ye will not beleeve 4. As it is good to come to Christ even with outward straits and troubles so Christ may see it fit to suspend intended help that he might do our souls good and wherever Christ giveth an outward favour in mercie he doth also some good to the soul with it As here in this example is to be seen Verse 49. The Nobleman saith unto him Sir come down ere my child die 50. Jesus saith unto him Go thy way thy sonne liveth And the man beleeved the word that Jesus had spoken unto him and he went his way The Nobleman is so pressed with the present trouble as he little heeds what Christ said and therefore repeats and reneweth his suit with more haste and diffidence then before and this is yet another occasion and antecedent of the miracle yet Christ granteth his request intimating that the miracle was already wrought though not in his way yet in a better and withal he cureth his unbelief making him to go his way at his command leaning to his word Whence learn 1. Such is mans weaknesse and frailty that distractions with grief or fear will draw his minde from heeding instructions from Christ and outward vexations will draw the minde from the thoughts he should have about spiritual and better things for he is so taken up with his childes case that he took little notice of what Christ said only he is so far humbled and pressed with need as not to startle at a rough answer 2. Where there is pressing need and any spark of faith it maketh a Supplicant importunate and that he will not give over meet with what he will therefore doth he renew and presse his suit again Sir come down c. 3. Weaknesse in faith expresseth it selfe in much haste under pressing needs so much doth his supplication import Sir Come down ere my childe die 4. Unbelief or weakness of faith hath moe base thoughts of Christ then are seen at first and the more it be exercised it will appear the more for in his second request he not only a stricts Christs vertue to his bodily presence but limits his power further as if he could do nothing though present if his son were once dead Sir saith he come down and that ere my son die both of which were a fault either to limit him to a way of working or to limit his power as if any thing were too hard for him 5. Such is Christs tendernesse and mercy that when he hath reproved our faults and we have come ill speed in amending them yet he will not leave us so but will respect great need and weak faith more then much unbelief and ill deserving so much appeareth in his granting this mans suit 6. As Christ may be answering the maine of his peoples desire when they get not satisfaction in every particular circumstance and as Christ will not be prescribed unto or limited in the way of his working so his refusal to satisfie his people in their way is in mercy and because he purposeth to do better so appeareth here the best this man could devise was that at Christs coming to Capernaum his son should recover but Christ doth better then so and sheweth it is done already Go thy way thy son liveth or is well 7. Christ hath absolute power of sickness and health of life and death and with one word can chase away a deadly disease at never so great a distance so much doth he teach this Nobleman here that being at Cana he could chase away sicknesse at Capernaum thy son liveth 8. Christ can do a weak believer a good turne and with that amend his faults also and make his former reproofes to work for now this man believed the word that Jesus had spoken to him and at his command went his way not doubting but all would be well Verse 51. And as he was now going down his servants met him and told him saying Thy sonne liveth 52. Then enquired he of them the houre when he began to amend and they said unto him Yesterday at the seventh houre the fever left him 53. So the father knew that it was at the same houre in the which Jesus said unto him Thy sonne liveth and himself beleeved and his whole house Followeth the manifestation of this miracle which is declared to be wrought in the former verse and the effects of it The servants meeting this Nobleman with the good newes of his sons recovery he findes after a diligent enquiry that the time of it trysted with the time that Christ spake to him whereby he is confirmed in faith and his family drawn in to God with him Whence learn 1. It is the duty of servants not only to be faithful in their Masters affaires but to be affected with them and to sympathize with their condition whether it be sad or joyful so much appeareth in the practice of these servants who met their Master with the good newes 2. Good newes will sooner or later meet the man who beleeveth and resteth on Gods Word for so much doth this Nobleman finde in experience 3. As a beleever is bound to observe all the circumstances of Christs working that may confirm â—iâ—h so experience and observation will prove the truth of what he believeth and will speak in the same termes with the promise for this findes not only that true which Christ had said but trying it to the uttermost he findes the miracle to have been wrought that same time that Christ spake 4. Much advantage may be reaped by mens communicating their knowledge experience and observations one with another wherby they may help each other to a more full acknowledgement of Christ for the servants they knew the childes recovery and the time of it the Master knew the word Christ had spoken and the time of it and these being put together they mutually draw other to know Christ and his power and good-will 5. Temporal favours are then indeed blessed when the experience of Gods goodnesse in them advanceth our soules good and is a mean either to beget or advance our faith in Christ for so is it here he beleeved or was confirmed in what was begun before 6. As Christ brings salvation to the house he cometh unto and may do good to the soules of many by one work so where a Master of a family is brought to Christ it giveth good ground of hope that others of the family will do well and however what experience any one of a family getteth of Christ all the family are bound to make use of it all this may be gathered from this that himself beleeved and all his house Verse 54. This is again the second miracle that Jesus did when he was come out of Judea into Galilee John concludeth this History with a remark that this miracle was the second which he wrought in Galilee the first being done in the same place ch 2. and that he did it after he came from Judea
and embrace the truth more affectionately and that he may have a ready plague of strong delusions and lies for them who receive not the truth in love so much may we gather from this controversie betwixt the Jewes and the Samaritanes 5. It is a necessary and commendable duty in such as professe the true God not to be ignorant of the matters of Religion nor of the controversies that fall out about it for even this prophane Samaritane had knowledge of this controversie and of the grounds they had for it yea she knew the Messiah was to come v. 25. 6. A wakened conscience will be careful to lay the ground-work of Religion sure and men being serious about getting of heaven they will be diligent to know the right way and for this end will omit no occasion of getting light so much may be gathered from the practice that taking him for a Prophet she propounds that grand question unto him to get resolution rather then to think she started that national difference to shift any discourse about her own vilenesse 7. A wakened conscience is alwayes so jealous of it self and its way in matters of controversie as to omit no mean of information and such as embrace superstition and a false way of Religion can never be established nor have sound peace as they will finde when the conscience is put to it therefore the first scruple that presents it self is this question concerning their way of worship 8. It is no new thing to see Antiquity opposed to Christs own expresse Ordinances And Antiquity and the practice of some is a crooked rule to follow when it contradicts the current of the Scriptures yea and of the practice of such as are commended therein such was the Samaritanes pretences Our father 's worshipped in this mountain c. when yet God had appointed another place and the godly in their times frequented it Verse 21. Jesus saith unto her Woman beleeve me the hour cometh when ye shall neither in this mountain nor yet at Jerusalem worship the Father Christ in discussing of this question answereth in two assertions first that both these wayes of worship were to give place to a better For the time was approaching at his death and the honourable burial of the ceremonies that the publick and lawful worship of God should not be astricted to any certain place and so the Samaritane worship because unlawful and the Jewish way because temporary should be abolished and that partition wall be broken down Whence learn 1. It is great wisdome in discovering of errours and false-wayes so to point them out as those who are misled be brought from them not to another way not much better but to the right way indeed Therefore Christ takes paines in the first place not onely to draw her off Samaritanisme but from the Jewish way also which was to be abolished to Christianity 2. There was a time wherein it was lawful and ordained that the publick worship of God should be at one certaine place to wit at Jerusalem and that under shadowes they should finde out Christ for while he saith the hour cometh wherein it shall not be so he implyeth that before it was so and that lawfully 3. God may lawfully change the way of his worship when he pleaseth seeing any thing is therefore worship and lawful in it onely because he appointeth it Therfore doth Christ foretel the Lords changing of the Jewish way of worship 4. After Christ coming and death the publick worship of God is no more ascribed to any certain place or Nation nor to be performed in types and shadowes so much doth this assertion teach us the hour cometh when ye shall neither in this mountain nor at Jerusalem worship compared with verse 23. See 1 Tim. 2.8 Otherwise it was lawful to have Gospel worship at Jerusalem as the Apostles had but not there more then in another place And many Jewes were Christians and worshippers of God though not they and their Proselytes onely This partition-wall began to be abolished by Christs doctrine in his Ministry and was quite abolished of right by his death though the Jewes had an indulgence for their way till the honourable burial of the ceremonies in the destruction of the Temple which was the publick place where the most of these ceremonies and the most solemne of them were acted and gone about and were thereunto astricted by divine institution 5. True worship as it must have Gods command so it must be performed to him as a Father apprehended to be so through Christ and must flow from a silial affection Therefore it is called a worshipping the Father importing that interest and affection which worshippers do at least pretend unto 6. Such is the power of Christ accompanying Gospel dispensations as will not onely discover the ill of contrary wayes but actually make them give place thereunto for so much are we taught in that Christ assures not onely that we should not but shall not so worship and thus have we seen it accomplished 7. Men are ordinarily so rooted in their opinions and errours which they have drunk in that it is very hard to drive them from them Therefore must Christ presse this woman beleeve me 8. As the way of salvation must be taken up by faith and not by sense or reason so Christ is worthy to be beleeved and his word is a warrant sufficient for faith how little soever he be credited for saith he woman beleeve me 9. Christ not onely revealeth ground sufficient for our faith but such is his tendernesse and respect to our weall that he will even entreat for credence at our hands and be our supplicant that we would discharge our duty for our own good Therefore doth he entreat woman beleeve me Verse 22. Ye worship ye know not what we know what we worship for salvation is of the Jewes In the second assertion Christ speaks to her question more distinctly and left from what he had said of the abolishing of both for the time to come and of their giving place to that spiritual worship she should gather that they were both in themselves at least equal Therefore he here speaks of both these wayes being compared each with other and in respect of their use till that fulnesse of time should come and in this respect he condemnes the Samaritan worship as being an ignorant way and wanting warrant of the word and preferreth the Jewes as having clear ground for their worship and it being pointed out in the Scriptures as the way to heaven and salvation The Saviour also being to come of them and the doctrine of salvation which was among them being to go out from them into all the world according to the Prophecie Isa 2.3 Whence learn 1. No good intentions no zeale or pretence whatsoever can justifie any thing in Gods worship which hath not sure warrant of the Word and is not gone about in the knowledge and faith thereof So much is
defection and only a very few do stand there may be yet hypocrites and traitors even among these for Judas went not yet away with the streame of this defection because he kept the bag yet and his tentation was not yet come 4. As there is no societie in the earth so holy but it is possible some of them may be wicked Yea and they may have an eminent spiritual calling and office in the Church who yet are but wicked hypocrites and will totally and finally fall away and betray Christ So the eminency of mens office and employment renders their defection the more odious And particularly Apostacy is very odious in Ministers Therefore saith he have not I chosen you twelve and one of you is a devil Whereby partly he insinuates that their election to an office was no ground to build upon that they were all sound And partly he aggravates his defection from this and therefore puts it to be considered by them by this question It is not needful to enquire why Christ made choice only of twelve and would have that number filled up when Judas went to his place Act. 1.21 22 c. It sufficeth us that as Israel according to the flesh sprang from twelve Patriarchs so he would have his Israel in the spirit collected and brought to him by twelve Apostles 5. Such as being entrusted by Christ do not only make Apostacy but turn persecutors and traitors to him are not only adversaries to him as Satan is but do resemble the devil who is a liar and murderer in crueltie under pretext of friendship are acted and possessed by him and are odious unto God as he is Therefore the traitour gets this name one of you is a devil because he should betray him Which is far different from what he said to Peter when he called him Satan Matth. 16.23 for it was only a fit of tentation in him wherein Satan abused his corruption and tongue for the time but Satan had a dwelling and dominion in Judas 6. How closly soever hypocrites and traitours carry themselves among Gods people yet they will not deceive Christ but he knoweth them well enough though all should give them charitie for so much doth he declare here 7. Albeit Christ when he warnes the societies of his people would have all to trie and watch over themselves Yet such as are sincere should have no thoughts that he is suspitious of them or doth not approve of them for both these appeare here he warnes them in general of the unsoundnesse of one not naming him not only because he would let him discover himselfe and would not hinder that work wherein he was to be an instrument but that they might all search themselves And yet John names him particularly and for what cause Christ spake so of him and this he did not only to free another Apostle called Judas also Luk. 6.16 and therefore he describes the traitour from his parentage and from his country Iscariot or a man of that city Reioth Josh 15.25 or as some take it to be a Syriake word and render it a purse bearer and so it is a designation of him from his particular employment in Christs company Joh. 12.6 and 13.29 but also to shew that this general doctrine did reflect upon none of the rest of the Apostles integritie CHAP. VII IN this Chap. John continueth his Narration of Christs life and doctrine Recording first That to avoid the fury of these in Judea be continued still in Galilee after the former Sermon till the feast of Tabernacles ver 1. Secondly That he refused to go up with his friends to that feast ver 2. 9. Thirdly That at last he went up ver 10. with what he did and what occurred concerning him at that feast And namely 1. The peoples carriage and speeches about him before he shewed himselfe ver 11 12 13. 2. His preaching in the mid dayes of the feast and his conferences and debates with the people and inhabitants of Jerusalem and his hazard from the Pharisees thereupon ver 14. â— 36. 3. His sweet Sermon on the last day of the feast with the effects thereof and the confusion that arose in the councel of the Rulers about him from ver 37. to the end Ver. 1. AFter these things Jesus walked in Galilee for he would not walk in Jury because the Jewes sought to kill him In this ver it is shewed that after these things which are mentioned in the former Chap. Christ abode still in Galilee avoiding the fury of these in Judea who sought to slay him because of that work he had long since done in curing the impotent man on the Sabbath day Chap. 5. as appeares from ver 19. and 23. of this Chap. So the ver sheweth the connexion of the History that Christ stayed away from that passover mentioned Chap. 6. 4. and continued in Galilee till the feast of Tabernacles of which ver 2. And it contains also a briefe transition of what occurred betwixt the former Sermon and that feast wherein John briefly passeth over many things which are recorded at length by other Evangelists that he may dwell on these things which they had omitted Doctrine 1. Christ is not bound to any place were it never so eminent but he may abandon it and betake himselfe to another according as he seeth cause for he forsakes eminent Jury and betakes himselfe to base Galilee And the reason why he stayed there when he left Jury was because he was the Minister of the Circumcision and therefore behooved to be still in some of the places where Israel dwelt such as Galilee was 2. Whatever may be the suspitions of men concerning Christs proceedings yet he hath wise reasons which may and will justifie them all for whereas it should seeme that he should rather have conversed where the learned Rabbi's were then among the simple Galileans and his remaining in corners might give men occasion to suspect the candor of his proceedings yet the reason he giveth being considered doth sufficiently evince that he had just cause for what he did 3. A violent death is the least that Christ and his faithful servants may expect for their good offices to a wicked world if it were not prevented for the Jewes or men of Judea and especially their Rulers sought to kill him 4. The rancour and malice of wicked men against Christ is so inveterate that no length of time will mitigate or allay their fury for although that work was long since done yet they still sought to kill him 5. Albeit Christ will not take away his presence and ordinances from a people because of every sinne but doth rather offer himselfe to sinners as a Physician to the diseased Yet cruelty and persecution is a just cause and forerunner of his departure And faithful Ministers may for a time withdraw themselves being threatned with personal hazard if they may conveniently get it done Both these are imported in this resolution he would not
Christ and his followers as if they were possessed with an evil spirit then these who are his real slaves themselves for they who are of the devil ver 44. say of Christ thou hast a devil 5. Such is the power of ignorance prejudice or malice when men are possessed therewith that they will draw bad conclusions and put hard constructions upon best actions for upon Christs useful and true doctrine they think they do well to draw these bad conclusions Say we not well intimating they had a custome of it before that thou art a Samaritan c. since thou speakest so Ver. 49. Jesus answered I have not a devil but I honour my Father and ye do dishonour me 50. And I seek not mine own glory there is one that seeketh and judgeth 51. Verily verily I say unto you if a man keep my saying he shall never see death In these verses we have Christs answer to this blasphemous calumnie And 1. He declareth that he had no devil but was honouring his Father in what he did and said and therefore it was their great sinne thus to reproach him ver 49. 2 Lost they should think he took to is ill as an indignity done to him he declareth that he was no selfe-seeker nor hunter after vain-glory nor needed he avenge himselfe on them since the Father will honour him and take course with them who rub upon his glory ver 50. 3. To shew what his true glory is and what their losse is who despise his Word he sheweth what blessed effects shall follow upon observing of his doctrine ver 51. From ver 49 Learn Bitterest calumnies should be answered meekly by Christs servants And however men fâ—ile in duty to them yet they should still cleave to duty Therefore doth Christ meekly deny the calumny I have not a devil and refutes it with reason 2. As it is the duty of all Gods people to seek the honour of God as their chiefe end so Christ did eminently honour his Father both in his doctrine and obedience for so saith he I honour my Father See Joh. 17.4 3. They who sincerely seek Gods honour do prove that they are not guided and acted by Satan whatever the world think or say of them for so doth Christ prove his point I have not a devil but I honour my Father 4. Mens innocent lives and carriage is the best mean to refute unjust calumnies and reproaches for so doth Christ refute their blasphemy by his honouring of God in his carriage 5. It is a commendable zeal for God honour when his faithfull servants will not suffer wicked men who carry the devils stamp and image to father themselves on God as his beloved and dear people for in this particularly did he honour his Father here in telling them plainly what they were 6. As mens honouring of God will not stop the mouths of malicious slanderers So their sinne is very great who reproach them who do honour God And particularly this holds true of Christ who cannot be dishonoured but it rubs upon the Father also Therefore saith he by way of sad chalenge I honour my Father and ye do dishonour me See Joh. 5.22 23. From ver 50. Learn 1. Such as unfeignedly seek Gods honour will not hunt after vain-glory nor seek their own glory save in so far as Gods honour is stricken at by the reproaches cast on them Therefore doth Christ subjoyn I seek not mine own glory 2. Such as unfeignedly seek Gods glory need not be anxious about the reproaches they meet with seeing God undertakes to see to that Therefore also lest they should think the want of honour from them grieved him he saith I seek not mine own honour there is one that seeketh and judgeth 3. As Christ did honour the Father in going about the works of his calling so the Father did undertake and hath now honoured him and will avenge all the blasphemies and reproaches that wicked men belch out against him for saith he there is one that seeketh and judgeth From ver 51. Learn 1. Christ is never so angry with his foes as to forget his friends Yea he delights to conveigh his threatnings against enemies in promises to his children if so be they will consider their losse and yet take hold of his offer Therefore instead of threatning he makes a gracious promise and that not only for the confirmation of any weak ones who were then hearing but to try what such an offer might yet work upon these wicked men 2. Albeit most part of men make but little account of the matter of their salvation and these who have any thoughts about it are very averse from crediting Christs naked Word about the way to it Yet Christ would have it looked upon as a weighty businesse and would have it out of all contraversie that he will make good the Word which he speaks concerning it Therefore doth he premit his ordinary asseveration to this doctrine Verily verily I say unto you that he may teach them that it is no light or trivial matter he is speaking of and that he may remove all hesitation concerning the truth of his Word 3. Such as would receive any benefit by Christs doctrine should not only hear it but lay it up in their heart and keep it in some measure of sincerity in their life for it is required that they keep my saying 4. Albeit such as cleave to Christ and make conscience of obedience to his Word may meet with very many troubles and may oft-times have very great fears about death and their eternal happinesse Yet they shall be secured from eternal death and all their other troubles and bodily death it selfe shall be swallowed up into victory for if a man keep my saying he shall never see death to wit eternal death and consequently shall get a good account of all the steps betwixt him and eternal happinesse Ver. 52. Then said the Jewes unto him Now we know that thou hast a devil Abraham is dead and the Prophets and thou sayest If a man keep my saying he shall never taste of death 53. Art thou greater then our Father Abraham which is dead and the Prophets are dead whom makest thou thy selfe In these verses they repeat their blasphemy and think themselves confirmed in it and that they have him at a seen advantage in what he last spake For whereas he had said they should never see death who keep his sayings they think that many wayes absurd and reflecting upon himself For 1. Then certainly Abraham and the Prophets were nâ—ne of his disciples for they are all dead Nay 2. â—e behoved to be very arrogant who made himselfe greater then Abraham and the Prophets in that he ascribes a quickening vertue to his Word not only in respect of himself but his hearers also Whereas they not only kept not others alive but are dead themselves Doctrine 1. Wicked men will be as little taken with Christs promises as they are terrified with his
was now dead Whence learn 1. Christ hath an honourable relation unto and a neere interest in them that beleeve for he is the friend Lazarus See Isa 41.8 Jam 2.23 2. The death of beleevers doth not break off Christs relations or friendship to them but he will remember them for good even when they are dead for he is friend Lazarus when dead and I go to awake him 3. Such as are friends to Christ ought also to be looked on as friends by all Christs followers Therefore doth he say Our friend Lazarus 4. Albeit death be a common lot to the godly and wicked yet Christians ought to have Christian conceptions and Christian expressions of it and indeed the nature thereof is changed to them Therefore saith he Lazarus sleepeth which name is given to death not only because he was shortly to raise him up as easily as one awakes a sleeping man and so afterward he saith I go that I may awake him See also Luk. 8.52 c but also because death is a sweet sleep to the godly and a rest from their labours till the morning of the resurrection that he raise them up to inherite glory Rev 14.13 Psal 17.15 5. When Christ propounds difficulties to his people he hath also the remedy in his own hand and when we are called to study difficulties he warrants us also to study what he can do for us under them Therefore unto this that Lazarus sleepeth he subjoynes but I go that I may awake him 6. It is a calling to Christ to go where he may do good to any of his own were it through never so many difficulties and dangers Therefore doth he subjoyne this to the former general doctrine as clearing his calling to this journey in particular These things said he and after that he saith unto them Our friend Lazarus sleepeth but I go c. 7. Christ alone will have the glory of the good done to his people and will not suffer any to share with him for albeit he had invited them to go with him as companions in the journy ver 7. yet he will acknowledge no companions in the miracle I go that I may awake him 8. Christ will choose that way of working for his people that may most manifest his own glory albeit it should be a way full of hazard of delayes and discoveries of his peoples weaknesse Therefore whereas they might object that he might more easily send his word of power which might do the work more speedily as Joh. 4.49 50. and with lesse hazard and cause of fainting fear to them Yet saith he I go that the glory of the miracle might â—e more conspicuous as the event testified Ver. 12. Then said his Disciples Lord if he sleep he shall do well 13. Howbeit Jesus spake of his death but they thought he had spoken of taking of rest in sleep Christs manner of expression in clearing of his calling being mistaken by the Apostles though the phrase was very usual they urge it against his going to Judea For whereas Christ spake of Lazarus death they understand it of his resting by sleep in his sickness and therefore propound that this being a signe of health he needed not to go heale him Whence learn 1. Even disciples are ready to mistake and misunderstand Christs minde and words for so they understand Christs words otherwise then he meant them 2. One great cause of our mistakes is the aversenesse of our minde from knowing any thing but what we please and that our corrupt affections do oft-times guide our judgements for the disciples being averse from suffering and glad of any excuse to keep out of Judea do grip to Christs expression of sleep to gather this faire pretence from it Lord if he sleep he shall do well whereas if their passions and distempers had not blinded them they might easily have perceived that Christ meant more by that expression seeing he would not have undertaken such a journey meerly to awake a sleeping friend out of a refreshful sleep 3. It is no easie matter to bring even disciples to submit to Gods will when it crosseth their own dispositions for after all that Christ had said they bewray that they continue still averse from going to Judea 4. When Christ puts his people to it they may expect to be tried both on the right hand and the left 2 Cor. 6 7. and to have both carnal fears of trouble and deluded hopes of exemption let loose upon them to bring forth what is in their heart Therefore after they are tried with an affrighting sight of danger ver 7 8. Now on the other hand they are tried with hopes of being free of that journey and by this they are sifted as well as by the other and the necessitie of going was the more searching after such a fancy Ver. 14. Then said Jesus unto them plainly Lazarus is dead 15 And I am glad for your sakes that I was not there to the intent ye may beleeve Neverthelesse let us go unto him Christ having thus tried them doth 1. Plainly and without allegory or metaphore tell them that Lazarus is dead ver 14. And so that his calling was clear 2. Whereas it might be thought that he had by this delay neglected Lazarus He declareth that it was to good purpose and for the confirmation of their faith by the clearnesse of the miracle that he was not there but stayed away and therefore he was glad of it 3. Whatever might be objected that it was now too late and out of time to go yet he resolves to go for all that ver 15. Whence learn 1. Christ doth not cast off his own though they be both unwilling to suffer and ignorant but meekly beâ—s with them and speaks againe and againe till they understand him for Then said Jesus to them plainly Lazarus is dead 2. It is an addition to the trial of the godly that oft-times when their straits are at the greatest Christ is absent from them for Lazarus is dead and I was not there saith he to wit in his humanity And this Mary and Martha resent afterward ver 21 3â— 3. Whatever may be the Saints thoughts of Christs dealing under their distresses yet his way of dealing is still the best and he can give a good account that it is so to satisfie their mistakes As here he obviats all carping at his absence by shewing that if he had been there he could not have refused the supplications of the sisters to prevent Lazarus death and so there had not been so glorious a miracle wrought for confirmation of faith Whereas now both his omniscience is evidenced in telling of Lazarus death and the miracle should produce profitable effects 4. Christ can not only give an account of his seeming strange dispensations but can produce matter of joy even out of the saddest of them for albeit Lazarus be dead and his sisters drowned in sorrow yet saith he I am glad that I was not there
to prevent it Not that he wanted sympathy but that he knew how to bring joy out of it 5. As Christ mindes his own glory in all his working so he joynes therewith the promoving of the true good of his people for this sicknesse and death of Lazarus is not only for the glory of God ver 4. but for your sakes and good So that Saints will finde his glory and their good still carried on together 6. Christ in afflicting any of his own mindes not only their own particular good but the good of other Saints also by their observing the proofes of Christ manifested upon and to the afflicted for not only Lazarus but the disciples and sisters also get good and confirmation out of the trial and the issue of it 7. Even such as live under the most eminent ministry for a long time and are very eminent in Christs house and who have seen much of Christ may yet be very weak in faith and need confirmation thereof for albeit these were called to be Apostles and had seen the most of all Christs miracles and lived under Christs ministry till now that it is near an end yet even at this time they need help to beleeve or to be confirmed and strengthened in it That ye may beleeve And it is still of general verity that whatever faith Saints have yet it needs daily confirmation and growth 8. Confirmation and strengthening of faith is â—o needful and useful that it is not to be thought strange if Christ send sharp trials on our selves or others to bring that about Yea a Saint is highly honoured when God afflicts him most sharply if his afflictions and the issues of them be a mean to confirme others Therefore Christ thinks Lazarus pain in his sicknesse and death and the sharp sorrow of his sisters but a small thing and not to be stood upon if it produce confirmation of faith even in Disciples I am glad I was not there to the intent ye may beleeve 9. As any thing that may advance our good is matter of Christs joy so in particular there is nothing more pleasant unto him then to have his people beleeving and growing in faith I am glad to the intent ye may beleeve 10. Albeit Christs absence from his people for a time may seem to discourage them much yet very absence may tend to the strengthening of their faith afterwards for I was not there to the intent ye may beleeve 11. Whatever incouragement Christ allow upon his people yet it is not to be expected that he will allow them their own desired ease by shifting their duty for any danger for albeit he point out all these solid grounds of comfort yet go to Judea they must Neverthelesse let us go And indeed if they had gotten their own desired refreshment they had missed of all these true comforts 12. Inability and impotency in the needy will not hinder a meeting betwixt Christ and them but he will go to them who cannot come to him for such is his dealing to dead Lazarus Let us go unto him 13. Christs going unto or dealing even with the dead is not uselesse but to good purpose for albeit it should seeme it were too late to go now neverthelesse saith he let us go unto him Ver. 16. Then said Thomas which is called Didymus unto his fellow disciples let us also go that we may die with him This conference closeth with a particular discovery of Thomas Didymus or the twin as his name Thomas in the Hebrew also imports He seeing Christ so resolute invites the rest to go and dye with him not with Lazarus but with Christ And the meaning is That since Christ would not follow their counsel but would run on his own death there was nothing better for them then to run on the hazard with him and so once be out of troubles and fears In this resolution there doth indeed appear 1. Affection in cleaving unto Christ and 2. Zeal in exciting others to the same Yet this resolution is but full of fear and dissidence for had he beleeved what was spoken ver 15. he would not have expected this issue of the journey Doctrine 1. It is the duty of Christs followers not to quit him though it should cost them their lives for so much doth this resolution teach 2. It is their duty also to excite one another to duty in times of hazard Let us go saith he and die 3. Christs followers have more fears and sad apprehensions then there is just cause for let us go and die when Christ had told of another thing imports so much This produced an untimous exercise about suffering wherein he proved not so resolute when he was called to it 4. It breeds men much needlesse exercise that they will not beleeve nor expect the good that Christ promiseth them but will judge of all things by their own apprehensions for so was it with him his eye was so on feared danger as he little regarded what Christ had promised 5. The Lord doth not approve of that resolution in dutie or suffering that doth not slow from faith but from distrust for herein did Thomas resolution faile 6. The Lord also dislikes mens willingnesse to suffer when it proceeds from a desperate wearing of their present lot which makes them content to rid themselves of it by sharp sufferings for this was also one of his faults as hath been before explained Verse 17. Then when Jesus came he found that he had lien in the grave foure dayes already 18. Now Bethany was nigh unto Hierusalem about fifteen furlongs off 19. And many of the Jewes came to Martha and Mary to comfort them concerning their brother Followeth to ver 38. Some antecedents of the miracle after Christ came near to Bethany and before he came to the grave Unto which and these that follow a preface and introduction is premitted in these verses which will give light to the following purpose And namely there is recorded 1. The length of time since Lazarus who was to be raised had been buried Jesus findes that is was foure dayes ver 17. 2. The nearnesse of Bethany to Jerusalem namely that it was a furlong lesse then two miles eight furlongs making a mile is marked ver 18. And that as for other reasons so also to point out a reason why so many Jewes came to bear Mary and Martha company which is the third thing premitted ver 19. Doctrine 1. While as it is said Jesus found he had lien foure dayes we need not enquire how he found it for we may conceive that as he knew of his death before and told of it ver 11 14. So now he found by report and information that it was as he knew As indeed his knowledge is infallible Though it may be also asserted in general that Christ as man being freely acted by the Godhead was sinlessely ignorant of some things not incumbent to his calling and did learn from experience information
c. Luk 2.52 Mark 13.32 And by this he would curb the licentious wit of man who would presume to know all things And doth condescend to these who are ignorant of many things providing they know what is incumbent to them in their stations 2. Christ will have the difficulties of his own singular and remarked to be so that his glory may be singular in ridding them out of these Therefore it is premitted that he had lien in the grave foure dayes already that his glory in raising him might be the greater 〈◊〉 it might be seen that however he delayed long yet he came in time enough to raise him as is after cleared For this produced more fruit in his own then if he had not died or had been but new dead and it made his death to be devulged at Jerusalem as appears by their coming to comfort the sisters that so malice it selfe might not doubt of the miracle 3. Such as have gotten good news from Christ concerning their difficulties may yet meet with many seeming sad disappointments before they finde them accomplished for they got newes ver 4. this sicknesse is not unto death and yet he is not only dead but had lien in the grave foure dayes 4. Mens exercise of their calling may lie very near to hazards that so they may exercise faith in God for Bethany the place where Christs calling lay was nigh unto Jerusalem where his cruel enemies were and where he was to suffer even about fifteen furlongs off 5. It is not inconsistent with Christianity to have moderate sorrow for the losse of friends and to be so affected as to need comfort for Martha and Mary need some to comfort them concerning their brother Only that they do come to comfort it shewes that the sorrow should be moderate and that the mourners should not reject consolation 6. It is the duty of friends and neighbours to sympathize with and comfort others in distresse for so much were these Jewes convinced of who came from Jerusalem as is to be gathered from verse 18. to Martha and Mary to comfort them concerning their brother 7. It is a special advantage when God casts friends and comforters to be near people when they stand in need of them Therefore also it is marked that Jerusalem whence they came was nigh to Bethany Job had his friends further off 8. Men may upon some respects love some who are truely godly and yet not love Christ nor yet love others who bear the same image for as yet as would appear from ver 45. none of these beleeved in Christ and so could not love him and some of them were violent enemies and yet they loved these godly women and came to comfort them It may be because they were eminent women they are respected And many who will not look on Christ will yet look to any who are in eminency And therefore the good that is in such would be cherished if so be it may gain others It is also ordinary for natural men to like the parts of gracious persons when yet they do not love their graces And whatever it be certainly it is upon some by-respect that this love is founded Verse 20. Then Martha assoone as she heard that Jesus was coming went and met him but Mary sate still in the house The antecedents of the miracle after that Christ came near to Bethany and before he came to the grave may be reduced to these two 1. Martha's meeting and conference with him to ver 28. 2. His meeting with Mary and some consequents following thereupon ver 28. 37. Christs meeting and conference with Martha contains several particulars to be spoken in order whereof the first in this ver is her meeting with him She though a good woman and sensible of her losse also yet being of a stronger minde then Mary and consequently stirring most up and down gets first word of Christs approach and goeth to meet him whereas Mary knowing nothing of this stayes still within Whence learn 1. As among he truely gracious some are more tender and spiritual then others So the most godly are ordinarily most affected with griefes and more broken under them then others for Martha is able to stir and gets newes of Christ while as tender Mary sits still under her sorrows and hears of no such thing This may teach the godly and especially weak and tender hearted ones not to measure every one by themselves for these who have real good may have really different dispositions and some come far short of others And it may teach them whose mindes are broken and made tender as to guard lest every difficulty take too deep impression so also to expect more liberal allowance from Christ as Mary afterward found 2. Whatever comfort or sympathy men meet with from friends in their trouble yet comfort from Christ also will be needed by all the godly for albeit they had comforters ver 19. yet she went and met him when she heard of his coming to welcome him as a needful guhest And it may be she me◠him without as fearing hazard to him from the Jewes that were in the house 3. Martha had her own prejudice at Christs carriage that he had not come sooner as appears afterward as well as she had faith and yet faith prevails that she stayes not from him but goeth to him It teacheth that unbelief is never deadly so long as a man is not kept from coming to Christ by it And whatever complaints a man have of Christs dealing yet faith is still the conquerour so long as all these complaints are poured out only in Christs own bosome Ver 21. Then said Martha unto Jesus Lord if thou hadst been here my brother had not dyed 22. But I know that even now whatsoever thou wilt ask of God God will give it thee In the next place we have Martha's salutation and discourse to Christ at meeting wherein 1. Her passion breaks out in an indirect challenge ver 21. that his presence might have prevented her brothers death and therefore regrates that he came not in time And in this her weaknesse appears not only in her indirect challenge But partly in her presumption beleeving that for which she had no ground For upon what ground could she know but Christ might have been there and yet her brother have died seeing there was no promise to the contrary And partly in her limiting of Christs power to his bodily presence as if he could not have prevented his death if he had pleased though he had not been there 2. After her passion hath broken out she settles a little and corrects it with a profession of her faith that Christ if he pleased could yet amend all ver 22. Though in this also her faith came short in that she beleeves not Christ can do this by his own power but only as an instrument employing God or obtaining power of God to do it as was the way of men of
only stand they out being a few when many yeeld but though they had compassion to let out for a godly Mary and Martha yet they will not embrace Christ 7. The most glorious actings of Christ will be so far from prevailing with the obstinate that they will rather become the worse of them for what greater act could there be then what Christ did here and yet they are enraged and make it a dittay against him 8. Albeit wicked men may pretend many prejudices against Christ and his dealing wherefore they cannot embrace him Yet when all these are removed they will be nothing the better for it was their great exception against Christs love to Lazarus that he had not prevented his death ver 37. Yet when that is removed in a glorious way they are not gained 9. Albeit many who maligne Christ have but small power to hurt him yet were their hornes never so short they will have them out against him for they cannot hurt Christ themselves but they will set others on work to do it 10. Such as are prime agents against Christ he will plague them with much employment of that kinde to fill up their cup for the Pharisees must be told that may appear in this businesse 11. Such as do instigate and stir up others to persecute or do delate the godly to their malicious enemies are in effect cruel persecutors for it is marked as the evidence of their malicious disposition that they went to the Pharisees and told them what things Jesus had done 12. Christ can make use even of the malice of his enemies to make them publishers of his glory and praise for their malice led them to tell the Pharisees what things Jesus had done and so there was no need of his friends to publish and confirme the truth of this miracle at Jerusalem Verse 47. Then gathered the chiefe Priests and the Pharisees a counsell and said What do we for this man doth many miracles 48. If we let him thus alone all men will beleeve on him and the Romans shall come and take away both our place and nation The second consequent of the miracle is the carriage of the Rulers being exasperated upon this information It contains foure particulars The first whereof in these verses is their conveening in council and consulting upon the matter Wherein they propound the case that Christ did many miracles and the danger that would ensue if they took no course with him that Christ being so popular by reason of his miracles will draw the people after him and hereby will incense the Romans and make them destroy the Temple and their Nation seeing the people will be ready to move sedition and to cry up Christ as a King of Davids progeny And therefore they wonder at one another that they do nothing in the matter and enquire at one another what to do From ver 47. Learn 1. Christs enemies are very ready to receive delations against him and the more they see or hear that his glory shines they grow the worse for when this is delated they are in a rage 2. It is no strange thing to see authority and power against Christ And to see even Churchmen in the judicatories appointed by him plotting the ruine of him and his Kingdome for the chiefe Priests and the Pharisees gathered a counsel the Sanhedrim of old appointed by God that they may devise means to destroy him By this the Lord would discover that there is no infallibility in men or judicatories and would teach that he can carry on his work albeit authority and judicatories be against him and that he oft-times doth so that he alone may have the glory whereas otherwise too much would be given to men These who met or at least gathered and conveened the council are called the chiefe Priests not only the High Priest and his deputy or possibly also these who by courses succeeded in the High-Priesthood in that time of corruption wherein that office was exposed to sale as Histories do record But it comprehends also the heads of the twenty four orders of Priests institute by David 1 Chr. 24. To these are joined the Pharisees which was the name of a Sect among them And they are named not because none of these Preists were of that Sect but to shew that other Pharisees who had place in the council did most frequently conveene as being most bitter enemies to Christ 3. Wicked persecutors are ordinarily so far from repenting their cruelty that they are angry they are so slow and not more violent for notwithstanding all their former violence against Christ yet what do we say they or are we sleeping 4 The Lords power and wisdome are so eminently employed about Christ his truth and people that when persecutors have done their utmost they will finde they have made small progresse as to gaining of their purpose for this what do we imports also that however they had opposed him all along had traduced him and his Ministry banished him endeavoured to ensnare him sought to take him c. yet in effect they had promoved nothing as to hindering of him in his Ministry or the successe thereof And it will be thus still even when they go a further length See Exod. 1.12 5. Albeit the wits of men may â—ustle one against another yet all their wit shall have enough to do when they employ it against Christ And persecution shall be a task to perplexe them were they never so wise for what do we imports also an anxious perplexity and 〈◊〉 resolution what to do for the future as may appear from Caâ—aphas his â—axing their Ignorance ver 49.50 See 1 Cor 1.5 Prov. 21.30 And albeit the Saints may be also perplexed in Gods way for their humiliation and that they may depend on God 2 Chron. 20.12 Yet it is a judgment on wicked men in evil courses 6. Whatever the enemies of Christ and his people do say and give out to the world yet many of them may be and are inwardly convinced in their consciences that these whom they persecute are innocent and doets of good for notwithstanding their many cavillations in publike against Christ and his miracles yet here in their Cabin-council they are forced to acknowledge he doth many miracles and they have no evil to say of him So â—â—o Act. 4 16. Christ was indeed thus innocent and all Christians ought to study it as being a great advantage to have such a testimony in the bosome of enemies whatever effect it take 7. Whatever be the innocency of Christ and his followers or the convictions of bloody persecutors Yet ordinarily they take little effect they neither heighten their estimation of the innocent nor abate their rage against them for though they acknowledge this yet he is but this man by way of contempt and they go on in their bloody resolutions against him From ver 48. Learn 1. When Christs Kingdome begins to flourish in any measure it is to be
carnal way of managing it he sheweth that he had other true glory to look to which made him vilipend this carnal respect tendered unto him by strangers to wit the glory of and following upon his sufferings which were near approaching And withal by this doctrine he points out that they ought to seek acquaintance with him not as a man lately cryed up by popular applause but as a glorified Christ on the triumphant chariot of his crosse and exalted at the Fathers right hand Whence learn 1. Christ takes no pleasure to satisfie the curiosity of men nor in worldly glory nor will he foster his followers in an estimation of it Therefore doth he sleight this motion and preaches what was of more importance He will not call them into his presence but by his doctrine doth testifie he did not relish the respects they offered to him 2. As sad sufferings may be following close after some sun-blenk of glory and triumph So it concerns the Lords people to meditate and resolve thereupon even in their best dayes for after Christs triumph the hour of his suffering is come or near approaching and he is meditating thereupon 3. Divine providence is so particular about all things particularly about the sufferings of Christ and his followers that not so much as the hour when sufferings shall begin but it is determined Therefore saith he so particularly the hour is come c. 4. Such as would take a right look of the sufferings of Christ and his followers ought to look through all the pain bitternesse or ignominy that is in them and fix their eye upon the glory that is in that lot and followeth thereupon for thus doth Christ leave us an example who in speaking of the approaching time of his suffering declareth that he looks upon it as an hour wherein the Sonne of man is to be glorified This was true even of his very sufferings that he was glorified in being called to exerce the office of a Priest for his people Heb. 5.4 5. And so also Saints have looked on their sufferings for him as an high honour conferred upon them Acts 5.41 But it was more visibly verified in the issue of his sufferings 1 Peter 1.11 when in his own person he was exalted unto glory Luke 24.26 and by the vertue of his death became great in the world as verse 32. of this Chapter 5. Such as get open eyes to discerne the glory of the crosse and the glory that abides Christ and his followers after their suffering will not care for nor relish worldly pomp and glory or carnal respect from men Therefore Christ sleights this offer because his eye was fixed elsewhere The hour is come that the Son of man should be glorified See Heb. 11.24 27. and 12.2 6. Christ will entertain no acquaintance with any unlesse his crosse be beautiful unto them and unlesse they lay aside doating on his bodily presence and study communion with him in his sufferings and exaltation for while as they sought to converse with him bodily and see his imagined outward glory he in his answer remits them to his suffering and exaltation shortly approaching to study acquaintance with him there Ver. 24. Verily verily I say unto you Except a corne of wheat fall into the ground and die it abideth alone but if it die it bringeth forth much fruit In the next place because Christs suffering as the way to his glory did stumble many of these who had carnal imaginations concerning the Messiah Therefore in this verse he clears the necessity of his dying by a similitude taken from grain which unlesse it be towen and die in the ground can produce no increase but being sown it bringeth forth much fruit Even so unlesse he died there would be no conversion of lost men unto God Whence learn 1. The necessity and usefulnesse of the crosse is not easily beleeved by the Sons of men And it is a point to be received on Christs word who will not deceive Therefore doth he begin this doctrine concerning his sufferings with so grave an asseveration Verily verily I say unto you 2. If Christ had not dyed and continued for a while under the power of death we could reap no profit by him nor would any have gone to heaven with him for Except a corn of wheat fall into the ground and die it abideth alone and so had been here It had been no prejudice to him only his love could not be without us nor had it been manifested unlesse he had brought many Sonnes into glory but all the losse had been ours 3. Christs death hath produced a fair harvest of fruit on the earth many being drawn unto him and many sweet fruits flowing from his death to them for if it die it bringeth forth much fruit and so is it here And thus also doth the Lord blesse the afflictions even of Saints to bring out much good 4. The profit that flows from the crosse of Christ and his followers ought to prevent any stumbling there at for by this argument Christ obviates the scandal here And indeed if the fruit of the crosse be an argument to move him to embrace it much more should it take away our stumbling Ver. 25. He that loveth his life shall loose it and he that hateth his life in this world shall keep it unto life eternal 26. If any man serve me let him follow me and where I am there shall also my servant be If any man serve me him will my Father honour In the last place Christ having acquainted them with what was his true glory and the way to it doth now point out the way how to come and have communion with him therein to wit by taking up the crosse and following him And for this end 1. He sets forth the danger of irresolution and the good of resolution in this point verse 25. A man that is sparing if it were even of his life when Christ calls for it doth take the ready way to lose it and he who doth hazard it for him at his call is sure to live eternally 2. He points out their obligation to this duty that if any will be his servants it is reason they follow him in the paths he hath troden verse 26. 3. He subjoins for the encouragement of such that if they follow him as servants they shall enjoy his company and if they honour him the Father will honour them verse 26. From verse 25. Learn 1. It is not enough that Christs followers leave off to stumble at his sufferings or at the afflictions of others unlesse they be content also to submit to the crosse without stumbling in their own persons Therefore doth he subjoine this doctrine to the former concerning his death to breed them with the crosse in their own persons 2. Albeit Christ may let some easily slip through and others get away with some small losse yet he approves of no followers who are not resolved on the losse of what
of the casting out of Satan Yet do not exhaust the scope either For there is more that followeth on this ejection of him then all that And therefore Thirdly That I may fall upon a more full interpretation It would be considered that the tearme this world or the world at it is sometime taken for this present life and enjoyments thereof in opposition to eternity Luk. 20.34 Joh. 13.1 1 Cor. 7.31 and elsewhere So it is used sometime to point out the state of this inferiour world and all persons therein as they are corrupted and out of frame by the fall of man Thus to be of this world is to be in a corrupt estate Joh. 8.23 we are not to be conforme to it Rom. 12.2 ought to keep our selves unspotted from it Jam. 1.27 The wisdome thereof is condemned 1 Cor. 3.19 and its courses Eph. 2.2 and the world and things thereof are to be disclaimed as not being of God 1 Joh. 2.15 16. Againe the word judgement in the Ebrew phrase usual to the New Testament doth signifie the exercise of power and authority for reformation of abuses and restauration of things that are out of frame to their right and primitive order Yet so as including a condemnation of all that bred this disturbance or is worthy to be condemned and an absolution and asserting into liberty all these who were wronged under that disorder According to these significations of the tearmes the sense of the words will be this agreeable to Daniels prediction of Christs making an end of sins and bringing in everlasting righteousnesse by his death Dan. 9.24 That whereas by the fall of Adam the world hath fallen into confusion and disorder man hath fallen from integrity and happinesse Satan and sin have reigned and raged in the world Rom. 5.21 Eph. 2.2 The children of this world have blessed themselves in their bad condition and the Elect have lien under slavery and bondage Now Christ by his death hath taken away this disorder by dethroning and condemning the disturbers sin and Satan by bringing in everlasting righteousnesse by manifesting the condemnation of the wicked and by restoring the Elect to that happinesse they were deprived of by sin This I take to be the most satisfactory interpretation partly because it is most comprehensive for albeit sinne and Satan be condemned and cast out only in respect of the Elect world and the restauration be only purchased to them yet the interpretation also includes all the other interpretations of condemning sin and Satan and of the Reprobates as is before explained and the absolution of the Elect through him who was condemned as their surety And partly because it runs well with the râ—st of the fruits of his death here mentioned For this judgement of this world is put first as a comprehensive and general fruit that hereby he reformes these things that were out of frame by the fall of man The next of Satans casting out is subjoyned to point out the mean and way of this restauration namely by dethroning the usurper and disturber And the third of drawing all men to him is added as an effect and further explication of this restauration of the Elect world that he will draw them to himselfe the fountain and channel of that happinesse which they lost in Adam It is further to be considered for clearing the words That while Christ saith now in his sufferings is the judgement of this world and Satan cast out we must avoid two rocks in understanding of them 1. That we conceive not of this as if this judgement and casting out had not been in the world before the time of Christs death For the Elect were made partakers of the benefite hereof in all ages before the Incarnation of Christ But the meaning is partlie that this world was never judged nor Satan cast out at any time but by vertue of his death which he was now to suffer and that now he was to pay the price and fight the good fight by vertue whereof it is that in any age Satan is foiled and the world judged And partly that now he was to have more visible and copious fruits of this judgement then formerly especially thoughout the world and not among the Jewes only 2. We are not to conceive as if this judgement of restauration and the casting out of Satan were compleated and perfected at the death of Christ For albeit the purchase be then compleatly made yet the application doth but follow in due time to the Elect and that is carried on by degrees till in the great day there be a compleat restitution of all things Acts 3.21 and a solide victory and triumph over all our enemies And therefore it is spoken of by way of promise for the future the Prince of this world shall be cast out and I will draw all men Not to repeat the several instructions which have been pointed at in the several interpretations of the first phrase all which are included in this interpretation we may further from verse 31. Learn 1. Whatever be the sharp exercises of Saints under the sense of wrath yet it is to be expected they will have an end if not also passe shortly over for this encouragement is given us in the experience of our head who is now in a short time calmed See Isa 54.7 8. And albeit Heman had a long time of it Psal 88.15 Yet he saw an end of it 2. When the Lord seeth it sit to exercise his children with much and sore exercise whereof they will not so soon see an end Yet such is his mercy as not to over-drive them but to afford them a breathing time betwixt one pâ—ng and another which they should highly esteem of for so is also verified in Christ who although he was a man of sorrows and acquainted with grief and another sad storme was abiding him after this Yet he gets this calme and a clear sun-blink among hands 3. How much soever exercise do perplexe and confound the thoughts of Saints so that they will be tempted with strange thoughts and misconstructions of their lot and of Gods dealing toward them Yet when the cloud is over they will recal these thoughts and look as comfortably on the saddest of their lots as ever So much also doth Christs experience teach who in his exercise abhorred his suffering of the accursed death and the wrath of God Yet now when he is calmed he hath as sweet thoughts of that lot as formerly he had verse 23 3. Such as would have their issues from trouble and their exercise blessed unto them ought to make use thereof and to emprove them to the best advantage in their place and station for herein Christ hath cast us a copy who being comforted and getting a breathing time doth fall a preaching againe and communicates his consolations to his hearers 5. The best way of looking on our sad exercises and straits is to ponder the fruits that God will bring out of
informing themselves concerning his departure and whither he went which might have been of special use to them From v. 5. Learn 1. The sensible and sweet enjoyments of Saints are not permanent but subject to changes while they are within time for I was with you v. 4 But now I go my way 2. Whatever violence was used toward Christ in his removal out of the world yet his departure was voluntary in his own due time after he had done his work and not till then for saith he I go my way and that now having done my work and not till now 3. Christ and his followers never want sufficient considerations to beautifie and sweeten their saddest lots and to swallow up the bitternesse thereof Therefore doth he point out his sufferings in lovely colours I go my way to him that sent me which takes in the whole passages of his removal in his death burial resurrection ascension and glorification And this was a most comfortable sight of it both to himself who after his toile was to triumph with his father and to them who were hereby taught that he had finished his work and was to be exalted for their good and behoof 4. As men ought not to undertake employments unlesse they be sent of God to do them so they who are entrusted by him must again appear before him to give an account of their trust and to be rewarded by him if they have been faithful for herein Christ is our pattern who being sent of the Father doth now go his way to him that sent him to give an account of his commission and to be glorified with him 5. It is a sweet consideration to these who are exercised about the absence of Christ to know where he is and whither he is gone that so they may know where to finde him what to do in his absence and what advantage they may reap by his exaltation for he propounds this as the great and needful case to be resolved Whither goest thou 6. It is our great fault that we can reckon ouâ— lâ—sse by Gods exercising of us but are not careful to see the advantages therein for they studied enough upon his going away but nothing upon thiâ— wherein the advantage lay whither goest thou 7. It is not enough to look upon our sufferings in their present bitternesse unlesse we look also upon the issue of them for so much dâ—th Christ teach us in his own case that they should not only consider that he did go but whither he did go 8. The issue of Christ and his followers troubles is not easily discerned by us nor can we understand it without his teaching for it is he who must reâ—â—lve that question whither goest thou and it must be asked at him 9. Christ is most willing to teach his people what may be for their instruction and comfort and will quarrel when they do not put him to it for he quarrelleth that none of you asketh me whither goest thou 10. It is the great sin of Saints to trifle away their time and particularly not to emprove short opportunities of enjoying Christ and before a storme that they may get somewhat to fit them for it for it is his challenge that knowing he was to depart shortly they passed away that moment in sorrow and stupidity not emproving the present opportunity of his company to resolve cases which might be comfortable to them when he was gone Now I go my way and none of you asketh me whither goest thou Where he insinuateth that it was their duty to be throng and busie during that moment 11. Men may seem to be somewhat busie about important cases and in seeking resolution of great difficulties who yet in Christs account are but really idle for albeit Peter did propound this very question to him chap. 13.36 yet he challengeth none of you asketh c because he did not so aske as seeking the right use of the resolution to be confirmed in the exercise of believing or informed concerning the effects of his departure for that end but only in a way of carping and presumptuous boasting of his own strength From v. 6. Learn 1. As it is no wonder Saints be oft-times exercised with sorrow under the apprehension of trouble so it is most usual for them to keep no moderation in their sorrow but to let loose the reines to themselves in it for sorrow filled their heart 2. Christ approveth not of immoderate sorrow in his followers did the cause and rise thereof seem never so lawful as being an imputation on him as if he were a cruel Master and a mean to deferre others from his service Therefore doth he challenge them for this sorrow hath filled your heart 3. It is the great weaknesse of Saints that in their distempers they turn even the good Word of God which is spoken for their encouragement into matter of grief and sorrow for saith he because I have said these things unto you sorrow hath filled your heart This intimation tended to guard their hearts and the newes contained what was useful and comfortable for them v. 7. and chap. 14.28 and yet they filled them with sorrow 4. A great cause of Saints excessive distempers under the dispensations wherewith they are exercised is because they are too much addicted to sense so that if it be not satisfied with the outward or inward sensible comforts which sometime accompany Profession and Religion or if they be deprived of what is sensible sweet and pleasant to them they account all to be gone whereas beleeving is more comfortable and useful And because they look for great things in the world and therefore are confounded with disappointments of their expectations for it was upon these grounds these newes did so afflict them They were exceedingly taken up with his sensible bodily presence and hoped to be advanced in the world by him when he should come to that temporal Kingdome which they dreamed of And therefore could not endure to hear of his removal which deprived them of their present enjoyments and future carnal hopes 5. Immoderate and excessive sorrow is exceeding sinful as for other reasons so because it stupifieth men and layeth them by from needful duty to which they are called in their difficulties for he reprehends their sorrow not only in it selfe but as it caused that sinful negligence which he reâ—rehends v 4 None of you asketh me Whither goest thou But because I said these things unto you sorrow hath filled your heart Verse 7. Neverthelesse I tell you the truth it is expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you From this to v. 16. we have the first encouragement whereby Christ sweetens these sad tidings and labours to mitigate their excessive sorrow The encouragement is taken from the promise of sending the Holy Spirit to compense the want of his bodily presence Concerning whom