was created perfect in one of the sixe dayes yet before the fall of man he had left his first habitation 2. The cause of Satans fall was in himself who of his own accord left his original holinesse and station for be abode not in the truth but forsook it 3. As since Satans fall there is no spark of goodnesse holinesse or truth in him for there is no truth in him So this depravation proves that he is fallen from that condition wherein he was created therefore doth this come in by way of reason that since God made all his creatures good and perfect in their kinde therefore it must necessarily follow that he abode not in the truth because now there is no truth in him And so the Lord is cleared of his fall 4. Satan since his fall is a great enemy to man and full of malice that man should fill that roome from whence he fell So much appears in his being a murderer and liar and that from the beginning He did begin soone and continues long so that Gods people are to remember that they dwell in a world where Satan is going about full of rage 5. Whatever mask Satan put on in dealing with men Yet he is but seeking their destruction both of soul and body for he is a murderer 6. Satans attempt and successe upon our first parents is a clear evidence of his designes against the children of men and a sad document shewing how farre he may prevaile with the best if they be left to their own free-will Therefore is it peculiarly marked that he was a murderer from the beginning as a clear warning to all from what he did to Adam and Eve hazarding the destruction of their and all their posterities souls and bringing them all under the sentence of bodily death 7. Satans great engine for bringing about his bloody designes is lying and deceits Therefore is it subjoyned he is a liar And by this he prevailed with our first parents subtilly calling the truth of God in question So that to give heed to his lies against the truth is in effect to give up our throat to the murderer 8. As Satan is a very subtile and crafty adversary full of cunning and sleight to entrap the simple see 2 Cor. 2.10 11. Eph. 6 11 So he is in all he saith a liar and not to be trusted for so saith Christ there is no truth in him he is a liar Therefore though he transforme himselfe in an Angel of light and busk up his projects Yet men are not to be taken therewith And though he sometime speak truth as sometime he did commend Christ Mark 1.24 Luke 4.34 and his servants Act. 16.17 and may bear in true challenges upon beleevers Yet he is still to be rejected as intending thereby to deceive For by his commendation of Christ and his followers he intended either to make them be suspected or to draw persecution on themselves by casting him out as befel Paul And when he pleads Gods cause against his people it is but to drive them from God and when he chargeth upon them what they deserve his scope is to deprive them of all hope of remedy and perswade them that they shall be dealt with only according to deserving 9. Satans sinne is of himselfe and all the evil that is in the world God is free of it and only Satan as the enticer and we as the consenters are to blame for it for when he speaketh a lie he speaketh of his own he is the father of it or the inventer and beginner of it in himselfe and his followers Ver. 45. And because I tell you the truth ye beleeve me not Here Christ doth confirme his assertion concerning their being of Satan And as before he had proven they were of him and imitaters of him in murder so here he proves the same in the matter of lying shewing that they were like Satan in that also because they will not believe him and his doctrine even because it is truth And upon this followeth the other of their seeking to kill him because he told the truth verse 40. Doctrine 1. Rejecting of truth and wilful and malicious contradiction thereunto is the great trade of Satan the lyar and their practice who are his children and acted by him for in this doth he instance Satans lying and their sinning like him 2. As Satan since his fall hath cast off all aw of God and neither fears his justice nor hopes for mercy and doth maliciously oppose truth because it is truth and crosseth him in his designes So Christs enemies being acted by Satan will oppose truth for no other reason but because it is truth They will beleeve any thing but truth and the more true the doctrine be the more will they oppose it for because I tell you the truth ye beleeve me not 3. Let wicked men oppose Christs doctrine as they will yet it is truth and any doctrine they embrace beside is but a lie which will disappoint them in end for however they believe not yet saith he I tell you the truth Ver. 46. Which of you convinceth me of sin And if I say the truth why do ye not beleeve me In the third place Christ in this reply doth vindicate himselfe and so prevents an objection and aggravates their infidelitie For whereas they might object against the former challenge in ver 45. wherefore should we beleeve thee and leave our own Religion for thy saying whom we know not Christ answers that since none of them could convince him of any sin and his doctrine was the very truth therefore they could not but sinne hainously in not giving him credite whoever he were Whence learn 1. As Christs publike Messengers are obliged to be irreprehensible and true in their doctrine so this was eminently and singularly true of Christ who was the spotlesse Lamb of God and infallibly true in all his doctrine for he was without sinne and said the truth 2. It is not sufficient to condemne any that malicious men do calumniate and traduce them unlesse they can also argue and make it out for Christ requires of his accusers that they convince him of sinne or by arguing make it clear that what they assert is true 3. Christ was so perfectly spotlesse and innocent that albeit he lay buried under calumnies yet none of his most malicious adversaries could ever make it good that he was guilty of one sinne for saith he which of you convinceth me of sinne 4. Albeit the blamelesse carriage of men doth serve much to make away for their doctrine and doth aggravate their sinne who despise it Yet should not be a snare to draw others to receive any thing they say unlesse it be made clear that it is truth Therefore in grounding this challenge Christ adds this to that of his sinlesnesse I say the truth 5. As the doctrine of innocent and infallible Christ ought without contraversie to be credited so their consciences
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
not born without some pain so every true convert finds some pain in lesse or more degree in working this change and they who find least at first may meet with more afterward 2. As in a birth a new creature is brought forth So in regeneration there is not a new substance of soul and body but a new nature communicate in the renovation of the faculties of the soul and of our nature and not a parching up of the old 3. As in a birth there is a perfect creature brought forth in respect of parts so regeneration goeth through the whole man and worketh a change upon it 4. As it is not a birth when there is never so much pain and yet there is nothing brought forth so convictions terrors challenges of conscience and a spirit of bondage will not prove a man regenerate unlesse these beginnings contribute to and be followed with the bringing forth of this new creature 5. As in a birth the creature is brought forth living endued with properties inclinations and dispositions agreeable to the nature that began it so by regeneration there cometh a principle of new life whence flow â—eâ— actions desires comforts and contentments in some measure of resemblance and conformity with God 6. As a babe new born is sensible of what is contrary to that life it hath and is desirous of the means that may preserve that life So every regenerate person will feele hurt from what is contrary unto grace and will long after the means appointed for feeding of it 7. As every born child hath an inclination to love those who are begotten of the same parents and hath a natural inclination to multiply its kind So regeneration leads men to love all those who bear the image of God and to desire an enlargement and encrease of Christs family 8. As upon the birth there ariseth a visible relation betwixt the child born and its parents So in regeneration beside the change of disposition wherein progresse is made by sanctification there is a relative change of a mans state and person being ingrossed in Christ the stock by Christs application of himself unto him and his apprehending of Christ by faith whereby he becometh a Son of God through Christ Doct. 6. This change by regeneration as it is of the whole man to it cannot be rought by any power in man but must come from above At first man is passive and Christ must apply himself to him before he can do any thing and what he doth afterward for carrying on this work he must do it by strength â—rawn from Christ apprehended by faith after that faith is wrought in him for so the original also bâ—â—â—â—th Except a man be born-from above 7. A regenerate man is not onely enabled to see and discern the things of God but is translated into the state of grace and made sure of glory the state of grace being the porch of heaven and grace glory in the bud for from Christs assertion we may clearly gather that a man who is born again shall see the kingdome of God 8. Such as are regenerate and brought into the state of grace come under a peculiar dominion of God being not onely under the external Ordinances and government of his Kingdome but having a throne erected to God in their hearts righteousnesse and grace reigning over the Law and the curse the love of Christ set up as a Commander in them and they abiding under the shadow of his wings and protection and at the end of their course they enter into glory the felicity whereof can be no better expressed to our capacity then under the similitude of a Kingdom which is the greatest outward glory and happinesse imaginable here for these causes is the felicity of a regenerate man held forth under the name of enjoying a part in the Kingdome of God whereby not onely the state of glory is to be understood as Acts 14.22 and frequently but the external administration of the Gospel as is frequent in the Gospels see Matth. 21.43 and the state of men regenerate by the Gospel as Rom. 14.17 and elsewhere Ver. 4. Nicodemus saith unto him How can a man be born when he is old can he enter the second time into his mothers womb and be born Nicodemus taking up Christ carnally as if he had been speaking of a natural birth objects against his doctrine as prescribing that which was impossible Doctrine 1. Christs doctrine is then rightly heard when every hearer maketh application thereof to himself and trieth what conformity there is betwixt their way or condition and it for so doth Nicodemus question the possibility of this doctrine in his person How can a man be born when he is old as he was 2. Nature is so farre from grace that not onely it hath it not but is even ignorant of it and the way of its working for so was Nicodemus here 3. Men may know many things in Religion and yet be ignorant of the matter of soul changes wherein common illumination as well as nature faileth men for Nicodemus a Doctor is ignorant of the matter of regeneration 4. It is a great part of the corruption of mens judgment and cause of their ignorance that they cast spiritual things in a carnal mould and will not beleeve that for which they see not probabilities in reason so doth Nicodemus take up regeneration and therefore judgeth it impossible can he enter the second time into his mothers womb and be born 5. It ought and to a sensible soul will be matter of sad affliction when men finde themselves in a condition giving little or no hope of salvation for Nicodemus his question imports a great perplexity in him when his ignorance made him look on that as impossible which Christ told him was the onely way to heaven and happinesse 6. Whatever perplexity or ignorance men have it is good to bring it out to Christ as the onely remedy and way to help it for Nicodemus goeth not away but layeth out his case to Christ Ver. 5. Jesus answered Verily verily I say unto thee Except a man be borne of water and of the Spirit he cannot enter into the kingdome of God Christ in his answer repeateth what he had said of the necessity of regeneration and withal cleareth the way of it for Nicodemus his information Shewing that this birth was not natural but spiritual wrought by the Spirit whose working is like unto water cleansing filth To understand this water of Baptisme will not agree with this place for this water doth certainly regenerate but every one that is baptized is not certainly regenerate as witnesse Simon Magus Acts 8.13.23 and others Further this water is pressed as absolutely necessary to salvation whereas men may go to heaven without baptisme if it be not contemned as of old the elect seed of Abraham who died in the wildernesse without circumcision were saved so the thief on the Crosse was saved without baptisme Therefore as
in Christ in men is to see and know him spiritually to have him revealed unto them and to get open eyes that they may see and contemplate him till they see beauty in him which may allure them to renounce themselves and flee to him and till they see fulnesse and alsufficiency to answer all their doubts for they see or contemplate the Sonne who beleeve on him 5. It is covenanted betwixt the Father and the Sonne that beleevers shall beside his tender dealing and care within time be made partakers of everlasting life for it is explained that not to lose them verse 39. is that they may have everlasting life 6. For the further assuring of beleevers of their eternal happinesse it is also covenanted that they shall have this life in present possession in the earnest and first fruits thereof for they have everlasting life even here and before their raising up 7. Christ having given an earnest-penny of salvation will not suffer it to be lost by any difficulty or impediment in the way but will carry beleevers through all difficulties till he destroy death and the grave and raise up their very dust that in body and soul they may partake of that blisse and that he may make it manifest that death and rotting in the grave doth not make void his interest nor cause his affection to cease Therefore it is added and I will raise him up at the last day 8. Albeit beleevers are not all of one growth or size but some are weak and some strong some little children some young men and some fathers Yet all of them without exception have right to the benefits conferred by Christ and the weak as well as the strong are under his care and charge Yea and may expect the more tender usage from him who carrieth the lambs in his bosome c. Isa 40.11 Therefore is the chargâ— and promise universal that every one which beleeveth on him may have everlasting life Verse 41. The Jewes then murmured at him because he said I am the bread which came down from heaven 42. And they said is not this Jesus the sonne of Joseph whose father and mother we know How is it then that he saith I came down from heaven Followeth their bad use of this sweet doctrine The clearer Christ speaks they discover the more of their disposition and testifie their discontent of spirit by murmuring They passe over all that Christ had said beside and do carp only at what he had said in direct answer to their desire ver 34. wherein he asserts himselfe to be that bread of life ver 35. which he had said did come down from heaven ver 33. This they carp at that he whom they supposed they knew to be but the Sonne of Joseph and Mary should speak so great things of himselfe Wherein they not only bewray their ignorance of his divine nature and miraculous conception but their grosse errour in alleadging that he was the Sonne of Joseph From ver 41. learn 1. Men may pretend to much affection and estimation of Christ who yet will prove but inconstant seeing they proceed not on solide grounds for they who cryed him up ver 14 15. do now vilipend him and carp that he should commend himselfe 2. Such as do not get good of Christ and the Gospel nor do embrace him when he is offered will certainly grow worse The powerful Gospel will bring out their heart and their unsoundnesse will draw on more unstreightnesse for so fared it with them who sought and heard Christ for a wrong end the longer and the more they heare they grow the worse 3. It is no strange thing to see corrupt men not only not embrace saving doctrine but that they murmure and fret against it and spit out their gall against the messengers thereof either secretly or openly for such is the entertainment Christ and his doctrine gets The Jewes as they were who followed and heard him murmured at him or secretly muttered against what he said 4. Such as turn carpers and secret grudgers at the doctrine of Christ do not only prove their present unsoundnesse but are on the way to further and more horrid apostacy for so doth the sequel prove in these this was the beginning of a breach betwixt him and them which came at length to a greater height The highest degrees of apostacy would not be digested at first by many but murmurings grudgings and mistakes do by little and little habituate them unto it 5. Such as carp at Christs doctrine and deny unto him the glory of his excellency in his person and offices do not only wrong him but ingrately despise their own great mercy for this point which they murmured at that he is the bread which came down from heaven doth not only set forth his glory but was most sweet and comfortable to lost sinners as holding out his rich offer and his gracious condescendence and love that he would stoop and come down to give life and refreshment to them 6. Though Christ had spoken much more then this and that which concerned them very nearly yet they take notice of no more but this one word We may conceive the reasons to be 1. This having displeased them it casts down all the test as oft times one word crossing carnal hearts will irritate their corruptions to reject all they heare were it never so useful and inoffensive Jer. 26.3 6. with 9. 2. It may be conceived that however they understood and did resent the hard newes that were insinuate against them ver 37. yet they will not quarrel upon that but upon a more plausible ground To shew how subtile unfriends to Christ are that can mask their discontent with fairest colours and not discover the bottome of their hearts Or. 3. It may be conceived that not only passion because of what Christ said but their own conceit of themselves hindred them from taking up that sentence indirectly hinted at and therefore Christ doth inculcate it again ver 44 45. And so it teacheth That men who are puffed up with a conceit of themselves will not readily take with a reproofe or discovery of their condition especially if it be done but indirectly and not held forth in expresse tearmes Doctrine 7. When enquiry is made it will be found that it is not Christs doctrine but mens own corruptions and mistakes that cause them to stumble for if they understood his meaning to be that his very body descended from heaven as their following reasoning doth import they did this was but their own fancy for he speaks of his Godhead and of the manner of his conception And to deny his divinity and miraculous conception was but their own ignorance of the Scriptures Isa 7.14 and 9.6 From ver 42. learn 1. Sinnes of progeniters may bring posterity very low and put even the posterity of Kings into a mean condition for Joseph the supposed father of Christ and his mother were both of the blood
channel and conduit through which the quickening vertue that is in his Godhead is commuicate unto us and his offering up himself in that nature by his eternal spirit doth purchase and merit that this quickening vertue be actually applied and communicate and his suffering is as it were the preparing of him to be fit meat to us From the first part of the verse Learn 1. It is a point to be much and often studied that onely Christ is the fountain and seeder of our spiritual life lest our hearts turne aside to other confidences Therefore having spoken of this bread in the third person he finds it necessary again to assert I am the living bread which came down from heaven 2. It may confirme our faith that Christ can give and preserve spiritual life when we consider that he is not a dead creature as Manna was but himself a living Christ and fountain of life for saith he I am the living bread c. 3. Christ is not onely a remedy against death which came by sinne but he giveth to his owne a life of happinesse which lasts eternally for so is here declared he that eats shall live for ever to wit in glory for otherwise reprobates shall live for ever in hell 4. Christ must be applied by faith of all these who would finde his vertue for this bread must be eaten and then the eater shall live 5. As Christ is that and much better to the soul that food is to the body so faith in applying him hath some affinity with eating as here it is expressed for it is as needful to the soul as eating is to the body it must be the work of empty and longing souls as eating is the work of hungry men Christ must be received and united to us by faith as meat is let down to be turned into our substance by eating being thus received he will refresh and strengthen the soul as meat doth an hungry man And faith must be daily exercised out of new sense of want as eating is daily renewed by reason of new appetite From the latter part of the verse Learn 1. The whole world without Christ is dead in their dispositions and lying under the sentence of death pronounced in the Law for so is here imported in that he must come and give life 2. The onely remedy of this evil and ransome of lost sinners is the Incarnation of Christ and the giving of his humane nature to suffer death for the bread is my flesh given for the life of the world or to purchase life to sinners dead in sin In all ages of the world even before his Incarnation he obtained life to sinners because of the Covenant wherein he had bound himself to take on our nature and in it to satisfie justice which now he hath performed And albeit Christ in his whole person be Mediatour and the party engaged to satisfie justice yet it was in his humane nature that he underwent the punishment and his humane nature was supported therein and his sufferings had worth and merit because of the union of the humane nature with the Godhead in one person 3. Christ is not onely the ransome of lost sinners but the giver thereof also He not onely willingly offered himself to suffer but was Priest as well as sacrifice yea and Altar also for saith he I will give my flesh 4. Christ came in the world to give and now hath given his life for the world that is for his own in it in all ages and Nations who are in themselves as bad as any in the world and many of them of all ranks In these respects it is said I give my flesh for the life of the world 5. That same flesh and humane nature of Christ that is offered up a ransome to justice is also the bread of life for souls to feed upon for the bread is my flesh which I will give for the life of the world It is Christs suffering and death from whence our life floweth and Christ crucified is the carcasse on which souls feed And it is ascribed to his flesh or humane nature as his paying the ransome is also ascribed to it because however the quickening vertue and efficacy flow from the Godhead to which his flesh is united yet it is by his Incarnation and suffering that this becomes food to us 6. As Christ must not onely be given a ransome for our sins but also given and applied to us to quicken and feed our souls So Christ is the giver of himself both wayes He gave gimself to the Father to purchase life to his own when many of them were not in being far lesse beleevers and he doth apply himself unto them for life when they beleeve for both these are expressed here The bread which I will give to wit by way of application is my flesh which I will give by way of ransome for the life of the world Verse 52. The Jewes therefore strove amongst themselves saying How can this man give us his flesh to eate This new point of light which Christ brings forth to cleare the way of this spiritual feeding occasions a further discovery of his hearers who understanding his words carnally did stumble at them and strive among themselves about them that is they did in a fighting tumultuous way expresse their stumbling one to another or it seemes that some understood him aright or gave him charity others took him up carnally and stumbled and so they fell to strive Whence learn 1. Carnal men and misbeleevers will grow still the longer the worse when pains are taken upon them and they do not profit for after misbeleeving and murmuring they fall a brawling and contending they strove or fought All or most part of them were in a rage at what he had said 2. Division and strife and tumult may follow upon the doctrine of the best Preachers and yet the doctrine is not to blame but onely mens corruptions for upon Christs preaching The Jewes strove amongst themselves 3. Carnal misbeleevers do put a carnal sense upon Christs spiritual words and so do occasion their own stumbling for this they stumble at how can this man give us his flesh to eat They understand it of bodily eating and this they cannot endure because it is inhumane to eate mans flesh and his owne body could not be food that way to all the world far lesse could it give life But Christ meant no such thing they stumble on their own mistakes And they who assert such a bodily eating of Christs flesh and yet do not stumble at it are more brutish then these Capernaites 4. The right way to be satisfied about any point of truth or doctrine is to come to Christ himself in his own appointed means And they who neglect this are justly left to stumble in darknesse for herein they failed They strove among themselves about it but come not to him for resolution Verse 53. Then said Jesus unto them Verily
he came down from heaven ver 41 42. He declareth that his ascension into heaven should prove the truth of that to their conviction and shame And this also helps to cleare their mistake about eating of his flesh It doth not necessarily inferre that they should be witnesses of his ascension but that he should indeed ascend and that the truth and certainty of this should shame them for their base thoughts of him likewise while it is said he shall ascend up where he was before it is not to be understood as it his Godhead did change place and leave heaven at his incarnation for however he stooped in respect of state to appeare on earth in our nature yeâ— he is still in heaven Joh. 3.13 Nor is it the meaning that his humane nature did descend from heaven seeing in respect of that he ascended But the meaning is that the ascension of his humane nature by local change of place should clearly prove that he came from heaven in respect of his divine natures stooping to be cloathed with our flesh And both these two are spoken of the whole person in respect of the personal union though they be verified but in the one or other nature Further it is to be marked that Christs ascension doth prove his Godhead and that he came down from heaven to wit not simply for Enoch and Elijah did ascend to heaven who yet were not there before but in regard that he did arise and ascend by his own power Job 2.19 and 10.18 Psal 68 18. Joh. 20.17 Doctrine 1. Albeit men will not for present beleeve the excellency and glory of Christ yet it will be discovered and they may see it to their conviction and shame either in mercy or in judgement for so doth he intimate that they should see their folly when they see the Sonne of man ascend up See Joh. 8.28 Luk. 12.22 67 69. 2. Christs ascending into heaven is a clear proofe of his Godhead and that he descended from heaven in his incarnation Therefore doth he confirme the one by the other See Rom. 1.4 Eph. 4.8 9. 3. Christs ascension into heaven in his humane nature is a sufficient refutation of all carnal conceptions of partaking of Christ or of eating his flesh Therefore also doth he bring in this when they stumbled at eating of his flesh to shew that his ascension into heaven might refute all such conceits Verse 63. It is the Spirit that quickeneth the flesh profiteth nothing the words that I spake unto you they are Spirit and they are life In the next place Christ cleares that which chiefly offended them concerning his flesh and the quickening power and the eating thereof This he cleares in two assertions 1. It is the Spirit that quickeneth the flesh profiteth nothing This may be understood as a clearing of what he said concerning the eating of his flesh that it was not a carnal fleshly eating of him that could profit anything but it is a spiritual eating of him by faith that bringeth that quickening and life of which he hath spoken But it seemeth rather to clear what he had said concerning the quickening power of his flesh and humane nature and by Spirit and flesh we are to understand here his divine and humane nature as Rom. 1.3 4. 1 Pet. 3.18 And so the meaning is that however much had been spoken of life to be given by partaking of his flesh yet this is not to be understood of his flesh considered by it selfe and without his Godhead as they conceived him to be a meer man but all the quickening vertue that is ascribed to his flesh or humane nature doth flow from his Godhead to which it is united And this also doth condemne their conceit of bodily eating his flesh seeing a Spirit without which the flesh profiteth nothing cannot be eaten 2. The second assertion is the words that I speak unto you they are spirit and they are life Wherein Christ directly refutes their stumbling at what he spake of eating his flesh which they understood in a carnal sense of eating with the mouth of the body He declares that these words are not to be taken in a carnal grosse sense but in a spiritual way and being so taken and Christ spiritually laid hold upon the doctrine will not be found hard but very refreshful and to contain that which brings life to the weary soul And so the Spirit is taken for what is spiritual Job 3.16 Doctrine 1. Albeit Christs flesh and humane nature was quickned in it selfe and have quickening vertue to merit communicate and preserve life in beleevers Yet the Godhead is the fountain from which all this floweth and that which giveth merit and efficacy to all his sufferings and obedience for it is the Spirit that quickeneth 2. Such as do not look on Christs flesh as the flesh and blood of the Sonne of God nor do lay hold on him by faith as God incarnate that they may attain life But do look on him as meer man or as one whose flesh is to be eaten in a bodily manner They will never finde that quickening vertue in and from him which he declares to be in himselfe for the flesh profiteth nothing to wit in this respect It is true as God incarnate his flesh is the very price of life the first receptacle of our spiritual life and being laid hold on by faith the conduit to conveigh life to us But being considered as a meer man and his flesh to be eaten bodily as the Capernaits did in that respect it profiteth nothing for no meer man can give life nor merit it to lost sinners and outward bodily feeding cannot be refreshment nor food to souls 3. Scripture is the best Commentary to it selfe in regard what is spoken more darkly in one place is cleared in another for so doth Christ expound the words he spake 4. What Christ hath formerly spoken of eating his flesh is to be understood spiritually of eating by faith and not of bodily eating for so doth Christ declare The words that I speak unto you they are Spirit 5. None but they who understand Christs words spiritually will finde them lively in operation for being Spirit or taken spiritually then they are life and then only 6. The doctrine of the Gospel pointing out salvation by faith in Christ crucified for sinners is bâ—th Spirit and life It is a doctrine of a spiritual nature the instrument and mean whereby the Spirit worketh and communicates himselfe Gal. 3.2 and tends to make us spiritual And by it is life revealed offered conferred and carried on to perfection by the Spirit for thus it is commended his words they are Spirit and they are life See Rom. 8.2 2 Cor. 3.6 Verse 64. But there are some of you that beleeve not For Jesus knew from the beginning who they were that beleeved not and who should betray him 65. And he said Therefore said I unto you thâ—â— no man can come unto me except it
is dearest to them yea even of life for his sake Therefore doth he mention our life to be hated not secluding other things as parents wife children houses lands c. but including them all in this as being the most precious enjoyment And since some are put to that all must resolve on it 3. It s not enough that men quit any thing for Christ unlesse it be done with cheerfulnesse zeal and an holy indignation that any thing how precious soever should come in competition with obedience to him Therefore is iâ— required that they hate their life Which is not to be understood absolutely as if it were a sin to love life as it is the gift of God or that they should weary of it But comparatively that they should not love it more then Christ Matth. 10.37 and should abhoâ—re that it should come in competition with duty to him 4. Whatever be our obligations to Christ yet mens inordinate affection to their temporal life is a great impediment to our duty when it comes to that push for it is supposed that too many will love their life to wit in this world or their temporal life so as to preferre the preservation of it to obedience and a good conscience 5. Whoever are careful to preserve their temporal life upon any tearmes they take the short cut to loose it and eternal life also for he that loveth his life shall loose it He both provokes Christ to plague that life and cut it off which he will not employ in a good cause and however it fare with his temporal life yet he looseth eternal life 6. As the loose grip of things temporal is the surest and best grip so when a man preferres service to Christ to his own life it is the sure way to preserve both body and soul unto life eternal for he that hates his life in this world shall keep it unto life eternal Some time the Lord may continue and preserve a mans life after he hath submitted to loose it for his sake But however that succeed yet the other incouragement stands firme 7. They who have the lively hope of eternal life will easily digest any temporal losse especially when that hope cannot be attained without that losse for preservation unto eternal life is sufficient to perswade a man when he is called to it to hate his life in this world 8 Such as live by faith must renounce the principles of carnal sense and reason and be content to walk on grounds contrary to these especially in times of trial for they must learn that love and keeping of life is losse and hatred and losing of it is keeping of it From verse 26. Learn 1. Christ will not be content of glorious-like outside acquaintance with men unlesse they engage themselves in humble service to him Therefore in opposition to their desire of seeing him verse 21. he desires that men should serve him 2. Such as give up themselves to serve Christ must not in their duties prescribe unto him but must be content to follow his directions And in their lots they must not think it ill to be no better used then he was but should account the worst condition sweet and easie in that he essayed it and paved the way before them for saith he if any man serve me let him follow me 3. Such as serve Christ by following him shall be sure not only to see him but to enjoy his company He will be with them in trouble and not let them be alone and they shall be brought at last to partake of the sweet issue that followed on his suffering for where I am there shall also my servant be See Luke 22.28 29. John 17.24 Rom. 8.17 4. It is a sweet encouragement to sincere followers of Christ that in glory they shall have constant and neer fellowship with him which they are so much thirsting after in their pilgrimage for this is the encouragement of servants where I am there shall also my servant be 5. Whatever disgrace Christs servants may meet with yet to serve him is their true honour and will be rewarded at last with visible honour for if any man serve me him will my Father honour See 1 Sam 2.30 6. He saith here my Father will honour him not only to point out that it is true honour only which is conferred by God Joh. 5.44 But to teach That Christ as Mediatour is so accepted of the Father that he will put marks of favour and honour upon all his servants Verse 27. Now is my soul troubled and what shall I say Father save me from this houre but for this cause came I unto this houre Followeth to verse 31. the third particular in this part of the chapter wherein to prevent stumbling at his death it is made evident first by sore exercise and then by consolation sent from heaven that it was the Will of God he should suffer and yet not sink under it His exercise is recorded v. 27. his out-gate and consolation v. 28. unto which is subjoyned an exposition of Gods purpose in this way of comforting of him upon occasion of the several thoughts of the people about it v. 29 30. In this verse his exercise is pointed out in these particulars 1. That while he is preaching of his own death and suffering trouble doth seize upon his soul in the midst of his doctrine and he is so overwhelmed that he cannot get it hid but must tell it out before all his hearers 2. That he is so perplexed that he knows not what to say 3. That getting a vent in prayer there is a conflict betwixt his aversenesse from this lot and exercise and his submission to endure what his office called him unto Now for clearing this soul-trouble of Christ which we finde very familiar to him ch 11.33 and 13.21 Mat. 26.38 and 27.46 we would consider 1. The rise and cause of it was thus The Godhead hiding it self from the humanities sense and the Father letting out not only an apprehension of his sufferings to come but a present taste of the horrour of his wrath due to man for sin he is amazed overwhelmed and perplexed with it in his humanity And no wonder since he had the sinnes of all the Elect laid upon him by imputation to suffer for And so this wrath is not let out against his person but again their sinnes which were laid on him 2. Albeit Christs soul was here troubled or jumbled and puzzled as the word imports Yet we are not to conceive there was any sin in this exercise of his though the like may be muddy in us For we are like foule water which being stirred becomes like a puddle but he was like clean water in a clean vessel which being never so often stirred and shaken yet keeps still clean and clear 3. We are not to think it strange that the Sonne of God should be put to such perplexities in this trouble as not to know what
gave power to become the sons of God 7. Every one who is adopted to be a son of God must have a new birth and spiritual being in Christ by a change of disposition and qualities of the soul going along with that priviledge to prove the truth of it for these sons of God are borne to wit again By this change they will be led to esteeme highly of this dignity 1 John 3.1 to study conformity with Christ their elder brother Rom. 8.29 and to performe obedience whatever they can attain to with childrens dispositions out of fear to offend their Father 1 Pet. 1.14 which are the kindly evidences of adoption 8. Faith and receiving of Christ is so much the gift of God as first by regeneration Christ must make an inward offer and joyne himself to us and give us this hand to grip before we can by faith actively receive him or set about the work of sanctification by faith for all who beleeve on his Name were born again 9. The change of man out of nature into grace is a kind of new birth of the man in producing whereof there will be some travelling in pain by it there is brought forth a proportionable new man of grace spreading it self though weakly as in the natural man through the whole man also a new life and likenesse to the Father an appetite after food sutable to that life and a being sensible of hurt from what is contrary to this life for so is imported in that they are borne 10. Regeneration cometh not by natural generation or by the dignity of mens race and descent from pious progenitors for they were borne not of blood or of bloods that is by descent from their ancestors of many generations of which the Jewes boasted 11. Mens freewill or natural power is quite dead in the matter of regeneration its utmost endeavours can contribute nothing to this work for they were borne not of the will or the strongest inclinations of the flesh 12. Whatever singular endowments of learning wisdome or valour men have yet none of these do prove regeneration nor can they contribute any thing to such a work for they were borne not of the will of man or of famous and vertuous men as the word in the Original often signifieth 13. Regeneration is Gods own work who employeth his Word as the seed 1 Pet. 1.23 sendeth his Ministers as instruments to sowe this seed Gal. 4.19 and who quickeneth this seed by the Spirit who is the immediate worker of regeneration in order of operation John 3.6 8. And so whatever excellency regenerate men may have they are still bound to acknowledge that grace prevented them and made them to differ from others for they were born not of any thing but of God Ver. 14. And the Word was made flesh and dwelt amongst us and we beheld his glory as the glory of the onely begotten of the Father full of grace and truth John cometh here to speak of Christs humanity his incarnation and manifestation in the flesh whereby he became God and man in one person And declareth further how he abode in our nature on eâ—â—th for a season how the glory of his divinity shined forth even in that abasement in the view of his disciples and followers and what the benefits were he was filled with for sinners good to whom he came and among whom he abode even grace and truth in opposition chiefly to the curse and shadows of the Law as appeareth from ver 17. Doctrine 1. The sinfulnesse and ingratitude of the world and visible Church will not make void Christs love to his own nor will hinder him to draw so neer unto them and to others for their sake as is needful for their redemption and salvation and may yet further convince others of their ingratitude for notwithstanding that ingratitude ver 10 11. he drew neerer yet and was made flesh 2. So great was the difficulty of restoring the image of God in lost man and of restoring him to Gods favour and the dignity of Son-ship that no lesse could do it then the natural Son of God his becoming the Son of man to suffer in our nature And so great was Gods and Christs love as to lay a foundation of reconciliation betwixt God and man in the personal Union of the divine and humane nature in Christ so much is imported in that the Word was made flesh 3. The person of the Godhead that was incarnate was neither the Father nor the Holy Ghost but the Son the second person for the Word was made flesh There being a real distinction of the persons that one of them is not anâ—ther and each of them having their proper manner of subsistence the one of them might be incarnate and not the other and it is the Godhead not simply considered but the person of the Son subsisting in that Godhead that was incarnate And it was very convenient that the second or middle person in order of subsistence of the blessed Trinity should be the reconciler of God and man and that he by whom all things were made should be the restorer and maker of the new world and that he who was the expresse image of the Father should be the repairer of the image of God in us 4. The Son of God became true man and did take on our nature with all the essential properties thereof and all the common infirmities thereof yet without sin for so much is imported in that he was made flesh by which name is not signified that he assumed onely a body his divinity supplying the place of a soul for as the soul is sometime taken for the whole man Acts 27.47 so also is flesh Psal 145.21 And the Scripture speaks expressely of Christs soul Matth. 6.38 of his will Matth. 26.39 And knowledge or wisdome as man Luke 2.52 Nor doth it signifie that he took on our nature as it is corrupted with sin by the fall as flesh is sometimes taken for he was separate from sinners Heb. 7.26 But the designation serveth to point out the reality of his humane nature that he was true man having a real body with all the properties thereof And it points out his abâ—sing of himself that he united not onely our soul to himself but even our flesh and body wherein we agree with beasts And that he took on the sinlesse infirmities and frailties of man as flesh oftentimes signifieth Isaih 40.6 Psal 78.39 that so he might simpathize with us as a merciful and faithful High-Priest 5. Albeit Christ did assume both a soul and a body yet these did not make up another person in Christ distinct from the person of the Son of God but the personal subsistence of his humanity was prevented in his conception by its being assumed into a personal union with his Godhead and that without any change on the Godheads part and without mixture or confusion of the natures and properties flowing from the same for so are we
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
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
the administration of all things in order to them Not a lot they meet with but he will give an account of it as beseeming his dominion and trust and tending to their well-fare for as the Sonne of man and Mediatour this authority is given him as to a Delegate 7. The dignity of Christs humane nature being united with the God-head and his dignity as Mediatour as it shines in many particular acts and administrations so particularly in that he will be the visible Judge of quick and dead in his humane nature at the last day wherein Christ despised in the world because of his outward basenesse will be glorious and contemners of his offer of mercy will finde his Lambs face terrible And wherein beleevers will finde their Advocate their Judge for his executing of judgement because he is the Sonne of man doth point at this ultimately Verse 28. Marvel not at this for the houre is coming in the which all that are in the graves shall heare his voice 29. And shall come forth they that have done good unto the resurrection of life and they that have done evil unto the resurrection of damnation Hitherto Christ hath given divers proofes of his Godhead and equality with the Father and amongst the rest one from his quickening of those who are spiritually dead and hath declared his supreme authority to absolve and condemne and to governe and judge all as God incarnate Now finding the Jewes but amazed and astonished at this doctrine he labours to put them from that by producing a new proofe of his power and Godhead to be shewed in the resurrection by quickening the dead raising them up bringing them to judgement and sentencing them according to their works And by this instance he confirmeth what he said of his power to quicken dead soules by a proofe which they would think more marvellous and holds out a particular evidence of that authority ver 27. wherein in his humane nature he should so be visible Judge as yet his procedure should prove him to be true God also Doctrine 1. Christs glory hath but little roome and place in our narrow hearts when it is set before us and in his humanity and state of humiliation hardly will men give unto him the glory of his God-head for they but marvelled at these things as that which their hearts could not receive 2. As it is commendable for men when Christ manifests himselfe and his glory in the Word to close with it by faith and beleeving to admire and wonder at that infinite depth of excellency in him which cannot be comprehended So to misbeleeve and wonder and be astonished at what Christ saith because we cannot comprehend it by sense or reason is the great and ordinary sinne of too many hearers for such was the fruit of the Jewes hearing reproved by Christ marvel not at this 3. Christs power for quickening and converting sinners and his having authority to execute judgement should not be thought strange of considering what he is and that wonders are ordinary with him Marvel not at this saith he Christ hath still more and more proofes of his God-head to let forth if need be and the proofe of his God-head and power in the general resurrection may stay our hearts from distrustful wondering at what he declareth of himselfe for Christ refutes their wondering at what he had said by this new proofe Not that the resurrection of the body is a greater proofe of power in it selfe then the quickening of a dead soul wherein all the powers and faculties of man are prone to resist Gods operation whereas mens dead bodies have an obediential subjection to his power But this proofe of his power is more visible and obvious to mens senses then the other and more difficulty appears in the work to carnal reason which takes not up the power of spiritual death and thinkes it easie to work on a man having a reasonable soul and bodily ear then on dead bodies having no sense nor understanding to hear his voice And therefore Christ proveth the one by the other 5. How impossible soever it seem to carnal reason yet it is clear from the word that there will be a resurrection of the dead that both godly and wicked may receive a full recompence according to their wayes and that for this end there shall be a reuniting of the soul to the body in the grave to make them living persons againe for they that are in the graves shall hear his voice which presupposeth that their souls shall be united to their bodies in their graves 6. Albeit the time of the resurrection and general judgement be unknown to any save to God only Matth. 24.36 Yet it is certainly coming and all are bound to minde that it is so for the hour is coming in the which they shall hear his voyce c. See Jam. 5.9 7. This resurrection will be universal of all whether dead sooner or latter none of the godly will be lâ—st but will meet in that general assembly nor shall any of the wicked shift this day of compeâ—rance for all that are in the graves shall hear his voice c. Whereby we are not to seclude those who shaâ—l be changed 1 Cor. 15.51 as if no notice should be taken of them in that day though they need not a resurrection Nor yet are we to seclude others who never got a grave but were torne drowned burnt or devoured by wilde beasts and monsters for all will be delivered up Rev. 20.13 Only under this as the most usual course taken with dead bodies all the dead are comprehended and by this evidience of power on them who are rotten and resolved to dust in their graves proof is given how easie it is for him to raise up all 8. This universal resurrection will be of the same bodies that lived on earth and were laid in grave which as his omnipotencie can effectuate so his justice purchase and promise requires that the same body should receive the reward of its wayes and that he should not lose his purchase for they that are in the graves or the same body that lived and was laid there being dead shall hear his voice see Job 19.25 26 27. 9. The mean employed in the resurrection is the voice of Jesus Christ who shall descend with a shout 1 Thess 4.16 and with the sound of a Trumpet sounded by Angels and backed with his authority Matth. 24.31 which not onely those who remaine and are alive but those who are dead shall hear all the world over their souls having now re-entred into their bâ—dies and shall call them out to the terror of the wicked and comfort of the godly for all that are in the graves shall hear his voice 10. The souls of men being united to their bodies and their bodies endowed with qualities sutable to the estate for which they are appointed shall at the call of Christ rise out of their graves and be brought before the
the Baptist Matth. 1â— 10 11 12 13 c. which trysted also with his disciples return after he had sent them out to preach Mark 6.29 30 31 32 c. and with Herods hearing of his fame and desiring to see him Luk. 9.7 10 c. As for the place it is said he went over the Sea of Galilee c. This lake in Galilee through which Jordan runs gets several names in Scripture from several places upon the banks of it as here it is called the Sea of Tiberias from a Town built there by Herod the Tetrarch and named from Tiberius the Roman Emperour We need not conceive that Christ went over the lake to the opposite shoare for Tiberias and Bethsaida to the bounds whereof he went Luk. 9.10 were both on one side of that lake and the people followed him on foot ver 2. with Mark 6.33 But he passed over some creek or bay of that lake that so he might more speedily retire himselfe into a desert place as the rest call it and might ease his wearied disciples who had been toiled with travel and be rid of the presse of the multitude at least for a time From these words as they are cleared we may learn 1. Christs practice and lot teacheth that his servants ought to be very bussie in their stations and may expect and should submit unto a tossed unsetled life for he is whiles in Judea and whiles in Galilee about his calling and is here driven to new wandring 2. Christs and his servants entertainment in the world is ordinarily such as most desart and barren places will be more sweet and comfortable then any other Therefore Christ leaveth the Cities and retires to a desart shunning Herods fury See Heb. 11.37 38. 3. As it is no right way to keep Christ among a people to wrong his servants for he removes when John is slain So it is lawful for Ministers to withdraw themselves from the dangers wherewith they are threatned providing the trial be personal and they may do it without wronging their cause and calling for so hath Christ taught us who went over the Sea of Galilee c. to shun the rage of Herod who being engaged in persecution would be at more of it 4. As Christs servants may have much toile and should spend themselves willingly in his work So he will be tollicitous for them who serve him and careful to give them needful refreshments and breathings for such is his care of his disciples here who return wearied unto him Verse 2. And a great multitude followed him because they saw his miracles which he did on them that were diseased This verse contains a remote occasion of the miracle and a consequent of Christs removal which is that many did follow him considering the miracles he had done And their following him till they were hungry occasioned the miracle in feeding of them Doctrine 1. Persecution and trouble will not make Christ have a thin back when he sees it meet to honour himselfe by having many followers for here a great multitude followed him though Herod be seeking him and he go but to a desert place where they could be but ill accommodate And this speaks sadly against the lazinesse of many in times of greater quiet 2. Such as have an errand to Christ or any estimation of him will be at pains to follow him for so did they here yea and outwent them Mark 6.33 though they were not at least all of them well principled 3. It is not enough that multitudes pretend great respect to Christ and follow him for outward considerations and advantages unlesse their principals and their motives be yet more spiritual for herein they fell short in that they followed him because they saw his miracles not taking up the true excellency of his person thereby nor being affected with his doctrine or seeking their own spiritual good But the great wheele in all this was their being affected with his works as a novelty and the outward benefit they had thereby And therefore however now they follow him on all hazards yet afterward when he lets them see their errour and presseth spiritual things upon them they voluntarily forsake him ver 66. It is better to feel one miracle wrought upon the heart in changing of it then to be affected with many outward miracles 4. Christ doth perfectly know and take notice who they are that do follow him and what their principles and motives are for here an account of it is given and regestrate and afterward he lets them know it more clearly 5. Christ makes himselfe known by these miracles on the diseased not onely to fulfil the prophesies that went before of him Matth. 11.5 with Isa 35.6 But to shew that he came by his miracles to do good Acts 10.38 and not to satisfie curiosity And to teach that his company and dispensations are very alluring to invite men to come to him for they will finde many diseases and wants among his followers and him taking notice of them all and curing them even miraculously Verse 3. And Jesus went up into a mountain and there he sate with his disciples Followeth another antecedent of the miracle shewing that however the people do follow and interrupt him yet he went up for a while into a retired mountain with his disciples to refresh them with his company This mountain was not the place where the miracle was wrought but after he had rested a while here he came down to the plain to the multitude as may be gathered from verse 15. Whence learn 1. Refreshment after labour and travel in Gods service is so necessary and so lawful that Christ will have a care to afford it to his servants even in greatest throng of busines Therefore albeit the people do follow and interrupt him yet he went up into a mountain for this end 2. It is the sweet refreshment of Christs followers when they have not onely vacation for a time from their laborious toile but when they enjoy some familiar hours of fellowship with himself being free from the noise of distractions in the world for thus were they refreshed there he sate with his disciples where no doubt he refreshed their bodies with rest and food as may be gathered from Mark 6.31 but chiefly their souls with divine conferences 3. Christ is the wise dispenser of his servants refreshments and breathing times who doth let out their allowances as they may be most useful and not prejudicial unto them for he doth not bring them after their toile to a place of delights but to a desert and a mountain to rest them in and allowes it but for a while or a little as it is Mark 6.31 and presently they are at work again If Christ did not deale thus they would finde rest and excesse of delights waste them more then toile it self Verse 4. And the Passeover a feast of the Jewes was nigh In this verse the circumstance of the time of this
now most taken up with but to point out what was the most they might expect of the things of time let them have what dreams they please and to suggest an argument why they should not toile so much for that which could afford them so little See Eccles 5.11 6. It may also coole our affections to the world when we consider that however men want not enough of toile when they embrace the world for a portion for they labour for this meat Yet all they labour for is but of a perishing nature and perisheth in the useing Matth. 15.17 It serves but to uphold a perishing life and cannot prevent it's perishing at last 1 Cor. 6.13 And where souls get no better and men do only and mainly labour for it it will cause them perish eternally for this is another ground of disswasion it is the meat which perisheth 7. Christ doth here commend himselfe and his spiritual graces to be laboured for under the name of meat 1. Because now they were earnestly seeking for meat therefore he points out himselfe as excellent and better meat Thus to the woman of Samaria coming for water he points out himselfe as living water chap. 4.10 And so it teacheth That whatsoever men seek in the creature thâ—y will finde it more eminently and excellently in Christ if they will come to him 2. To shew the necessity sinners have of Christ and his usefulnesse to them for as meat is the mean of preserving life so not only unrenewed sinners continue dead without him but the souls of these who have any life will be in peril of starving without him and if they feed upon him their souls shall live and be refreshed by him 3. To shew his love who as meat is prepared for eating by fire so he was content to be rosted in the fire of Gods displeasure that he might be fit food for starving and pining souls 4. To shew the neare conjunction that must be betwixt Christ and them who reap spiritual benefit by him for as food must be eaten and digested and turned into our substance before it can nourish so must we apply Christ and have him dwelling in us before we draw forth of his refreshing vertue Doctrine 8. It doth commend Christ and may quicken our appetite and desire after him that he is food which neither perisheth in using nor diminisheth how manysoever partake of it and maketh them who partake thereof to endure and be happy for ever and therefore ought to be esteemed of above other food as much as our souls are better then our bodies and our eternal welfare to be preferred to our temporal life for it is another argument pressing this labour he is that meat which endureth unto everlasting life both in himselfe and in his effects in believers 9. Albeit oft-times such as labour most for earthly things may starve and want for all their pains Yet it may encourage men to seek Christ that none shall do it in vain but however he may see it fit to sharpen their appetite with delay yet he will at last satisfie them Therefore doth he quicken them yet more with a promise that what they labour for shall be given 10. Christ is so liberal and faithful in rewarding them who seek him that even carnal hypocrites will not be refused if they quit their unsoundnesse and put him in the roome of the Idol they are seeking for on these tearmes the promise is made even to these whom he had reproved to you 11. Whatever pains men are bound to take or do take in seeking Christ yet all the reward they receive is of free gift and sinners seekers will see it to be so for he shall give it unto you saith he 12. As Christ is the true food of souls so is he the giver thereof and all of it must come through his hand for the Sonne of man shall give it not only by giving himselfe to death that he might purchase life and become fit food but by the actual application of himselfe and his purchased benefits to every hungry sinner 13. Christs assinitie to us and his being our kinsman and of the same nature with us is a pledge to them that seek him that he will tenderly and faithfully supply their necessities Therefore doth he take the name of the Sonne of man in this promise to shew that he whose delight was among the sons of men Prov. 8.31 and delighted to designe himselfe often by this name and he who took on our nature and stouped to subject himselfe to our sinless infirmities will be tender of them who come to him and need him 14. Christ is to be acknowledged to be he whom the Father hath authorized and furnished to be the Saviour and Redeemeâ— of lost sinners and the storehouse from whence they are to expect their spiritual good And the Father hath made it undeniably manifest that he is the true Messiah who was to be expected for so is imported in this him hath God the Father sealed Whereby we are to understand partly that as King give sealed warrants and commissions to their Ministers of state who are sent out or employed in great affairs 1 King 21.8 Est 3.12 and 8.8 So Christ is the Fathers great Ambassadour authorized and sent out by him to this work partly that as a seal represents on waxe that which is engraven on it So the Father hath communicate to him his divine essence and properties and stamped and filled him with all divine perfections for carrying on that work having the fulnesse of the Godhead dwelling in him all knowledge to reveal his Fathers will and direct his people affection to come down from heaven for sinners good and to love them who abhorred him the spirit without measure to refresh power to sustain them c. And partly that as a seal annexed to a commission is a publike evidence of the persons authority So Christs endowments are visible mark â—s whereby to know him and the miracles wrought by him and that voice from heaven Matth. 3.17 and 17.5 with the accomplishment of all the prophecies in him were cleare evidences that he was the true Messiah and of the Fathers installing him in that office 15. Christs being thus sealed by the Father is a sure pledge that seekers of him will obtain spiritual food from him Therefore it is subjoyned as a reason of his giving this meat for him hath the Father sealed for we may assuredly gather that the Father would not seale a commission but to one who could be answerable Hâ—s fulnesse being God and sealed by God doth assure us of great abundance and liberality in him And he who is the Sonne will be faithful in his trust since Moses the servant was so Heb. 3.2 3 4 5 6. Verse 28. Then said they unto him What shall we do that we might worke the workes of God 29. Jesus answered and said unto them This is the work of God that ye believe on him
this is the case of the world that they need life 4. Mans lost and dead condition is irremediable by himselfe or any other mean under heaven for this life must come down from heaven 5. Christ is the true bread and food that not only preserves life and keeps from eternal death but doth put life and quickening even in the dead And such as do partake of Christ will live and become lively in their motions and actions for this bread of God giveth life 6. Christ that he might become fit food to quicken dead souls and might stoop to them who could not ascend to him hath been pleased to come down from heaven to earth unto sinners Not in regard of his Godheads changing of place seeing he fills heaven and earth but in regard of state in that he stooped to be incarnate and did assume our nature on earth by a personal union to himselfe Nor yet that his humane nature was from heaven but that the sanctification manner of conception and personal union thereof unto the Godhead was divine and from heaven and wrought by the vertue and power of the holy Ghost In these respects is this bread of God commended that he cometh down from heaven and giveth life 7. The spiritual benefits and refreshments of Christ are not proper to Israel only but common to all Nations And as the offer is made indifferently to all sorts of persons where the Gospel cometh So he is applyed to his own elect of all Nations and ranks of persons for he giveth life unto the world not to Israel only but to his own of all sorts and conditions throughout the world who in themselves dister nothing from the rest of the world till grace prevent them and therefore they get the common name of the world Verse 34. Then said they unto him Lord evermore give us this bread Christs commending of this bread produceth a vehement desire and earnest petition for it Albeit they had wickednesse enough to propound this desire by way of taunt desiring him who made such faire offers to give some real proofes of it Yet it seems rather to slow from their ignorant and carnal disposition who hearing of such bread and conceiving of it but carnally they desire to partake of it constantly as Israel did of the Manna Whence learn 1. The commendation of spiritual things may produce strange motions and desires and affections in men who yet are but carnal while as they have but carnal conceptions of things spiritual and their desires are neither serious nor constant nor laborious for here the former commendation produceth very vehement desires and strong insinuations with Christ calling him Lord that they may have their will and yet the issue proves them to be but naught in all this 2. As all men by nature are carnal so their conceptions of things spiritual are but carnal and their desires are agreeable to ther dispositions for such was their conception and desire here they are far from Christs purpose and dream of nothing but bodily refreshment in all this 3. As mens lustful hearts are vehement and ardent upon their desired objects So suddain changes and when people on a suddain become vehement in desiâ—ing spiritual things it gives just ground of suspition that at best there is much of flesh in these desires Seeing what ever grace can do yet such desires are not attained without much wrestling and much sense of former negligence and are for most part carried on against strong tides of opposition for their very instancy on a sudden is a strong evidence that they conceived but carnally of the matter Verse 35. And Jesus said unto them I am the bread of life he that cometh to me shall never hunger and he that beleeveth on me shall never thirst Christ returns an answer to this desire to ver 41. Wherein 1. He describes more plainly what and who this bread is ver 35. 2. He discovers their hypocrisie and checks them that for not being that in reality which here they pretend to in their desires ver 36. 3. He sheweth that his own Elect would not deale so with him and should be well dealt with according as was given him in Commission ver 37 38 39 40. In this ver 1. Christ upon occasion of their desire doth declare what and who this bread of life is He had told before the excellency thereof and that he and his Father would give it to them who seek it sincerely Now he brings out more of his minde declaring that he is the bread of life 2. He doth again repeat and inculcate the way of partaking of this bread which is by beleeving and coming to him of which See chap. 5.40 3. He confirmes that he is the bread of life and points out the excellency thereof from an effect which is that the partakers of him shall finde compleat refreshment in him for the preserving and perpetuating of their spiritual life Whence learn 1. Christ is so tender of any desires after himselfe that he will labour and take pains to make the best that can be even of natural and carnal desires and not cast them away at first but labour to make them better and set them right Therefore doth he answer this carnal crew and propound an object to elevate their desires 2. A right sight of Christ and his commending of himselfe to sinners is a special mean to make desires spiritual and elevate them toward him for he points out and commends himselfe here for that end 3. Christ is not only the giver of that food which begets and entertains spiritual life and which is most necessary and should be most sweet to sinners But he himselfe is the food of our souls also who gave himselfe to death that he might be prepared meat for us who by his merit doth purchase life and by his efficacy being applied doth dispense and entertaine that life for saith he I am the bread of life that is who hath life in himselfe and who merits begets maintains and perfects life in them who embrace and apply him And he speaks of himselfe under the notion of bread because it was bread which that carnal people was seeking 4. The right way of feeding on Christ for the entertainment of spiritual life and of finding him the bread of life is by faith to embrace and close with him his person offices and offers and exercise our faith on him daily for he is the bread of life to him that beleeveth 5. To come to Christ and to beleeve in him are all one And he that is made sensible of his distance from Christ and of the excellency and fulnesse that is in him and doth turn his course and eye toward him and is still moving on toward him is a beleever whatever he enjoy for he that cometh unto me is explained by this he that beleeveth on me 6. Christs offers unto all and every one that cometh unto him are not faire complements but
getting life in him for to such is the promise againe repeated 4. Men should also study that this offer of life is indefinite and it will be undoubtedly granted to all who shall or will beleeve for it is indefinite he that beleeveth be what he will or be they never so many 5. It is also to be seriously studied that beleevers have eternal life in some respects even here to wit in Christ and by faith in the earnest penny and first fruits for he that beleeveth hath everlasting life Doctrine 4. The confirmation of this doctrine by a double asseveration teacheth 1. Men are by nature so addicted to the covenant of works and so loath to be stripped of their own worth and righteousnesse that they are hardly perswaded that faith in Christ is the way to life and very unwilling to embrace and rest in it for this asseveration imports that there is a controversie in this matter 2. Corrupt reason will never end this controversie but we must take us to Christs word alone to satisfie us Therefore he useth no dispute but asserteth it on his truth and word 3. This truth however controverted is most certain and without all controversie for it is verily verily true 4. It is most needful and profitable that sinners beleeve and close with this truth and make use of it Therefore doth he inculcate and assert it 5. Christ alloweth such as beleeve in him to be very confident and perswaded of his accepting of them and of their eternal happinesse Therefore doth he strongly assert that verily verily they have everlasting life Verse 48. I am the bread of life Next Christ repeats his former doctrine and confirmes the former assertion by shewing that he is the bread of life See ver 35. Doctrine 1. Men by nature are soul-starved pineing away under the want of souls food and not only so but they are so dead that they know or feele it not for that he is the bread of life imports not only this their pineing condition but their being dead under it Otherwise if they truely felt it it were a signe of a good condition to be sensible of their worst estate 2. Christ is unto the needy soul all that it can need He is by way of excellency the food of souls which quickens them when they are dead and refresheth them and preserveth the life which he giveth for saith he I am that bread of life 3. This excellent vertue in Christ to give and preserve life is ground of confidence to a beleever that by closing with him he shall have everlasting life Therefore is this subjoyned as a confirmation of the former assertion in ver 47. Verse 49. Your fathers did eat Manna in the wildernesse and are dead 50. This is the bread which cometh down from heaven that a man may eat thereof and not die Thirdly Christ illustrates this quickening vertue of this bread by comparing it again with Manna which was but weak and could not preserve their fathers from death ver 49. whereas this bread which came down from heaven doth deliver and preserve them from death who eat of it ver 50. This that is said of Manna that the fathers who eat thereof are dead may be understood two wayes and in both respects the opposition will stand firme betwixt it and this bread 1. That though Manna was excellent and pure food yet it could not so much as save their fathers from bodily death but this saves the soul from spiritual death is a remedy against bodily death and a preservative both of soul and body against everlasting death 2. That though their fathers did eat Manna as it was spiritual meat 1 Cor. 10.3 and a Sacrament pointing out Christ yet many of them perished eternally but the partaker of this bread is sure of everlasting life Doctrine 1. A special way to finde out the excellency of Christ is to compare him with what seems to have any excellency in it and then 〈◊〉 how far he out-shines 〈◊〉 for to this end is he again compared with Manna See Phil. 3.7 2. Whatever it be that would came in compeâ—â—â—â— with Christ in the matter of worth is not only infinitely inferiour to him but should be â—losed as a thing of naught Therefore albeit Manna in it selfe was an excellent gift of God yet when they doâ—â—ed so much upon it Christ findes it necessary to vilifie iâ— thus 3. It may lessen our estimation of any outward thing when we consider that it cannot so much as perpetuate it selfe with us or us with it and far more that it cannot prove a remedy against perdition for thus doth he abase Manna your fathers did eat Manna in the wildernesse and are dead 4. Unbeleevers do partake only of the outward part of the Sacraments and that is so far from saving them that their abuse thereof tends to their perdition for thus also did they eat Manna as it was a Sacrament and are dead 5. It doth set forth the excellency of our true spiritual food that it cometh down from heaven far above the clouds whence Manna came and so is divine food proclaiming Gods love and condescendence to lost man for This is the bread which cometh down from heaven 6. Christs coming down from heaven and offering himselfe in the Gospel is a sufficient invitation and ground for hungry sinners to come and feed upon him for it cometh down from heaven that a man may eat thereof 7. Christ is such spiritual food as will prove a remedy and preservative against death both spiritual and eternal and so swalloweth up any bitternesse that is in bodily death for this bread cometh from heaven that a man may eat thereof and not die Verse 51. I am the living bread which came down from heaven If any man eat of this bread he shall live for ever and the bread that I will give is my flesh which I will give for the life of the world In this verse 1. Christ goeth on to shew the excellency of this bread which he had commended above Manna And speaking of himself in the first person whereas verse 50. he had spoken of himself under the name of bread in the third person he declareth that he is that living bread the partaker whereof shall live eternally in blisse with him 2. He brings out yet more of his minde concerning this true food by shewing in what respect he is this food to wit by reason of his incarnation and taking on our flesh or nature and by his giving of this a ransome for sin whence flowes the purchase and application of life to his own of all Nations So that the sense of this is not that his flesh eaten in a carnal way by the mouth of the body is this living bread nor yet that his humanity separate from his Godhead gives life for both these conceits are afterward refuted But the meaning is that Christs Incarnation and taking on our nature as our kinsman is a
yet if it had been so they would have made more conscience of it in their own practice And indeed many may pretend the honour of God in somewhat they do who when their other works are seen do give their profession the lie Verse 20. The people answered and said Thou hast a devil who goeth about to kill thee Christ is interrupted in his Apology by the multitude who being ignorant of the Rulers plots which others knew better verse 25. and seeing him get liberty to preach and none molesting him they cry out that he was madde and possessed that should apprehend any such thing Whence learn 1. Albeit persecutors have many on their side to be enemies to Christ yet they are but few of them who are made privy to their plots and cruel projects As here we see the people or multitude ignorant of all this who goeth about to kill thee Many who are on persecutors side are to be pitied and not to be suspected as accessory to all the machinations of their leaders 2. It is great want of charity when men do not onely taxe a particular fact which they suppose to be wrong but do also reflect upon the person who doth it and passe hard censures upon the principles from which it floweth for albeit his apprehension had been false as it was not and men are bound to trust Christs verdict rather then their own sense and reason yet it was hard measure because of this to assert thou hast a devil This was a very frequent designation among them of one that was distracted and erâ—ed dangerously for whereas they could acknowledge Gods fatherly hand in moderate chastisements they looked upon groâ—er distempers as an evidence that a man was delivered over to the Executioners hand Which however it be not still true and is very sad when it is true Yet a Saint may be exercised with a messenger of Satan 2 Cor. 12.7 and yet be in his Fathers hand still Onely it is to be marked that they are affected with what they think to be a visible possession who yet were little troubled with a spiritual possession under which many of them were kept in bondage 3. It is the lot of Chist and his followers to lie buried under the most horrid of calumnies even to be looked on as acted guided and directed by an evil spirit And Christ himself submitted to this that he might sanctifie such a lot to his followers as here we see and frequently elsewhere in the Evangelists Verse 21. Jesus answered and said unto them I have done one work and ye all marvel 22. Moses therefore gave unto you Circumcision not because it is of Moses but of the Fathers and ye on the Sabbath day circumcise a man 23. If a man on the Sabbath day receive circumcision that the Law of Moses should not be broken are ye angry at me because I have made a man every whit whole on the Sabbath day Christ passeth over this calumny without a reply and goeth on with his discourse Wherein he cleareth the multitude what the quarrel was the Jewes had against him and subjoyneth a second reason for vindication thereof taken from a parallel act approven by themselves The summe is That however they marvelled at his deed yet they had like practices among themselves justified by the Law For Moses did give them a Law received from the fathers that Circumcision should be administred on the eighth day and they did circumcise on the Sabbath day if it fell to be the eighth without any scruple or violation of the Law yea in obedience to the Law And therefore they had no cause to be angry at him because he had healed a man both in soul and body on the Sabbath The parallel here is not so much betwixt the person of Christ and Moses as betwixt the Ordinance enjoyned by Moses and practised by them and Christs deed For clearing whereof Consider 1. The equality or parallel consists in this that as Circumcision was a work of piety as being a Sacrament and Seal of the Covenant So also it was a work of necessity in respect of the precept that the Law of Moses might not be broken And on the same grounds was Christs work to be justified being a work of piety to heal a mans soul and a work of charity and necessity to help a man who had been so long in distresse We need not to insist to enquire why the Lord would have Circumcision precisely on the eighth day whether because he would have the seventh day which Physicians account a critical day over before this painful Sacrament were administred but would have it delayed no longer or upon some other typical reason It sufficeth us that Gods will is a sufficient reason for his command 2. There may also some disparity be found betwixt these two which pleads yet more strongly for Christs practice As 1. In administring of Circumcision there was more pains and labour on the Sabbath then in what he did having with a word made the man whole 2. Circumcision though an Ordinance of God yet was painful and for awhile hurtful to the body He on the contrary healed him who had been long pained 3. Albeit Circumcision was a work of piety because it was a Seal of the righteousnesse which is by saith yet many who received it did not get their hearts circumcised And therefore his deed was much more a work of piety having not onely healed the mans body but his soul also for so the parallel runs and so these words are to be understood I have made a man every whit whole or the whole man whole and so appears in part from his adhering to Christs directions when they are quarreled chap. 5.10 11. Doctrine 1. Christs followers ought to be deaf men to reproaches and to carry themselves modestly when they meet with personal injuries and affronts As here Christ by his practice doth teach who never so much as owned their bitter reflection verse 20. 2. Men who are most wicked and lewd may yet so far delude themselves or seek to deceive others as they cannot look upon some supposed ills but with wonder and astonishment for these vile men did all marvel at this work of Christ pretending to detest it as an horrid prophanation When yet they were nothing affected with their own grosse abuses and violation of the Law 3. It is great injustice and want of charity to stumble at one failing of a man suppose it be real who makes not an habit of it but otherwise is blamelesse Therefore saith he I have done one work and ye all marvel wherein he not onely opposeth his own work to their frequent circumcising on the Sabbath but sheweth that it was a great testimony of his innocency that they could object but that one work to him and that it was great injustice to taxe him so hardly though it had not been right seeing he had no custome of such transgressions 4. The Lord in
his deep wisdome hath so contrived his Law that albeit divers precepts concurring at one time may seeme to crosse one another yet no man that is not under the power of an erring conscience who whatever way he turn him doth either sinne materially against the Law or interpretatively against God in going over the light of his conscience will ever want a lawful out-gate but may follow one command without violation of another for so doth Christs arguing teach His instance of Circumcision without prophanation of the Sabbath and his arguing from thence to justifie his own practice sheweth that these particular instances are grounded on a general rule That in the concurrence of many seeming contrary precepts it is the will of God that one of them should give place to the other for that time and that without sinne in him who doth so Which may be branched out thus 1. A general command gives way to a special precept when both cannot be observed at one time As here the general command of sanctifying the Sabbath gives place to the command of Circumcision on the eighth day when that day fell to be the Sabbath 2. The moral duties of the first Table take place of duties of the second Table when they come in competition Though a man be bound to provide for his family to love his friends wife and children yet all these must give place to his love to God and his truth and he must forsake all these yea and in some respect hate them when they would hinder him in his duty to God 3. Ceremonial duties and external performances of the first Table do give place to moral duties of the second Table And therefore Christ frequently justifieth his own and his disciples practices on the Sabbath by shewing that God required mercy and not sacrifice Doctrino 5. Albeit it be the will of God that his people do sanctifie the Sabbath by ceasing from their ordinary imployments yet several works may be done thereupon without violation thereof for Christs instancing of Circumcision on the Sabbath without breaking of the Law of Moses and of his own fact sheweth that these instances are grounded on this general rule That the doing of every work upon the Sabbath is not a violation thereof And particularly 1. Works of piety are the very sanctifying of the Sabbath as here to administrate a Sacrament and do good to a mans soul and the Priests were blamelesse in killing and washing sacrifices on that day Matth. 12.5 And we under the Gospel should go about our work with more delight on that day in regard it is more spiritual and easie then formerly 2. Some works albeit they be not works of piety yet are lawful in so far us they are necessary means of and have a tendency unto works of piety So were they allowed a Sabbath dayes journey to go to their solemne meetings and worship and the pains that men take in needful apparelling and refreshing of their bodies and going to the publike places of worship are no violation of the Sabbath if they be done with a Sabbath dayes heart 3. Works of mercy and charity are also lawful on the Sabbath as here it was lawful to relieve a miserable man so also Luke 14.5 providing they be such works indeed not onely in the intention of the worker but such as in their own nature are necessarily required for performance of mercie and charity 4. Works of necessity may lawfully be done on the Sabbath though they were servile employments as here Circumcision was in respect of the command and his healing of the man See Luke 13.15 Yet that we abuse not this and violate the Sabbath under a pretext of necessity We ought 1. To distinguish betwixt a necessity that is inevitable into which providence casts us and a necessity that is only contracted through our own former negligence The first doth warrand us to work what we are necessitate to do but the other doth involve us in guilt whatever may be done upon it 2. We are to distinguish betwixt a necessity that is onely imminent or possible and feared that it may come and a necessity that is incumbent and present The former cannot warrand a man to work on the Sabbath but the latter doth A man must not gather in his cornes upon the Sabbath because he fears it may raine the next day or a stood may come and carry it away but a man may recover and preserve his cornes on the Sabbath from being carried away with a present inundation 3. We are to distinguish betwixt the ceasing of gain by the intermission of a lawful calling on the Sabbath and an emergent damage by reason of some providential dispensations The former doth not warrand working on the Sabbath day but the latter doth Albeit it be necessary that a man improve his means in a lawful calling for the maintenance of his family Yet it is not lawful for him to continue his trade and calling on the Sabbath upon pretence that he will be a loser by the intermission thereof But a man may lawfully recover his means from fire water or other accidents on that day Doctrine 6. Men who are possessed with self-love and with prejudice against others will readily count that a fault in their neighbours which yet is no fault and will allow that in themselves which they condemne in others for so doth Christs reasoning from their practice to his deed import that they did these things as approven service as they were and yet when he did the like they were angry at him And so doth he elsewhere plead from the example of David and of their Priests Matth. 12.3 4 5. 7. Whatever persecutors of Christ and his people do pretend yet the rising glory of Christ and of his truth is the true cause of their spleene Therefore albeit they made a noise about the mans carrying of his bed on the Sabbath Chaper 5. 10. yet he tels them the true cause is I have made a man every whit whole on the Sabbath day and â—o am glorified 8. Christs pleading for this as a work of piety as the parallel beareth and hath been shewed in the Exposition doth import that Christ did heal this mans soul as well as his body And so it teacheth 1. As men have soul diseases as well as bodily whereof they should be chiefly sensible and which till they be cured men are never compleatly whole So it may be an encouragement to go to Christ with outward troubles that in seeking help to these men may get that and spiritual mercies also for so dealt he with this poor man whose great care was onely to be healed of his long infirmity 2. It is a very dangerous condition to be sent to Christ with outward trouble and yet not get some spiritual and saving benefit from him with their deliverance before they come away for it was Christs way when persons were brought to him with outward troubles to cure their souls
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
he should lay out himself for their help who are in need for so is the force of â—his argument I am the light of the world and therefore I must let out of that furniture laid up in me for the help of this man 10. Christ by the miraculous cures wrought upon the bodies of the diseased in the time of his being on earth gave a visible document of what he was and would prove to needy souls who employ him So much also is imported here that he being the light of the world would give a proof of it and invite sinners to employ him as such by curing this blinde man 11. The Sonne of God his manifesting himself in our nature and conversing with sinners on earth preaching and working miracles among them was a sweet and refreshful light of consolation to the world for albeit he be the light of the world both before and after yet this is true in a particular and eminent way as long as I am in the world I am the light of the world And this was that day of light so much desired and longed for Luke 10.23 24. For this was the glorious manifestation of the love of God when he became Immanuel God with us and when God not onely dwelt with men but in mans nature and by his own preaching and miracles gave proof of that fulnesse of grace and truth that is in him 12. Our Lord Jesus is so respective of lost sinners that he accounted it no small favour to get his bride in his own immediate guiding and did so acquit himself in these dayes of his Ministry as might witnesse what an one he was for so much doth Christs argument drawn from this import As long as I am in the world I am the light of the world which imports by way of Argument these two 1. That in his esteeme it was a great favour to be thus in his own person the light of the world and not to leave the ministration of his comforts to his servants to be ministers thereof and therefore he would be busie in this his time of it And indeed it appears how much he delighted to be the immediate Messenger and publisher of his love in that before his Incarnation he appeared in humane shape and spake himself with the Patriarchs and when his Messengers do in his name speak a word in season to the wearie his love is such that if it were fit he would come and be the Messenger himself 2. That his bride being now during this time of his Ministry left on his immediate hand the Prophets being ceased John after awhile laid by and his disciples doing but little it was requisite he should be busie and guide her so as she should misse no other and he might let her finde what a difference there is betwixt the Bridegroome and his friends And indeed he is matchlesse singular and like himself in his guiding and dealing with his own Verse 6. When he had thus spoken he spat on the ground and made clay of the spettle and he anointed the eyes of the blind man with the clay 7. And said unto him Go wash in the pool of Siloam which is by interpretation Sent. He went his way therefore and washed and came seeing Christ having given these reasons why he behoved to cure this man doth now fall about it and having made clay with his spettle on the dust and anointed the mans eyes therewith he sends him to the pool of Siloam to wash which he obeying doth recover his sight As for this pool of which also Nehem. 3.15 it was a fountain springing out from mount Zion from whence flowed out the brook of Siloah which watered a part of the City of which Isa â— 6 And as divers allegories are invented by the wit of men on this miracle as if his making use of clay in this miracle did point out that he could cure the man who had made man at first of clay and that his spettle making the clay did point out the efficacy and vertue that sloweth from Christs humanitie being now personally united to the Godhead so in particular the signification of the name of this pool which is sent makes men conceive the name was given to it with an eye to the Messiah who is Shiloh Gen 49.10 But as Johns drift in interpreting the name is only according to his custome to make his meaning plain so the name seemeth to have been given of old only in testimony that they accounted it a special gift sent of God to have a fountain or brook among these hills so commodious for their City or because it did slow out not constantly but now and then according as God was pleased to send it Doctrine 1. Christs affection to needy sinners manifested in his Word is such as he will give reall proofe of it according as it is needed Therefore he contents not himselfe to have said so much of it ver 4 5. but when he had thus spoken he works the miracle and will give a present proofe of what he had said 2. Albeit it be our duty to pray when we are in distresse yet such is Christs compassion as to give us what we need when we have little minde of it and so cannot pray for it for when the man is not minding at all the cure of his disease but is only sitting there to beg then Christ conferreth this unexpected benefit upon him And by this way of dealing Christ gives ample encouragement to his own to pray in their distresse being confident that he who prevents prayer will undoubtedly hear them 3. When Christ employeth any means for the help of the miserable yet the power that doth them good is not in these means but in and from Christ for neither could clay heal nor the pool wash away blindnesse but that flowed from his omnipotency only And therefore as we should rest on no means so neither should we be discouraged in using means appointed by Christ so long as we have his promise 4. Christ can bring about wounderful deliverances and mercies to his people even by means which seem improbable and contrary to nature for clay of it selfe is rather fit to put out seeing eyes then to open blind eyes 5. Such as Christ takes in hand as his patients he may make them sicker before he cure them and put them in a worse condition to sense then they were before for so much also doth the application of clay teach It addeth an external impediment to his natural blindnesse and yet is all done in order to his cure And thus it is also in spiritual conditions the strong man may make greatest trouble when he is to be put out Luke 11.21 22. 6. Where Christ doth good to any he will first try their faith by their subjection and obedience to his commanded means before they finde the comfortable issue for such is his method here He first puts him to subject himselfe to have
were alive to come forth he cometh out in the same posture wherein he was laid in his grave And Christ requires some to loose him that so they might be further confirmed of the truth of the miracle Whence learn 1. The upshot and close of Christs dealing will richly compence all his delayes and seeming harsh dealing for the issue of all this procedure in the former part of the Chapter is that Lazarus is raised again 2. Albeit Christ may in his peoples trouble take much time to exercise and prepare them for mercy and to let out proofes of his compassion and sympathy Yet when that is done he can give an issue and help them in a moment for now when all these are over here the miracle is presently dispatched And when he had thus spoken and tried disciples and friends removed their unbelief manifested his own affectionate heart c. he cried c. 3. Christs word of command whereby the world was created and is upheld is sufficient to effectuate greatest things if it were even to raise the dead for he did no more in bringing about this miracle but cried c. 4. His crying with a loud voice in the audience of all was not only an evidence of his omnipotency and that as he employed the Father so also he put forth his own power in this miracle But further it points out 1. His affection and earnestnesse to have the thing done and sheweth That Christ is not a coldriffe friend but takes a hearty lift in what concerns his people 2. It points out his confidence in the matter and therefore he publikely interpriseth it in the hearing of all To teach that whatever our unbeleeving hearts say yet Christ is not afraid of his work that it shall miscarry in his hand Doctrine 5. Christ in employing his omnipotency doth not look on things as they are in themselves or seem to be unto us But he calleth these things that are not as though they were and in speaking to and commanding the powerlesse and dead he giveth them life and strength to obey for he cryed Lazarus come forth His omnipotency speaks to him as to one living and ready to come forth on a call because at this very word he put life in him to hear and obey See Rom. 4.17 6. Christ hath our life in his hand to take it away or restore it at his pleasure and when he calls even for the dead they will obey him for and he that was dead came forth 7. Whatever enjoyments men have within time yet it is but little of these things they can take away with them for it is marked that he came out bound with grave-cloathes and his face bound about with a napkin Not so much to point out a new miracle in the bosome of the other that a dead man should not only come out but come out so bound as might hinder one to walk for it may easily be conceived that the bonds were so loose as he might creep one way or other out and he knew the place better then to go wrong though his face was covered But the scope in part is to point ouâ— how little Lazarus had carried away with him even grave-cloathes See 1 Tim 6.7 8. As Christ our Lord will work no needlesse miracles So he will have all convinced of the reality oâ— those he worketh Therefore also will he bring him out in his grave-cloathes and â—ids them loose him and let him go that he may walk at freedome That so they might see him bound as they had laid him in and themselves in handling and loosing him might be further confirmed that it was a true miracle As also as was marked on ver 39 he would not loose him by a miracle since mens hands could do that Ver. 45. Then many of the Jewes which came to Mary and had seen the things which Jesus did beleeved on him 46. But some of them went their wayes to the Pharisees and told them what things Jesus had done Followeth the third and last part of the Chapter containing some consequents and effects of this miracle which may be taken up in these 1. What effects it had on the Jewes who were with Mary ver 4â— â—6 2. The consultations and conclusions of the Rulers of the Jewes when they are informed of it ver 47. 53. 3. The course which Christ took on this their resolution ver 54. 4. The diligence used by the Rulers to have their resolutions put in execution at the feast ver 55 56 57 As for what was the part and carriage of Lazarus and his sisters upon the receipt of this mercy it pleaseth the Lord to mention no more of it then what may be gathered from their piety that they were not unthankful and from his passing it oâ—â—er in silence not that he did vilipâ—nd it but that great mercies will affect his people more then can be well said or expressed In these verses we have the first consequent of the miracle which is the diverse impressions it takes upon the Jewes who were present Many of them beleeving and others of them persisting in unbelief and not being able to do unto Christ what they would themselves they delate the matter to the Pharisees Whence learn 1. Christ doth not spread his net by doctrine and working but for some notable fruit and effect for here by raising up of one dead body he raiseth up many dead souls 2. Albeit for the most part they generally are naught yet at some times and in some societies it pleaseth him to work upon and gain the far greater part for Many of the Jewes beleeved whereas some only ver 48. do persist in their ill course 3. Such as come to do good unto the godly in their need may readily meet with more good to themselves by the means for they came to Mary who finde Christ and are drawn to beleeve It is said they came to Mary only because they came out to the grave after her ver 31. Or because however they came out of Jerusalem to comfort both her and Martha ver 19. yet they did it chiefly for Maries sake 4. Such as do rightly consider of Christs glorious workings and manifestations unto and for his people may be abundantly convinced that he is the true Messiah and see convincing grounds wherefore they should embrace and close with him by faith for when they had seen the things which Jesus did not only the miracle for that alone could not work solid faith though it might prepare for it but his groaning weeping doctrine thanksgiving the way of the miracle c. they beleeved on him 5. When Christ is prevailing fastest yet his doctrine and working will never be well taken at all hands for some of them are of another temper 6. Not only the prevalent example of many will not work upon the obstinate But their other wayes good and moral principles will not contribute to draw them to Christ for not
to say For considering him as man encompassed with our sinlesse infirmities and that this heavy weight of wrath did light upon him on a sudden it is no wonder it did confound all his thoughts as man These contrary desires and debates of Christ in his voluntary exinanition were without all sinful infirmitie For in his desiring the trouble to be removed he testified that his holy and sinlesse nature did abhor to lie under wrath and in his being willing to suffer he cleares that in respect of his office and being our Surety he denieth himself and submits to what his office required of him and what his Father had appointed him to suffer how much soever he abhorred it From this whole purpose in general we may learn 1. The sad agonies of Christs soul being under the burden of sinne imputed to him is a mirrour wherein we may read the bitter desert of sinne what bitter wrath follows upon it and how abominable it is that produceth such fruits 2. We may hâ—â—â— in also read how impartial a Judge God is and how impartial in craving and taking satisfaction for sin so that if his own beloved Sonne come betwixt sinners and the stroke he will not spare him but let out such sad soul-trouble upon him And this may make the sinnes of the Elect bitter to them that they did pierce Christ and did make him a man of sorrows and acquainted with griefs 3. This may also discover unto us what difficulty there was in the work of our Redemption that it put the Sonne of God to such pressures and perplexities to carry thorâ—w under it 4. Herein also shines forth the love of the Father in giving his Son and the Sonnes love in undertaking this hard task and drinking this bitter cup for their take who were living in enmity against him and who cannot be profitable unto him 5. Such as in the sense of sinne and deserved wrath do flee to Christ will finde him a tender Saviour who is experimentally acquainted with all their sinlesse infirmities and with all these tentations they are vexed with though without sinne for he hath drunk of that bitter cup. 6. Christ in his own person hath sanctified trouble and distresse of minde to all his followers as here is left upon record 7. In this exercise we may reade to whom it is we owe any true peace of conscience we enjoy even to him upon whom the chastisement of our peace was and who endured this trouble that we might rest safely under his shadow 8. The godly may also learn hence a good use of any trouble of mind that comes upon them even to learn hereby somewhat of his bitter sufferings for them that so he may be more precious in their eyes 9. We may read in this exercise and experience of Christ how soon a good condition may be clouded and how one may be well and have help near them and yet not see it for Christ while he is thus troubled is still the Sonne of God and beloved of him and his out-gate is very near yet for the present he is over-clouded and taken up with nothing but perplexity and horrour 10. Finally this sad trouble and exercise of Christ may point out what will be the sad lot of all the wicked who have not Christ to satisfie for them for if this be done in the green tree what shall be done in the drie Luke 23.31 More particularly from the words and context Learn 1. As sinne hath infected both soul and body of the Elect and chiefly the soul where it hath its chief seat So Christ to expiate this sinne did suffer unspeakable sorrows and trouble in his soul as well as torture in his body for my soul is troubled saith he See Isa 53.10 2. Albeit some sufferings of the body be very exquisite and painful and Christs in particular was such yet sad trouble of mind is far more grievous then any bodily distresse As Christ also found who silently bare all his outward troubles but must cry out of the other now is my soul troubled 3. Sad trouble of minde is very hard to conceal and smother from the knowledge of others nor have they cause to complaine of extremity who get it hid And they who get their exercise hid ought to acknowledge Christ who was put to proclaime his trouble before a multitude that theirs might be more easie And on the other hand when any are driven to that extremity that they must cry out of soul-trouble they may finde this exercise sanctified on Christs person who in the midst of a multitude must interrupt preaching and cry out now is my soul troubled 4. Albeit Christ be God over all blessed for ever yet it pleased him in going through his sufferings so to abase himself as to wrestle with horrour fears perplexities under them and to fight with the weapons he hath left for Saints in like cases that so he may be a faithful and merciful high Priest and may assure them of successe who in the like case make use of the like means For whereas upon Christs former doctrine of his sufferings and the duty of his followers to suffer any might be ready to think that it was easie for him to speak of trouble and beare it in respect of others Therefore he lets them see that he had the same exercise trouble perplexities and fears about it though without sinne that Saints have and that he used the same weapons of prayer wrestling and submission that are left unto them 5. A special mean for raising trouble in a tender minde is their thinking much upon it which doth beget and waken it for so was it with Christ while he is thinking and preaching of his sufferings trouble ariseth Now is my soul troubled saith he And albeit Christ was sinlesse in so doing yet it is our sinne oft-times to beget trouble by our musing upon it 6. There is a vast difference betwixt the most exact comprehension of trouble in the judgement and the experimental feeling thereof in the senses The one may be without so much vexation and trouble as the other will produce This also appears in Christs exercise who though he understood perfectly what his sufferings should be and had resolved upon them yet when he came to feele trouble it raiseth all this perplexitie And however Christ went beyond us in this that he met with all he resolved upon which made it thus heavy whereas we are oft-times disappointed in our apprehensions and get lesse then we look for And so the trouble it self is oft-times easier then the exercise and apprehension of it Yet this experience of Christs may learn all never to trust their own resolutions for trouble but to make ready for it if God send it on as another thing to present sense and feeling then any thing they could imagine 7. How stout soever the hearts of men be yet when the Lord lets out trouble for sin it will damp them
work and Kingdome of Satan is destroyed Doct. 1. Satan is a Prince who by his tyrannical usurpation and by a voluntary consent of deluded souls doth get and exercise a tyrannical government over the children of men so long as they are without Christ for he is the Prince of this world 2. Christ by his death did condemne and overcome Satan and hath made his conquest evident to the conviction of men by the effects and operations of his Spirit in doctrine condemning Satan and his work in men casting him out miraculously and destroying his work in beleevers for he supposeth it as a clear and undeniably truth that the Prince of this world is judged 3. By this judging of Satan the Spirit hath made it undeniably evident that Christ hath all authority and power to preserve his Church triumph over his enemies and order all the confusions that Satan and sin have occasioned in the world for whatever were their thoughts of Christ yet when it shall be evident that Christ took Satan the great disturber to task and foiled him it cannot in reason be denied but he is Soveraigne Judge and Lord having all power in his hand and all his adversaries under his feet He shall convince the world of judgement because the Prince of this world is judged 4. By the poweâ— of Christ evidenced in condemning and triumphing over Satan it is made apparent to all the wicked that their condemnation is already passed in the judgement and condemnation of Satan their head and Prince and to all the godly who flee to Christ that they are absoâ—ved and freed from the tyranny and Kingdome of Satan in Christ the conquerour for thus this juâ—gement may be brancheâ— out on both hands as proviâ—g the condemnation of the wicked and absolution of the beâ—eever because the Prince of this world is judged 5 Such as are savingly convinced of Christs righteousnesse ought also to be convinced of their absolution and deliverance from Satan thereby and to feele the effects of Christs dominion in his daily subduing of Satan within them and it will be their comfort to fiâ—de this For so much is imported in reference â—o the Elect as this is subjoyned to the former particulars That not only having fled to Christ for righteousnesse who hath given visible evidences of his dominion over Satan they may be comforted in their deliverance from such a Tyrant But that having found righteousnesse in Christ to cover their guilt v. 10. the next woâ—k of the Spirit will be to convince them of Christs authority to rule and that not so much by any outward or common effects without them as by his destroying of Sâ—tan and his Kingdome within them For upon the justification of beleevers the Spirit evidenceth Christs getting a throne in their heart to vindicate them from the slavery of corruption by casting down Satan from his dominion and power over them and convinceth them of judgement and freedome from slavery thereby because the Pâ—ince of this world is judged And where conviction in this particular is not it brings conviction of righteousnesse in question Verse 12. I have yet many things to say unto you but ye cannot beare them now 13. Howbeit when he the Spirit of truth is come he will guide you into all truth For he shall not speak of himself but whatsoever he shall hear that shall he speak and he will shew you things to come Hitherto Christ hath insisted upon the first benefit to be expected by the coming of the Spirit for their encouragement The second followeth in these verses relating more immediately to the Apostles themselves wherein is promised That however for present they were not capable of the many things he had to say unto them v. 12. yet the Spirit should by his coming supply that defect And 1. Should guide them into all truth as being the Spirit of truth and speaking what is common to him with the Father and Sonne 2 Should shew them things to come by being a Spirit of prophecie to them as extraordinarily gifted men and by revealing the great things abiding them and others as beelevers v. 13. how this purpose v. 12. compared with v. 13. ought to be understood is already cleared on chap. 14. 25 26. compare also chap. 15. 15. In summe it imports That whereas Christ had spoken many things summarily which he was ready to enlarge but that their incapacity hindered him he here undertaketh that the Spirit should make up this by enlightening their understanding to take up what he had said and by explaining and enlarging the same more distinctly They who to savour unwritten traditions do assert from this that the Spirit did teach somewhat which Christ had not taught them do nothing at all promove their own cause for whatever was taught them by Christ himself or by the Spirit afterward was by them faithfully communicated to the Church and committed to writing And for these things which men urge as unwritten traditions beside the Sripture they are such toyes as Christ needed not say ye cannot bear them seeing they might easily be born by them who have lesse then the Apostles then had and are more common and trivial then many things he had taught them From v. 12. Learn 1. Many are the precious truths of the Gospel to be learned by beleevers and which are needful and comfortable for them to know for there are many things to say 2. Christs heart is so large and so tender toward his followers that he hath never said enough when he hath said most for their instruction and encouragement for after all the former sweet doctrine I have yet many things to say unto you saith he 3. Our hearing and learning much of divine truth ought to tend mainly to let us know that there is more to be learned that so we may be humbled in what we know and our desires may be kindled after the knowledge of more Therefore also doth he break off the former sweet instructions with this I have yet many things to say unto you 4. As men by nature are uncapable of divine truths till they be taught them by the Spirit so even they who have received the Spirit in some measure may yet remain very incapable so long as they want a further measure of the Spirit and do continue under weaknesse and errours of minde prepossessing them or do give up themselves to excessive sorrow for so it was even with the disciples notwithstanding the measure of the Spirit they had received They continued still so carnal and weak were so prepossessed with errours concerning Christs Kingdom and so taken up with sorrow v. 6. that he must say ye cannot bear these many things now 5. Men are never sufficiently capable of divine truths unlesse their understandings do comprehend them and their hearts and affections do digest them as not to be stumbled or quarrelled at that so they may reap the fruit of them for so much doth the expression
but his naked word to uphold and assure their hearts in greatest extremities for this was also a reason why he would exempt them at this time That the saying might be fulfilled which he spake Of them which thou gavest me I have lost none 8. What Christ hath done for his people may be looked on as a pledge of what he will still do according as they need for that account which Christ makes of his by-past diligence ch 17.12 is here looked on as a promise to be fulfilled in their preservation at this time also And that not only because in that passage he gave an account of his whole care till his removal from them and so of this also though not yet manifested but also that we may be assured that he will never change his way with his people so long as they need it 9. That sweet word chap. 17.12 is here applied to bodily preservation from an outward trouble though it chiefly point at their souls preservation from the evil as he explains it chap. 17.15 when he prayes for the continuance of that preservation from the Father because that not only during the time of his being with them he did indeed hide them from outward troubles as here was verified But further in sparing them outwardly at this time he had also a respect to their souls which might have been crushed had they been engaged in trial as Peters experience makes evident And so it teacheth That as to tender the body and outward man with prejudice to the soul is great cruelty so where Christ vndertakes the charge of mens soule he will also have a care of their body and outward condition in subserviencie to their soules welfare He will respect their very bodies and outward man and will not expose them to hazards save when it is for their souls good and when he is to get service thereby And he will make it evident at last that he is not prodigal of their bodies nor casts them away when he exposeth them to suffering Verse 10. Then Simon Peter having a sword drew it and smote the high Priests servant and cut off his right eare the servants name was Malchus 11. Then said Jesus unto Peter Put up thy sword into the sheath the Cup which my Father hath given me shall I not drink it The third thing premitted to Christs taking and binding is his reprehension of Peters rash behaviour Christ being a taking as it is Mark 14.46 47. the disciples enquire if they should fight and before Christ return an answer Peter in his furious zeal breaks forth Luke 22.49 50. and cuts off the right ear of one of the servants of the High Priest whose name is here recorded for further confirmation of the truth of the History This carriage Christ reproves bidding Peter put up his sword not to be reserved for a fitter time to be employed in any Church-mans hands but to teach him that these were not his weapons And whereas the other Evangelists record several reasons of this reproof and command Namely that this fact was without the bounds of his calling That he needed not such poor shifts having other help enough if it were needful That he would not have the Scripture made a liar and That he ought to suffer this far being not yet hardly handled or suffer them to go so far as God hath permitted them all which are held out Matth. 26.52 53 54. Luke 22 51. The beloved disciple takes most notice of that reason wherein love shined so conspicuously That he would drink that cup of affliction which the Father had given him to drink for the good of his people From v. 10. Learn 1. Men may do things which seem to speak much zeal and affection to Christ which yet are full of drosse and reprovable before him for albeit it was great stoutnesse in the disciples to offer their service to Christ against the whole band with their two rusty blades and in Peter to hazard his life among them yet Christs entertainment of this offered service sheweth how unsavoury it was 2. It is a great fault in men to run upon a service to which they have no calling did the service seem to speak never so much zeal for it was Peters fault being a private man to run to a sword to fight for his Master 3. It is a great blemish in men not to be solid but full of flashes and sudden violent resolutions and actings which as they ordinarily drive men to debord in going about that which is right so they oft-times end in as great an extremity of turning their back on what is right for this was also Peters fault Others of them no doubt had as much love to Chrâ—st and as much valour as he had they been called to shew it But he was a rash and forward man soon set on foot to what seemed good but with much of his own spirit and wrath which worketh not the righteousnesse of God and assoon driven to an extremity of fear and fainting as afterward we will finde 4. Men cannot go right whatever their way or zeal in it seem to be who wait not upon direction but either neglect to seek it or having sought it do neglect to wait for his light and run the way unto which their own spirits encline for so also did Peter here all of them having enquired at Christ he prevents an answer by following his own inclination Luke 22. 5. It is a great evidence of mens distempers when they will not learn to overcome by suffering but would repel one injury with another when all the out-gate of trials they look for is how to bear them down or fall upon the inflicters of them but know not that to suffer and stoop is an out-gate Rom. 12.19 20 21. for this also was Peters fault that he could fight but not suffer From v. 11. Learn 1. It is a great signe of Christs love that he reproves his people for their faults for he reproves not Judas and the band so sharply though he give them a check Luke 22.53 as he doth Peter Then said Jesus unto Peter put up thy sword into the sheath c. 2. Afflictions are measured by God to his people both for quantity and quality Therefore are they called a Cup which as it is a comfort to the godly that their lot is in a friends hand so it may terrifie the wicked whose lot is also carved out and who will not get so much affliction as they please but so much as the justice of God seeth meet to measure out unto them Psal 75 8. 3. It may sweeten the lot of Christ and his followers that even the bitterest potions come not from God as a Judge but as a Father for even all that Christ drank and it was very bitter was the Cup which my Father hath given me 4. Subjection unto God doth well become his people and to see them endure that willingly which he calls them
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