsel of God and causes of his dispensations to study the means that God hath appointed for attaining communion with himself and to abhorre the contrary evils because of the sinfulnesse thereof and because they would deprive them of so great a mercy From v. 23. Learn 1. Albeit Christ be very tender of his people yet he will not cherish them in their folly and humours nor satisfie their curiosity or conceit Therefore doth he so much wave his question in this answer 2. It is a great fault whe disciples become curious priers into the case of others and the secret counsel of God and causes thereof neglecting what is commanded and turning idle in the point of duty for this is the fault Christ findes in his question that it imports so much idlenesse as needs the enforcing of duty and terrifying from disobedience As indeed much idlenesse in the point of real duty makes but too much work about what we have nothing to do withal 3. Whatever be Christs tender condescendence to his people yet he will not lay aside his Sovereignty over them nor exempt them from duty for notwithstanding all his encouragements yet he still insists upon the necessity of love and obedience if they would partake of his comforts 4. A true lover of Christ is faithful to him and his interests and what he commits to him in his Word he will carefully observe it in his understanding affection and practice for If a man love me he will keep my words 5. Christ will never recal
nor make void what he hath promised for the encouragement of his own and whosoever love him shall finde themselves richly recompensed in his and the Fathers free love Therefore saith he again And my Father will love him to wit in and with and through me 6. Where God loveth any both the Father and Son will make a sweet and intimate fellowship with them and will be at pains to make up the distance for we will come unto him c. 7. God and Christs fellowship with beleevers is constant for all times and all difficulties till they be taken up to be with him for ever for we will make our abode with him From v. 24 Learn 1. It may stir up beleevers to their duty when they consider the great sin and losse of disobeyers Therefore is this illustrated by propounding the contrary sin which imports the contrary hazard of being deprived of fellowship with God 2. Disobedience to Christ and want of love to him are inseparably conjoyned let men pretend what they will for He that loveth me not keepeth not my sayings 3. It aggravates the sin of disobedience that the Gospel is the very Word of God both the Fathers and the Sons Therefore doth he set out their sin from this The Word which you hear is not in me to wit as he is man or his alone as he is God but the Fathers which sent me 4. Obedience to the commandments of God is not required as a simple act of love and courtesie but as a testimony of subjection to divine authority and these who will not studie love to Christ that they may obey him ought to look to the authority of God which will not be vilipended Therefore is the authority of the Word thus held out to despisers as also to guard believers that they be not driven from their duty by the fear of men The Word which you hear is not mine but the Fathers which sent me Verse 25. These things have I spoken unto you being yet present with you 26. But the Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you The sixth benefit which they shall reap by the Spirit it instruction and teaching as he is the Spirit of truth And that however Christ had taught them all things necessary and yet they continued rude and incapable and his doctrine was very dark to them as appeareth by the many questions they had lately started v. 5 8 22. yet the Holy Ghost should effectually and clearly teach them all things and bring to remembrance what he had spoken but they through ignorance negligence or sorrow had forgotten It is not needful for us to determine whether these all things to be taught by the Spirit be the same with these all things which Christ had said which the Spirit not only brings to remembrance but doth make them plain unto them or whether beside what Christ had said and the Spirit brings to remembrance some particulars were remitted to the Spirits immediate and extraordinary teaching of the Apostles as ch 16.12 13 For in this it sufficeth us to know that these all things be what they will were revealed to the Apostles for the good of the Church and by them to the Church in writing so that there is no room left for traditions or extraordinary and immediate revelations Nor is it to be expected that the Spirit who brings Christs doctrine to remembrance as true and excellent will reveal and teach any new thing contrary to what Christ said which were to make the Spirit to contradict himselfe Yet if we consider the matter narrowly we will finde that the Scripture warrants us rather to assert that these all things which the Spirit taught them were the same which Christ had said For chap. 15.15 Christ made known to them all that he had heard of his Father namely which is necessary for the Church to know and Acts 1.3 Christ after his Resurrection continued with them fourty dayes instructing them and speaking of the things pertaining to the Kingdome of God and that so fully as their Commission is limited to whatsoever he had already commanded them Matth. 28.20 It is true the Apostle 1 Cor. 7.12 25 40. mentions somewhat wherein he gave direction being guided by the Spirit to which the Lord had not so expressely spoken But in that he relates especially to things that had not been determined in the Law of Moses nor to what Christ had said and however it be these particulars are not sufficient to make so general a distinction betwixt the expressions And so here is held forth a twofold work of the Spirit in reference to Christs doctrine 1. Whereas Christ had revealed to them the summe of all Christian Religion and yet they were not capable thereof therefore the Spirit was sent to enlighten their understanding and to explain these things more fully and distinctly which Christ had spoken summarily as they were able to hear them And of this is that to be understood chap. 16.2 not of any new doctrine or articles of faith but of the more distinct explication of what he had delivered 2 The Spirit by this teaching did bring to the Apostles remembrance for their further confirmation that these things had been spoken by Christ though then they did not understand them and afterwards forgat them as chap. 2.22 and 12.16 Doct. 1. The seed of the Word may be sowen whereof yet no visible fruit may appear for a time as here is to be seen in Christs speaking to the disciples who for a time were not much if at all bettered by it 2. The Word of the Lord may not be operative and fruitful even in the godly for a time and when they first hear it which yet afterward may do much good for Christ soweth the seed among the disciples which yet took not effect till the Spirit was poured out and then iâ— did good 3. The efficacy of the Word doth not alwayes accompany the outward Ministry not doth it depend upon the ability and livelinesse of the Teacher unlesse the Spirit do accompany it in the hearts of hearers for albeit even Christ considered as an outward Teacher spake these things being present with them yet the Comforter is needed to make them effectual 4. It is the Holy Spirit only who makes the Ministry and outward teaching effectual and who where he cometh doth freely fully and effectually make the Word plain and livelie to beleevers for albeit Christs Ministry took not effectâ—â—â— them at first yet here is the remedy the Comforter shall teach you He is a remedy against grosse ignorance and errour against our not making progresse in knowledge against our ignorancie and inadvertencie through astonishment in trouble and against our perplexiâ—â—s through the multitude of dark steps in our path All which should stir us up to seek after and entertain
him will draw men to obedience in hardest services for herein Christ hath cast a coppy the motive of whose suffering was love to the Fathers glory I love the Father and as the Father gave me commandment even so I do 14. It is of singular importance and use that men do study Christs love and obedience to the Father in his sufferings both for admiration and delighting in it and for imitation for he doth this that the world may know that I love the Father and that as the Father gave me commandment even so I do 15. Christ alloweth not that men say much of their love and obedience unlesse they prove it by practice Therefore after he hath professed so much of his love and obedience Arise saith he let us go hence that I may give proofe thereof 16. Christ did enter the lists in his sufferings with much willingnesse and alacrity with much courage and resolution That so he might commend his love to us and encourage us to do the like through him Therefore saith he Arise let us go hence that I may grapple with the difficultie 17. Christ was so real in his resolute undergoing of sufferings and death that he did not decline any witnesses and triers thereof Therefore saith he to them Arise let us go hence taking them out with him not only that he being taken in the Garden they might have better opportunity to flee then if he were taken in that roome but that being with him they might as much as they durst be witnesses of his willingnesse and courage CHAP. XV. IN this Chapter Christ continueth his farewell-Sermon to the disciples Pressing upon them that they would study communion with him by saith whereby they might not only enjoy his presence which they so much desired in a spiritual manner but also might be made fruitful which is so acceptable to him And more particularly insisting that they should love one another as he had loved them and that so much the rather as they should meet with much hatred in the world So the Chapter may be taken up in three parts The first part contains an exhortation to communion with him and fruitfulnesse in obedience For which end 1. In borrowed expressions from a vine husbandman and branches he premits a general doctrine pointing out the order of divine dispensation of spiritual things for enabling professours to fructifie and Gods answerable dealing with them according as they declare themselves ver 1 2. 2. He makes application of this to the disciples declaring what sort of branches they were ver 3. and exhorting them partly to perseverance in communion with him as the root and cause from the consideration of their barrennesse without him and their fruitfulnesse being in him ver 4 5. From their danger if they neglect it ver 6. and from the advantage of accesse to God if they be in him ver 7. And partly unto fruâ—tfulnesse as the effect the exhortation to which is only implyed as honouring God and evidencing their good condition ver 8. and as a mean to keep them in Christs love ver 9 10. 3. By way of conclusion to this part of the Capter he shews that his scope in all this doctrine was not to discourage them but to promove their constant and full joy ver 11. In the second part of the Chapter having pressed fruitfulnesse in general he singles out one peculiar fruit of mutual love as most necessary for them in his absence And presseth it from his own example ver 12. And to enforce this 1. He giveth evidences of his love to them in his dying for them ver 13. which is a friendship in which they should assure themselves of an interest ver 14. in communicating secrets with them ver 15. and in preventing them by his grace and furnishing them with ability in their persons and callings to glorifie him and giving them accesse unto God for any thing they wanted ver 16. 2. Upon this he repeats and enforceth the exhortation by way of conclusion ver 17. In the third part of the Chapter he forewarns them of the hatred and persecution they were to meet with in the world and armeth them against the same by several arguments of consolation and encouragement Some whereof do guard them against stumbling at their own afflicted condition And are taken From his own example and lot ver 18. From their good condition which their trouble from the world evidenceth and the inevitablenesse of trouble considering they are not of the world ver 19. From the equity that was in exercising them with that lot and the inevitablenesse thereof considering their relation to Christ ver 20 and from the goodness of their cause ver 21. Some of them do yet further vindicate the former arguments from any exception might be made against them For whereas in them it is supposed that Christ was unknown and hated in the world and they would be hated for his sake at which his weak followers might stumble Therefore Christ propounds arguments not only to encourage them under their sad lot but to obviate all scandal and offence at his being hated in the world and his followers for so good a cause Namely That this hatred of him did evidence the miserable condition of persecutors as being inexcusable and haters of the Fathers also ver 22 23 24. That this their unjust hatred was foretold in Scripture ver 25. and that all these unjust aspersions against him should be wiped off by the testimony of the holy Ghost concurring with and assisting them in their ministerial testimony concerning him ver 26 27. Ver. 1. I Am the true Vine and my Father is the husbandman Christ being in the first part of this Chapter to recommend communion with himselfe and fruitfulness to his disciples He doth in this and the next verse premit a general doctrine thereunto in borrowed tearmes consisting of two branches Whereof the first in this verse points out the order of divine dispensation for enabling professours to fructifie That himself resembles a vine being the vine-stock into which the branches are engrassed and he and his members a vine with many branches That the Father resembleth an husbandman in his care about this vine and That professours are as branches engraffed into him the vine that so they may fructifie as is here supposed and is further intimate in the next verse Now we need not insist on the occasion or rise of this discourse whether it was upon seeing a vine from the window of the roome or because this Metaphor is very frequent in Scripture or was fit for his present purpose Nor is it convenient to insist on these borrowed expressions and comparisons further then may set out Christs present scope which is That Christ is the root and fountain of his peoples spiritual subsistence and fruitfulnesse and that the Father hath a special hand and care about him and them for that end Doctrine 1. Figurative expressions are neither unusual
is that it honoureth God and the second also in this verse that it evidenceth unto them and confirmeth them in their good estate and high priviledge of being his disciples Whence learn 1. Christ abhorreth all pretences of keeping communion with him which doth not appear in effects for this end it is that he is not content to presse abiding in him unlesse he presse fruitfulness also as the true evidence thereof 2. Such as would prove themselves to hold communion with Christ ought not to rest satisfied with flowers and leaves of a profession and external shewes but must study for solid fruit and good works for he requireth fruit 3. True members of Christ ought to abound with fruit even all the fruits of the Spirit Gal. 5.22 23 24. Not pleasing themselves with some few that they would cull out neglecting others 2 Cor. 8.7 nor seeking most after what may please or adorne themselves neglecting the really best things 1 Cor. 12.31 And studying chiefly to abound in these fruits which the dispensations of the time and their own stations in their several relations call for Rom. 12.15 1 Pet. 3.1 2 3 4 5. Therefore it is required that there be much fruit And albeit truely fruitful souls as sometime they finde no fruits of Gods dispensations toward them so they finâ—e not themselves abounding in fruits of duty Yet if they be sensible of their barrennesse and it be matter of lamentation and humility that they are so and that they do not keep communion with Christ to make it otherwise if they seriously desire fruitfulnesse in duty and under dispensations and do not rest on any measure they have Christ will look on them as having much fruit and they are bound to beleeve fruit when they do not see it 4 As Christ sought his Fathers glory in all he did so true beleevers who keep communion with him will be tender of and dearly affected with Gods honour and what may promove it And will be ashamed of selfe-seeking or want of zeal for God who by many favours hath proven himselfe a Father and purchased them that they may be for his glory for as this prevailed with Christ so he propounds it as a strong argument to move his followers to study fruitfulnesse Herein is my Father glorified 5. Fruitfulnesse especially when we abound in it otherwise men may get through who do not honour him as they ought doth indeed honour God As evidencing his fulnesse and fidelity to his own Psal 92.13 14 15. As begetting high thoughts of him in their hearts who participate of this his bounty Joh. 16.14 And as drawing in others to glorifie him Matth. 5.16 1 Pet. 2.12 for however some think they glorifie him by a naked profession and others are so presumptuous as to pretend to glorifie him by persecuting his servants Isa 66.5 yet saith Christ Herein is my Father glorified that ye bear much fruit So that they have need to look to it who by their barrennesse would reproach him as if he were a wilderness Jer. 2.31 6. How contemptibly soever men think of a relation to Christ Joh 9.27 28. Yet it is the high dignity of sinful men to be disciples to him Therefore it is held out as a sweet encouragement to be my disciples 7. Such as are disciples indeed will need dayly confirmations that they are so And will look on it as a priviledge whereof they ought dayly to assure themselves and make evident to others that they have right to it by submitting to be taught by him and following his directions daily for this is the force also of the argument pressing them to their duty ye shall be my disciples that is not made disciples for that goeth before fruitfulnesse but confirmed that they are such indeed Joh. 8.31 and the world convinced of it Joh. 13.35 Which is in its own kinde as needful as to be a disciple for they who are admitted to that priviledge cannot but daily feed upon it and need daily confirmations of it their good condition not permitting them to sleep but cherishing tendernesse in them 8. Albeit our fruitfulnesse do not merit heaven nor be any cause of our good condition Yet it is the way to happinesse and the infallible evidence of our good condition and estate for So by bearing fruit shall ye be my disciples Verse 9. As the Father hath loved me so have I loved you continue ye in my love 10. If ye keep my Commandements ye shall abide in my love even as I have kept my Fathers Commandements and abide in his love The third argument pressing fruitfulnesse is that hereby they continue in his love For understanding whereof albeit his love wherein we are to continue may be understood of our love to him as a special effect of communion with him and of his love to us which he so much commends ver 9. And as a root of fruitfulnesse and obedience which is enjoyned ver 10. And it is true indeed That love to Christ is one of the fairest fruits of faith and communion with him That love must be the root of wel-doing and is never idle but must be about obedience Joh. 14.15 That the faith of his love to us cannot but beget love to him That Christ delights to be loved by us and therefore exhorts unto it and that he requireth constancy and continuance in this love as if it be sincere it will be constant It is true I say these points are sound and arise from this exhortation and purpose annexed to it so understood And it is not sit to restrict the interpretation of Scripture where it may be taken largely Yet the purpose and scope in this place seemes chiefly if not only to lead us to understand it of his love toward us in the assurance and sense whereof we are to continue and which we are to entertain by tender walking And so in the words 1. He propounds the greatness and matchlesness of his love to them ver 9. 2. Upon this he inferreth that it was their duty by all means to entertain the sense of that his love constantly and not to forfeit the right or loose the sight of such a jewel ver 9. 3. To presse the point of fruitfulness He assureth them there was no way to abide in this love but by tender walking which he further confirme from his own example who by obedience did continue in his Fathers love ver 10. From ver 9. Learn 1. It tends to the advantage and comfort of these who have fled to Christ to know that he is dearly beloved of the Father and therefore the Father cannot but be well pleased with them in him Therefore doth he tell them the Father hath loved me 2. Christ being beloved of the Father is a storehouse to receive and a conduit to conveigh that love to his people through him as his assignes and members and he doth himselfe love them for the Father hath loved me and I have loved you 3
The love of Christ toward his own is matchlesse and can be resembled by no love on earth but is like the Fathers love to him as being eternal sincere and intimate in comprehensible infinite and unchangable as the other is for as the Father hath loved me so have I loved you compareth 10.15 4. It is not enough in Christs account that he hath matchless love toward his own unlesse they also know of it and he perswade and assure their hearts thereof notwithstanding the sense of their own unworthiness and their mistakes in measuring his love by themselves who are but shallow creatures Therefore doth he take pains to assure them that so have I loved you 5. Such as are assured of the love of Christ and are sensible of the matchlesnesse thereof will be most tender of entertaining the sense of it and for a world would not provoke him to withdraw it Therefore from the former intimation of his love he inferreth not only as their duty but what will be their practice if they study it rightly continue ye in my love And this he premits as a forcible motive to presse them to fruitfulnesse See Cant. 2.7 and 3.5 From ver 10. Learn 1. Christs matchlesse love to his people ought not to turn them idle nor doth disingage them from duty But he hath imposed a yoke upon them which should be sweet because imposed by him Therefore with his love he intimates that he hath service for them my commandments 2. The sense of Christs love begets a love to him which will not be idle but very laborious for to be beloved and to keep his commandments go together See 1 Thes 1.3 3. As obedience is an evidence of our love to Christ so it is the mean of keeping us in the sense and assurance of his love to us without which we are but deluded for If ye keep my commandments ye shall abide in my love See 1 Joh. 2.5 4. True fruitfulnesse and tender walking in the sense of Christs love to us must appear not in service of our own devising but what he prescribes and in obeying the commands noâ— out of fear only but out of love to Christ for to bear much fruit ver 8. is here explained to keep the commandments and my commandments 5. Christ hath fully performed all that was enjoyned him to do and suffer as the surety of beleevers for in this he is a wonderful pattern and mirrour of obedience I have kept my Fathers commandments See Chap. 17 4. 6. Christ by his obedience to the Father doth continue in his love and is not out of Court but in a capacity to make sinners welcome through him for saith he I abide in his love 7 Christ in his great love to his people hath essayed these duties and means of entertaining the love of God which he prescribes unto them That so he may make their way easie by his going before them may sympathize with them in their hard services may engage them not to decline to follow such a leader or the way he took for attaining special favours and may by his perfection cover their infirmities so that through him they may have that successe which he himselfe had For these ends doth he urge their duty from his own example even as I have kept my Fathers commandments and abide in his love And particularly that they may not seek another way of entertaining the Fathers love then he walked in and that he may assure them their weak endeavours through him should keep them in the Fathers love as he by his perfect obedience did abide in it 8. Such as would entertain the love of God ought to look on Christs example not only as an engagement to obedience in general But as a pattern to be imitated particularly in what is imitable And namely in his humility and selfe-denial his submission to the Fathers will his meeknesse in suffering his cheerfulnesse and delight to do the will of God his universal and constant obedience c. for so much also is imported that they should keep the commandments even as I kept c. that the practice was not only an engagement but a pattern to them Ver. 11. These things have I spoken unto you that my joy might remaine in you and that your joy might be full This verse contains the last particular in this part of the Chapter wherein by way of conclusion Christ points out his scope in all this doctrine which also holds true of the whole Word of God as it is spoken to beleevers Joh. 20.31 with 1 Pet. 1.8 For whereas by these many and pressing exhortations they might readily be discouraged and mistake him Therefore he declareth that his aime in all this was to have his joy abiding in them in a full and constant manner and that therefore he had pressed communion with himselfe and fruitfulnesse flowing there from as the way to attain and entertain such a mercy And so it is a new argument to fruitfulnesse that so they may promove and secure their own true joy Whence learn 1. Christs dealing and speaking to his people may seem oft-times so contrary and crosse to his great scope as they will readily mistake him unlesse himselfe expound what he aims at Therefore must he declare for what end he hath said this These things have I spoken to you that my joy may remain c. as being a thing they could not well discern of themselves 2. Christ doth allow on his people joy and rejoycing on his own tearmes and in his order for this is his scope here that my joy might remain in you 3. Beleevers in laying hold on their priviledge of rejoycing ought not to look on their worth of deserving but on his allowance and what he hath purchased and will conferre upon them for so much doth he intimate as a part of the meaning when he calls it my joy by way of purchase allowance and gift and therefore your joy by right 4. Whatever beleevers may apprehend in Christs sharp dealing and doctrine or whatever be Christs nearest end in it Yet ultimately it tends to testifie his care of their welfare and to further and advance their true joy for These things even pressing exhortations to difficult duties and sharp threatnings which could not but humble and exercise sensible souls Even these things have I spoken unto you that my joy may remain in you See Chap. 14. 28. 5. Albeit the joy of beleevers be Christs purchase and free gift yet it is allowed upon none but these who walk in the wayes of fruitfulnesse and obedience as an evidence of their good estate and interest in him for These things concerning fruitfulnesse tend to their joy So that the joy of wilfully fruitlesse souls is but delusion albeit they who are humbled in the sense of unfruitfulnesse may rejoyce in free grace offered in the Covenant 2 Sam. 23.5 and our lazinesse is a great obstructer of our joy 6. As beleevers
his friends yet he had done this and more also in that he had done it before they were brought into actual friendship with him Ver. 14. Ye are my friends if ye do whatsoever I command you Before Christ proceed to another evidence of his love and friendship he takes occasion to apply this priviledge of his dying for his friends to them upon condition of their obedience Hereby commending this his friendship as worthy that they should assure themselves of an interest in it by friendly carriage and obedience on their part which makes way for the exhortation to mutual love in particular which he afterward resumes Whence learn 1. Christs offers of friendship are never esteemed of as they ought unlesse we be stirred up thereby to make sure an interest therein on right tearms Therefore doth he take occasion to urge them to make sure of such a priviledge And indeed even disciples are not rashly to lay hold on it but upon sure groundâ— 2. There is a real friendship made up betwixt Christ and beleevers consisting in an intimate conjunction and unity harmony and aggreement in minde and will sympathy and fellow feeling mutual delight in the fellowship of one another communion in estates and conditions c. Therefore saith he ye are my friends See 2 Chron. 20.7 Isa 41.8 Sam 2.23 3. Friendship with Christ doth not disengage his friends from dutie nor will they so far miscarry as to neglect obedience as bond-servants for these two will go together to be my friends and to do what I command you 4. As friendship obligeth to obedience so only friends to Christ can obey rightly Friendship will carry them through the hardest of duties and will make them cordial cheerful zealous universal and constant in their obedience for in this respect also do these go together 5. Albeit Christ will not over-drive his friends in his service yet his dominion over them is unlimited and he will have them to decline nothing which he shall be pleased to enjoyne for they must do whatsoever he commandeth 6. Obedience unto God is a true evidence of friendship with him And they who having fled to Christ do yet keep themselves in the posture of servants and are willing to do service to him he will esteeme of them as friends for ye are my friends if ye do whatsoever I command you See Jam. 2.23 Ver. 15. Henceforth I call you not servants for the servant knoweth not what his lord doth but I have called you friends for all things that I have heard of my Father I have made known unto you A second evidence of Christs love and a reason why he changeth their stile from that of servants usual to him before Matth. 10.24 Joh. 13.16 into that of friends is his communication of secrets and of his counsel with them unto which no meere servant is admitted by his Master For understanding of this Consider 1. While he refuseth to call them servants any more but friends it is not to be understood as if they were henceforth to be exempted from obedience or from being servants indeed For in the former verse and v. 20. we have both name and thing of servants continued But the meaning is they were not to be meere servants but friends also and used like friends 2. This also cleareth what is said that a servant knoweth not what his Lord doth Namely that common and ordinary servants in the world though they know so far of their Lords minde as to understand their duty yet they are not admitted on their Masters secrets Nor to know his purposes in what he employes them about But the Disciples were priviledged servants who were admitted to know the counsel of God revealed to Christ 3. While it is said that henceforth he changeth their title it is not to be understood as if they were not friends before yea he calls them so with an eye to their after sufferings Luk. 12.4 But that now being to remove he lets out his heart and good-will more fully 4. As for Christs revealing to them all that he had heard of the Father compare what is said Chap. 14.25 26. Only it is not to be understood of that infinite treasure of knowledge communicate from the Father to the Son as God But he speaks here as the Prophet of the Church sent out to reveal all things necessary to salvation whereof he kept nothing back Doct. 1. Albeit Christs followers ought to be his servants as being created and espeeially as being redeemed by him and because of the many benefits conferred on them daily yet by being servants they are friends also in regard of intimate communion and tender usage for I call you not servants but I have called you friends 2. The dignity of beleevers is a growing dignity so that the longer they follow Christ they will know more of the high priviledges allowed by him upon them for this cause saith he Henceforth I call you not servants but I have called you friends and so after his resurrection he goeth higher and calleth them brethren John 20.17 3. Christ hath many sweet encouragements and proofs of his love abiding his people in a time of trial which they will not get at another time Therefore he reserveth this sweet stile till the time of their sad trial by reason of his departure And therefore it is given them before when he speaks of their sufferings Luke 12.4 4. Christs love to his people is not diminished by his bodily departure from them but rather he thereby takes occasion to let out more of it Therefore also doth he choose to call them friends now when he is to remove 5. In so farre as beleevers list themselves to be servants to Christ they must stoop to be ignorant of what he pleaseth not to reveal and must blesse him that they know their duty and should go about it not enquiring into the reasons of it for this is the lot of servants though disciples be advanced to get more when their Master pleaseth A servant knoweth not what his Lord doth 6. All the Fathers counsel and what is needful for us to know is faithfully revealed by Christ to his Apostles and by them to the Church for All things that I have heard of my Father I have made known unto you 7 As the Apostles were admitted into great friendship in being taught the minde of Christ so it is an evidence of Christs friendship to his people that they understand the counsel of God in his Word and that the secret of the Lord is with them to clear their Election unto them to make them know and esteem the mysteries of the Kingdome of God to make them discerne the secret of his favour and good-will notwithstanding their unworthinesse and many thick clouds to clear his purposes in his strange working in the world and to clear their way in dark steps and cases And all this by his Word made clear and lively to them by the Spirit for
this is the reason why he calls them friends which is true of all believers in their measure as of the Apostles in theirs for all things that I have heard of the Father I have made known to you Verse 16. Ye have not chosen me but I have chosen you and ordained you that you should go and bring forth fruit and that your fruit should remain that whatsoever ye shall ask of the Father in my Name he may give it you A third evidence of Christs love is held out in three particulars each of them following upon another 1. That his mercy had prevented them in their election both eternall unto salvation and their effectual calling as the effect thereof as also unto the office of Apostleship 2. That being chosen he had appointed them to bring forth much and remaining fruit in their private stations and publike callings 3. That for any thing they needed to enable them to be fruitful they should have accesse to the Father through him for obtaining thereof Whence learn 1. Such as are true beleevers and have indeed given up themselves to Christ to do him service ought and will have a singular estimation of Christ preferring and exalting him in their hearts above all other things for ye have not chosen me is not an absolute denial but on the contrary imports they had done so only in respect of order he had chosen them before See Phil. 3.12 2. It is naturally incident to all men to dispute in their mindes against the freedome of Gods grace and to be ambitious to have matter of boasting in themselves and to see somewhat moving God to let out his love upon them Therefore must Christ not only assert his choosing of them but remove any conceit of their choosing him first ye have not chosen me c. 3. Whatever debate there be in this matter yet our Lord is the preventer of all good in us both by his eternal election and by effectual vocation as also by predeterminating concurrence and influence to every good work in particular for ye have not chosen me but I have chosen you See 1 John 4.10 4. As no man may take any office to himself in Christs Church unlesse both the office be appointed by him and they appointed and called to it so the reason why he calls any to do him service in a particular office in his Church is not any worth in them but his own free grace who furnisheth them and setteth them to work for this holds true also of their office ye have not chosen me but I have chosen you 5. Such as God hath chosen to eternal life and effectually called are likewise ordained to serve Christ and bring forth fruit to him in their private stations and publike emploiments Therefore it is subjoyned and ordained you that ye should bring forth fruit 6. Such as Christ hath honoured with a Ministerial charge in his house ought not to loiter in it nor to please themselves with an high conceit of their own dignity and advancement But it should be their care to spend themselves in gaining souls and bringing in fruit to Christ for this holds true of the Apostles in their calling in particular I have chosen you and ordained you that ye should go and bring forth fruit See Matth. 28.19 7. Albeit beleevers and Christs servants be bound to their duty in their stations and offices yet their fruitfulnesse depends not on their diligence but upon Christs commanded and appointed blessing for this I have ordained or put and appointed you to go and bring forth fruit imports not only that he had appointed them to endeavour fruitfulnesse in the use of means but that he had appointed fruitfulnesse to follow upon their endeavours See Eph. 2 10. Acts 13.48 8. The fruits of a mans carriage and calling which Christ approveth of must be real and solid not empty and evanishing for it is fruit that may remain 9. The solid fruits which beleevers and Ministers bring forth shall not be lost but they will remain to Gods glory and their own good nourishing and confirming their faith and hope and confirming Ministers in their calling that they are approven of God in it for thus also their fruit remaineth in its use and effect 10. Whosoever are faithfully studying to be fruitful in their calling and particularly honest Ministers will finde many humbling wants in themselves for carrying through in it as becometh Therefore it is subjoyned to the former that they will be put to need prayer 11. Such as truly discern their own inabilities and wants will finde no help for them but by prayer to God nor any accesse to God in prayer but through Christ for they will be put to ask the Father and that in my Name saith he 12. It commends Christs love to his people that when he emptieth them that they may be sent to God through him they shall not be disappointed but get a good answer were their difficulties never so many or so great for this is an evidence of his love Whatsoever ye shall ask of the Father in my Name he shall give it you 13. Albeit it be only of free love and through Christs merit that the prayers of beleevers do finde accesse yet their fruitfulnesse is the way wherein to come speed as evidencing their persons to be reconciled their condition to be good and that they seek not things from God to consume on their lusts Jam. 4.3 but to enable them to more fruitfulnesse for this depends on the former that your fruit should remain that whatsoever ye shall ask c. he may give it Where fruitfulnesse is commended as the way to come speed and yet no merit to be placed in it but the supplication put up in Christs Name Verse 17. These things I command you that ye love one another Christ having thus commended his love to them as the pattern and motive of their duty he doth repeat and resume the former exhortation v. 12. and presseth it over again by way of conclusion from the former grounds Whence learn 1. Mutual love is a duty of great importance and very excellent in the sight of God Therefore doth Christ so oft repeat and inculcate it 2. Our hearts by nature are very dull in taking up our duty and very untoward and averse from the duty of mutual love for so much also doth the inculcating of this exhortation teach us 3. Such as take a full and serious view of Christs love to them cannot but see themselves engaged to mutual love and to be without excuse if they neglect it for upon the former grounds he here repeateth it as a duty that cannot be declined 4. The duty of mutual love is very comprehensive and containeth many duties in the bosome of it to which love will stoop and condescend Therefore Christ exhorts to it as to many duties These things I command you that ye love one another See Rom 13.8 1 Cor. 13.4 5 6 7.
Verse 18. If the world hate you ye know that it hated me before it hated you Followeth the third and last part of the chapter wherein Christ that he may yet more excite them to mutual love doth forewarn them of the hatred and persecution they were to meet with in the world and armeth them against the same by several arguments of consolation and encouragement to v. 22. Which in the following purpose he further confirmeth and vindicates them against all stumbling blocks and exceptions In this verse their case is intimate that the world would hate them unto which is subjoyned the first argument of encouragement taken from his own example and lot so assuring them that in their sufferings they had fellowship with him who was hated of the world before them Whence learn 1. As beleevers may look for love from Christ and Saints so they must expect trouble and hatred from the world for unto the former doctrine concerning Christs love and their duty to love one another it is subjoyned that the world will hate you 2. The worlds hatted of beleevers is a strong argument to perswade them to love one another for this is also subjoyned as an argument to presse mutual love that they are sure to meet with hatred from others And indeed when love decayeth God useth to kindle it up by stormes of persecution which cause Saints to draw together 3. Christ is a faithful Master who will hide from his servants nothing of their danger and difficulties and it may assure us of the reality of his encouragements that he giveth so free warning of dangers Therefore doth he faithfully warn them here 4. Persecution ariseth from mens worldly dispositions and their being of the world and all who are so are fair to be cruel persecutors as they have opportunity for the world hates you saith he 5. As the persecution of Saints floweth from implacable malice in the world against them so whoever do hate godlinesse and the godly for its sake they are already engaged in a course of persecution and will go a further length as they have permission and opportunity for this cause doth he comprehend all their persecutions and sufferings under the name of hatred as being a persecution in Gods account and the rise of all the worlds cruelty 6. Hatred and persecution from the world is a very hard and difficult lot to Saints unlesse Christ do encourage them against and under it Therefore doth he not only forewarn but arme them also 7. Such as would bear out under sad lots ought to be well acquainted and studie seriously the condition of Christ and his Church in all ages and what they know Christ will put them to it to emprove it Therefore doth he appeal to their knowledge in this matter of their encouragement ye know c. 8. Christ is the prime object of the worlds hatred and they who hate his members do hate himself first and them because of somewhat of him in them for saith he it hated me before it hated you 9. As it is a great encouragement in suffering times to know that beleevers before us have met with the like lots Mat. 5.12 So in particular Christs going before us in enduring the worlds hatred may exceedingly encourage sufferers Heb. 12.1 2 3. For hereby not only is his great love commended who would offer himself to an ingrate world Luke 23.34 But it serves further to guard our hearts against the calumnies cast upon us in our sufferings since he who was innocent and the Lord of glory was persecuted under the notion of a Samaritane and what not To point out our dignity that we should be made conforme to our Head were it but in suffering and that we should be served heires to that enmity that began at him and which lights on us for his sake To assure us of his sympathy in whose quarrel we are embarqued and who drank of that cup himself To assure us how easie this suffering will be he having essayed it before us as nothing will prove hard to a beleever which Christ hath once tasted of so that we need no more but to follow him to the spoile and to assure us of the victory since he hath already triumphed over the worlds hatred in our name So much is held forth for the comfort of sufferers in this Argument If the world hate you ye know that it hated me before it hated you Ver. 19. If ye were of the world the world would love his own But because ye are not of the world but I have chosen you out of the world therefore the world hateth you The second argument of consolation is taken from what their suffering from the world may evidence unto them Namely that they are not of the world but chosen out of it and therefore the world hates them whereas if it were otherwise with them the world would love his own So the force of the Argument is partly that they behoved to make for trouble as being inevitable considering they are not of the world and partly their suffering from the world was so clear an evidence of their good condition that they ought not to be discouraged at it What Christ saith that the world would love his own doth not contradict the frequent experiences of wars contentions and emulations among men of the world For 1. If we compare the hatred they carry toward their own with what they have against the godly it is nothing so violent and extream 2. They dister not in contrary general principles and ends but only in contrary lusts and when the interest of one interferes with another and crosseth it 3. They do easily agree in hating the godly as Herod and Pontius Pilate did 4. Albeit some wicked men hate some wickednesse yet it is not a pure hatred but for their own corrupt ends Doct. 1. There are in this world two seeds who stand in opposition one to another and betwixt whom there is a conspicuous difference for there are some of the world and some not of the world 2. The difference betwixt the godly and the world is not of the godlies making but doth slow from Gods free grace for ye are not of the world but I have chosen you out of the world by eternal election and actual vocation whereby they are made not to be conforme to this world in judgement affections and practice 3. Christ by his free grace can make a great change in men and make excellent vessels out of the vilest matter for saith he I have chosen you to all this dignity and excellent condition out of the world 4. Saints being separate from the world and their courses must expect to be hated by the world upon that very account and that because the world hates God and his image in them and they cannot endure to be condemned by the light that shineth in the godly for because I have chosen you out of the world therefore doth the world
it should be begun while they are praying 8. Such as pursue prayer in Christs Name till they get an answer will finde their joy thereby compleated as evidencing how glorious their head and surety Christ is and how acceptable naughty persons and performances are in heaven through him and as putting a lustre and double beauty upon every mercy when it cometh that way out of the hand of God for ask saith he and ye shall receive that your joy may be full or fulfilled Verse 25. These things have I spoken unto you in proverbs the time cometh when I shall no more speak unto you in proverbs but I shall shew you plainly of the Father In the second place Christ insists upon and amplifieth that encouragement which was first propounded v. 23. concerning increase in knowledge And as there he propounded the promise in opposition to their present necessity of asking questions So here it is propounded in opposition to his present way of teaching And that he would not speak to them in proverbs or parables as formerly but would fully and plainly reveal the Father to them As for these things which Christ saith he spake in proverbs they are not to be restricted to the immediatly preceding purpose in this Chapter but should be more generally extended to the most part of his doctrine hitherto particularly in this last Sermon much whereof they did not understand as appeared in their frequent objections reasonings and questions He saith he hath spoken these things in proverbs or parables whereby we are not to understand any dark or aenigmatick speeches as if his doctrine had been obscure in it selfe for his doctrine was plain in it selfe and what he spake darkly to the multitude he explained to them But the meaning is partly that much of that he spake however it was clear in it selfe yet to them it seemed as obscure as if it had been all parables and so appears from v 16 17 c. but after the Spirits coming he was to speak plainly and fully even in respect of their conception and understanding Partly that Christ in regard of their weaknesse and incapacity had but briefly touched many things which would be but dark to them till the Spirit should come as v. 12 13. and had often made use of similitudes and parables in this Sermon and at other times whereby albeit he condescended to their capacity yet as he saith chap 3.12 he spake but earthly things and not heavenly that is pointed out heavenly things by earthly resemblances which did eclipse much of the lustre these truths should have when he should teach them plainly by his Spirit Whence learn 1. As clearest truths will be but dark mysteries even to disciples till the Spirit enlighten them So Christ lets out light by degrees and teacheth according to his peoples capacity for both these are held out in this acknowledgment These things have I spoken to you in proverbs 2. It is the comfort of Saints that what measure of light and instruction they need and yet want at one time it is but reserved for another for it sweetens their case to whom he had spoken in proverbs that the time cometh when I shall no more speak to you saith he in proverbs 3. The clear and full manifestation of saving truth was communicate by the Spirit to the Apostles and by them to the Church for it is at that time I shall shew you plainly saith he of the Father 4. The great and fundamental doctrine of the Gospel revealed by the Spirit is the knowledge of God as the Father of Christ and our Father in him and consequently of the mystery of Redemption for this is the doctrine he will teach I shall shew you plainly of the Father Ver. 26. At that day ye shall ask in my Name and I say not unto you that I will pray the Father for you 27. For the Father himself loveth you because ye have loved me and have beleeved that I came out from God In the third place Christ resumeth and yet fâ—rther amplifieth that purpose concerning prayer in his Name promising that when the Spirit shall come they shall get alacritie and willingnesse to the duty of prayer and shall finde easie accesse in their suites having Christs intercession to make way for them and the Fathers love as it were preventing that And that because they have loved him and beleeved him to be the Mediatour and Ambassadour come out from God For clearing of the Words Consider 1. While Christ saith I say not that I will pray the Father for you the meaning is not that he will lay aside his office of intercession for beleevers which as they will still need it so it is a strong pillar of their confidence Rom 8.33 34. Heb 4.15 16. and 7.25 Neither is it only the meaning that by this sort of speech he would most certainly assure them of it it being a priviledge so sure as he needed not say more to assure them of it As indeed his love is a real love which hath more substance then shew But conjoyning it with what followeth in the beginning of the next verse we will find the meaning to be That they had not only his intercession but the Fathers love upon which to ground their hope of audience and That he was not to intercede for them with the Father as with an enemie or one unwilling to accept of them being now reconciled but that the Father did love them and out of his love to them had appointed him Mediatour 2. While Christ sercheth the reason of the Fathers love from their love to him the meaning is not that their love to Christ did prevent the Fathers love to them but that the Father having loved them and brought them to love Christ doth reward this their love with more proofes of his love in hearing their prayers Doct. 1. Not only is the answering of prayer Christs work but it is he also who â—ndâ—â—â—akes to make his people pray and giveth them his Spirit for that effect for saith he by way of promise at that day when the Spirit shall come ye shall ask in my Name 2. The prayers of Saints put up in Christs Name are so many waies welcome in heaven as they cannot but be accepted Therefore he assureth them of accesse by shewing them how many things concurre to obtain accesse and an answer 3. We ought so to eye Christs intercession as we forget not also to ascend up to the Fathers love as rendering our persons and prayers acceptable That double encouragements may make our consolation strong and that we may not have wrong thoughts of the Father for this cause saith he I say not unto you that I will pray the Father for you for the Father himself loveth you 4. Such as are beloved of God do get grace to flee to Christ and to love him for ye whom the Father loveth have loved me 5. As Gods love doth beget love in his
for so much doth Christs practice teach us who speaking of the glory given him doth fall out in a commendation of that love whence it flowed for thou lovedst me 13. Christ the Mediator is beloved of the Father with an everlasting love evidenced in his exalting of him in glory that so sinners may expect to be accepted in him for saith he Thou lovedst me before the foundation of the world Ver. 25. O righteous Father the world hath not known thee but I have known thee and these have known that thou hast sent me 26. And I have declared unto them thy Name and will declare it that the love wherewith thou hast loved me may be in them and I in them In the close of this solemne prayer Christ having prayed that his people may be glorified with him doth in the mean time till they come to that blessed state recommend them to the participation of that love wherewith himselfe was loved and to his own inhabitation Which desire he grounds upon their condition opposite to the world and that they were separate from the worlds fashions For whereas the world doth not know God nor acknowledge him as they ought Yet it was not so with them However as is imported they knew not the Father fully yet he knew him and they knew Christ to be the Fathers Ambassadour And he had revealed the Father to them in some measure and would reveal him yet more that so they might partake of these mercies desired This desire is not so much propounded prayer-wise as by way of confident assurance that he should obtain from his righteous Father what he desired to them considering what they were and what he would make them Hereby yet further assuring us of his successe with the Father in the work of intercession It is also to be marked that however this sute have place for all beleevers when they are brought to that condition here mentioned Yet considering that here Christ speaks expressely of these to whom he had already revealed the Father v. 26. we are to conceive that in the first place he points at his Apostles already converted and that he would close his prayer with a word yet again more expressely in their behalfe for their encouragement Doct. 1. Christ hath so large an heart and so distinct an eye upon his people that at once without any distraction he can be taken up with his whole Church and yet not forget any particular member or society of his people And he hath such a care of every one as if he had no moe to care for but that one for here in praying for all beleevers he brings out a word more expressely for the Apostles to let them see how one thought and care doth not justle out another with him 2. In our prayers we ought to ground our selves well upon the knowledge of God in his attributes That as we may be ashamed to seek such things as beseem not such a God to give so we may be encouraged in what we are allowed to seek Therefore doth Christ give this title to God righteous Father it being a righteous and approven petition and God who is righteous engaged to Christ and to beleevers in him by his promise to grant it 3. Christ is a supplicant who according to the tenour of the paction betwixt the Father and him can face the bâ—r of righteousnesse and justice on our behalfe and be sure to come speed Therefore also doth he designe him righteous Father expecting that in righteousness he could not be refused 4. Albeit the compleat happiness of beleevers be laid up in heaven yet Christ allowes enough for their through-bearing till they come there As here we see in this large allowance till that sute v. 24. be granted 5. The love of God in Christ and the enjoyment of an interest and communion with him is sufficient for beleevers encouragement till they arrive at full fruition in heaven for that in particular is their allowance here 6. As Christ the Mediator is dearly beloved of the Father so he is a storehouse thereof and a conduit to conveigh that love to his people for so is his desire here that the love wherewith thou hast loved me may be in them See v. 23. 7. It is Christs allowance and desire that not only his people be beloved of the Father but that they have the faith and lively feeling thereof to refresh their hearts and drive away clouds and jealousies for it is his desire that his love may be in them and they possesse it and feele it and dwell in it and feed upon it 8. It is by being and abiding in Christ that beleevers come to partake and possesse the love of the Father and when they wander away from him it is no wonder if a cloud come over their good condition Therefore are these conjoyned That the love c. may be in them and I in them 9. Christ is so tender and liberal toward his people that he communicateth himselfe with all he giveth them His love so to say being given over again with his love and his heart communicated with all he bestoweth For this cause also are they conjoyned The love in them and I in them to shew that he giveth himself with that love which is laid up in him to be derived through him to them 10. As Christ knoweth to whom he prayeth so he knoweth well who and what they are for whom he prayeth and on whose behalfe the Father will hear him And he would have all his people who expect the benefit of his intercession to make sure their acquaintance with God and their separation from the evil manners of the world Therefore as he takes up a righteous Father in this sute so he recommends these he prayeth for as not like the world who have not known the Father to teach us That however he intercede for the Elect who know him not that they may know him Yet none but such as this change is wrought upon can make comfortable application of the benefit of his intercession 11. It is the great sin of the world and men unconverted that they do not know God whatever they pretend What they seem to know is but by hear-say they have no solid impression of it They do not know God in Christ practically and savingly and therefore all they know beside is nothing They do not affect and love God and true knowledge in Scripture language imports also affection and They do not practice what they know and so are but really ignorant For these causes and in these respects it is said The world hath not known thee 12. As Gods soveraignty doth shine in with-holding the knowledge of himselfe from whom he pleaseth Matth. 11.25 26. So also his righteousness is conspicuous in it For the world doth not love to know God and therefore justly are they filled with their own waies Psal 81.11 12. They will not be at pains to know him Psal 10.4
unto for by this means the crosse is made sweet whereas rebellion and want of subjection is the very curse of crosses Therefore doth Christ appear so eminent in subjection The Cup which my Father hath given me shall I not drink it See Matth. 26 39 45. 5. Love to God and faith in his love will make any condition carved out by him sweet to us and us submissive to undergo it considering that nothing but good can be expected from him who is goodnesse and love it selfe for so doth Christ argue The Cup which my Father hath given me shall I not drink it His love to his Father and his seeing him a Father in it made him stoop to it 6. Christ did so love his Father and to suffer for his people as he would not be hindred to suffer but drank that cup heartily as minding to be often refreshed with his peoples love to him again who had so loved them for when Peter did what he could to impede his sufferings he saith Should I not drink that Cup 7. Such as would entertain submission in bearing hard lots ought to repel all thoughts of outgate and ease and hold their eye still upon their trial lest squint-looks toward a possibility or probability of deliverance do blunt their resolutions Therefore doth Christ repel any thing that Peter by his carriage might suggest of escaping that danger Should I not drink the Cup See also Mat. 16.23 Verse 12. Then the band and the captain and officers of the Jewes took Jesus and bound him 13. And led him away to Annas first for he was father in law to Caiaphas which was the High Priest that same year 14. Now Caiaphas was he which gave counsel to the Jewes that it was expedient that one man should die for the people In these verses is recorded how Christ was taken and bound in the garden and carried away to the High Priests Annas and Caiaphas the last of which is described from that counâ—el which he gave before this time concerning Christ ch 11 50. to shew that he was Christs inveterate enemy and would be very earnest to have his own project take effect Fâ—r clearing this purpose Consider 1. As for that corruption that this Priesthood is reckoned by yeares see what is said on chap. 11.49 50. But the greater difficulty is which of the two Annas or Caiaphas was the High Priest that year The Parenthesis in our Translation which hath no ground in the Original and is contrary to the way of placing it in our old Translation would seem to imply that Annas was he who indeed before this time had this office and was before Caiaphas in dignity Luke 3.2 And afterward we finde him in office Acts 4.6 But for clearing of it in general it need not stumble us that we finde in Scripture both of them called High Priests at once For in the Jewish Church the High Priest called also the chief Priest had his Sagan or deputy who in case of his infirmity or pollution did minister for him and is called the second Priest 2 Kings 25.18 Jer. 52.24 and so both of them might be in place at once Now in particular not only the Jewish history but the Scripture it self makes it apparent that Caiaphas was the High or chief Priest at that time for so he is called chap. 11.49 and here also the parenthesis being laid aside 1. Therefore also it is that Christ is sent by Annas to him v. 24. as to the High Priest and it is before him and the Councel convened in his house as the other Evangelists record that Christ is examined and condemned whereas the Councel might have been convened at Annas house had he been in chief office So the meaning of v. 13. is only this That Christ being taken is brought first to Annas his house partly as being nearest to them and partly out of respect to him as having been sometime High Priest and now father in law to the High Priest and to refresh him with a spectacle so grateful to him seeing as may be gathered from v. 24. he went not to the Councel himself but sent Christ thither Consider 2. As for the place wherein Peter denied his Master and Christ was examined before the High Priest Albeit John do insert Peters first fall and part of Christs examination before he mention that he was sent to Caiaphas v. 24. and so should seem to passe over any thing he endured in the hall of Caiaphas And albeit it be all one as to the truth of the doctrine in it self whether these things fell out in Annas or Caiaphas hall Yet the other Evangelists make it clear see Matth. 26.57 58. c. that these things were done before Caiaphas and in his hall And we are to conceive that Christ being brought to Annas he sent him immediatly to Caiaphas his house where the Councel was conveened where Peter denied him and he was examined And so that v. 24 is immediatly to be subjoyned to v. 13. it being subjoyned there to his examination not as done after that but only thâ—t John may clear how Christ came to be examined before the high Priest even because Annas had sent him thither though he had not mentioned it before And for this cause also it is that v. 14. Caiaphas is described from his inveterate malice as supposing that Christ was now brought before him as is also set down in the Margent of our Bibles out of some Original copies From this purpose Learn 1. Albeit the Lord seem not to regard who wrong his children and people yet he doth take notice of all of them in due time to requite it for here he takes notice who took Christ both of the band and their Captain and of the officers of the Jews See Isa 47.6 2. Christ being taken and bound doth serve to teach Partly that every one of Adams posterity is by nature a bond-servant and slave to sin and liable to justice for he behooved to be bound to expiate this slavery of his own Partly That by Christs being bound such as are given to him have a right purchased to be free from this slavery and bondage whereof they are made partakers by coming to him for by his being bound his own are freed And they ought to be so much the more strictly tyed in the bonds of love to him and should endeavour to enjoy their priviledge and freedome from the slavery of sin and terrours of the Law and from a spirit of bondage 3. As it is a sad judgement on men when they delight to see the bonds of Christ and his followers So it may be their lot to be made a grateful spectacle to their enemies and this Christ hath sanctified in his own person for they led him away to Annas first c Which was an evidence of his wicked disposition that he longed for such a sight And is an instruction to Saints informing them what their lot may be since their
that certain of them which were with the disciples went to the sepulchre not that they were sent by common consent but they went of their own accord 4. Such as do slide in an houre of tentation ought not to lie still but recover themselves by repentance Jer. 8.4 5. and being recovered they ought to return to the society of the Lords people to keep communion with them and to run one hazard with them therefore we finde Simon Peter who had repented before returned unto the disciples again 5. As back-sliders should be encouraged to return considering that they have the Churches affection ready to receive them again and confirme their love toward them 2 Cor. 2.8 as here Simon Peter is admitted amongst them so the more any have tasted themselves of the love of Christ they will be the more ready with tendernesse to welcome back-sliders and such as do come in Therefore it is specially marked that Simon Peter and the other disciple whom Jesus loved were together and afterward they keep together A man so qualified as John was a fit man to receive and welcome a penitent Peter And thus also Barnabas the Son of consolation did entertain Paul Act. 9.26 27 28. and 11.25 26. And thus will these who are indeed spiritual deal with such as have fallen Gal. 6.1 6. Unbelief though joyned with affection may mistake Gods dealing so far as not only to look upon real mercies as trials but to point out supposed trials in the blackest colours enough to discourage a whole meeting of disciples and as sadder then their real afflictions yea the more affection there be unbelief may abuse it to render their apprehensions yet sadder for affectionate Mary represents this great mercy of Christs Resurrection as sadder then the death and burial of Christ for then though he was dead and buried yet she knew where to finde him to tender her respects to his dead body but now saith she They either some friends out of their respects or his foes or some others See v. 15. have taken away the Lord out of the sepulchre and we I nor any of the women who were with me know not where they have laid him 7. It is sad to affectionate soules when Christ is away from them but much sadder when they know not where to seek or finde him and this doth usually follow on the other for both these concurred in Maries trial in this particular way of finding Christ here They have taken away the Lord c. and we know not where they have laid him And this also is the lot of deserted soules Job 23.3 8 9. Cant. 3.1 2 3. and 5.6 8. which may teach them who enjoy Christ to entertain him well lest they not only want him but involve themselves in a perplexed labyrinth And may point out their tolerable condition unto them who though they want yet they know what to do and how to come speed 8. Such is the power of unbelief and tentation that even real encouragements will beget and feed discouragement and fear for the empty grave which should have comforted her occasions all this mistake and sorrow They have taken away the Lord out of the sepulchre 9 Unbelief also is so powerful and Gods wonderful actings do oft-times so overcome our weak faith that even an Angel from heaven will not prevail to perswade us of them till the Lord come for albeit as hath been cleared Angels had told her and the rest of Christs Resurrection yet she insists on this as her real thought of the businesse They have taken away the Lord c. A lie is far more easily beleeved then truth in an houre of tentation and she credits her own heart and sense better then an Angels testistimony 10. Whoever look upon Gods dealing and the passages they meet with without the Word they will readily mistake and feed their own tentations for whereas the Angels had remitted them to Christs doctrine to clear this passage Luke 24.6 7. the looks only to the empty grave and judgeth according to her sense They have taken away the Lord out of the sepulchre 11. In all this regrate she calls him the Lord a title proper to him in a peculiar sense and which she uttered in another sense here then when she gave that title to him when she supposed him to be the Gardiner v. 15. It doth not only point out her great respect to him when dead and gone as she supposed and that indeed he was the Lord still even when dead as she supposeth him now to be But further this title as it is proper to him in a peculiar sense and she intends it so doth contain a refutation of all her mistakes for his being the Lord and that even when dead in her account doth evince that he was not to be detained a prisoner by death but was now risen the time prefixed by him for his continuance in the grave being expired And so it may teach 1. Even in the greatest fits of Saints unbelief a right discerner may yet reade some faith as may be gathered to be in Mary from this compellation So in the Churches complaint Isa 49.14 my Lord is not only the language of affection regrating that such a one had forgotten her but the language of faith also cleaving to an interest in him though she discern it not being over-powred with sense which saith he had forgotten her 2. What Saints do sometime beleeve in the midst of their tentations if it were enlarged as it ought would refute all their unbelief for as her acknowledging him the Lord doth refute her present diffidence and mistake so when Saints beleeve an interest in God and that he is theirs when yet they are plunged in perplexities about many particulars His being their God is sufficient to give them comfortable ground of hope in all these Verse 3. Peter therefore went forth and that other disciple and came to the sepulchre 4. So they ran both together and the other disciple did out-run Peter and came first to the sepulchre The second particular in this Narration is the use which Peter and John make of this information and that they went to the sepulchre to see Which being generally propounded v 3. is more particularly spoken of v. 4. that they both ran toward the sepulchre and that John being more young and vigorous then Peter did out-strip him in running Whence learn 1. When Saints finde any intimation that Christ is a missing they should take with the alarme and it is their duty to be stir themselves to seek a good account of that dispensation for albeit there was much unbelief here yet it was commendable that when they heard the newes they went forth and came to the sepulchre to see what newes they could get 2. Such as have fresh sense of their own frailty and of Christs love will be most active to enquire after an absent and missed Christ for it is Peter new recovered and that
wrought such a wonder as this Luke 5.5 6. so here again after his resurrection and now they were not able to draw it for the multitude of fishes 5 Christ is not only a God near hand but a God a far off also and can do as much for his people at a distance as when he is nearer hand them for Luke 5. he wrought the like miracle when he was with them now he works this when he is upon the shore and they in the ship 6. Christ did afford this miraculous successe beyond any thing they not only met with but could expect in their ordinary diligence Not to give his people any ground of expecting constantly such allowances in outward things but as to confirme by this as by other proofes that he is true God and to perswade them that his allowances and workings are liberal like himselfe So also to teach his people by this and the like instances that he could wonderfully provide outward things for them if it were for their good As here the Disciples finde they were not able to draw it for the multitude of fishes And this should teach beleevers to rest contented with the ordinary allowances which their wise and al-sufficient Lord carveth out unto them 7. As Christ will not alwaies keep himselfe as a stranger but will be known to his people So he takes pleasure to make himselfe known unto his people by a good turn done for them for at last he makes himselfe known and it is by this miraculous allowance compared with the like miracle Luk. 5. that John knew him 8. Christs working will speak for it selfe and a right discerner will know him by his working though he should never speak one word to tell what he is for Therefore that disciple said it is the Lord though he had not told so much 9. Love to Christ and feeding on the sense of his love will help a Disciple to discern and know him as soon as any for it is that disciple whom Jesus loved who first knew it is the Lord. 10. What ever singular excellency there be in any disciples it floweth not from any thing in themselves but from Christs love to them for it was because he was that disciple whom Jesus loved that it is given him to love and know the Lord. 11. Such as are dignified with any ability to discern Christ ought to be communicative thereof for the good of others for that disciple said unto Peter it is the Lord. Ver. 7. Now when Simon Peter heard that it was the Lord he girt his fishers coat unto him for he was naked and did cast himselfe into the Sea 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 In the fourth branch of this Narration some particular effects and consequents following upon this manifestation of Christ before his conference with Peter are recorded to v. 14. together with Johns account of the number and order of this manifestation v. 14. The first effect of Christs manifestation is their coming to land to him after they knew it was he Peter waiting for nothing but that he come not naked doth cast himselfe into the sea to come to Christ v. 7. The rest come so fast as they can without neglecting the benefit conferred upon them by Christ Therefore they make hast to come in a little ship which it seems stood beside the other seeing it would come sooner then the greater vessel and do drag the net with fishes after them v. 8. As for Peters coming we are not to conceive that he came walking miraculously on the sea for we are not to multiply miracles needlesly Nor yet that he could wade seeing they were at some distance from the shore and the sea so deep as to carry a ship with all those men and their fishing instruments But that he cast himself into the Sea to come swimming Doctrine 1. A sight of Christ is inviting and alluring and will make these who know him come to him As here they all come when they know him 2. In the Church of Christ and even among Disciples and Apostles there is great variety of tempers and dispositions and endowments Every one hath not alike perfectione in the same degree nor is it to be expected that all will be alike though all may be sincere and approved for here John is most eminent in discerning Christ Peter is most forward in zeal and yet all do willingly come to Christ 3. One Disciple may outstrip another in expressions of forwardnesse and zeal who yet cometh not behinde him either in knowledge or solide love for here John is eminent in knowledge and was a true lover of Christ and yet Peter outstrips him in this expression of affection which flowed partly from his natural disposition and partly from the sense of his late fall 4. The shortest cut will seem far about if a nearer could be had to a soul filled with zeal and desire to be at Christ for so did appear in Peter who could not stay on a ship though he could come but little sooner by swimming 5. Zeal will make a man when he seeth Christ forget and quit all to be at him for Peter waits not upon the draught of fishes but when he heard that it was the Lord he girt his fishers coat to him for he was naked and did cast himselfe into the sea He only stayed that he might not come naked and girt his coat to him that it might not hinder him nor he lose it in swimming 6. To swim through deep seas if it were of blood to be at Christ is a sweet way to a zealous man if it should bring him a moment sooner then another mean for therefore did Peter willingly cast himselfe into the sea 7. Affection unto Christ doth not warrant men needlesly to cast away his benefits or neglect his bountiful providence in outward things providing they omit no diligence to come to Christ for so much doth the practice of the rest of the Disciples teach who indeed came but dragging the net with the fishes And this their carriage is justified both by Christs command v. 10. and Peters own practice v. 11. and albeit both he be commendable in his way and they in theirs and yet in some circumstances they are contrary to other Yet these may be very consistent if we mark these particulars 1. Christ doth approve of all who sincerely endeavour to come to him and who lay no impediments in their own way nor follow their lawfull employments for a by-end albeit all be not alike speedy and forward for both are approved that they come and they also though they come not so soon as Peter because they make no wilfâ—ll delay but take a little ship that they might come the sooner seeing they might hazard in it being not far from land c. And their aime in bringing the net with
being as so many witnesses confirming the same for here is the third time or witnesse proving this After which he confirmed it further on the Mount of Galilee Matth. 28.18 and at Jerusalem in the time of his Ascension Acts 1. 2. Christs tender condescendence again and again to remove and cure his peoples unbelief is much and seriously to be studied and taken notice of Therefore also is it marked that now the third time he shewed himself to his disciples c. to cure their unbelief in this matter 3. Christs present favours should be a mean to bring his former mercies to remembrance that use may be made of all together Therefore also doth John upon this occasion thankfully remember the former and record that this is now the third time that Jesus shewed himself to his disciples after that he was risen from the dead Verse 15 So when they had dined Jesus saith to Simon Peter Simon sonne of Jonas lovest thou me more then these He saith unto him Yea Lord thou knowest that I love thee He saith unto him Feed my lambes 16. He saith unto him again the second time Simon son of Jonas lovest thou me He saith unto him Yea Lord thou knowost that I love thee He saith unto him Feed my sheep 17. He said unto him the third time Simon sonne of Jonas lovest thou me Peter was grieved 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 In the fifth branch of this Narration Christs conference with Peter is recorded and that both concerning himself to v. 20. and concerning John v. 20 21 22 23. That which concernes Peter himself seems to have been his special end in shewing himself at this time as his general end was to confirme the truth of his Resurrection but that which concerneth John was only occasionally drawn out by Peters curiosity Christs conference concerning Peter consists of two parts In the first whereof in these verses Peter upon Profession of his love unto Christ is restored unto and confirmed in his Apostolick office and former dignity which he had forfeited by his foule and grosse fall Christs threefold question concerning Peters love tends only to draw out a threefold answer from Peter and that his professed repentance might be as frequent as his denial And consequently we are not to look upon Christs threefold injunction to Peter to feed his lambs and sheep as three distinct commands enjoyning divers things but only as one command thrice repeated upon occasion of his threefold answer And therefore I shall take them together in drawing observations from them And first this whole purpose with the dependance thereof upon what precedes may teach in general 1. Apostacie and denial of Christ though even out of weaknesse in a time of strait is a matter full of hazard and brings disciples to a losse not easily recovered for Peter by reason of his fall needs a kinde of restitution and a confirmation of new in his office and dignity And albeit not only he had wept bitterly immediately after his fall but Christ after his Resurrection and before this time had caused remember him in particular in that message to the disciples Mark 16.7 and had appeared to him alone Luke 24.34 yea and had confirmed him in his office with the rest when he appeared to all of them John 20.21 22. yet here again he is brought publickly on a stage to testifie his repentance before them all 2. When Christ doth put his people on service and calls for evidences of their love to him he first prevents them with proofes of himself his power love and care to engage them to their duty for this enquiry after Peters love and his engaging him to service was not till after he had given proof of himself by the miracle and when they had dined and after their bodies were refreshed by him Secondly Christs question unto Peter and the thrice repeating and way of propounding it may teach 1. Love to Christ is the Christians badge and he is a Run-away who deserts that Standard for by this Christ trieth Peter Simon son of Jonas lovest thou me 2. Ministers who are called to take charge of Christs children and stock had need of much love to him no service about them being approven if it flow not from this but be undertaken for by-respects and there being no possibility without this love to endure the many blasts they will meet with from without in their calling nor the much toile they will have even with and from the flock themselves Therefore is the enquiry concerning this premitted lovest thou me as a needful qualification for discharge of the trust committed to him 3. Whatever love men may warrantably professe they have unto Christ yet it doth not allow them to swell in their own eyes because of it or because of any dignity conferred upon them as lovers of Christ And Saints in their repenting for their failings should look back to the low estate from whence Christ raised them that they may see their ingratitude the more in back-sliding or forsaking him Therefore doth he guard all these questions with this designation Simon not Peter which was the name he gave him chap. 1.42 and sonne of Jonas a poor fisherman that now he might in professingt his repentance and renewed love affect his hear with thoughts of his low estate from whence he was exalted and to which Christ might justly debase him again and leave him as he found him Simon son of Jonas And that in professing his love and embracing this charge he might still remember his Original 4. The sense of the Lords peoples backslidings should be a whet-stone to sharpen their love to Christ and to make them not content to return to a formal way of profession after their foule slâ—ps unless there be a new edge upon them to recover their losses and prevent the like failing in time to come therefore doth he enquire particularly at Peter lovest thou me as one who if he were truly recovered ought to be eminent in love and have it more deeply rooted in his heart that he slide not again and in testimony of his sense of Christs kindnesse who looked upon him after his fall 5. True repentance ought and will not only be sincere and real but as eminent in the effects thereof as sinners fall hath been Therefore doth he pose him thrice concerning his love to try if he was real in his Profession and might indeed stand to it and that his threefold profession of love might be answerable to his threefold denial 6. Such as have fallen grossely in an houre of tentation and have through mercy recovered again ought yet still to be jealous and suspitious of themselves as having grossely given the lie to their former professions for so much also doth the repetition of these questions teach that he would have
Peter not easily trust himself in the like profession considering how well he had said before when yet he he had done so ill And so Peter takes it being grieved that it is the third time propounded v. 17. and that he was now become a suspected man 7. Christ at last propounds this question with a comparative qualification lovest thou me more then these that is more then any of the rest do love me not so much pointing out that a fallen and restored man as also every Saint should strive to out-strip another in this grace as reflecting upon his former conceit of himself and his singular undertaking Matth. 26.33 and it may be also reflecting upon his late forwardnesse in coming out of the ship v. 7. and trying if because of that he would boast of any singular love to him And so with the offer of accepting his sincere love and his calling for it he rips up his former conceit of himself and so it teacheth partly That the evil of Saints apostasies and defections will never be throughly cured by any returning out of some particular evil course unlesse the fountain cause and root of their evils be cured and continually abhorred and watched over Therefore Christ presents that to him which had occasioned his former fall to see what he thinks of it and if it did continue with him and partly That Christ alloweth his people to season their bitter thoughts of their own evils with the offer of his love and acceptance of what is good and sincere in them for he so propounds this indirect challenge as he guards it with an ofter of his present acceptance of his love which is implied in the question 8. In the second and third questions Peter having in his answer modestly declined to make any comparisons Christ omits this qualification and propounds the question simply lovest thou me To teach that he covereth and passeth by infirmities when he seeth us convinced of them Thirdly as for Peters threefold answer to these questions we need not curiously distinguish betwixt the word in the question whereby Christ expresseth love to himself as signifying a greater degree of love and the word used by Peter in his answer as signifying a lesser degree and that as he would not compare with others so he would not boast of the measure of his own love but professeth sincere love though weak For Christ in his third question useth that same word wherein Peter answers And if any distinction ought to be made betwixt the expressions Christ by using both in his enquiries would teach us That he takes notice of and is willing to accept of lesser degrees of sincere love as well as of greater for he interrogates concerning both implying his acceptance of either and that even such as are sober and dare not professe an eminent measure of love to Christ but only some weak degree of it had yet need to examine if they be sincere and real even in that they professe and therefore Christ after Peter hath changed the word he had used into another in the two former Answers will the third time pose him if he dare avow the sincerity and reality of what he professeth And upon this it seems Peter was grieved v. 17. that not only he had enquired the third time but had also called in question that weak measure of love he had professed However it be as to the force and signification of these words yet we may from his Answers Learn 1. It is very possible for fallen Saints to recover their feet and attain to love again as here Peters experience doth testifie 2. A lover of Christ indeed may humbly avow his love before him as often as he enquireth concerning it as here Peter doth thrice Yea Lord I love thee 3. A sincere lover of Christ will by his falling be taught sobriety and not to boast of himself above others for Peter makes no comparisons in answer to Christs first question but simply ranks himself among lovers of him Lord I love thee 4. They who would prove themselves lovers of Christ indeed must not only satisfie and please themselves in the matter but should appeal to his knowledge and be sure that he knowes and approves of them as such for saith he Lord thou knowest that I love thee 5. Such as would approve themselves unto Christ ought to look upon him as knowing all things and that therefore he will not be deceived with any shewes for so much doth Peter expresse in his third Answer Thou knowest all things thou knowest that I love thee 6. Our sight of the grace of God in us after our back-slidings should be joyned with the sense of out falling for the third time Peter was grieved whereby not to speak of any failing in him by grieving at what Christ did Christ would put him in minde how his former sliding had justly rendred him suspected that his profession of love might be joyned with sensible thoughts thereof Fourthly Christs charge put upon Peter and thrice repeated may teach 1. Christ may make good use of Saints who fall foully in an houre of tentation and may raise them up again to do him eminent service in their generation for fallen Peter is again entrusted with the charge of his sheep and lambes 2. Saints love to Christ cannot extend to him but he assignes it all to his people that who so love him may shew kindness to them in their station for upon Peters profession of love to him he enjoynes him feed my lambs as the notable proof of it and as reckoning that it should be a great evidence of love to him to have a care of them 3. Ministers ought to look upon Christs people as very seriously recommended to them and therefore should very seriously mind their work about them for therefore is this charge thrice laid on Peter that he may minde it much 4. Such as would be faithful in a Ministerial charge ought to look upon the people of their charge as Christs in a near relation loved of him committed to their charge by him and to be gained to him Therefore doth he in this Commission call them my lambs my sheep 5. Ministers ought also to look upon the variety of tempers and degrees of strength which are in the people committed to their charge that so they may deal with them and have a care of them accordingly Therefore doth he design them by the name of weaker lambs and stronger sheep See Isa 40 10. 6. It is a great part of Ministers work to feed Christs people with sound and wholesome doctrine and so to dispense it as to condescend to the capacity of the weakest for in the first command he is to feed or afford food and that even to the lambs 7. It is not sufficient that Ministers be able to feed unlesse they also govern and rule the people committed to their charge and do every other duty of a a good shepherd unto them And even
required then that ye beleeve Ver. 30. Hereafter I will not talk much with you for the prince of this world cometh and hath nothing in me 31. But that the world may know that I love the Father and as the Father gave me commandment even so I do Arise let us go hence These verses contain a second branch of the conclusion of this part of his discourse Wherein he intimates that this was his farewel-Sermon and that he was not to speak much after this with them being to enter the lists with Satan at the Fathers commandment And therefore it is to be inferred for nothing of his scope or the use they were to make of this is expressed here that they were to hearken better to this discourse of their Lord and Master in taking his leave which could not but contain matter profitable to them as being his last words and not suffer themselves to be distracted with fear and trouble In the words there is 1. An intimation that he was shortly to break off discourse with them being to engage in his sufferings against Satan the prime instrumental cause therein 2. To prevent any scandal that might arise upon his being exposed to Satans malice and his dying in that conflict He declareth that he went to dye not because Satan had any power over him or ground of challenge against him in himselfe but meerly that he might testifie his love and obedience to the Father who laid that duty upon him 3. To testifie how willingly he obeyed this command he declareth himselfe willing to go meet his enemie and warnes them to make ready to go out with him to see his obedience acted and withall that they might have better opportunity to shift for themselves Now concerning this that Christ bids them Arise c. it should seem that Christ at this word arose from the Communion Table and that the rest of his Sermon and the Prayer in the three following Chapters were spoken either on their feet in the same roome or in the way to the garden But it is clear from Chap. 18. 1. that after all that and not till then he went forth and with all it is not very probable that this his solemne Sermon and Prayer were delivered in a confused posture or that Christ continuing still in the same roome would quit the grave and composed posture wherein he and they were sitting and put them all to their feet to hear it out And therefore it seems that by this exhortation he only puts them in minde to make ready to go away when he had done And so goeth on with his Sermon Doctrine 1. When difficulties to which we are called draw near we should make ready to go and meet them Therefore Christ is making ready to meet with his sufferings intimateth that he would close his preaching for that end 2. It should stir up beleevers to emprove opportunities of grace and of Christs company when they consider how soon they may be deprived thereof Therefore he stirs them up to attention by putting them in minde that they would not have opportunity to hear him much after this Hereafter I will not talk much with you 3. Christ will never be so throng but he will take leisure to speak what is needful for his needy people Therefore albeit he knew the Jewes were making fast ready yet he saith not he will talk no more but not much and for all the hast he goeth on to speak out his minde So in the midst of his sufferings he hath a look to reclaime sliding Peter Luk. 22.61 and a word for his mother and John when he is on the cross Joh. 19.26 27. 4. It is a point to be frequently studyed that Satan through Gods permission exerciseth a tyranical dominion among the sinful children of men that so it may be lamented that Christ wants so much of his due for this cause is he so often pointed out to be the Prince of this world 5. Christ in his sufferings for the Elects sin had to do not only with the malice and cruelty of men but with Satan and the powers of hell who also have chiefe hand in all the persecutions of the Saints Therefore doth he describe his sufferings from this cause The prince of this world cometh to wit in and with his instruments to use his utmost endeavours against him 6. It may adde much to the comfort of Saints that Satan and all his forces did bend and essay their strength against Christ their surety So that if they prevailed not against him Saints may in him look upon them as conquered enemies Therefore hath he recorded for our comfort that the prince of this world cometh against him 7. Albeit the best of men have much within them of corruption and naughtiness upon which Satan may fasten his tentations and suggestions and enflame them with his fiery darts and much guilt upon which he may accuse and foile them if left to themselves Yet Christ being without sinne Satan had no power over him in any of these respects for he hath nothing in me that is his power over men came in only by sin in them but Christ being free of sin Satan had nothing of his own in him either of guilt for which to accuse him or of corruptions upon which to fasten his tentations and make them prevaile 8. It is beleevers great advantage that what Christ did undergo was for nothing in himselfe but all for them Therefore doth he hold out for their comfort he hath nothing in me 9. All the power malice and policy of Satan cannot prevail over Christ and his followers in him save in so far as God permitteth for so much also is imported in this he hath nothing in me and consequently could not prevail or have power over him unlesse he voluntarily yeilded himselfe to suffer as is after subjoyned 10. Satan is so malicious a tempter and assaulter that he will not spare even these in whom he hath no right and against whom he knoweth he will not succeed for he cometh against Christ though he hath nothing in him And therefore they who take all his tentations for currant do far mistake for he durst offer to call in question unto Christ himselfe if he was the Son of God Matth. 4.6 11. All that Christ suffered for the Redemption of sinners was by the order and at the command of the Father who did Covenant with him concerning this work for as the Father gave me commandment even so I do 12. In our going about duty and enduring of hard lots it is good to eye the will and appointment of God not only that we propound not wrong ends but that we may look more to God and his minde in these lots then to mens malice and projects Therefore doth Christ so much fasten his eye not on Satan but on the Fathers commandment 13. As love to God ought to be the rise of all our obedience so true love to