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
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
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
Jerusalem ver 18. and Mary and Martha of whom Luk. 10.38 39 were his sisters as afterward appears This village is called Mary and Martha's town because they were born there as Joh. 1.44 or because indeed it was Lazarus and their property and so they are afterward visited by them of Jerusalem as persons of respect and the sisters get the name of it because they have been spoken of before Luk 10.38 and so are better known in this history then Lazarus yet was Or the reason of this designation is rather because whoever was Master of this village yet they are most eminent of any in it in Christs account they being godly and he having been entertained there 4. To make this description more clear and because there are several Maries mentioned in the Gospel therefore John describes this Mary the sister of Lazarus from a particular practice of heâ—s ver 2. Which doth not relate to that history Luk. 7.37 38. which was done by another woman but to that which is afterward mentioned Joh. 12.3 c. And albeit that was done after Lazarus sicknesse and restitution in order of time Yet John who wrote the History long after doth here record it by way of anticipation Doctrine 1. As the Lords children are not exempâ—ed from ordinary trials and are never well but when they have some exercise or other So their being under exercise is a mean to make both their honesty and Gods love to them not our for Lazarus a friend of Christ was sick and albeit he was a good man yet there is no mention of him in the former history Luk. 10. but only of his sisters till now that he is sick and then he is taken notice of and Christs love to him registrate 2. Whatever baâ—k Saints do bear in the world yet they be ratifie the place where they dwell and their house who entertain Christ is most eminent in his account were it never so mean otherwise for this is the character Christ gives of Bethany it is the town of Mary and her sister Martha It is needlesse to assert that Martha who it seems was the eldest Luk 10.38 is named after Mary the youngest because Mary was most eminent in piety which Christ respects above all for in the 5th ver we finde this order inverted and Martha placed first 3. Christian friends especially if they be also near in relation are useful helps in a day of trial Therefore is mention made of Mary and Martha upon occasion of Lazarus sicknesse because they were useful and eminent in the following passages relating to their brothers recovery See Eccles 4.9 10 11 12. 4 As for that practice of Mary recorded ver 2. seeing it is only mentioned here to distinguish her from others I shall remit it to the proper place Chap. 12. Only we may gather from it 1. The Lord will not suffer mens actions to die with them and particularly A good turn done to Christ will not be forgotten of him Therefore according to that promise Matth. 26.13 that this should be told of her John doth here on this occasion record it 2. Love to Christ is that which God takes especial notice of and which doth commend them who have it for it was an act of Maries love which is so diligently recorded 3. It is the will of God that posterity take notice of the eminent graces that have shined in Saints that they may imitate them for this is recorded not only to her commendation but that Christs commending it and the savour thereof may invite others to imitate her Verse 3. Therefore his sister sent unto him saying Lord behold he whom thou lovest is sick In this verse we have a second antecedent and a more near occasion of his returne to wit The message of these sisters unto Christ whose modesty and care of their sick brother not permitting them to go to him themselves they send a messenger to acquaint him with the condition of their sick brother And to prevaile with him they describe their brother neither from his name nor from any good in him but from Christs love to him And albeit this their carriage in sending a messenger to acquaint Christ with their brothers sicknesse may seem to intimate their weaknesse in not knowing or not minding by reason of their present griefe his omniscience which might have taught them to acquiesce in their preâ—enting the matter to him by prayer Yet as we finde it not condemned that any came or sent to him while he was on earth and their doing so contributed to make his glory conspicuous in his working so their practice and the message they send do afford profitable instructions Doct. 1. Albeit Christ be looked on oft-times as very troublesome company and therefore men do drive him away either from themselves by ill entertainment or from the places they live in by persecution Yet it will be found that he may very ill be wanted in any place for albeit Christ was driven away by the Jewes fury Chap. 10. 39 40. Yet he is now missed and needed in Judea 2. Albeit the bonds of nature will not alwayes tye friends one to another yet true piety will make the society of such comfortable and make them truely useful one to another in straits for here Lazarus and his sisters dwell together and they bear a great weight in this his affliction employing all means for his good and being afterward heavily afflicted when they succeed not according to their desire 3. As Christ hath taken on man nature so he hath also contracted a friendship betwixt himselfe and some lost sinners And as he respects all his creatures as he is God and all mankinde his parents kinred nation friends and acquaintance in their several relations as he is man and loves all his elect as he is Mediatour So it hath pleased him also as a good man to bear especial love to some of his own elect as a man doth to his especial friends Therefore is Lazarus described here to be he whom thou lovest which doth not seclude his love to him in most of the former respects but yet especially points at that especial love to him as a singularly good man So also did he love the beloved disciple Joh. 13.23 4 Whatever may be the expectations of men upon Christs love to them yet it will not exempt them from outward calamities for albeit they might think it strange that he whom thou lovest is sick yet both of these are consistent and may stand together 5. Whatever mens straits be bodily or spiritual great or small or whatever lawful means they employ when they are under them Yet then are difficulties rightly taken up when men look upon them as needing and calling for Christ and when accordingly the afflicted and their friends also do recommend the trial to him for such is their carriage they finde a need of Christ for help under this bodily and outward trial and accordingly sent unto him 6.
Lazarus as a thing they could not deny the more malicious sort do adde that cavil and exception From ver 36. Learn 1. Christs love to his people is a very captivating and ravishing meditation for that which took hold on them and strikes them with admiration is he loved him which was indeed a truth that Christ as he pitied Mary and her sister so he respected Lazarus especially and therefore burst forth in sorrow through affection to him and them and through indignation at Satan and sin which drew on these miseries 2. The fountain of any compassion shewed by Christ to his own in misery is not any worth in them but his own free love for his compassionate weeping leads them up to his love as the cause thereof 3. Christ thinks no shame of his love to his people but will avow it and have it known sometime to beholders for he doth here so let it out as they mark it See Rev. 3.9 4. Christs sympathy and compassion toward his people proves his love to them although they get not visible out-gates from their troubles for upon his weeping they gather he loved him his sympathy and tears prove love albeit the man died And indeed they who get a sight of Christs tender heart will beleeve his love whatever his dispensations be 5. Christs love and compassion is a wonder to them who know him not well Yea it is in it selfe admirable and such as see it will rather admire it then know how to comprehend it Behold say they how he loved him See Eph 3.18 19. 6. Christs love to his own will follow them even to their graves As here he gives evidence how he loved him when he is lying in his grave And albeit every Saint do not meet with that proofe of love which Lazarus got in being raised up again yet that love rests upon them till the general resurrection From ver 37. Learn 1. Christs love is readily misconstructed when he is letting it out most convincingly and it is liker an enemy then a friend so to do for there are here who indirectly carp at his love and the expressions of it since he sustered the man to die 2. Corrupt men and the corrupt dispositions of men will not readily beleeve Christs love unlesse it appear in some evidences and effects desired by them for this is their indirect exception that he caused not that this man should not have died Misconstructers of Christs love are ordinarily limiters of his love to be evidenced in such and such particulars 3. Men may have much knowledge and yet much malice against Christ Yea knowledge is very dangerous if it be not sanctified and seasoned with grace and love for these men can tell that he opened the eyes of the blinde ch 9.6 and it seems are better acquaint with his proceedings then the others and yet they carp at his love 4. Christ hath given such proofes of his power as may convince malice it selfe that he can do greatest things for his people if it be for their good for their reasoning grants that he which opened the eyes of the blind could have caused that this man should not have died 5. When malice and prejudice hath said its worst against Christs dealing it will be found in end that he is doing better then we could desire for all they could have expected was that he should have caused that this man should not have died which might have been done and yet little of Christ or his love have been seen in it For it might have been looked on only as a recovery out of a dangerous disease Whereas he is about to do that for Lazarus which sets forth his own glory and makes his love to him conspicuous indeed Ver. 38. Jesus therefore again groaning in himself cometh to the grave It was a cave and a stone lay upon it Followeth to ver 43. the antecedents of the miracle after Christ was come to the grave which are his rebuke of Martha's unbelief which burst forth when he commanded to take away the stone upon the grave ver 39 40. and his publike thanksgiving to the Father after the stone was taken away ver 41 42. Unto these is premitted in this verse 1. A declaration of his exercise in coming to the grave He again groaned in himselfe Partly out of indignation at their unbeleeving cavils ver 37. which he digested without answering But chiefly this flowed from his sympathy and affection which still continues and is renewed at the sight of the grave And it seems also that his praying of which he gives so comfortable an account ver 41. drave him to these groans For his prayers were very ardent and he had hard exercise in them Heb. 5.7 that he might be a fellow-feeler with all who tread these steps 2. There is premitted a description of the grave which seems to be marked chiefly as an introduction to the following command to take away the stone Doctrine 1. Christ our Lord was very serious in the works of his calling and could be very serious about them even in the midst of outward distractions for in the midst of all this company and while he is walking on in the way he is exercised till he groan again 2. Christs compassion and sympathy is not an evanishing passing thing but will continue toward the needy till they get their issue for he ceaseth not his groaning but groaned again in sympathy and prayer till the work be done 3. The unbelief of men when Christ is about to do great things is a grievous burden to him for this groaning again relates also to their unbelief who were to be witnesses of this miracle as is before marked See Mark 6.5 6. 4. Whatever be the desert of unbelief yet Christ will not alwayes be hindred by it to do good to the needy But he will bear it as a part of our misery and yet go on to his work for he groaned in himselfe for it and so cometh to the grave 5. As decent and ordinary burial is in it selfe a mercy and it is a judgement upon the wicked to want it Jer. 16.4 and 22.18 19. So in the way of burial there is no respect to be had to superstitious conceits nor yet to pompe and vain glory but only that the dead be removed out of the sight of the living Gen. 23.4 and that their bodies be secured against external violence and injury as being closed upon hope of a resurrection Therefore it is marked of Lazarus burial place that it was only a cave and a stone lay upon it that his body might not be violate nor injured Verse 39. Jesus said Take ye away the stone Martha the sister of him that was dead saith unto him Lord by this time he stinketh for he had been dead foure dayes 40. Jesus saith unto her Said I not unto thee that if thou wouldest beleeve thou shouldest see the glory of God In these verses we have the first thing which
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
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
also for it flowed from Peters ignorance of himselfe in this heat of affection that he propounds this question Lord whither goest thou to wit to be separate from us or that any thing should hinder us to follow Not only may presumption think such a proposition of Christs hard but even love may sometime dream of greater abilities then indeed it hath 4. Christ deals tenderly with Saints at first in the buddingâ— of their infirmity before they come to an height As considering not only what they are in their state but what honesty there may be under their infirmities Therefore at first he gently informs Peter as knowing what love to him lurked under his rash expression of his resolution 5. Christ knows his own followers and their weakness better then they do themselves And his verdict of them will prove true whatever they think of themselves for he repeats that doctrine which Peter questioned as still true whither I go thou canst not follow me 6 As no man is able of himselfe to follow Christ or suffer for him So they may be true Saints who yet are so weak for a time as they are not able to suffer for Peter is a disciple and yet cannot follow Christ now 7. Christ is so tender of his grace in his own that he will spare them and not put them to it above their strength for as Peter is not able now so his hard work is delayed till afterwards till he be better trained and more strengthned See Isa 28.27 42.3 8. The refreshments of Saints in services or comforts are only delayed and not denyed when they are withheld from them for to follow Christ by suffering and so to come to him in glory is only denyed now but not afterwards 9. Unto such as love Christ and â—â—e sensible of theiâ— own weaknesse it will be matter of encouragement to get a promise that they shall be able to serve Christ and come to enjoy him were it in a holy chariot of martyrdome for it is a promise and encouragement unto Peter now grieved thou shalt follow me afterwards to wit by suffering into glory And so was it afterward when Christ received him into favour after his denyal Chap. 21.18 10. Such as the Lord keeps for a time under much weâ—kness yea and corrects their presumption with a fall may ye be raised up and strenthned to suffer eminently for Christ for Peter weak at present and afterward slipping through his presumption gâ—â—s a promise thou shalt follow me afterwards Ver. 37. Peter said unto him Lord why cannot I follow thee now I will lay down my life for thy sake 38. Jesus answered him Wilt thou lay down thy life for my sake Verily verily I say unto thee The cock shall not crow till thou hast denyed me thrice In these verses we have the second discourse betwixt Christ and Peter wherein Peter not digesting that he could not now follow and looking on a violent death as the greatest impediment he conceives it not impossible to hazard on that and therefore rashly offers to follow him though he should lay down his life for his sake ver 37. which presumption being detested by Christ he represseth it by a prediction that he should deny him thrice that same very night before the cock should crow ver 38. From ver 37. Learn 1. Men are not easily convinced of their presumption till experience discover it nor do they alwayes see reason to doubt of their own strength even albeit Christ should warn them of it Therefore replieth he against Christs warning why cannot I follow thee now 2. The greatest external impediment to hinder a man from following Christ is a violent death for his sake for so doth Peter suppose here 3. Albeit it be a very great difficulty in it selfe to suffer death for Christ and his truth Yet it is not a thing to be stood upon when we are called to it And love to Christ should make it easie and us willing to undergo it for this is in it selfe commendable that he was so willing to die I will lay down my life for thy sake 4. As it is commendable to be valiant couragious and resolved for troubles for Christs sake so oft-times in stead of this Saints may be pestered with presumptuous resting on their own strength to endure sufferings for Christ for this offer flowed not from true magnanimity but rash presumption in Peter who vilipends death and yet trembled at a damsels voice 5. The evidences of this presumption as it is distinguished from true courage and resolution in God may be gathered from Peter here As 1. Men are presumptuous when they heed not the words verdict concerning their weaknesse nor are humbled by what it discovers for he heeds not but contradicts Christs verdict 2. Mens condition looks like presumption when they lean to their present disposition and affections and are not sent out of themselves to deny all these and trust in God only for Peter here builds too much on his present sit of affection and resolution 3. If men would avoid presumption they ought not to boast of their courage before they have a do and be called to it and get the promise of fortitude for Peter is now stout when it is not his work and he hath not the promise till afterward 4. It is a great token of presumption when men look only on outward impediments and do not seriously consider their own inward fainting dispositions for he speaks only of death as an impediment but considers not his own disposition and how much is requisite within a man for such an undertaking without which lesser sufferings will be formidable 5. Presumption is alwayes attended with that want of sobriety whereof true courage is free for in all this he boasts without any fear or trembling See 1 Cor. 10.12 Rom. 11.20 From ver 38. Learn 1. Presumption is detestable and abominable to Christ were it even in his own followers for so much doth this question by way of indignation import wilt thou lay down thy life for my sake 2. Christ knoweth all his followers well and what they will prove even when he chooseth them and leteth out his love upon them as being God over all and having diligently pondered all predictions concerning him as man for he can tell Peter what he will prove and so all the disciples from the predictions of the Prophets Matth. 26.31 3. Presumption and carnal confidence will never do service to Christ But on the contrary men may be very presumptuous and confident of themselves when they are very near a fall for presumptuous Peter is to deny his Master and that before the cock crow which was the signe whereof Christ made use afterward to reclaim him 4. It is incredible how contrary mens carriage in a time of tentation may be to their presumptuous resolutions Therefore Christ must confirme it with a verily verily 5. When no other thing will convince men of their presumption
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
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 self-selfe-love desiring to be much humoured and pleased doth marre all right use of his dispensations Therefore doth he give them a milde challenge that their desire to enjoy his bodily presence had marred the joy they might have gathered at his departure 8. Saints may seem to have much fond love to Christ and their love to make a great stir when yet it is not love to him but self-love that aileth them Therefore albeit they thought it was love to him that so disquieted them yet saith he If ye loved me ye would rejoyce c. 9. True love to Christ will make a man submit to what honours him how much soever it crosse them for albeit this separation might be very sad to them yet If ye loved me ye would rejoyce because I said I go unto my Father to be exalted 10. Albeit self-self-love make Saints think they are upon the only way of their own good Yet upon serious search it will be found that in opposing Christs will they oppose their own real good also for his exaltation being for their advantage they who rejoyced not at it did forsake their own mercy Ver. 29. And now I have told you before it come to passe that when it is come to passe ye might beleeve This verse contains a second reason why they ought to rejoyce at this intimation of his departure to the Father Namely That this prediction compared with future events proving his exaltation for their good would confirme their faith And therefore they were bound to rejoyce in whatsoever would advance faith Whence learn 1. It should be the great study of Saints in this vale of their pilgrimage to acquaint themselves with beleeving as that whereby Christs bodily absence is mainly supplied and that which will bring them the peace and joy which is allowed upon them Rom. 15.13 Therefore doth Christ take so much pains to train and breed them that they might beleeve 2. The scope of Christs Word to his people is to lead them to beleeve in him for now I have told you that ye might beleeve 3. Such as would rightly emprove Christs Word for feeding of faith ought to compare his dealing with his Word and to see somwhat of him and the accomplishment of his Word in every thing that comes to passe Therefore he requireth that they not only hearken to what he told now before it come to passe but observe also what he doth when it is come to pass 4. The comparing of Christs predictions with events according to the same contributes much to the confirmation of faith as pointing out Christs fore knowledge and providence and the certainty of the Word which he saileth not to accomplish Therefore saith he Now I have told you before it come to passe that when it is come to passe ye might beleeve Compare Chap. 13.19 5. Our Lord may make disciples hard condition contribute more for their good and the strengthening of their faith then if they had not met with these conditions Therefore doth he so order it that his departure and the consequents thereof shall contribute so much to their further confirmation 6. True disciples ought to rejoyce in whatsoever may contribute to confirme their faith how much soever it vex them otherwise for this is a reason why they ought to rejoyce that this intimation contributed that they might beleeve 7. Whatever be Christs dispensations toward his people yet he is not deficient in whatsoever is needful to encourage them to beleeve and to confirme them in it for in all these sad dispensations he was still doing what might help them to faith that ye might beleeve 8. As there is no faith but it needs that we should grow in it as here the disciples who beleeved need to beleeve more So the Lord when he gives many encouragements to beleeve requires more faith of his people for now when he gives this new help of a prediction and the accomplishment thereof he requireth an answerable measure of faith That ye might beleeve yet more 9. Albeit we are ready to think that Christs bodily presence were a notable help to faith Yet Christ by his exaltation unto glory gives such proofes of his deity and fulnesse and of his minding of his people as layeth on a stricter obligation to beleeve in him then any beside So that not to beleeve much now is a more hainous fault then at any other time for when it is come to passe and evidenced by effects that he is gone to the Father it is specially
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
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
small part of Christs excellencie in the eyes of lost sinners that he was pleased to condescend to be a suffering and crucified Lord whereby he purchaseth unto them so great a good and gâ—ve such a demonstration of his love in that he would buy their well-being at so dear a rate and lay his own exaltation in pledge of it Therefore however carnal Jewes stumbled at a crucified Messiah yet John holds him out as excellent in that he was the â—amb of God or a sacrifice for sin 5. The world without Christ is lying in wickednesse under sin and under all that followeth upon it under the guilt of Adams sin and the corruption of nature under the dominion and power of actual sin and under the curse and wrath of God for it and the sense of this is it which will make thoughts of a crucified Christ sweet for so is supposed here in these words the sinne of the world 6. Mans misery through sin and wrath for sin is such as he can onely be relieved from it by Christ the true sacrifice for sin for he is the Lamb of God who taketh away sinne And onely he since the beginning of the world Rev. 13.8 7. The Legal Sacrifices and the Paschal Lamb were but types of Christ the true Sacrifice for sin and the substance of all they shadowed out is onely to be found in him who was without spot and blemish who is separated from sinners as the Paschal Lamb was set apart on the tenth day of the moneth who expiates sin by his death which theirs did but typically whose blood applied doth quiet the conscience and turn away the curse as upon sprinkling the blood of the Passeover the destroying Angel passed over who was content to be killed and rosted in the wrath of God as the Passeover was in the fire that we might live and he might be food for us and who was content to undergo all this meekly and patiently for our cause Therefore is he called the Lamb with relation specially to the Passeover and the Lambs employed for daily sacrifice and with relation to the properties of these beasts pointing out the way of his suffering as Isaiah 53.7 8. Albeit the Paschal Lamb and Lambs for Sacrifice were Gods creatures and appointed and enjoyned by God in the general for these typical uses Yet the choosing out and setting apart of such as were most fit according to Gods direction was mans work and his judgment was interposed in it But Christ the true Sacrifice was singled out alanerly by God who out of his infinite love to lost man did designe him for that work in his eternal counsel and the Covenant of redemption when man had no way to help himself who separated him from sinners by spotlesse sanctification to be a perfect Sacrifice and who sent him out of his own bosome to accomplish the work of redemption for these causes is he called the Lamb of God as his peculiar priviledge above these types 9. Christ is the true Saviour who taketh the burden of sin from off his people and bears it himself and by bearing of it doth destroy and abolish it This he did by his death in transferring the guilt of their sin upon himself and bearing the punishment and wrath due to it by which he hath merited the taking of sin away out of Gods sight and obtained a dominion over it and this is made forth-coming to his people partly by justification wherein the merit of Christs death is applied for taking away the guilt and punishment due to sin so as it shall not be inflicted partly by sanctification wherein the power of his death is applied for subduing and purging the filth of sin till the beleever be presented spotlesse He is the Lamb of God which taketh away sinne or taketh it oft them beareth it himself and taketh it quite away for the word will import all these 10. The vertue and efficacie of Christs death doth expiate and take away the sin of the universality of his elect throughout all the world and is not restricted to Jewes only as these typical sacrifices were but extended to all his elect among the Gentiles also for he taketh away the sinne of the world which is not to be understood of all and every man for their sinnes are not taken away but of his own scattered through the world and in all ages of it and particularly as taking in Gentiles as well as Jewes as the word world is taken 1 John 2.2 Beside they may also be called the world as being many in themselves as being in his estimation as good as all the world and they who will one day be set apart from the rest of the world and make up a peculiar world of themselves 11. Christ coming into the world for the redemption of lost man ought to be looked on as wonderful in his incarnation sufferings and in the love from whence this floweth and as rare and matchlesse there being no Immanuel but one no love no actions like his and therefore much to be admired and esteemed of And all who would reap benefit by him ought to turne their eyes off all other things expecting no such benefit from them in whole or in part and fixe them onely on him All these are imported in this duty to which John inviteth his hearers to behold or see and fixe our eyes upon the Lamb of God Ver. 30. This is he of whom I said After me cometh a man which is preferred before me for he was before me John here applieth his former Doctrine concerning the Messiah which he had preached both before Christs coming to him and since he went to the Wildernesse ver 15 27. to Jesus Christ now present Whence learn 1. Ministers can never enough be careful in setting out Christs excellencie notwithstanding any outward condition wherein he is nor in putting away any honour due to Christ when it seemeth to be given to them nor in studying his eternal Godhead and commending his excellency above all because of that for this is the summe of that doctrine which here again he inculcates after me cometh a man which is preferred before me for he was before me 2. God doth approve in his servants not fits and flashes but fixednesse and constancie in their discerning Christ and his glory in his lowest estate And they will finde no cause to repent or eat in any honourable thoughts they have had of him Therefore doth John as no reed shaken with the winde adhere unto and again publish his former doctrine 3. The same things spoken over and over again of Christ will not be tastlesse to such as know his excellencie and truths often inculcate are the truths which we come oftenest short in taking up and yet should study most So much also doth Johns frequent repetition of this doctrine teach 4. The dignity and excellencie of Christ as God becometh comfortable to the Church being found in our nature by his
any they could have by their own advancement or usurping what is not due to them Therefore saith John this my joy is fulfilled by seeing people flock to Christ What is an eye-sore to envie will be matter of joy to sincerity Verse 30. He must encrease but I must decrease A third difference betwixt Christ and John is that John shining as the morning-star before him the Sun of righteousnesse was to be obscured more and more by Christs appearing and his extraordinary office of preparing the way to Christ was to give place to the full manifestation of him and the Gospel which was to shine more and more brightly This is not to be understood of any reall decay in John but of his decreasing in the estimation of men and appearing to be but what he was when Christ was seen Whence learn 1. When Christ is not known he will be but little thought of and not duly acknowledged and then others may be too much esteemed for so John insinuates that Christ was not fully manifested nor esteemed of as became and that himself was but too much esteemed by many yea by some to be the Messiah through ignorance of Christ 2. Where Christ manifesteth himself and is truly known mens estimation of him will be upon the growing hand as the light shineth more and more unto the perfect day there being such excellency in him as cannot at once be comprehended and the more he is seen the more will he be esteemed and accounted excellent and his kingdome and glory will still increase for he must increase not in himself but in manifestation and estimation 3. As the shining of Christ in his glory will obscure the excellency of other things so particularly of Ministers not in respect of what they are appointed for of Christ for so they will come more in request but in respect of mens over-weaning conceits Their light and glory will be seene to be borrowed from him as the day-star doth borrow light from the Sunne his splendor and light will obscure and swallow up their borrowed light as the rising Sunne doth the day-star their light and shining will be looked on as subservient to lead men to Christ and not to be doated or rested on for this beside what was singular in Johns calling which therefore was to cease is imported in this he must increase but I must decrease 4. Carnal envie and emulation will be so far from getting satisfaction that men who give way to it may expect to finde moe and moe occasions of it and moe and moe tentations to it in Gods holy providence Therefore John tells his envious disciples that they should see him yet lesse esteemed and Christ more he must encrease but I must decrease 5. Faithful servants of Christ whose scope in their Ministry is to commend and set him out will be content to be abased and obscured providing he be exalted and come in request and to see the Master more esteemed then themselves the servants therefore John speaks of this as a dispensation he was content with Verse 31. He that cometh from above is above all he that is of the earth is earthly and speaketh of the earth he that cometh from heaven is above all A fourth difference wherein Christ is not onely above John but all men is taken from the excellency of his person In respect of the divine original of his person he is above all men and all creatures And men whose original is of the earth do resemble it and favour of it in their speech whereas he not onely in his person but in that also is above all as is cleared in the next verse Doctrine 1. Christ did not begin to be when he manifested himself on earth but hâ—d his perfect and glorious being before for he cometh from above and consequently was there before 2. It is Christs prerogative to be matchlesse and singular above all creatures in glory excellencie efficacie of operation and every perfection He is above Angels above principalities and powers above Pastors in the visible Church above all the members in the mystical body and all things in the world are under his feet for he is above all 3. It is not possible for created conceptions to take up Christs excellencie as it is in its self but must point it out by setting it above all created excellencie further then which they cannot follow it Therefore doth John say no more to it but he is above all 4. What ever may be the perverse or blinded judgments of men yet in due time that which is most eminent before God will carry the preheminence even before men above what they otherwayes doated on for so much doth this verse with the former teach he must increase for he is indeed above all 5. Christs excellencie is indeed founded upon real worth being above all because his original is divine and from heaven Not onely is he incomparable in his descent as God but in his humanity his conception and sanctification of his nature and the union thereof with the person of the Sonne of God are from above for he cometh from above or from heaven as it is in the end of the verse who is above all 6. It pleased this excellent and matchlesse Lord to stoop so low as to commend his love to sinners by coming unto them to seek and purchase them and their affâ—ction for be cometh from above 7. Albeit Christ by coming on earth did put a veile upon his glory yet his stooping did derogate nothing from his sovereignty and highnesse for he that cometh from above is above all 8. Mans original is so low and base and men do so much resemble it that it is high presumption to enter in any comparison to Christ for in opposition to what was said of Christ that be cometh from above and is above al it is added he that is of the earth is earthly or of the earth Not onely is man of the earth in respect of the original of his body and the union of the soul with it and so infinitely inferiour to him who is also God over all and but dust and ashes before him Gen. 18.27 But every man is of the earth in regard of the corrupt qualities he hath by ordinary generation of which he favoureth save in so farre as he is renewed by Christ and yet that is but imperfect here and faâ—re beneath the divine condition and state of Christ even as man And thus to be earthly or of the earth or world is to be understood of mens corrupt estate and condition John 8.23 James 3.15 See 1 Cor. 15.47 48 49. 9. As man in his person is inferiour to Christ so also in his office and doctrine his way of it and his authority in it is farre beneath Christs for he that is of the earth speaketh of the earth Whereby we are not to understand that their doctrine according to the Word is earthly or endited by the wisdome of
him to finish 6. Christ is faithful in his trust and what is committed to him he doth for saith he the works which the Father hath given me to finish are the same works that I do 7. As Christs works do prove his excellency in himselfe so also do they commend him to his people as being sent out of the Fathers love for their good an alsufficient and omnipotent Mediatour able to effectuate all his purposes and worthy to be rested on by them for saith he they beare witnesse of me that the Father hath sent me Verse 37. And the Father himselfe which hath sent me hath borne witnesse of me Ye have neither heard his voice at any time nor seen his shape 38. And ye have not his word abiding in you for whom he hath sent him ye beleeve not The third particular testimony is that of the Father which is neither to be understood of that in the Scriptures of which verse 39. nor yet of any internal revelation of Christ as Matth. 16.17 But of his immediate testimony to Christ that as he had described him of old to be such a one as he was found Isa 42.1 2 c. and chap. 53. Zech. 9.9 c. and elsewhere so he had given him an immediate testimony at his Baptisme Matth. 3.17 as afterward in his transfiguration Matth. 17.5 of which 2 Pet. 1.17 That which is subjoyned in the end of verse 37. may be looked on as pointing at the unusualnesse of such a manifestation of God they never having heard a voice from heaven in their time nor seene any visible signe not to represent Gods essence but to assure them of his presence but when God owned Christ by a voice from heaven and when the likenesse of a Dâ—ve was the signe of the spirits coming on him and therefore this testimony was the more to be regarded But the following verse and Christs way of subjoyning reproofs to his testimonies leads us rather to understand it as a reproof of their ignorance of the Father of whom they glorified so much For whereas they were much puffed up and might readily oppose this unto that immediate testimony given unto Christ that they were the people whose fathers had heard the voice of God Exod. 20.18 19 22. Deut. 4.12 and with whose Prophet Moses God had spoken familiarly and given him a very neare manifestation of himself Num. 12.8 not in a bodily way Deut. 4.12 but spiritual and intellectual of his back-parts Exod. 34.6 Christ sheweth them that all this was nothing to them they neither had nor looked like any such manifestations but were deaf and blinde to them verse 37. And whereas they might object that though such manifestations were gone yet they had the Word which was delivered by the Ministry of Moses to their fathers and in them to their successors and children Christ answers that it had not its due place with them since they beleeved not in him verse 38. Doctrine 1. God is so faithful to them whom he employes in his work that they shall not want his testimony and approbation to beare them out against all opposition and contradiction of men Of this his carriage toward his Sonne is a special instance and a pledge to his own of what they may expect in their own measure the Father which hath sent me hath borne witnesse of me 2. The Fathers immediate testimony of Christ is especially to be taken notice of as being a witnesse above all doubt 1 John 5.9 10. and shewing that Christ is famous and excellent in heaven whatever esteeme men have of him on earth Therefore that the Father himself hath borne witnesse of him is superadded as greater then the testimony of his works which yet was a greater witnesse then that of John verse 36. And indeed the presence of the glorious Trinity made that witnesse most solemne and the opening of heaven shewed that through him heaven was propitious to sinners on earth 3. Men may be ready to delude themselves because of great things of God manifested to the Church and Nation whereof they are and to their progenitors who yet themselves come farre short and are nothing like these things for so did the Jewes upon what Moses and their fathers had found when yet saith he ye have neither heard his voice at any time not seen his shape that is not onely had they none of these extraordinary manifestations which are not usual in declining times but they had not knowledge of God like to that which may be attained which is a clear solid and satisfactory knowledge of God as of one whom we know by seeing and hearing This they wanted and so proved that they were not Moses disciples nor looked like that people whose progenitors had seene so much of God 4. The Word of God is sufficiently able to compense and make up the want of any extraordinary manifestation for so is implyed here in that which Christ meets with that they had the Word from their progenitors to make up the want of those manifestations Which Christ doth not refute seeing the Word is the ordinary and sure way for attaining the knowledge of God See 2 Pet. 1.17 18 19. 5. It is not enough to prove men to be in a good estate that they have the Word unlesse by faith it get accesse into the heart and it be fastened and kept there as a treasure and as seed to bring forth fruit And this may be wanting in them who pretend to much estimation of the Word for so saith Christ unto the Jewes ye have not his Word abiding in you it must be an engraffed Word where it doth any good James 1.21 6. Where Christ is not beleeved in and received as sent of the Father there the Word is not rooted nor is there any saving knowledge of it And particularly the Jewes who did not or yet do not receive Christ now exhibited under the New Testament nor are led by the Old Testament to him they have not one word savingly of it for this is the reason of the former chalenge for whom he hath sent him ye believe not Verse 39. Search the Scriptures for in them ye think ye have eternal life and they are they which testifie of me The fourth particular witnesse is that of the Scriptures which by occasion of the former chalenge he exhorts them to search into as being high in their estimation and that deservedly and as bearing witnesse unto him Whence learn 1. The Lord in deep wisdome and love hath prevented all occasion of delusion and hath made his peoples way clear and sure by setting down his minde in holy Writ which is his infallible Word and the rule for finding out truth and deciding all controversies in Religion Therefore doth Christ remit them to the Scriptures or written word as to Gods rule in this controversie 2. The way of salvation and all things needful for attaining there of are fully revealed in Scripture and was held forth
c. See Jer. 14.19 10. The Lords people may expect in troubles that though they will not be drowned nor swallowed yet they will have sad and fearful tossings before they see an outgate for the Sea arose whence the ship was tossed with waves Matth. 14.24 And this is a fit Embleme of the condition of the Church and the Lords people in it For. 1. As Mariners are often tempest-beaten by reason of the unsettlednesse of the Element wherein they travel so this world is so uncertain and unsettled and there are so many raging lusts of wicked men in it that it is a wonder if the Church get but one hour for breathing in it 2. Tempests do so tosse Mariners that they stagger and are put to their wits end Psal 107.27 and so are the Church and godly in their afflictions oft-times staggering and like to fall tossed and put from all their resolutions Psal 109.23 Isa 54.11 2 Cor 7.5 3. Tempests are dreadful in this that present death is before men and but very little betwixt them and it even a poor thin vessel and it much beaten And so also may afflictions pursue the Lords people as there will be little betwixt them and death in their own account and they may have deliverance to seek betwixt the jaw bones of death Psal 9.13 Yet in all this it is sweet that it is the Lord who raiseth the storme and hath the winds in his fists Doctrine 2. It is yet a sad addition unto trouble when the Lords people are not only afflicted under their present lot but there is a strong course and streame of providence meeting them in the teeth and crushing and making ineffectual all their endeavours to help themselves for so much may be gathered from this that there was a great winde that blew which not only caused the sea to arise but was contrary to them in their course Matth. 14.24 as if heaven were opposing any course they should essay in this extremity See Psal 80.4 Verse 19. So when they had rowed about five and twenty or thirty furlongs they see Jesus walking on the Sea and drawing nigh unto the ship and they were afraid 20. But he saith unto them it is I be not afraid Followeth the miracle itselfe or Christs coming unto them in a miraculous way for their comfort in this distresse which they mistaking are more affrighted ver 19. till he by his speaking unto them do comfort and assure them ver 20. And these are some of the consequents of his miraculous appearance From ver 19. learn 1. As it is a mercy in a strait to have any known duty wherein to employ our selves so no difficulty should deterre nor discourage us from dutie but the faster difficulties do grow we should be the more busie even albeit it should be to smal purpose so to do for so is imported here that they rowed forward and they were toiling with it Mark 6.48 Albeit they could promove little thereby by reason of the storme and contrary winde yet since Christ had commanded they should make forward they hold at the dutie 2. What ever be the pressing need of Christs followers in troubles and their constant cleaving to dutie for all that And whatever be Christs purpose of love toward them Yet he seeth it fit oft-times not to come to them at first but will let the trial go on till it come to an height and be a trial indeed and put them seriously to it for before he came he lets them row about five and twenty or thirty furlongs the last of which make neare four miles eight furlongs going to a mile and Mark. 6.48 he came not till the fourth watch of the night which is the morning watch We are indeed very sparing of our selves in trouble and do soon begin to think that we are low and tried enough and therefore would be delivered But our wise Lord seeth that we need more 3. What ever be Christs delaying to help his people in trouble and whatever may be their fears and apprehensions upon the extremitie of their troubles Yet deliverance in his due time will certainly come unto them and when their difficulties are at the height his help will be nearest for here after all their toile he cometh 4. Christ needs not our diligence to move him to help us in trouble but his own knowledge and observation of our case will plead for pitie and help when the trial is perfected for he cometh unto them when there is no mention of their crying to him because as it is Mark 6.48 he saw them toiling in rowing Albeit it be our duty to call on him in trouble yet his affection and sympathy will read supplications from our necessitie 5. Christ is not only a careful observer and tender sympathizer in his peoples trouble but he is ready to come over all impediments and to make up the distance betwixt them and him that he may help them for when it was impossible for them to come to him he is at the pains and walks on the Sea and draws nigh 6. Christ is omnipotent to bring deliverance unto his people and to remove impediments out of the way of their help And nothing will impede him to come to them in their need but he who is Lord of all will make a way through greatest difficulties for he walks on the Sea and draws nigh whereby he proves himselfe greater then Moses who went only through a divided Sea whereas he walks on the Sea it selfe and proveth that a deep Sea and a great storme lying betwixt him and his people will not withhold his company We are not here to conceive any change wrought in Christs body as if it were denyed of its natural properties that so he might thus walk for we finde Peter walking also on the Sea Matth. 14.29 But herein appeared the power of his Godhead carrying his manhead upon the Sea and any change that was was wrought on the Sea which his omnipotency did turn into a pavement to walk on 7. It is a sweet sight of our difficulties to consider that what doth most affright and trouble us yet Christ is secure of it and hath it under his feet for this was the first dawning of their deliverance that Christ treads upon that Sea and makes a walk and way of that which threatned to devoure them and so he proved himselfe Lord of it though they were not yet delivered from it 8. As Christs followers do meet with more trials then others so shall they be made witnesses of moe proofes of his power and love then others for beside the former miracle whereof they and the multitude were witnesses this new trial brings them the sight of a new miracle 9. Christ even when he comes to deliver his people in a remarkable way may be mistaken and even mercies may be matter of fear and terrour to them for when he thus cometh they were affraid supposing it to be a spirit and not
It is one great lesson in Christs schoole to learn that the blessing of all enjoyments are in Gods hand and to fall in love with prayer and praise as the mean of drawing out that blessing as it is needed Therefore also John remembers the thanksgiving or blessing especially as the mean of drawing down the blessing on these few loaves 4. Such as are due observers of Christs wonderful works will have high and reverend thoughts of him Therefore John doth on this occasion name him the Lord. Doctrine 9. Such as are but temporaries and hollow-hearted may get through without difficulties where Christs peculiar followers will meet with stormes he having more proofs of love to let out on them and to them for they get through the sea easily where the disciples were tempest beaten From verse 25. Learn 1. Christ may condescend to be found even of hollow hearted men who follow him That so he may witnesse that their perdition is of themselves and that he is willing to to reclaim them And that he may give a publike testimony how willing he is to receive sincere seekers when he is so condescending to such as these for they found him on the other side of the sea to wit at Capernaum as appeareth verse 24. with 59. For albeit Christ landed in the Countrey beside where he wrought some cures as is recorded in the parallel places Matth. 14.34 c. Mark 6.53 c. yet he was entered the City before these men met with him 2. Temporaries may have as much shew and outside as these who are sincere so that none are to be tried thereby but men must distinguish betwixt true piety and familiarity with Christ and a shew or estimation of it for they make a great noise and fair shew when they came to Christ 3. Temporaries may give Christ very fair language and titles it that will suffice him and will not fail so to do it so long as he doth not crosse their idols and designes for their compellation is Rabbi 4. Temporaries also may pretend to very great familiarity with Christ and may think themselves very great in his Court and homely with him So much doth this familiar question about his coming there import They judged that the great work he had done for them had made them of worth before him and great men in his account 5. Whatever be the flourishe and pretences of hollow-hearts or their paines in following Christ yet this doth witnesse their unsoundnesse that they make no right use of him when they have the opportunity but do curiously and idely passe away their time for all they have to say is Rabbi when camest thou hither which seemeth to relate not onely to the time but to the manner also of his coming And albeit it give some hint that they suspected he came in a miraculous way yet they were but curious and idle in propounding the questions as the sequel more fully cleareth Verse 26. Jesus answered them and said Verily verily I say unto you Ye seek me not because ye saw the miracles but because ye did eate of the loaves and were filled Followeth the sermon it self preached in the Synagogue of Capernaum verse 59. wherein Christ points out the true bread of life unto them and the excellencie and way of partaking thereof with several other passages upon which several effects and consequents do follow This Doctrine is held out by way of conference because he is oft interrupted by their questions to him or their grudgings and debates among themselves upon which more of the Doctrine is brought forth I shall take up the parts thereof in this order 1. Christ discovers and reproves their corrupt ends in the pains they took verse 26. and directs them to labour and take paines for better and more spirituall food verse 27. 2. They seek direct on how to labour and he points out faith in himself as the way for attaining this spiritual food verse 28 29. 3. They require a signe before they will beleeve in him as a new teacher seeing Moses whose scholars they professe to be had given them Manna in a miraculous way verse 30 31. and Christ upon occasion of this sets out the excellency of the bread offered by him above Manna verse 32 33. 4. They professing a great desire after this bread so commended verse 34. He describes it more plainly to them verse 35. Discovers their hypocrisie in their desires verse 36. And sheweth that his Elect would not deal so with him and should accordingly be well entertained and cared for verse 37. 40. 5. They carp at his doctrine and that he should so commend himself whose base original they suppose they knew verse 41 42. And he cleareth whence their not beleeving in him did flow verse 43. 46. and commends himself to be the object of saving faith and the bread of life verse 47.48 farre more excellent then Manna verse 49 50 51 shewing also in what respect he is this bread even in his flesh or by reason of his incarnation and suffering verse 51. 6. They understanding the last part of his doctrine carnally verse 52. He doth more seriously inculcate the necessity and advantage of eating his flesh or closing with him as God incarnate and crucified commending yet again this food above Manna ver 53 58. Unto which is subjoyned a designation of the place where he preached these things unto them verse 59. 7. Some events and consequents are recorded which followed on this doctrine and conference Namely That many of his disciples do yet carp at this doctrine verse 60. and he reprehends their stumbling verse 61. clears and vindicates his doctrine verse 62 63. and points out the true cause of their mistakes verse 64 65. And that many of them made apostasie and defection from him ver 66. Upon occasion whereof he confirmes his twelve Apostles verse 67 68 69. and warns them of the unsoundnesse of one among themselves verse 70 71. In the first place Christ in this verse discovers them unto themselves shewing that notwithstanding all their pains and insinuations with him yet they were not streight in their ends nor were they so much as affected with his glory shining in that miracle they had seene but it was onely the filling of their own bellies that made them so earnest Whence learn 1. Christ is neither taken not will be deceived with fairest shewes of pains and much respect to him but will see and discover unsoundnesse when yet there is much outward appearance to the contrary Therefore notwithstanding their pains in following him and their insinuations verse 24. he knoweth and without being affected with what they did declareth what they were And his verdict is to be submitted unto 2. Christ is so tender even of hypocrites that he will not abruptly put them away but will deal with them And as their case must be told them before they can know it so he will discover them unto themselves and take
purpose to punish their sinnes as to manifest his own glory And so he would draw them from their curious questions to prepare themselves to be edified by his cure Doctrine 1. Such as God hath a special purpose of love unto may yet be mistaken by his dear children and get harder measure from them then Christ will give them As here the disciples do to this man upon whom Christ had mercy 2. It is a great fault in Christs disciples being tenderly dealt with themselves when they give out hard sentences against others because of their afflictions and do judge of their guilt according to the greatnesse of their afflictions Not considering that it is not dispensations but the Word whereby mens estate and condition must be tried for herein the disciples sailed who being as yet the children of the bride-chamber little acquaint with sorrowes and griefes and being little affected with the poor mans case only desiring to hold up discourse when they see Christ so diligently observe him they would dive into his guilt and provocation whereas no such thing was intended in the stroak Thus also did Jobs friends deal with him 3. Whatever be the Lords forbearance toward sinners yet all the posterity of Adam do bring as much guilt and sinne into the world with them as deserves the saddest of afflictions for their question imports this truth that this mans sinne did deserve that he should be born blind Original sinne brings death even on Infants Rom. 5.12 14. doth deserve eternal damnation and consequently it needs not be thought strange if the Lord pursue it with temporal afflictions 4. Albeit the Lord do not punish and condemne any eternally for the sinne of any of their progenitours except Adam in whom all sinned unlesse they do actually imitate them Yet he may justly afflict children in their bodies and estates which they have from their parents for the sinnes of their parents and so punish their parents in them for this truth is also imported in their question that for his parents sinne he might be born blind 5. The sense of Christs words is not alwayes to be taken from what his speech at first view would seem to offer but a special respect is to be had to all the occasions and circumstances thereof for finding out the truth for so must we do here in finding out Christs meaning in this speech neither hath this man sinned nor his parents which being nakedly looked on in it selfe would seem to contain an untruth contrary to the tenour of the Scriptures but being compared with the disciples question and what himselfe subjoins the meaning is found to be that God by this affliction is not punishing their sinne 6. Albeit all men be sinners and albeit every sinne deserve both temporal and eternal judgements Yet the Lord doth not alwayes intend the punishing and avenging of sin even when he is correcting such as are sinners but may be intending an higher end for this is the true doctrine and sense of these words Neither hath this man sinned nor yet his parents but that the works of God c. Beside the punishing of sinne and the end after mentioned we finde in Scripture that God doth afflict that he may exercise his Sovereignty and dominion over men and that he may try the saith of his own as was seen in Jobs case And albeit in many cases it will be a great difficulty to attain to this comfort that Christ is not eyeing or pursuing our guilt when we are under sad afflictions Yet we may safely follow this order 1. In all afflictions we should remember that sin is the coal from whence these sparks do flie and so whatever be the Lords end yet we are still to be humbled under the sense of sin as our duty when we are afflicted 2. Albeit the Lord do not pursue any of his own with afflictions as enemies Yet there may be many failings and infirmities which the Lord requires they should be sensible of especially when the rod is on whatever be Gods end in it And in observing this Job came short as Elihu teacheth though he was a reconciled man wronged by his friends Job 36.8 9 10. 3. The Lord may be pointing at sin by afflictions when yet they are pardoned and may send out rods on penitent and pardoned Saints to vindicate his own glory and make them more cautious in time coming So did he deal with David 2 Sam. 12.13 with verse 10 11 14. 4. Albeit the Lord send some afflictions as punishments and corrections for sinne and some for trial of faith and other graces Yet it is not the Lords minde that his children being corrected for sin should cast away their faith but when they take with their guilt they ought to look on their affliction as a double trial of faith having not onely the affliction but guilt also to wrastle with and therefore they ought to take especial heed to faith 5. Whatever a child of God be commanded to look unto under affliction either of guilt or trial yet they ought still to lift up their eyes above that and to expect that somewhat of God is and will be manifested in their afflictions and that this is his chief end in afflicting for so much doth the Text expressely hold out it is that the works of God should be made manifest And the expectation of this should be the chief exercise of Saints Doctrine 7. Albeit the Lord hath created the world yet his alsufficiencie is such as he can receive nothing from it nor be bettered by it onely it is a Stage whereon he doth experimentally manifest and make known what he is for this is his great end in all his works and particularly in this that the works of God should be made manifest in him 8 In Gods dispensations toward men there are to be observed not one but many purposes and proofs of his attributes and workings for the works not the work of God are to be made manifest in him His Sovereignty appeared in afflicting and his mercy and power in curing him Yea by this so much appeared as proved him to be the Messiah according to the Scriptures Isa 35.5 9. Albeit the Lord do gloriously manifest himself daily in the ordinary works of his Sovereignty power and mercie Yet such is the stupidity of men that this is but little observed unlesse he manifest himselfe in some extraordinary works also Therefore must such an extraordinary disease and cure be that the works of God may be made manifest 10. The Lord will not take advantage of the distresses of his people but onely that he may give them a proof of his love And he doth involve them in infirmities and distresses of purpose that he may let out his glory in doing them good for this man was born blind that the works of God should be made manifest in him And as thus he needeth our infirmities for him to work upon so we may glory in them
being thus cleared doth professe his embracing of him by faith and in testimony thereof doth worship him ver 38. From verse 35. Learn 1. Men by the persecution of enemies may be driven to their thrift to need and get more proofes of Christ for had they let this man alone possibly this great mercy might have worne out of his minde but by their tossing and excommunicating of him they put him to it to need comfort and so way is made for his receiving of it 2. There are none of these who are dear to Christ and have tasted of his mercy but he hath an eye upon them and doth know and take notice what lots they meet with in the world for this is not hid from him Jesus heard that they had cast him out 3. When Christs people are crushed with troubles and ill usage then it is his fit time to fall in and give them a tender visit when they are deserted by all they are left on him for at this time he seeks and findes him He takes advantage to do him good in this strait as he had done formerly 4. Christ will be at pains to seek and finde his own in trouble when they little know where to finde him for whereas the man knew him not nor where to finde him yet he found him 5. Christ will draw near to them who are rejected of the world for his names sake and such as are unjustly excommunicate will be brought the nearer to Christ for he found him whom they had cast out 6. Men may be put to tryal with a lesser measure of knowledge and a further measure be reserved for their encouragement when they are under it for he had endured a sharp trial in Christs defence before he knew him well and now he is led up to know him to be the Sonne of God for his encouragement 7. The main matter where upon Christ trieth his own and their great encouragement against suffering is faith in Christ whereby communion with him is entertained for he propounds this as his only cordial and the mean to reap benefit by him and tries him about it dost thou beleeve 8. Albeit faith must take up Christ in both his natures and all his offices Yet it never findes sure footing till it go through the vaile of his humanity and finde him to be true God and rest on him as such Therefore saith he doest thou beleeve on the Sonne of God From verse 36. Learn 1. Christ may be present with his own and speaking to them and yet they not know him till he reveal himselfe for saith he when the Sonne of God is speaking to him Who is he Lord 2. Weak and ignorant professours may yet have somewhat to witnesse their honesty And namely their sense and acknowledgement of their ignorance Some sparks of love to Christ though they know him not well and a strong desire to beleeve and a desire after the knowledge of Christ that they may beleeve which in effect is an evidence of begun faith desiring growth All these appear in this question proving the mans honesty Who is he Lord that I might beleeve on him 3. Whatever good desires there may be in the heart of one who is very ignorant Yet true faith is not content to go on implicit grounds but seeks for clear knowledge of the ground it goeth upon nor can there be solide faith without sound knowledge of that which we beleeve Therefore he doth not please himselfe with these beginnings but desires to have his doubts cleared that he may beleeve indeed Who is he Lord that I might beleeve on him 4. The right end at which we should aime in our desires after the knowledge of Christ and heavenly things is not barely to know and contemplate them but that we may close with and embrace them by faith for this man desires knowledge for that end who is he that I might beleeve on him From verse 37. Learn 1. Unto such as really misse Christ and deâ—re after him he is not so far off as they may conceive but really present for when he propounded the question little thinking where he might be he gets a speedy account that he whom he desires to know is present with him 2. When Christ hath manifested himselfe to any of his people it is his new gift to make them discerne it for saith he thou hast seen him to wit now with bodily eyes and before this thou hast seen his glory in the miracle and yet he must be helped to discerne this See 1 Cor. 2.12 3. As Christ doth insinuate himselfe into the hearts and mindes of his people by singular benefits which he conferreth on them as here he makes himselfe known to this man by his admitting him to see and hear him so it is his will that they carefully remember the favours he hath conferred on them Therefore doth he say Thou hast seen him or art seeing him that he may keep him mindefull of the mercy he had received in recovering his sight 4. As it is of Christs great condescendence that he stoops to speak to vile sinners So the sure way of taking him up even albeit he were bodily present is by his Word Therefore saith he thou hast seen him and not only so but it is he that talketh with thee whereby he not only commends his own love that did speak to him but leads him not to look to his person only but especially to his speech and doctrine 5. The longer Christ keeps intercourse with a sinner his manifestations of himselfe will be still the clearer and sweeter for after he had made himselfe so known to this man as he knew him to be a good man and a Prophet now he reveals himselfe to be the Sonne of God for his further comfort From verse 38. Learn 1. Whatever may be the power of unbeliefe when yet men have much notional knowledge of Christ Yet when Christ reveals himselfe to soules it is accompanyed with such power and life that they are drawn to beleeve and to confesse him as they have a calling Therefore upon this short information from Christ he said Lord I believe 2. When one closeth with Christ by faith it may and will put an end to all his perplexities and fears for this cures him of all his distempers in his trials Lord I beleeve 3. True knowledge of the Sonne of God and true faith in him will beget much subjection adoration and reverence and will draw the heart to do homage to Christ Therefore is it subjoyned and he worshipped him to wit as God manifested in the flesh Ver. 39. And Jesus said For judgement I am come into this world that they which see not might see and that they which see might be made blinde The second ground of comfort which it seems Christ spake in the audience of all that were present relates chiefly to the sentence of excommunication unjustly pronounced against this man Wherein by judgement we are
God beside him These and such as they whether they be before or after Christ in respect of time yet they come before him in so far as they run without his commission and instructions And though the context seeme to referre it chiefly to them who were before him in time Yet these are sufficient characters whereby to try the like persons or courses in all ages So the meaning is That whosoever take upon themselves the person and office of the Messiah and whosoever do usurp a lawful calling in the Church without his call and do not preach the sound doctrine of Christ they are in effect and ought to be accounted but murtherers and robbers and whoever do follow them and their doctrine yet none of the elect will finally persist in such a course as had been verified in the case of former seducers Whence learn 1. Such is the vanity perversity of mens hearts and so great oftimes is the Lords quarrel against the visible Church that there will not be wanting in all ages men of deluded and corrupt judgements to corrupt the doctrine and usurp the most eminent Offices appointed for her good for there is an all of them who come before him 2. However men of old and of late have cried up themselves and their devised doctrines concerning the reconciliation and salvation of sinners Yet there is no Mediatour but Christ nor any accesse to the favour of God since the fall of man but by him for all these came before him as is explained and so mistook the way 3. As faithful Teachers of Christ are a great blessing to the Church So they who â—unne unsent or corrupt the doctrine of reconciliation and salvation which is only to be had by him they are a great judgement and plague and ought to be looked on as such Therefore are they resembled to theeves and robbers of which verse 10. 4. Albeit corrupt men will not want their own followers who for not receiving the love of the truth are given up to strong delusions And albeit not only the unconverted elect but even regenerate Saints may for a time be overtaken Yet none of the elect will be suffered to persist finally in following these Sect-Masters and their corrupt doctrines for as it was before the sheep did not hear them to wit so as is expressed in the doctrine so it will be so still Ver. 9. I am the doore by me if any man enter in he shall be saved and shall go in and out and finde pasture In this verse he repeates the assertion that he is the door and clears it with relation to the sheep shewing that whoever entereth by him shall be put in a secure condition till they obtain eternal salvation and shall be abundantly refreshed and fed And by this he points out the necessity of pastours entering by him and their pointing him out as the only way of salvation which is the principal scope of the doctrine To go in and out is not to be strained here as signifying that they who enter into the fold of the Church may lawfully go out again but as sheep are cared for by their shepherd secured in their fold brought out to pasture and watched over there so they should finde in him protection and refreshment and as men in times of peace go out and in securely about their affaires so should they walk securely under his shadow See Psal 121.8 Whence learn 1. The absolute necessity of Christ is a doctrine never enough inculcate upon lost sinners who either lie secure dreaming of Gods favour or look to make their peace by other means without him Therefore is it repeated I am the door 2. It is not enough that men be convinced and in their judgement do acknowledge the necessity of Christ and the great priviledge of accesse through him unlesse in their practice they emprove and make use hereof for he is the door that by him men may enter in and not stand afar off commending the great priviledge only 3. Such as come to God through Christ and do seek salvation only through him shall be preserved in all hazards till they attain to eternal salvation for by me if any man enter in he shall be saved 4. Such as come to God through Christ have allowance of much spiritual freedome tranquility and security of minde in all their Christian course till they arrive at their compleat rest for he shall go in and out doth import this that he shall not be shut up but at freedome that he may go about his lawful affairs and may do it without anxiety or feare 5. Such also as do thus come to God will finde such satisfaction and spiritual refreshment for making them grow in grace as they shall not need to complain or betake themselves to other comforts for he shall finde pasture Ver. 10. The thiefe commeth not but for to steale and to kill and to destroy I am come that they might have life and that they might have it more abundantly Christ proceeds to declare that as he is the door so he is the true shepherd And that first in this ver in opposition to these whom he called theeves and robbers that is they who give out themselves to be the Messiah or who run unsent and bring corrupt doctrine These he declares to be enemies and not shepherds as coming only to do the flock prejudice But his errand is to give them life and that in great abundance Whence learn 1. False Teachers and seducers will have so many faire pretences and plausible shewes and appearances that the evill of their way will not be soon seen Therefore must it be so much inculcate what it is the thiefe comes about 2. Let seducers pretend never so faire and people be never so much taken with them Yet they do really come for the hurt of the flock and it will prove â—o and be seen in end for the thiefe comes not but for to steale c. that is the whole scope of their work And this meeâ—s with the blinde charity of any in the flock who fear not so much hurt by their errours â—s they expect good by their faire shewes of piety and pâ—â—â— 2. Seducers are but thieves in regard they do but make a prey of men taking them away from Christ stealing away their food that they may give them poyson and betraying Christ of his glory and them of their happinesse and in regard they do all this in a clandestine and indirect way Therefore is it said The thiefe cometh not but for to steale 4. How happy so ever â—â—â—ded souls may think themselves in being made a prey to seducers and in being deluded with their indirect insinuations Yet all this tends but to their destruction and to their eternal ruine if mercy prevent it not for as the thiefe cometh to steal so also to kill and to destroy and so they are robbers or murthering theeves as ver 8. 5. Christ is a
occurred at the grave to wit a reproofe of Martha's fit of unbelief when Christ begins to prepare for the miracle He commanding to remove the stone her unbelief objects that it was needlesse seeing he was so long dead and it would raise a noisome smell now to open his grave ver 39. And he reproves this her unbelief as being very odious since he had given her a promise that upon her beleeving she should see the glory of God manifested in this miracle ver 40. Albeit we finde not these expresse words mentioned by Christ yet if we compare his general encouragement ver 4. with the doctrine he required her to beleeve ver 23 25 26. we will finde the same in substance From ver 39. Learn 1. Whatever haste Christ make to releeve his needy people Yet he will so order his working as to take leisure to decipher the hidden unbelief that is in the hearts of any of his Therefore when he cometh to the grave he doth not at first raise the dead man but takes time to have the stone taken away that so Martha who very probably expected a very suddain miracle or none at all seeing him employ no divine power but only the help of men to take away the stone that he may look on a stinking body may discover the unbelief of her heart 2. Christs miracles were such and so clear as all beholders might be witnesses of the truth of them and that there was no juggling in the matter Therefore he who could have put away the stone commands them Take ye away the stone to prevent all suspition of collusion or fraud in this matter 3. Albeit the Lords people may expect wonderful proofes of his power and love in their need in so far as is for their good Yet in any distresse we are not to expect that where ordinary means may availe Christ will work wonders and miracles for us Therefore albeit he who could raise the dead could have also removed the stone yet saith he to some about Take ye away the stone For that was a work which men could do and therefore he will not appear in it whereas none could raise the dead but himselfe 4. When Christ is about to do good unto and for his people they are ready to obstruct their own mercy by unbelief as Martha's example doth teach 5. In times of great strait Saints may expect to have frequent and sore tossings and that after their faith is settled they may yet be shaken of new for Martha whom Christ had brought to beleeve after her doubtings doth now begin to doubt again 6. Saints who have had their confidence fixed when impediments are at a distance may yet be in hazard of staggering when it comes to the push and faith is to grapple with these impediments for Martha who closed her debate with Christ by beleeving doth now doubt again when the miracle comes to be done and the grave to be opened 7. It is a great impediment unto faith and the exercise thereof when either new impediments not foreseen do come in and make a new battel or when carnal reason bears sway in the heart and judgeth of all things according to its discerning for both of these concurre here in her doubting She had not thought in her former conference of this impediment and her reason suggests that it was to no purpose to meddle with a man who stinketh in the grave 8. When the Lord is bringing the difficulties of his people nearest an end he may then give unto them most humbling discoveries of their own unbelief and distrust ever to see an issue that so he alone may have the glory of bringing it about for immediately before the miracle is wrought Martha's unbelief doubts if ever it shall be 9. Such is the frailty and lothsomnesse of mens bodies that however they have beauty and vigour while the soul possesseth and acteth them Yet a few dayes separation of the soul by death will alter them so that dearest friends cannot endure them Therefore saith she By this time he stinketh and that albeit he hath been dead but foure daies From ver 40. Learn 1. God doth so order the affairs and conditions of his people as his glory may be manifested in and about them and this is his chiefe aime and end in all he doth Therefore doth he describe the miracle from this as his chiefe end in it that it is a manifestation of the glory of God 2. It is the duty of the Lords people to be more affected with the glory of God shining in his works then with any particular advantage redounds to them thereby Therefore also doth he hold out the glory of God to be seen in this miracle as rather to be taken notice of by her then the raising up of her brother 3. It may encourage Gods people to expect the performance of his promise how impossible so ever it seem that by so doing he will not only do them good but will get occasion of setting forth his own glory and that his glory is engaged to do them good for this further is imported in this designation of the miracle as a manifestation of the glory of God that since his glory is engaged she needs not be so anxious 4. The way prescribed by God wherein Saints may meet with experimental manifestations of his glory for their good and comfort is first to give him glory by beleeving him and his Word the want whereof doth justly provoke him not to let forth himselfe for if thou wouldest beleeve thou should see the glory of God See Mark 6 6. Matth. 13.58 Luk. 1.20 45. Joh. 1.50 5. Albeit faith for present have many disadvantages to grapple with yet the sweet fruits that will follow upon beleeving may invite us to beleeve that we may partake of them for albeit now the stinking body of her brother do marre her faith yet it pleads strongly for faith that if in that case she will hazard to beleeve her beleeving shall lead her to see the glory of God 6. Faiths ground whereupon it may thus hazard and expect this fair fruit is Gods Word and not carnal reason for I said unto thee and therefore thou should beleeve to see 7. Where God hath past his word and it is not credited there is â—ust ground of sharp rebuke and chalenge Therefore saith he Said not I unto thee if thou wouldest beleeve thou shouldest see See Numb 23.19 8. Albeit unbelief go masked oft-times under a fair shew of humility or the like commendable disposition Yet in Christs account it is an evil not to be tolerated but sharply reproved and an evil that would be quickly removed that it get not leave to take root Therefore doth he so sharply and so speedily rebuke it Ver. 41. Then they took away the stone from the place where the dead was laid And Jesus lift up his eyes and said Father I thank thee that thou hast heard me 42. And I knew
titles to Christ but they are due to him and as he will accept of them so he will be answerable to them He is a faithful Teacher and a Ruler who will protect and defend them who come under his protection for saith he ye say well for so I am 4. Christ will not be content of titles or fair professions unlesse men do emprove them in practice and do not give their own tongues the lye Therefore Christ takes hold of their acknowledgement to urge the following doctrine upon them as being obliged thereunto by their own professions Ver. 14. If I then your Lord and Master have washed your feet ye also ought to wash one anothers feet In the third place we have Christs doctrine inferred upon this ground and the exposition of his carriage in washing their feet Namely that by his doing thereof who was their Lord and Master to them his servants he would teach them their duty to condescend so low as to wash one anothers feet Whereby we are not to understand only this particular service to be mutually done as some do formally and superstitiously imitate him herein but under this one abject peace of service all duties of love and condescendence how base soever are required Neither yet are outward actions of love to be understood as only comprehended under this but includes also all the internal ingredients thereof in the heart such as humility toward God a low esteem of our selves an high esteem of others c. And by this direction inforced from his own example he would obviate the great emulation among his Apostles which if not cured might do so much hurt after his departure From this purpose leaving the force of his example till the following verses Learn 1. Humility love and condescendence are most necessary among the members of Christ Therefore doth he so seriously presse these here See 1 Pet 5.5 2. True humility doth not consist in external shewes but will stoop to the meanest service wherein one may be steadable to another were it even to wash one anothers feet See 1 Cor. 9.19 20 c. Gal. 5.13 3. Albeit it bring rich advantage to the man himselfe who is humble and condescending though none other should joyne with him in it Yet it is necessary for the general good of the Church that mutual subjection to performe basest duties be the bond to binde Saints one to another for they should wash one anothers feet The Church doth then live in true peace when every one of her members becometh a servant to another 4. Albeit men be ready to look on this humility and mutual condescendence as a free-will offering for omitting whereof they are not convinced and in performing of it they are much puffed up Yet it is a commanded duty not to be omitted without sin and in the performance whereof we are still unprofitable servants for ye ought to wash one anothers feet 5. Humility and mutual condescendence are especially necessary in Ministers that their pride and emulation do not marâ—e the work of the Gospel Therefore Christ stooped so low as by his own example to binde this upon his Apostles I have washed your feet that ye may wash one anothers feet 6. The Lord alloweth of no superiority in any of his Ministers over the rest and requireth also that they lay aside any personal preeminence or prerogative and by love serve one another for they are all to wash one anothers feet Verse 15. For I have given you an example that ye should do as I have done unto you In the fourth place This duty is more distinctly inforced from Christs former practice in washing their feet wherein he sheweth that he did it as an example to them which therefore they are bound to imitate Whence learn 1. It is a commendable duty in the Lords children to study to be good examples in their carriage one to another for herein Christ hath led the way in giving good example 2. Albeit Christ as God and Mediatour hath done works of omnipotency and by way of satisfaction for sinners which are or can be imitate by none Yet in the matter of obedience to the Law he hath done works expressely for imitation and example which are to be marked for saith he I have given you an example 3. As in all duties of obedience so especially in the matter of humility Christ hath cast an excellent copy to his followers both to encourage poor sinners to come to him and excite them to follow him for this is the particular wherein saith he I have given you an example See Matth. 11.29 4. Such as acknowledge Christ to be precious as they will subject themselves to all his commands so they will count it a strong obligation to any duty that Christ hath gone about it in his own practice and thereby commended it to them for they ought wash one anothers feet ver 14. for I have given you an example c. 5. It stands as a general rule that what Christ hath done to us in love we stand bound in our stations and to our power to do the same to others for ye should do as I have done to you Our imitation comes alwayes short but we must follow him in so far as we can attain See Matth. 6.14 15. 1 Joh. 3.16 Verse 16. Verily verily I say unto you The servant is not greater then his Lord neither he that is sent greater then he that sent him In the fifth place This practice and example of Christ is further urged to presse this duty from the consideration of his excellency which he had laid down as a ground ver 13. and summarily urged ver 14. As Christs greatnesse above his servants is urged else-where to make them content with the lots he was exercised with Joh. 15.20 Matth. 10.24 25. So here it is made use of to presse them to that humility one toward another which he had shewed toward them And this makes the argument from his example conclude more strongly that they who were so far inferiour to him should not disdain to practice that condescendence he had used Whence learn 1. Whatever dignity Christ conferre upon his Servants and Officers Yet he is the authorizer of them all and Lord above them all and over all his Church And it is the greatest dignity of any to be his servants and represent him in a commission for so is here imported 2. Christs greatness and excellency contributes to set forth and commend his humility to us Therefore in this action he is so oft spoken of as Lord and sender of his servants See Phil. 2.5 6 7. 3. It becomes Christs followers to affect no greater eminency in this world then Christ had and not to disdain to stoop so low as he did for if the servant be not made lesse then his Lord it is no reason he should look to be greater 4. The consideration of our baseness should keep our mindes lowly and free of affecting
his sake See c. 21.19 Ver. 32. If God be glorified in him God shall also glorifie him in himself and shall straitway glorifie him In this verse he confirmes the one branch of the former doctrine by the other and sheweth that if God be glorified in him and in his sufferings then certainly he would glorifie him in himselfe And again inculcates that this should be straitway done in his approaching sufferings and the glory hastening upon the back of that Whence learn 1. Albeit God be glorious and to be glorified in all his working Yet his special glory wherein he delights most is that which is offered to him and shines in his Son for this is the glory of God which Christ insists so much on that he is glorified in him See 2 Cor. 4.6 2. Gods being honoured in any condition or by any under such a condition is a sufficient evidence that the condition is honourable be what it will and that they themselves are and shall be honoured therein for so doth Christ argue If God be glorified in him God shall also glorifie him in himself See 1 Sam. 2.30 It is honour abundance to get leave to honour God and it portends much dignity to them who so do 3. It is a sure evidence of future glory when men make it their chief study to honour God here for so much also doth Christs arguing teach See 2 Tim 4.7 8. 4. Whatever our discouragements may object to weaken our own hands from doing or suffering in a hard time Yet it is our duty to reason against unbelief for our own encouragement for so doth Christs debating and reasoning the certainty of his approaching glory teach 5. God will not only give fair promises to them who glorifie him but will at last give performance And as we may alwaies in some respect look on this not as far off but near hand So after a whiles exercise our expectation will at last come to an issue Therefore doth he adde he shall straitway glorifie him 6. Christ and his followers true glory may be so little delayed by clouds of sufferings that it may be very near when they are engaging in the throng of afflictions for at that time saith Christ he shall straightway glorifie him Ver. 33. Little children yet a little while I am with you ye shall seek me and as I said unto the Jewes whither I go ye cannot come so now I say to you The second point propounded here to his disciples is a sweet and warme way of intimating his departure unto them Wherein letting out his affection in a warme title and compellation he intimates that he was shortly to depart from them in respect of his bodily presence and that as he had said unto the Jewes Chap. 7.34 and 8.21 though they should seek him yet they were not able to come whether he went and was Whereby we are to understand partly that while they entertained any carnal conceits of the Messiah as the Jewes did they should not finde satisfaction in them nor should they as they were wont when they missed him be able to follow him and enjoy his bodily presence And so when they sought him at the grave they could not finde him But chiefly we are to understand that as the unbeleeving Jewes were secluded from coming to him in heaven so was their coming to him there delayed and a thing above their power till he should come and fetch them And particularly their following him to heaven through the valley of suffering was delayed for a time to as many of them as were to be called thereunto as is cleared ver 36. Whence learn 1. Albeit Christs presence be the sweet cordial of his followers Yet he seeth it meet for wise ends and for their exercise to withdraw it from them sometimes As here he did from his disciples 2. Christ having fulfilled his Ministry on earth did withdraw in respect of his bodily presence not only from his foes but even from his followers for even to the disciples it is now a little while I am with you 3. It is Christs kindnesse to his followers that he advertiseth them of what is to come upon them that so they may be armed against it and prepared for it as here he beforehand intimateth his removal to his disciples 4. It is our duty to consider for how small a moment we may have the occasion and opportunitie of mercies that we may be very busie and emprove it well for therefore doth he advertise his disciples a little while I am with you that they might not trifle away that moment of time wherein he was so busie with them in the following Chapters 5. When Christ doth any thing that his followers think hard to digest they are bound to beleeve that he doth it not for want of care and respect but in the abundance of his love to them And that they have so much more roome in his heart that his dealing is sad and that he leaveth his heart with them when otherwise he withdraweth Therefore doth he sweeten this sad intimation with a sweet title not so usual before little children 6. A sweet word importing Christs love is sufficient to bear up Saints under saddest dispensations for this is a sufficient cordial here to make up his removal that he calls them little children 7. Such as do not undervalue the sweet consolations of Christs Word and his speaking to them will finde him speak more sweetly in trouble then ever before Therefore doth he reserve such a title for such a time 8. Whatever be Christs dealing in removing and withdrawing from his followers Yet he still retains the relation of a Father to them and will have such a care of them as Parents have of their young and tender children who cannot care for themselves and who use to be most dandled and tenderly dealt with for so much doth this compellation not only of children but little children import 9. It is not inconsistent with Christs love to his own that he deal and speak as sharply against their corruptions as against the corruptions of the wicked for in so far as the disciples were carnal he saith unto them as he said unto the Jewes as hath been explained 10. Christ by removing his bodily presence hath cut off all grounds of hope of any carnal way of intercourse or communion with him and laid on a necessity of studying a spiritual way of coming to him on all these who would enjoy him for so much also doth this intimation common to them with the Jewes import 11. The wicked and the godly even in their best frame may be under the same outward dispensation but in as far different a way as is betwixt their states and conditions for even in respect of their coming to him in heaven he saith As I said unto the Jewes c. so now I say unto you but in a far different sense for To the one he intimates his departure in judgement
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
go away and before he want their company he will yet leave heaven for their sakes and come again saith he and receive you unto my selfe and that for this end that where I am there ye may be also 7. As Christs followers are in this life called to be conforme to his image and to partake with him in sufferings So his love will have them at last advanced to communion in glory with himselfe in that measure which they as his members are capable of for this is his purpose concerning them that where I am there ye may be also 8. It makes the hope of heaven sweet to Saints when they consider that there they will meet with and fully enjoy Christ whom they have so often delighted to look upon through a vail and whose company hath oft-times offered them much of heaven upon earth and in their saddest lots and that they shall never again be separated from him Therefore doth he propound this as their sweet encouragement I will receive you unto my selfe that where I am there ye may be also See 1 Thes 4.17 Ver 4. And whither I go ye know and the way ye know The fourth argument of consolation propounded in this verse is that however he was to leave them yet they knew whether he went and which was the way thither For clearing whereof Consider 1. As the place to which he went was to his Father and his house as is cleared ver 2. and in the following purpose so by the way here he points out not only the way wherein he was to walk to glory but the way also wherein they were to follow as the following enlargement of this consolation maketh clear 2. The way to heaven is so to say twofold First the way of dispensations and lots wherewith Saints are essayed in going through And thus as Christ went to his Father by sad sufferings so beleevers enter into the Kingdome through much tribulation Act. 14.22 Secondly the way of their duty and the means whereby they may come to God and walk through these difficulties till they come to him in heaven And thus as Christ paved a way for himselfe so is the the way to all others as we will hear ver 6. Now albeit the first of these be not to be excluded here for we are to follow him in that way 1 Pet. 2.21 yet the last is chiefly insisted on in the explication 3. As for the disciples knowing of these which is contradicted by Thomas his assertion imports not only that they had been sufficiently furnished with means to have known but that they did also know them in part and in some respect So the meaning is that it might sufficiently encourage them that they knew heaven and the Father to whom he went and they were to follow and were instructed that suffering and tribulation was the high way to heaven both for him and them And that albeit he withdrew his bodily presence yet they knew the way of corresponding with the Father in heaven and had a sure way to guide them home Doctrine 1. Beleevers who do seriously study to know heaven and what the resting place of pilgrims is will finde rich consolation in it for this is one branch of the encouragement ye know whither I go 2. It contributes exceedingly to beleevers encouragement by knowing heaven to know that Christ is gone there and glorified with his Father for their good for this is the particular consideration rendring this knowledge of heaven comfortable whither I go ye know namely that I succumb not under my sufferings but ascend to heaven to my Father 3. It contributes much to the comfort of beleevers and is their peculiar priviledge in their absence from the Lord as to know God and heaven so to know the way that leads thither to be the way indeed and to be armed against all misconstructions of the way being compared with the end of it to which it oft-times looks so unsutable for so much is held out in this encouragement as it relates to the way of dispensation wherein Christ went to heaven and beleevers follow him It is an encouragement the way ye know and need not mistake sad sufferings as if they were not leading to a crown as too many do little beleeve that to loose is to gain and to dye the way to life 4. It is not sufficient for the encouragement of beleevers that they have a contemplative knowledge of heaven and the difficulties that lye in the way to it unlesse also Christs removal out of the world do estrange their affections from it and make them become pilgrims and set them on work to know the way and means how they may hasten after him to come where he is and in the mean time may keep entercourse and correspondence with him and through him with the Father For this is the great encouragement ye know the way namely that he is the way to the Father to whom he goeth as is after cleared 5. Christ hath not left his followers without sufficient means of information concerning heaven and the way to it and without such a measure of knowledge of these things as might be ample matter of encouragement if they knew how to discerne and emprove it for he asserts for their comfort not only in respect of means but as to their actual knowledge also whither I go ye know and the way ye know 6. Christ knoweth his people and what they are better then they do themselves and his verdict of them is to be preferred before their own for notwithstanding their doubts afterward mentioned he asserts whither I go ye know c. Ver. 5. Thomas saith unto him Lord we know not whither thou goest and how can we know the way Followeth to ver 8. A further clearing of this argument of consolation in answer to Thomas objection His doubt is propounded in this verse wherein being rash incredulous and timorous as was usual to him See Chap. 11. 16. and 20. 25. and supposing that Christ would retire some whither and leave them he objects in name of all the rest that they knew not whither he went and consequently could not know the way This being a contradiction to Christs assertion ver 4. The reconciliation thereof is not to be taken from this that Christ only speaks of sufficient information given whereby they might have known and that Thomas objects that for all this they did not actually know For Christ afterward asserts that that they actually knew in some measure But the true rise of the difference betwixt Christ and Thomas is 1. Christ asserts they did know which holds true though they did but know confusedly and in some measure Thomas finding no such distinct knowledge as he desired objects that he knew not at all 2. Christ knew that in this matter his disciples did know more then Thomas understood that he and they did know and therefore he thus objects For they know Christ in some measure which
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
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
55 56 57. This great truth is here preached unto Mary by the stone taken away from the sepulchre though as yet she saw not so much in it 9. As this great truth of the Resurrection it self so also the way and circumstances thereof are to be studied and pondered for our use Therefore here and elsewhere are these so narrowly marked And in particular we may remark here 1. That he rose without observation and witnesses for albeit several felt that earth-quake and the watch and the women saw that Angel which descended at his Resurrection Mat. 28.2 3 4 5. yet it appears not that any of the watch saw him rise and those women who came first finde the sepulchre empty nor afterward did he appear openly to all whereby he might have prevented that report which was spread abroad Mat. 28.11 12 13 14 15. but only to his disciples and brethren 1 Cor. 15.5 6 7. And did leave this truth to be beleeved from the Word holding out these evidences and apparitions 1 Cor. 15.4 hereby teaching That however Christ did undeniably witnesse the truth of his glory and exaltation yet he will rather have it the object of our faith then of our sense while we are within time 2. That he rose on the third day and that very early having lien only one whole day and night which was their Sabbath and but a part of the first day which was their preparation and now on the third being the first day of the week early when it was yet dark he riseth again Hereby not only did he fulfil the type of Jonah Mat 12.40 but did also prove both that he was really dead and yet that he felt no corruption according to the Scriptures Ps 16.10 with Act. 2.31 and 13.35 36 37. having lien so short while in the grave more particularly he hasted through his sufferings to his glory that he might make way for and give a pledge of our speedy outgates as we need them Hos 6.2 3. That he rose on the first day of the week that he might perfect the work of Redemption and the new Creation on the day when the first Creation began and might sanctifie and set apart that day to be the Christian Sabbath which therefore is called the Lords day Rev. 1.10 and was the day of some of his solemn appearings to his disciples v. 19. and 26. of this Chapter and the day observed by the Church for solemn meetings and worship 1 Cor. 16.1 2. Acts 20.7 4. That the first evidences of his Resurrection were more obscure and such as at first did increase their feares and perplexities or at most but beget astonishment for all that Mary seeth is but the stone taken away and the empty sepulchre which augments her sorrow The disciples do not beleeve the womens report Luke 24.11 and what Peter himself saw did produce only wondering at first Luke 24.12 hereby not only did he prepare their weak spirits for the full comfort of this mercy in his clear apparitions by sending more dark evidences of it befoâ—â—â—â—â—d But we may also learn from it how much perâ—â—â—â—y Saints may have about their real mercies and comforts even while they are amongst their hands so long as they are in the dark and cannot discern them Verse 2. Then she runneth and cometh to Simon Peter and to the other disciple whom Jesus loved and saith unto them They have taken away the Lord out of the sepulchre and we know not where they have laid him Followeth the evidencing of Christs Resurrection by the same proof of the empty grave unto Peter and to John who is here again described as frequently before by his Masters love to him The Narration of this manifestation may be taken up in foure particulars The first whereof in this verse is the occasion of their going to seek this proof Namely that Mary cometh unto them 〈◊〉 a report of what she had found representing the matter in such sad and disadvantageous termes â—s her unbelief and discouragement could invent For creating of this purpose Consider 1. Albeit all the disciples were present when Mary with the rest of the women made their report Luke 24.9 10. yet it is said here only that she â—an to Peter and John because they only made any use of her report For the rest accounted them but idle tales and beleeved not Luke 24.11 and albeit neither Peter nor John beleeved as yet as appeareth from v. 8 9. with Luke 24.12 yet they will go and be further informed Consider 2. The greater difficulty here is How Mary is said to report only that Christ was taken out of the grave and yet it appeareth from Matth. 28.5 6 7. and Luke 24.4 5 6 7 8. that Angels had told them he was risen and it is said expresly Luke 24.9 10. that Mary Magdalene was amongst these who told the Angels tidings This difficulty may be cleared two wayes 1 That Mary coming with the first to see the sepulchre Matth. 28.1 and finding it empty she ran away with the sad newes before the Angels told these tydings to the rest and where it is said she with the rest told these things Luke 24.10 it may be thus expounded that every one of them told their own part Mary told of the empty sepulchre and the rest of the women who came after her and before Peter and John ran to the sepulchre told that they had seen Angels and what they had heard from them 2 It may with as little violence to the text be cleared thus That indeed they told the Angels message Luke 24.22 23. but so as they did not beleeve it and they told also what is here recorded as their own sense of the matter whatever Angels said to the contrary Doct. 1. It is a commendable duty of Saints when they are in any distresse especially concerning Christ to repair unto the society of his disciples and communicate their case with them whatever be the successe for whatever was Maries weaknesse yet it is commendable that she goeth and acquainteth the disciples with her sad case 2. Affection unto Christ will make such as misse him very active in communicating their losses though oft-times such haste joyned with unbelief doth cause them promove but little for therefore is it marked that she runneth and cometh to the disciples out of her affection though her unbelief made it be to little purpose 3. Albeit all who get any tidings concerning Christ are bound to make use thereof and it will be marked as their fault when they do not so yet in some respect these only may be said to be present and spoken to who make use of any such tidings and for others what is spoken may be said to be in vain to them Jer. 8.8 For this cause it is said here only that she cometh to Simon Peter and to the other disciple whom Jesus loved because they made some use of her newes as hath been cleared It is said Luke 24.24
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
certain that not finding satisfaction there she stayes not with them but takes hold of all other occasions of finding him See Cant. 3.3 4. 2. When means do not afford present satisfaction to seekers of Christ it is not because they shall not be satisfied but because Christ will be more immediatly though never without the use or in the neglect of means soon in comforting them for therefore is it that Angels did not satisfie her to her sense because Christ himselfe was to give her satisfaction and Christ stops their further conference by his appearing and causing her turn back as delighting to comfort her himselfe 3. Christ is not so far oft as readily affectionate Saints do apprehend but is neere at hand to manifest himselfe and be found when their hopes are lowest and all probable means do faile for now when she knoweth not where they have laid Christ and no mean had yet given her the comfort she desired Christ is yet at her hand she turned her selfe back and saw Jesus standing and not dead as she supposed 4. Christ is so condescending to his affectionate people as when they faile exceedingly in their way of seeking him yet he will seek them in their way and will give them not what they desire but what they need for albeit she fail in seeking a dead Christ at or in his grave yet considering her affection and need he cometh unto her she saw Jesus standing 5. Christ may be very present and neer unto his people when yet he is not discerned by reason of their weaknesse and short-coming in expectation for she saw Jesus standing and knew not that it was Jesus not because he took on a strange shape but because she was not only withheld for a time from knowing him as Luke 24.16 31. but her weaknesse and not expecting a living Christ made her not to discern him 6. When Christ appeareth even to give sensible satisfaction to his own he will own and approve what any sent from him have said in his name as sufficient to encourage them and as a ground of reproofe that they made not use thereof accordingly Therefore doth he at first speak the same thing in substance which the Angels had said woman why weepest thou c that when she came to know him she might consider that that message had been sent by him for her encouragement and that there was more in it then she saw 7. Christ may for a time seem to carry himself strangely even toward those whom he loveth dearly That so he may bring out more of their affection and more of their weaknesse also both which are useful for them Therefore doth he at first speak like a stranger woman why weepest thou whom seekest thou which though it import much yet it is not so homely nor so clear as he speaks afterward 8. Whatever be Saints apprehensions concerning Christ or their enjoying of him yet he is in such a case and their condition so good as may justly condemne all excessive sorrow for so much doth this question and challenge why weepest thou import That however she mourned for him as dead and for her own want of him yet he was alive and near her and therefore she had no cause so to weep 9. People ought to take good heed how they set and employ their precious affections and upon what and for what they pour them out liberally for so much also do these questions why weepest thou whom seekest thou import that she should look whom she sought so affectionatly And we all ought to examine whether our affections be let out upon things according as they are of worth in themselves 10. As Saints considering whom they seek when they are seeking Christ may help to beget affection in the pursute so also it may hinder affection from being heartlesse and dejected in making enquirie for so mmch further do these questions import that however her seeking Christ might kindle her affection toward so desireable an object her very seeking of him portended so much as might drive away all excessive or desperate sorrow 11. As our own false and weak conceptions breed our mistakes of Christ for she supposed him to be gardner because she thought none other could be there so early So our mistakes of him do lead us to emprove opportunities of his presence but very poorly for this mistake causeth the force and importance of his questions sink nothing in her mind and draweth out so poor and diffident though affectionate an answer 12. Love to Christ will make us stoop low even to the meanest if thereby we may get a fight of him or be furthered to do him service Therefore doth she with so much respect petition the supposed gardner in this matter Sir saith he if thou hast bourn him hence c. 13. Love to Christ will set him so high in Saints esteem as they will think he should be so also in every bodies eyes Therefore saith she only if thou hast born him hence not naming him and this she did not only because she might suppose he had heard what past betwixt the Angels and her or might know whom she meant if he had removed his body But because Christ was the only One in her minde therefore she thinks every one should know and esteem of him Thus also doth the spouse designe him to others Him whom my soul loveth Cant. 3.3 14. Unbelief and mistakes are so prevalent with Saints in the hour of their tentation that they are not soon removed and they will sooner apprehend any thing then the truth concerning Christ for after all her doubts concerning the empty grave and the taking away of Christ v. 2. she now supposeth it might have been done by the gardner if thou hast borne him hence not to bury him in a more sitting place but as troubling the garden and that albeit Joseph had allowed him the grave And so she supposeth him to be dead still 15. Affection toward Christ will not stand to consult with ability but with it selfe and its desires and accordingly will undertake and endeavour to do him service though never so far above its strength Therefore doth a weak woman all alone offer to bear away the body of Christ to see it more conveniently buried Tell me where thou hast laid him and I will take him away Ver. 16. Jesus saith unto her Mary She turned her selfe and saith unto him Rabboni which is to say Master The fourth particular in this Narration is Christs making himselfe known to Mary which he doth with a word to her satisfaction Whence learn 1. Such is the power of mistake that Saints may turn their back even upon a present Christ while he is not discerned as expecting no satisfaction nor comfort from him and Saints may be brought very low in their disappointments on all hands who yet will get satisfaction for that she turned her selfe when he spake again to her it imports she was looking away even from
him toward the grave as formerly she had turned from the Angels v. 14. 2. Love in Christ cannot long conceal it selfe nor him from affectionate needy Saints but will come over even their failings to afford them comfort for notwithstanding her failings in her mistakes of his presence and concerning his resurrection he speedily makes himselfe known 3. A little thing yea even one word when Christ blesseth it will bring comfort to needy souls and will open their eyes and cure their distempers for Jesus but saith unto her Mary and she turneth her selfe c. as one now satisfied 4. Christ hath a particular knowledge of his own and there is a mutual knowledge betwixt Christ and his sheep that they when their senses are exercised will discerne and know his voice when he speaketh but a little and that after they have mistaken him before in their distempers for he saith unto her Mary as knowing her particularly and though she heard him speak before and knew him not yet now this word brings her to know him and discern his voyce 5. As a sight and the discerning of Christ is very ravishing to such as love him for so much is imported that she can say no more but Rabboni So when ever he appears to his own they will evidence their respect to him as to a Master and Teacher who must guide and instruct them Therefore doth she make use of this warm compellation Rabboni which is to say Master as evidencing how sad it was to her to be left Masterlesse and how sweet it was to get a Master and Teacher again Ver. 17. Jesus saith unto her touch me not for I am not yet ascended to my Father but go to my brethren and say unto them I ascend to my Father and your Father and to my God and your God The fifth particular in this Narration is Christs direction and commission to Mary now when she knoweth him It doth appear that she was about to touch and embrace Christ but he prohibits her and sends her with a commission to acquaint his disciples with his begun exaltation and that having now risen from the dead he was to ascend unto the Father for their comfort and the further clearing of their interest in God through him As for this prohibition to touch him The reason subjoyned and the matter given her in commission to the disciples concerning his ascension may seem to import a reproofe of her carnal disposition who doated on his bodily presence and delighted to be touching him and to teach her that now he being risen from the dead he would not be trysted with nor enjoyed in a carnal corporal manner as formerly but she is to expect and wait till his ascension and then she and the rest might tryst with him and touch him not bodily but spiritually and by faith And it is indeed true That even the most affectionate Saints may be exceeding carnal in their way of and desires after enjoying of Christ and That Christ being now exalted it requires much spiritual converse with him and that we do not expect a carnal or bodily presence It being the woful fruit of carnal dispositions that because men cannot ascend up to Christ by faith therefore they fancy a carnal and bodily presence of Christ on earth with them Yet I take not this as the only nor chief scope of this speech for however after Christs ascension it is the grosse mistake of men to fancy or doat upon his bodily presence as that interpretation beareth well agreeably to the Scriptures And it was Maries fault if she looked on this as the highest degree of his exaltation and did not expect that he was to ascend into heaven but to stay among them as formerly Yet we finde that many were admitted to touch him in expression of their affection and for confirmation of their own faith Matth. 28.9 and Christ invites them to it Luke 24 39. And Thomas is reprehended not simply for desiring of this but because he would not otherwise beleeve Therefore I take up Christs scope to be as in part to put her in minde that he was to ascend and therefore she was not to feed her selfe with any expectation of his bodily presence to be continued with them as formerly So chiefly to excite her to make hast with the good news to his disciples seeing there was yet time enough before his ascension wherein she might converse with him and touch him so far as was needful for the confirmation of her faith Doctrine 1. Seldome do affectionate souls met with Christ but they fall into some miscarriage and do need caution or reproofe for Mary needs this prohibition Touch me not being ready to miscarry through her carnal disposition running in affections channel or through selfishnesse and forgetting the needy disciples 2. Whatever Christ with-hold from any of his in their doing service to him he knows how to make it up in so far as is for their good for so much doth this reason import for I am not yet ascended to my Father and therefore Mary may get time enough after this service is over to satisfie her selfe with touching of him 3. It is the will of Christ that such as have any good news of Christ do publish it in their station to the edification of others especially of these who are in distresse and sorrow And that they do not selfish please themselves only for saith he touch me not which might satisfie thy selfe but go to my brethren c. who are in deep sorrow and know not so much as thou dost 4. Whatever we may think of our conditions yet in Christs account it is more acceptable to be about service for Christ and doing good to others in our station and generation then to be enjoying and reaping our own particular content and satisfaction for Christ propounds it as better to Mary to be the messenger of these good news then to stay with him satisfying her own senses 5. Christs glory and exaltation doth not diminish his affections toward his people but rather the expressions thereof are enlarged Therefore after his resurrection his thoughts run earnestly upon the sorrow of the disciples to have it eased and that under the name of Brethren go unto my brethren and say unto them c. whereas before servants little children and friends were their usual designations Yea Peter the fallen man is not forgotten by name Mark 16.7 6. Christs most satisfactory manifestations within time are not fitted to our carnal desires and dispositions but are usefully seasoned with such a degree of distance as may disappoint these and teach us to be more spiritual and may train us on to long after the full enjoyment of him in heaven Therefore doth Christ both in his speech to Mary and in his commission to the disciples put them in minde of his ascending to the Father that their carnal hearts might not look on his resurrection as the highest pitch of his
rather prevent then prorogate his terms And by this rule are we to correct our thoughts concerning his dealing for albeit he had set the tryst after his resurrection to be in Galilee Matth. 26.32 and the Angels had repeated the same to the women Mark 16.7 yet his love will not stay so long but he will come unto them the same day at evening 2. It is the duty of scattered Saints to gather together in times of straits and to make use of the fellowship one of another as conveniently they may for now the scattered Disciples were assembled and conferring one with another and communicating what light any of them had received as hath been cleared See Mal. 3.16 Acts 1.14 3. It hath been no strange thing in the Church that Saints have been put to frequent their assemblies with great fear and have been forced to meet in the dark-night and with great caution because of danger from persecutors for they were met at evening and the doores were shut where the Disciples were assembled for fear of the Jewes And this may teach us to blesse the Lord for our liberty 4. The danger and hazard wherein Disciples are will not hold Christ from their company And he can come even when he is little expected and many impediments are in his way for when they are in this case and when the doores are shut and they little expect him Jesus came and stood in the midst which posture also points at the manner of his presence among his people as Matth. 18.20 Namely that he is very near to every one of them and they all round about him and that he takes not a weak list nor hath a remote influence upon their way and society 5. Peace is Christs company and allowance to his people where he cometh And as it is he who can command and speak peace so he alloweth it upon them whatever his dealing be or he speak unto them beside for by this he evidenced his presence that he saith unto them peace be unto you which was his allowance and legacy before his suffering Chap. 14.27 And this he alloweth upon them however he upbraided them at the same time as it is Mark 16.14 and in opposition also to any terrour they might have by reason of his so suddain and unexpected appearing among them Verse 20. And when he had so said he shewed unto them his hands and his side Then were the disciples glad when they saw the Lord. The next and a more clear evidence of his resurrection is by shewing them his pierced hands and side and the scars and wounds which he yet retained after his resurrection though it be needlesse to determine whether he keep them to all eternity or not Which doth fully confirme and affect them with much joy Whence learn 1. Christ after his resurrection had still the same body for substance and essential properties which he had before his suffering for by shewing his hands and his side as they had been pierced he makes it evident to them that it was the same body and consequently that it was truely he who appeared now to them 2. Christ even in his exaltation looks upon his sufferings for his people as his crown and glory Therefore did he rise again with his pierced hands and side as is clear from this compared with v. 25 27. and retained these prints at least for a time in his state of exaltation 3. Christ will not forget how dearly his people though worthlesse cost him that so he may see the better to his purchase Therefore also did he retain the print of these wounds at least for a time in his begun exaltation 4. It is the Churches great comfort not simply that Christ is alive but that he had been dead and was now alive having overcome all their enemies for this also may be gathered from his shewing them his hands and side wheâ—eby he would point out unto them that he was returned unto them a Conquerour over death and all his sufferings See Rev. 1.8 5. Whatever sight beleevers get of Christ yet it is still needful to look upon him as pierced by their sins that this may season their other exercise with useful tendernesse and sorrow for this fuâ—â—â—â—e may be pointed at in his shewing them his hands and side that he would keep them in minde even in his exaltation how he had been pierced for their sakes 6. Christ is the most joyful sight to Disciples of any that ever they see And whatever their condition be yet a sight of him will make them glad especially after they have had sad apprehensions about the want of him for of this sad company it is said Then were the Disciples glad when they saw the Lord. Ver. 21. Then said Jesus to them again Peace be unto you As my Father hath sent me even so send I you The second part of Christs scope and errand in appearing is to confirme and renew their calling to the Apostleship and work of the Ministry who had just cause to be much shaken with the remembrance of their faint-heartednesse in his late sufferings It containeth three particulars In the first whereof in this verse after a preface wherein he reneweth his allowance of peace unto them He doth in general commissionate and send them to the work of the Ministry as the Father sent him Whence learn 1. Disciples are so often essayed and opposed in their enjoying of Christs allowed peace that they need to have the sense thereof and their right thereunto often renewed and repeated unto them by Christ Therefore he said unto them again after that v. 19. peace be unto you 2. The summe of the employment of the Ministers of the Gospel is peace as being sent to publish the glad tidings of the Gospel of peace and the scope of their work being to bring people to enjoy sound and solid peace in the due order Therefore also doth he say Peace be unto you in reference to their Commission and emploiment 3. Preachers of the Gospel of peace have much need of Christs peace both to support them under the tribulation they will meet with in discharge of their trust and to enable them experimentally to preach that peace unto others Therefore further doth he say Peace be unto you to qualifie and encourage them for this work and that they having received this peace might be fit preachers of it 4. It pleased the Father to send his own Son into the world cloathed with a Commission that hereby he might give a proof of his great love unto lost man for my Father hath sent me saith he 5. Christ did not leave his Church destitute when his own Ministry was ended but hath substituted a Ministry in his Name till the end of the world for saith he I send you which was true of them and their successours to the end of the world Mat. 28.19 20. 6. Ministers are of Christs sending and employing by his soveraign authority as his
they may look again and more distinctly and narrowly upon the miracle 4. To be taken up with the serious and distinct observation of Christs working is more useful and refreshful to right discerners then to enjoy his bodily presence and then bodily refreshment to hungry men Therefore now when they are in Christs company and are going to dine who it seems had fasted long yet Christ sent them away for a time from himselfe and from their meat to go observe the miracle Bring of the fish which ye have now caught 5. True love which draws disciples to hasten to be at Christ will also make them prompt and nimble in obeying his commands for as Peter was eminent in his hast to be at Christ so now he is noted as eminent in going about what is enjoyned and therefore he is only named Simon Peter went up and drew the net to land 6. As affection to Christ will elevate disciples mindes above the world and the things of it so in their following of a calling the chief and greatest beauty that they will see in it is that Christ hath commanded it and therefore they will follow it but with their heart above it for so much may we learn from this practice of Peter conjoyned with his former practice v. 7. In the first he gave proof how far his heart was above these things and here he gives proof how beautiful that service is when commanded by Christ 7. Most strict observation and enquiry about Christs working will never diminish his glory but will contribute to set out more distinctly the greatnesse of his power and liberality for before they only found the net full so that they could not draw it v 6. now they finde distinctly that it was full of great fishes and not of other trash which might have fallen into the net and particularly that there were an hundred and fifty and three 8. The more distinctly men do consider Christs works they will only finde them the more wonderful but they will finde a wonder in a wonder in them for beside the great number of fish it is marked as a new wonder and for all there were so many yet was not the net broken as it had been in the like case formerly Luke 5.6 though the Original word being the same here and there doth evidence that it was a net of the same kinde Only it is to be marked that as there the greatnesse of the miracle is pointed out by the breaking of the net so here it is amplified from this new wonder that the net brake not to teach us that Christ manifests his power sometime one way and sometime another as he pleaseth and that he will not be limited by us in the way of his working Verse 12. Jesus saith unto them Come and dine And none of the disciples durst ask him Who art thou knowing that it was the Lord. 13. Jesus then cometh and taketh bread and giveth them and fish likewise The fourth Consequent recorded is his inviting them to dine with their going about it betwixt which there is interlaced the Disciples reverencing of him who albeit they had yet some scruples concering all this his shewing of himself which his speaking to them and assuring them that it was he would easily have removed Yet being perswaded they were but groundlesse scruples and that indeed it was the Lord they do so reverence him as they are ashamed to trouble him with such questions Whence learn 1. Christ is very tender even of the bodies of his people and alloweth not pampering but that they should have a sober and moderate care of them as being the Tabernacles of his own Spirit Therefore is he the first motioner of their refreshing their bodies Jesus saith unto them Come and dine and albeit he suspended their dinner till they had secured their purchase and had observed their miracle v. 14 11. yet now he will conferre none with them till they had dined v. 15. 2. Albeit it be not expresly said here that Christ did eat with them as it is Luke 24.42 43. yet it is implied in this invitation not go but Come and dine not that he needed meat now but thereby he would confirme the truth of his Resurrection And as by the former miracle he proved himself true God so by this he would prove that he was true man still and so doth teach us That our exalted High Priest continueth our Kinsman and bone of our bone and flesh of our flesh still and that he was going in our nature to take possession for us in heaven 3. Albeit also it be not expressed that he blessed the meat or gave thanks yet it is to be understood as his ordinary practice not only before chap. 6.11 but even since his Resurrection Luke 24.30 35. Only it is clear here that he giveth it still to teach us that our daily bread and the blessing thereof cometh from him and is to be sought from him continually 4. Weak beleevers will not get their doubts and scruples soon overcome even when they know they are wrong for they knew it was the Lord and yet they had some doubts which would have put them to enquire who art thou 5. Christ is so condescending as to judge of his people by their better part and to account them knowers and beleevers who yet have some ignorance and doubtings providing they approve not thereof for so doth John record them as knowing that it was the Lord though they had these doubts 6. Albeit the best way to refute and remove the meanest doubt be to lay it before Christ yet it is a commendable duty and a testimony of reverence to Christ when these who get many proofes of his love are ashamed to own their unbelief or to bring it out as a real doubt when it assaults them but do either suppresse it or complain of it as unreasonable for knowing that it was the Lord none of the disciples durst ask him Who art thou They are ashamed to own it as a real doubt but do suppresse it And indeed however they might have complained of it as their weaknesse unto Christ yet it had been their sin to have given any consent or way unto it as this question would import they had Verse 14. This is now the third time that Jesus shewed himself to his disciples after that he was risen from the dead Unto this breach of the Narration John subjoynes a remark of the number and order of this appearing of Christ unto them and that it was the third in order since his Resurrection the other two being recorded chap. 19.20 26. Only it is to be understood that John is here speaking of his more publick appearings to all or many of his disciples together Otherwise before this he had appeared oftner to Mary to Peter the disciples going to Emmans and the women Doct. 1. Christ hath abundantly proven the truth of his Resurrection his shewing himself frequently to his disciples
thither Whence learn 1. Christs â—â—rks and particularly his more special manifestations of himself ought to be marked and kept in memory as here Johns practice after so many yeares and his recommending that observation to the Church in all ages teacheth 2. Christ present works and manifestations ought not only to to affect us themselves but should bring his former works to remembrance that they may be considered and commended also so doth this miracle call the former to remembrance 3. However men may study to bear down Christ in the world yet it will be to no purpose for in one place or other he will be still reaping fruit and manifesting his glory Therefore it is maâ—ked that he did this miracle as also the former when he was come out of Judea into Galilee to shew that their driving him from thence by their malicious plottings did not hinder him to shew forth his glory elsewhere nor hinder sinners to beleeve in him CHAP. V. IN this Chapter First we have another miracle of Christs working in curing an infirme man in Jerusalem at the feast and on the Sabbath-day to v. 10. Next we have the Jewes quarrelling with the healed man as a Sabbath-breaâ—er and their plotting of Christs death when they know him to be the Authour of that work to v. 17. Thirdly Christs Apology for what he had done v. 17. and for asserting his equality with the Father in maintaining his deed which he further proves by many reasons to v. 31. And by many witnesses which were so clear and convincing as gave him just cause to reprove them for their wilful unbelief from ver 31. to the end Verse 1. AFter this there was a feast of the Jewes and Jesus went up to Hierusalem Several circumstances are premitted unto the History of this miracle to v. 8. whereof the first is a general description of the time and place of it it was done at Jerusalem at a feast to which Christ went up As this History doth not follow immediately upon the former though in general it be said it was after this but several things intervened which John omitteth as being employed not so much to confirme the same doctrine by repeating it as to record what the â—est had omitted so this is the cause why we cannot certainly determine what this feast was at which Christ went up nor is it much material for our use Only we may gather from this 1. The solemn feasts observed by the Jewes at Gods appointment were peculiar and proper to themselves and not obliging nor belonging to the Christian Church for therefore is this called a feast of the Jewes 2. Christ was pleased to subject himself unto the Law not only moral to free his people from the condemnation thereof but to the ceremonial Law also that he might free his Church from the yoke thereof therefore Jesus went up to Jerusalem in obedience to the Law requiring this appearance Exod. 34. â—3 3. Opportunities of advancing the Kingdome of Christ and of doing good in our station ought not to be omitted but taken hold of though it seem to tend to our own trouble or hazard that we do so therefore also Christ went up to Jerusalem at the feast though he met with trouble there because he had occasion of setting out his glory by healing the man and by preaching in that solemn Assembly Verse 2. Now there is at Hierusalem by the sheep market a poole which is called in the Hebrew tongue Bethesda having five porches 3. In these lay a great multitude of impotent folk of blinde hall withered waiting for the moving of the water 4. For an Angel went down at a certain season into the poole and troubled the water whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had The next thing premitted is a more particular description of the place of this miracle it was wrought at the Sheep-gate as the word may be read of which Nehem. 3.1 so called because being near the Temple the sacrifices were brought into the city at that gate or at the Sheep market as we translate the word a place near that gate where according to the liberty granted by the Law Deut. 14 24 25 26. men might provide themselves of sacrifices though now the corruption of men had brought these commodities into the Temple John 2.14 More particularly this miracle was wrought at a poole which whatever use it had of old it may be among others for washing the beasts before they were presented was now honoured with the Lords presence manifested there in curing the diseases of all such as went into it after an Angels troubling the waters and therefore was frequented with a number of sick persons who attended that signe and were accommodated in five porches built about the pool The name of this pool Bethesda may either signifie the place of pouring out to wit of water either into the pool by conduits being possibly that of Hezekiah 2 Kings 20.20 or out of it by pipes for several uses or it may signifie the house of mercy because of the proofes of Gods mercy manifested to the sick there As for the time of the beginning or ceasing of this miracle it is needlesse to search into it seeing Scripture elsewhere is silent about it only it seemeth to have begun but of late among them Doct 1. The place where these persons lay being a place of great concourse and from whence they went into the Temple to worship doth teach us that it is a necessary meditation for men to have frequent and serious thoughts of their own frailty that they may be humbled and may be stirred up to presse more earnestly after God in whom all is made up this did the Lord preach by presenting these sad spectacles to mens view in that publick place as they went to the Temple 2. Hospitality and compassion toward the afflicted is a commendable duty and the pains that a declining people put themselves to in that kinde may stand up as a witnesse against others for though the Jewes were now declined yet the pool had five porches either built for the sick or now converted to that use 3. Where Christ cometh to any place he will be sure to give a special visit to the desolate and afflicted and to be at paines to come to them who are not able to come to him for so is it to be supposed here as is afterward cleared that Christ coming to Jerusalem cometh to the Poole where the sick lay 4. From this miraculous manifestation of God in the Church of the Jewes we may learn 1. Where God continueth a Church although the people be wicked yet he will not faile to give some tokens of his presence specially for the good and behoof of his elect among them Therefore when the Jewes had now long wanted publick Prophets and were under deep distresse the Lord giveth this miraculous proof of his presence to
confirm them and especially the elect that he did not forget them to establish them in the love of their own Religion when idolaters did prevaile over them and to stir them up to expect the Messiah 2. Incurable diseases and infirmites are not therefore desperate and hopelesse for God from heaven can help that which no means on earth can do good to and it is his ordinary way to interpose and appear when matters are incurable and remedilesse otherwise so much are we taught here in that the blinde halt withered and the disease whatsoever it was was cured and by these cures on the body the Lord giveth proof what he can do to souls and inward conditions or other outward lots 3. Means of Gods appointment how improbable like soever should not be contemned every thing being therefore useful because God appoints and blesseth it therefore made he use of the water of this common poole and that when it was troubled which it seems should make it more hurtful to be stepped into though it seems there was no vertue put into the water but only the troubling of it was a signe of Gods presence there 4. Whatever good the Lord do by any mean yet we are to see that all the vertue and blessing cometh down from heaven for an Angel went down and troubled the water before that men got any good by stepping into it 5. It is the duty of all such as are sensible of wants or infirmities to slock to appointed meanes and take up their abode there as being the Lords trysting place for so doth the practice of these sick persons teach who abode and lay in the porches of the pool 6. Much sense of need will make men assiduous and constant in their waiting on in the use of lawful meanes not giving over for delayes and disappointments for albeit the Angel went down but at a certain season and albeit he only who stepped first in was healed at that time and many being there would he disappointed and prevented by others yet they lay still waiting Verse 5. And a certain man was there which had an infirmity thirty and eight yeares 6. When Jesus saw him lie and knew that he had been now a long time in that case he saith unto him Wilt thou be made whole 7. The impotent man answered him Sir I have no man when the water is troubled to put me into the pool but while I 〈◊〉 coming another steppeth down before me The third thing premitted is a description of the man on whom the miracle was wrought It is not declared who he was for these whom Christ cures are best known by their miserie and his mercy nor yet what his particular disease was though it seemeth it hath been sore and kept him lying v. 6. only it is declared he had been long under it Unto this is further added a previous conference betwixt Christ and him wherein Christ being sensible of his case stirreth up his desire of cure by propounding a question about it v. 6. In answer to which the man proveth his desire by his waiting on the means notwithstanding he was helplesse and oft disappointed Doct. 1. Not only are men subject to bodily infirmities but it may please the Lord for wise ends to let some spend a life-time or a large part of it in sicknesse and weaknesse as if they had been born for no other end but to bear such a crosse for this man had an infirmity eight and thirty yeares See Psal 89.47 2. As it is the duty of the afflicted to wait on meanes so long as God appoints any for their help so when Christ cometh they will be first regarded who have been longest and forest troubled for as this man was there so Jesus saw him lie and took notice of him before all the rest 3. Such as have been kept long and longer then others under trouble may be but reserved for Christs own hand and for his manifesting his glory in doing of them good for so much did this man finde in experience 4. Christ needs no information to acquaint him with the afflicteds case he taketh notice of the measure of their trouble and knoweth its continuance for he saw him lie through sicknesse and heartlesnesse having been so often disappointed and knew that he had been now a long time in that case 5. When Christ is willing to manifest himself for the afflicted yet he would have our desires after his help stirred up and not blunted by any delay Therefore saith he unto the man wilt thou be made whole not as doubting of it for his desire had drawn him thither and kept him there but to quicken it up as a preparative to the receiving of the mercy and to give pledge to all that continued desires notwithstanding all delayes will be satisfied ere Christ give over the afflicted 6. It is a real proof of our desire of help under distresses when we are sensible of our misery thereby when we give not over to wait on in the use of means and when we are afflicted with disappointments in using them for thus doth the man prove his desire in answer to Christs question 7. One may be in a very abject like condition and seeme to be neglected both of God and men whom yet the Lord purposeth to do much good unto And one may meet with many disappointments in the use of meanes who yet will get deliverance in a better and more comfortable way for so was it with this man and so did he finde 8. It may be the lot of the afflicted not onely to be sick and unable to help themselves but to be left destitute without any to help them which sheweth what mercy they enjoy who have if it were but one to attend them in sicknesse for this man had no man to put him into the pool 9. It 〈◊〉 a token that sicknesse he plesnesse and disappointments are blessed when these make us more meek and humble for his moan is such meekly doth he speak of the inhumanity of these about him and of others who possibly came there after him their getting in while he is disappointed 10. It is the duty and commendation of those in distresse never to quit hope nor weary to wait on so long as there is any possibility of any deliverance by any lawful means albeit they were ever so long delayed or disappointed for so did this man notwitstanding all he met with 11. It is one great weaknesse that our hope and expectation of help and relief goeth no further then we see outward means nor can we conceive what Christ power and goodnesse is ready to do for us till he reveal it himself for this man hath onely his eye upon that known help and by his regrate to Christ insinuates a desire that he would shew that kindnesse to him which others had neglected but little doth he dreame of that which was in Christs heart Ver 8. Jesus saith unto him Rise take up
to 13. 3. The proceeding of the Pharisees upon it among themselves with the man his Parents and again with the man himselfe till they excommunicate him from ver 13. to 35. 4. Christs comforting of the excommunicate man by leading him up to the knowledge and faith of himselfe ver 35 36 37 38. and by shewing that he hath the administration of judgement in his hand for the comfort of humble sinners and terrour of proud Pharisees ver 39. which he maintains against the exceptions of some of them ver 40 41. Ver. 1. ANd as Jesus passed by he saw a man which was blind from his birth The history of this miracle may be taken up in this order 1. Christ the Physician and the distressed man meet together ver 1. 2. Christ conferres with his disciples about the Lords end in afflicting him ver 2 3. and about the necessity of his curing him and that presently ver 4 5. 3. He works the miraculous cure ver 6 7. In this verse it is recorded that Christ coming from the Temple doth on the way perceive and take notice of this man whose disease was naturally incureable Whence learn 1. Since the fall of Adam mankinde is subject unto many miseries and beside the Spiritual plagues and common miseries following thereupon it pleaseth the Lord to leave some exemplary effects thereof to be documents unto all As here there is a man blinde from his birth which flowed from sinne as the fountaine cause and in-let though Christ afterward denyeth that Gods end in this affliction is to punish sinne 2. Difficulties and diseases that are insuperable and incurable by the ordinary course of nature are yet not impossible for Christ to help but a meet object for him to magnifie his power on Therefore it is marked that he was blind from his birth that so he may set out Christs power who cured that blindnesse that by natural means was incurable 3. When Christ and his followers are driven by persecution from their station and employment they are but driven to their Christ and the Lord ordinarily doth let persecutors drive them away because he hath other employment for them wherein they may do more good Therefore when Christ is driven out from preaching in the Temple to malicious and violent enemies an occasion of work and doing good is presently offered him and he is thrust out in Gods providence that he may come and heal this man who also doth afterward make better use of his doctrine then they did 4. No heat of persecution or personal danger and no throng whatsoever will hinder Christ to give an affectionate look to one of his own in misery for as he passed by fleeing the fury of the Pharisees he saw the man and looked so earnestly and tenderly on him that it occasioned the disciples question ver 2. Yea it seems this mans misery who afterward was converted to him did so draw his eye to him that he saw him and took notice of none else that were on the way 5. Albeit Christs people in their distresse may be blinde and cannot see him yet he seeth them and his seeing of them will move him to pity so much the more as they see not Therefore is it marked that he saw and took special notice of a man which was blind Verse 2. And his disciples asked him saying Master who did sinne this man or his Parents that he was borne blinde 3. Jesus answered Neither hath this man sinned nor his Parents but that the workes of God should be made manifest in him Followeth a conference of Christ and his disciples before the working of the cure consisting of two parts In the first whereof answering a question of the disciples he shews what was the Lords end in afflicting this man Christs taking so special notice of him and as would appear his standing still beside him leads the disciples also to take notice of him and to move a question whether it was his own or his parents sinnes that had drawn on this stroak ver 2. And Christ declares that in this stroak God did not intend so much the punishment of the sinne of either of them as the manifestation of his own glorious work especially in curing of him ver 3. For clearing this question and answer Consider 1. The disciples question is not concerning the principle efficient cause of this affliction for that was God but concerning the procuring and final cause of it that is whether he or his parents by some grosse sinne had procured this stroak and God had sent it on as a punishment for that sinne Consider 2. However there might be clear cause of conceiving him to be born blinde for his parents sinnes as it is to be cleared afterward yet it is more difficult to clear how that should be the punishment of his own sinne seeing he could not sinne before he was born But we need not for clearing their meaning recurre to that conceit of transmigration of souls from one body into another and consequently that he should be punished for the sins of his soul committed while it was in another body For albeit this was an opinion among Pagan Philosophers and somewhat of it crept in among the Pharisees as may be gathered in part from Matth. 14.2 and 16 14. yet it is conceived that they only held the transmigration of righteous mens souls into other bodies and noâ— of the wickeds such as the disciples supposed this man to be Nor yet need we understand them as conceiving that God foreseeing what a sinner he would be did thus punish him For whatever reference a stroak may have to a future sinne either to prevent it or to cut short their power who would in processe of time abuse it Yet affliction as a punishment is inflicted after the sinne committed Nor yet need we assert that they looked on Original sinne as the Pharisees do ver 34. of which in its own place never considering nor laying it to heart but where it is evidenced by such a stroak But we are to conceive that they acknowledged original sinne and that this did deserve the greatest of afflictions and plagues not only Spiritual but bodily also as is seen on some Infants Consider 3. Christs answer is not to be understood 1. As if he denied them to have sinne whereof all are guilty since the fall 1 Kings 8.46 Rom. 5.12 Nor 2. As if he denyed that affliction entered into the world by reason of sinne Rom. 5.12 Since if man had not sinned he had lived in a blessed estate according to the Covenant of works Nor 3. As if he or his parents had not sinne enough to have deserved this punishment if God had pursued it for the wages of the least sinne is death Rom. 6.23 Nor yet 4. As if God did never send affliction as a punishment for sinne however he dealt in this particular But the meaning is that in afflicting this man the Lord did not so much
other disciple who went forth c. 3. Such as have fallen foully ought not only to recover by repentance and joyne themselves with the society of Saints but they ought to evidence their recovery by their activity and being with the first in testimonies of affection for so appeareth in Peter who now being recovered is with the first of the disciples who go to search after Christ And it may be that therefore Peter only is named in this undertaking Luke 24.12 because the fallen mans diligence and recovery was specially remarkable 4. Diligence is required and is a commendable testimony of affection in disciples enquiry and making search after Christ for they ran both together 5. Albeit affection will put beleevers to all the diligence they can yet every one is not to be tried by anothers measure of expressing his affection for one may be as affectionate as another who yet may be retarded and come short in expression of what that other attaineth unto for so appeareth in Peter and John they ran both together but the other disciple did out-run Peter and came first to the sepulchre John being young and of a nimble body did out-run Peter who yet loved Christ as well as he and was running as fast as he could And thus also may many be borne down in their activity in respect of others by reason of their infirmity of body tentations of minde or other infirmities whose affections notwithstanding are as fervent toward Christ Verse 5. And he stooping down and looking in saw the linnen cloathes lying yet went he not in 6. Then cometh Simon Peter following him and went into the sepulchre and seeth the linnen cloathes lie 7. And the napkin that was about his head not lying with the linnen clothes but wrapped together in a place by it self 8. Then went in also that other disciple which came first to the sepulchre and he saw and beleeved 9. For as yet they knew not the Scripture that he must rise again from the dead The third particular in this Narration is their successe and observation when they came to the sepulchre v. 5.6 7 8. with the effect it had upon John v 8. and his remark and account thereupon v. 9. In general it is supposed here that they found the sepulchre empty and Christ not in it But more particularly John records their progresse and particular observations there and namely That he coming first contented himself to look in and see the linnen cloaths lying wherein they had wound Christs body but went not in as contenting himself with the sight or possibly being afraid to enter because he had heard that Angels were there v. 5. That Peter coming after went into the grave and observed more distinctly the order how these linnens lay v. 6 7. and that he following Peters example went also in and saw and observed the same more distinctly also v. 8. Unto this John subjoynes an account of the effect this sight had upon him that it perswaded him to beleeve v. 8. which he amplifieth from an acknowledgement of their common evil of not taking up and beleeving the Scriptures which spake of the Resurrection of Christ Concerning this beleeving of John and his acknowledgement thereupon of their ignorance and unbelief of the Scriptures Consider 1. Albeit by some it be conceived that he beleeved no more then what the women had told that Christs body was taken away and that because they knew not the Scriptures as yet therefore he could beleeve no more and albeit so much only be recorded as the general account of their diligence when they returned from the grave or at least the hearers understood it so Luke 24.24 yet this being recorded particularly of John it seems more probable that upon this sight he did beleeve his Resurrection and that it was true which the Angels had said to the women though it was but in some weak measure and it may be he was as easily shaken again Nor is it needful to debate whether their not believing upon Maries report that she had seen Christ Mark 16 9.10 11. which was after this as appeareth v. 18. was true only of the body of them John being excepted or whether he staggered again Only this is beyond all contraversie that both Peter and Mary who went also with them as appeares v. 11 did beleeve so much as that his body was taken away and therefore it needed not be remarked as any thing singular in him that he beleeved so much And withal this interpretation helps us to put a difference among all these three who were now at the sepulchre Mary she believes no more then she did and therefore stayeth still about the grave till she got a sight of Christ to comfort her v. 11 12 c. Peter though it seems he goeth a further length yet he doth not beleeve but only wondereth and is astonished at these things Luke 24.12 and gets a sight of Christ before the rest of the disciples to clear and confirme him Luke 24.34 1 Cor. 15.5 But John doth here beleeve and therefore needs no such particular confirmation till afterward that he getteth it with the rest Consider 2. This amplification and reason subjoined v. 9. albeit being applied generally to all or the most part of them who were there as it is generally expressed it is true they did not beleeve his Resurrection but only that he was taken away or did wonder and were confounded with what they saw and that because they did not even then consider nor beleeve the Scriptures But applying it particularly to John it holds thus true of him that he did believe only when he saw and not before because he had not heeded nor believed the Scripture speaking of Christs Resurrection till he saw this accomplishment Whereas had he beleeved the Scripture he might have been assured of this before he saw these things And so John when he gets faith acknowledgeth his fault recording it in this Narration and acknowledgeth it was a common fault among them Doct. 1. There were such clear evidences to be seen about Christs grave as made it apparent that he was indeed risen from the dead and was not conveighed away neither by friends nor foes nor any other for their own ends for the lying of the linnen cloathes obâ—â—â—ved by both of them did clearly witnesse this Beside that it would have been a terrour to have handled a naked dead man what could be the end of any party to carry away his body and leave these It is not to be supposed that any friends could they have had accesse to him through the guards would have so handled his blessed body as to carry it away naked nor could it have agreed with their designe to carry him away by stealth to take leisure to strip him And as for his foes or others it is to be supposed they would rather have had the fine linnen and the spices then his body and so would never have