institution the Sabbath and some extraordinary feast fell to be on one day they did observe it the more solemnly as their practice in this case maketh evident and this should point out our duty unto us Ver. 32. Then came the Souldiers and brake the legs of the first and of the other which was crucified with him 33. But when they came to Jesus and saw that he was dead already they brake not his legs 34. But one of the Souldiers with a speare pierced his side and forthwith came there out blood and water In these verses we have the Souldiers part contributing to clear this truth and accomplish prophecies They upon Pilates granting this desire and commanding of them both which are to be supposed here do execute what the Jewes desired upon the other two v. 32. But finding Christ already dead they do not break his bones v. 33. but one of them will make all sure by thrusting a speare into his side and searching for life at the well-head thereof and accordingly there came out blood out of his heart and water from about it proving that he was really dead v. 34. In all which the Lord had an over-ruling hand to see to the accomplishment of prophecies as is after cleared Whence learn 1. All things outward may come alike to all and however men may be in different conditions before God yet he may let their outward lot be equal for here albeit as the rest observe there was great difference betwixt these two the one being penitent and the other not yet they are alike handled they came and brake the legs of the first and of the other which was crucified with him 2. Albeit where the Lord pardons sinne there remains no satisfactory punishment to be payed by the sinner to justice yet the Lord may see it fit to pursue pardoned men with rods for their own exercise and the instruction of others for albeit the one was pardoned yet he not only suffered death but his legs were broken 3. Christ our Lord was not only nailed to the crosse but did really die and give up the ghost to satisfie divine justice for of this the Souldiers were witnesses who when they came to Jesus they saw that he was dead already And that he was so soon dead before the other two doth not only evidence that he having death at his command might die when he listed and when he had done his work But also that he had more upon him then any of them and therefore was the sooner dispatched by death and taken away as a prisoner 4. No opposition will make void the purposes of God but opposition and difficulties in the way of what he hath purposed are let forth for this very end that he may manifest the immutability of his counsel for albeit the Jewes desire Pilates command and the Souldiers intentions concurred to break his bones And albeit there was great hazard that they should execute it having broken the legs of these on every side of him nor was there any great ground to expect that these bloody souldiers would not exerce their cruelty upon him though dead as they did in piercing of his side Yet seeing God had determined the contrary they are impeded they brake not his legs 5. The Lord needs not miraculous waies and actings whereby to fulfill his purposes But he may bring about his especial providences and purposes in a very common way and in the ordinary actions of men for this purpose of God is fulfilled of their own free accord upon a clear and rational ground when they saw that he was dead already they brake not his legs 6. Albeit Christ over-ruled his enemies that they should not make void his purposes Yet no cruelty was omitted toward Christ dead or alive which might testifie the great desert of our sins nor was there any needful evidence wanting which might make clear the truth of his death for But one of the Souldiers with a spear pierced his side c. Albeit they were over-ruled that they should not break his legs yet they cease not to exercise cruelty upon his dead body and they put the truth of his death out of contraversie 7. That Christs side was thus pierced may point out unto us how deeply he was wounded for our sins and that as his side was pierced and a passage opened to his heart so by his suffering we may look into his heart wounded with love to us and pouring out it selfe for us and That as an hole was made in Adams side to take out a wife so a hole was made in his side to take in his beloved bride to his heart All this may we gather from this that one of the Souldiers with a spear pierced his side 8. That water and blood came out at this wound it serveth not only to confirme that he was really dead the spear piercing his heart and drawing out the blood thereof and the water that was about his heart to refresh it But it may further point out that it is he who came by water and blood 1 John 5.6 and that from the merit and efficacy of his death there floweth out water to regenerate and wash us from our uncleannesse and blood for obtaining remission and for sprinkling and quieting of the conscience Verse 35. And he that saw it bare record and his record is true and he knoweth that he saith true that ye might beleeve 36. For these things were done that the Scripture should be fulfilled A bone of him should not be broken 37. And againe another Scripture saith They shall look on him whom they pierced In these verses we have Johns part in this businesse who 1. Bears witnesse of the certainty of his death and of the truth of these proceedings confirming the same for confirmation of the faith of others v. 35. 2. He clears these proceedings of the Souldiers by comparing the same with Scripture shewing how they were accomplished thereby And particularly that their not breaking his bones was an accomplishment of the truth of that type of the passeover Exod. 12.46 Num. 9.12 and that the promise made to all the godly Psal 34.20 was eminently accomplished in him And that their piercing of his side was agreeable to that prediction Zecb 12.10 wherein it is foretold that the Messiah was to be pierced which is all that John points at here though there it be further intimate that they or the Jewes of whom the Prophet is speaking pierced him their malice and cruelty being the chief wheel that moved in this matter and set Pilate and the souldiers on work and therefore the Jewes are said to crucifie him by the Souldiers hands as Act. 2.36 There is also further intimate in that prediction a promise of the conversion of these who thus pierced him the full accomplishment whereof is yet to come and this imports further that he was not only pierced by their cruel persecuting of him but by and for their sinnes
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
Passeover sacrificed for us and dying at such a time the smell of his death might spread far and near by reason of the great concourse at this time 3. Christ hath sanctified unto his people disappointments in the matter of deliverance when otherwise it might seem probable hereby also encouraging them to suffer when by these disappointments it is clear they should suffer for he in his own person is not released albeit the Governour endeavoured it 4. While Barabbas a robber is preferred to Christ it may serve to put us in minde that however in himself and as to them who sought his life he was most innocent yet considering him in his Suretiship he had more to suffer for then ever Barabbas committed and therefore is arrested by divine justice while the other is permitted to escape And this should invite every one who claimeth interest in his death to lay to heart his share in these provocations and crimes which were then charged upon Christ 5. Christ hath sanctified unto the godly their being worse esteemed of in the world then the worst of men and their being held unworthy to live on the earth where many wicked men are tolerate See 1 Cor. 4.9 13. Acts 22.22 and that even by corrupt Church-men for they preferred Barabbas a robber to himself CHAP. XIX IN this Chapter John prosecutes the Narration of the rest of Christs sufferings before Pilate and in the place where he was crucified together with his death and burial It may be taken up in three parts In the first part is recorded some further sufferings of Christ and Pilate further dealing with him and about him with the Jewes before he proceed to the sentence of death to v. 13. And namely That Pilate having scourged and otherwise abused Christ v. 1 2 3. doth yet declare him innocent before the Jewes and labors to move them to pity and to cease their further rage by looking upâ—n him in such a case v. 4 5. But this not prevailing with them and Pilate yet asserting his innocency and refusing to hearken to them v. 6. they bring in a new accusation of blasphemy against Christ v. 7. which together with a new conference with Christ upon that subject and the matter of his power over Christ v. 8 9 10 11. makes him yet more desirous to release him till they bring an accusation against himself as do friend to Caesar in this businesse v. 12. In the second part of the Chapter is contained the sentence of death pronounced against Christ with the answerable execution and what occurred till he gave up the ghost to v. 31. wherein these particulars are recorded 1. That Pilate being terrified with their accusation after some formalities in procedure whereby he thought to transferre the guilt upon them passeth sentence that he should be crucified v. 13 14 15 16. â— 2. The execution of this sentence with an account who they were that suffered with him v. 16. 17 18. 3. The title put upon his Crosse with some debates about it v. 19. 20 21 22. 4. His sufferings from the souldiers being now upon the Crosse and that according to the Scriptures v. 23 24. 5. His company who stayed beside the Crosse and his care of his mother being then present v. 25 26 27. 6. His thirst immediately before â—is death and their giving him vinegar to drink according to the Scriptures v. 28 29. 7. His Testament and death v. 30. In the third part of the Chapter some consequents following upon his death are recorded And namely 1. A confirmation of this truth that he was reallie dead wherein is recorded the Jewes desires to Pilate that the death of these who suffered might be hasteled by breaking of their legs that so they might be removed because of their solemnity v. 31. and that the souldiers did execute this upon the other two v. 32. but finding Christ â—lready dead they do not break his legs v 33. but make his death sure by a new wound v. 34. The certainty whereof John confirmes as being an eye-witnesse v. 35. and doth clear these passages by comparing them with the Scriptures v. 36 37. 2 His honourable burial by Joseph who begged his body of Pilate v. 38. and Nicodemus who provided ointment and spices v. 39 and both together do decently bury him in a new grave v. 40 41 42 Verse 1. THen Pilate therefore took Jesus and scourged him 2. And the souldiers platted a crown of thornes and put it on his head and they put on him a purple robe 3. And said Haile King of the Jewes and they smote him with their hands The first part of this Chapter may be summed up in these four branches The first whereof in these verses containes Pilates cruel usage of Christ by scourging of him v. 1 by causing to crown him with thornes and cloath him with purple v. 2. hereby punishing his affecting of a ridiculous Kingdome as he supposed and affronting him with salutations as a mock-King and by injurious smiting v. 3. If we look on Pilates scope in all this it was mainly to gratifie the Jewes by some lesser punishment and to induce them to pity Christ thus grievously afflicted for their pleasure as will appear in the following purpose Hence it is subjoyned to the preceding purpose with a Therefore v 1. intimating that since Pilates designe succeeded not to get him released in stead of Barabbas he essayed this as another mean thinking to spare his life by scourging of him And albeit some of the other Evangelists mention this scourging after his condemnation yet John doth set it down in its own order which they only recapitulate as a thing done before that But if we look upon this usage in it self it was a part of Christs suffering for us both painful and loading him with contempt and ignominy Whence learn 1. Great men in Gods account are guilty of the faults of their inferiours when they connive at them and do not reprove and represse them much more when they command and enjoine them Therefore it is said Pilate took Jesus and scourged him because the souldiers did it as it is v. 2. and in the rest of the Evangelists at his command and he being present as is implied v. 4. gave way to all their cruelty in it See 2. Sam. 12.9 2. As this scourging and painful crowning of Christ doth not warrant any to think basely of him as if he were without any desireable form or beauty as it is Isa 53.2 but doth rather point him out to his people as white and ruddie white in his innocency and ruddie in his sufferings and therefore he should be accounted the chief among ten thousand Cant. 5.10 and fairer then the children of men Psal 45.2 so in particular his scourging which was a reproachful usage of any ingenuous and free man Acts 16.37 and 22.25 and was no doubt painful and so much the more painful and violent as Pilate thereby intended to move the
that certain of them which were with the disciples went to the sepulchre not that they were sent by common consent but they went of their own accord 4. Such as do slide in an houre of tentation ought not to lie still but recover themselves by repentance Jer. 8.4 5. and being recovered they ought to return to the society of the Lords people to keep communion with them and to run one hazard with them therefore we finde Simon Peter who had repented before returned unto the disciples again 5. As back-sliders should be encouraged to return considering that they have the Churches affection ready to receive them again and confirme their love toward them 2 Cor. 2.8 as here Simon Peter is admitted amongst them so the more any have tasted themselves of the love of Christ they will be the more ready with tendernesse to welcome back-sliders and such as do come in Therefore it is specially marked that Simon Peter and the other disciple whom Jesus loved were together and afterward they keep together A man so qualified as John was a fit man to receive and welcome a penitent Peter And thus also Barnabas the Son of consolation did entertain Paul Act. 9.26 27 28. and 11.25 26. And thus will these who are indeed spiritual deal with such as have fallen Gal. 6.1 6. Unbelief though joyned with affection may mistake Gods dealing so far as not only to look upon real mercies as trials but to point out supposed trials in the blackest colours enough to discourage a whole meeting of disciples and as sadder then their real afflictions yea the more affection there be unbelief may abuse it to render their apprehensions yet sadder for affectionate Mary represents this great mercy of Christs Resurrection as sadder then the death and burial of Christ for then though he was dead and buried yet she knew where to finde him to tender her respects to his dead body but now saith she They either some friends out of their respects or his foes or some others See v. 15. have taken away the Lord out of the sepulchre and we I nor any of the women who were with me know not where they have laid him 7. It is sad to affectionate soules when Christ is away from them but much sadder when they know not where to seek or finde him and this doth usually follow on the other for both these concurred in Maries trial in this particular way of finding Christ here They have taken away the Lord c. and we know not where they have laid him And this also is the lot of deserted soules Job 23.3 8 9. Cant. 3.1 2 3. and 5.6 8. which may teach them who enjoy Christ to entertain him well lest they not only want him but involve themselves in a perplexed labyrinth And may point out their tolerable condition unto them who though they want yet they know what to do and how to come speed 8. Such is the power of unbelief and tentation that even real encouragements will beget and feed discouragement and fear for the empty grave which should have comforted her occasions all this mistake and sorrow They have taken away the Lord out of the sepulchre 9 Unbelief also is so powerful and Gods wonderful actings do oft-times so overcome our weak faith that even an Angel from heaven will not prevail to perswade us of them till the Lord come for albeit as hath been cleared Angels had told her and the rest of Christs Resurrection yet she insists on this as her real thought of the businesse They have taken away the Lord c. A lie is far more easily beleeved then truth in an houre of tentation and she credits her own heart and sense better then an Angels testistimony 10. Whoever look upon Gods dealing and the passages they meet with without the Word they will readily mistake and feed their own tentations for whereas the Angels had remitted them to Christs doctrine to clear this passage Luke 24.6 7. the looks only to the empty grave and judgeth according to her sense They have taken away the Lord out of the sepulchre 11. In all this regrate she calls him the Lord a title proper to him in a peculiar sense and which she uttered in another sense here then when she gave that title to him when she supposed him to be the Gardiner v. 15. It doth not only point out her great respect to him when dead and gone as she supposed and that indeed he was the Lord still even when dead as she supposeth him now to be But further this title as it is proper to him in a peculiar sense and she intends it so doth contain a refutation of all her mistakes for his being the Lord and that even when dead in her account doth evince that he was not to be detained a prisoner by death but was now risen the time prefixed by him for his continuance in the grave being expired And so it may teach 1. Even in the greatest fits of Saints unbelief a right discerner may yet reade some faith as may be gathered to be in Mary from this compellation So in the Churches complaint Isa 49.14 my Lord is not only the language of affection regrating that such a one had forgotten her but the language of faith also cleaving to an interest in him though she discern it not being over-powred with sense which saith he had forgotten her 2. What Saints do sometime beleeve in the midst of their tentations if it were enlarged as it ought would refute all their unbelief for as her acknowledging him the Lord doth refute her present diffidence and mistake so when Saints beleeve an interest in God and that he is theirs when yet they are plunged in perplexities about many particulars His being their God is sufficient to give them comfortable ground of hope in all these Verse 3. Peter therefore went forth and that other disciple and came to the sepulchre 4. So they ran both together and the other disciple did out-run Peter and came first to the sepulchre The second particular in this Narration is the use which Peter and John make of this information and that they went to the sepulchre to see Which being generally propounded v 3. is more particularly spoken of v. 4. that they both ran toward the sepulchre and that John being more young and vigorous then Peter did out-strip him in running Whence learn 1. When Saints finde any intimation that Christ is a missing they should take with the alarme and it is their duty to be stir themselves to seek a good account of that dispensation for albeit there was much unbelief here yet it was commendable that when they heard the newes they went forth and came to the sepulchre to see what newes they could get 2. Such as have fresh sense of their own frailty and of Christs love will be most active to enquire after an absent and missed Christ for it is Peter new recovered and that
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
in every message who is God over all and who speaketh from heaven and who in his voice of the Gospel hath not that dreadful sound which accompanied the Law Heb. 12.19 c. attending it for it is their duty that they hear my word saith he hearing importing obedience thereunto and attention as previous to that and all this because it is his word See Deut. 18.15 5. The Doctrine of Christ and especially of the Gospel is then rightly heard when we bring faith and not our reason and corrupt sense to judge of it and when it puts a sinner out of himself to flee by faith to a refuge for so is added he that heareth my word and beleeveth Christs doctrine may be a stumbling block and foolishnesse if we bring not faith 1 Cor. 1.18 23. and whatever change the Gospel work on men yet it works not savingly till it drive men out of themselves to live by faith 6. Faith whereby the Doctrine of Christ is embraced to salvation is not our own but Gods gift and wrought by means of hearing the Word for so much is imported in the order he that heareth and beleeveth see Rom. 10.17 7. Saving faith begotten by the Word doth lay hold on God through Christ the Mediatour and resteth on God as the proper object for he beleeveth on him that sent me where Christ doth not seclude himselfe from being the object of faith as God which elsewhere he so clearly asserteth John 1.12 and 3.16 and 14.1 more then he denieth the Father to be the Author of his Doctrine when he calleth it my word But he speaks thus partly with reference to the Jewes conception who thought that he and his Doctrine had nothing to do with God therefore he sheweth that as he was one with the Father so his Doctrine tended to and was a means of begetting faith in him and partly to shew the order of saving faith that as it dare not fixe on God immediately but in and by the Mediatour so it cannot rest till ultimately it rest on God in Christ his Son equal and the same essentially with him See Acts 20.21 2 Cor. 3.4 1 Pet. 1.21 8. Albeit all men by nature be lying dead in sinnes and trespasses and be liable to bodily death and mortality even albeit they come to Christ Yet such as by hearing the Word are drawn to beleeve on God through him get spiritual life and not onely shall they have but they already have eternal life by Covenant-right in the bud and earnest of it Ephes 1 13 14. 1 John 5.11 and in their Head Christ Ephes 2.5.6 for of such Christ saith he hath everlasting life as John 3.16 and he is passed from death unto life or translated from under the state and sentence of death by a sentence of life passed in his favours in justification and put in a living condition by sanctification And this is the reason why the beleever hath everlasting life See the like forme of speech 1 John 3.14 9. The beleever in Christ hath eternal life on so sure termes that he is out of perill of perishing and is gifted with perseverance till full fruition come for he hath everlasting life and shall not come into condemnation but is passed from death unto life 10 The sentence passed in the beleevers conscience according to the Word shall stand firme and be ratified by God in his judging of men for he that hath everlasting life by beleeving shall not come into condemnation c. importeth this also See 1 John 3.21 11. Albeit Christ being God over all blessed for ever doth not stand in need of man nor any of his creatures Yet such is his alsufficiencie and bounty as he delights to give proofs of his Godhead in saving his people and making them happy Therefore doth he bring this proof to confirme his assertion from his being able and willing to save them who beleeve in God through him Verse 25. Verily verily I say unto you The hour is coming and now is when the dead shall hear the voice of the â—onne of God and they that hear shall live The fifth instance of his Godhead and equality with the Father doth amplifie the former in ver 24. for whereas there he proved his Godhead by being the Author of eternal life to beleevers here he promiseth to give faith to his own by causing them to hear his voice who are of themselves dead and making them by hearing and beleeving to live a life of grace here till it be perfected in glory Doctrine 1. However Christ may propound the Doctrine of eternal life conditionally to the visible Church yet the promises are absolute in his intention toward the Elect and he is the undertaker for performing all the conditions which he requireth of them when they are humble and flee to him So much is held out in that Christ undertakes to give faith and cause the dead to hear which was required as a condition in the former verse 2. We have much need to be oft stirred up to be grave and serious in studying Christs glory and about the matters of our salvation and to be stirred up to give credit to what he saith and undertaketh for lost sinners Therefore doth Christ again inculcate this Doctrine with Verily verily I say unto you 3. The great manifestation of the power of Christs Word and Spirit was reserved for the dayes of the Gospel for Christ saith the houre or acceptable season to be well improven and therefore measured by an hour is coming after my resurrection and pouring out of the Spirit and now is in some measure by my Ministry and Johns when the dead shall hear c. Not that he gave not proof of this before his incarnation but it was now to be in greater measure and with greater efficacy 4. Whatever remainders of the image of God and what ever excellencie natural men may have yet they are spiritually dead till Christ come unto them being destitute of spiritual life and of the favour and peace of God being dead by a sentence of the Law past against them and being under this insensible and unable to help themselves for here they are called the dead 5. Such is the power of the Gospel as being the voice of the Son of God that not onely will it speak to them who have eares but it will raise dead souls to life by conversion and give them an eare to hear and make them to beleeve for the dead shall hear the voice of the Sonne of God 6. Such as are regenerate and raised from the dead by the Word of the Gospel and who do close with it and Christ in it by faith their begotten life shall be cherished and entertained carried on by enjoyment of begun conformity communion with Christ till it be perfected with glory for they that heare or being regenerate are made so to hear as to beleeve shall live Verse 26. For as the Father hath life
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
season They are subject as well as others to the common condition of mortality and oft times they spend themselves speedily with burning and shining to others yea and are hastened out of the world by persecution Beside the Lord by removing of them doth put an end to their toile and call them to enjoy the fruit of their labours doth chastise the ingratitude of the world and exercise his own in it and doth make way for setting forth the riches of his glory in raising up and creating new stars in their place for here it is said of John he was a burning and shining light but now is put out and gone 7. When Christs faithful servants are dead and gone yet their commendation liveth in his estimation Therefore doth he commend John when now he is gone by death or at least is in prison 8. A sound and powerful a cleare and lively Ministry may have strange effects even among unrenewed people The excellency of their doctrine when it shines among a people who have long lien under the darknesse of ignorance and superstitious traditions the countenance of Ministers from great men as John had from Herod the excellency of their gifts together with a common work of the spirit upon hearers may produce strange effects in them who have no true grace nor faith for saith he ye were willing to rejoyce in his light there was none but John in their account and they were much taken up with him 9. Mens affections may be much aloft and they may have great fits of joy and delight through the novelty and excellency of doctrine and through some apprehension of that at a distance which the Word speaks of who yet have no sound grace as never having been humbled for sinne nor laid hold on Christ on whom alone sound joy is founded Phil. 3.3 for these temporaries were willing to rejoyce or delighted to rejoyce See Matth. 13.20 21. Mark 6.20 Heb 6.4 5. 10. It is also an evidence of mens unsoundnesse when they are more taken with men and with their gifts as their own then they are affected with God as the Authour of these gifts or do finde his power accompanying the exercise of them in effects upon their hearts for they rejoyced in his light or in that light as his not seeing nor feeling God in it 11. Temporary motions wrought in men by a lively Ministry are not to be leaned to by themselves nor are Ministers to look much to the respect that comes from such for it will be but momentany Their unsoundnesse will not beare out and when Ministers meet with discountenance from great men and with the crosse and do touch their darling sinnes they will give over for they were willing to rejoyce but for a season or an hour and particularly they rejected him when Herod turned his enemy and when he did testifie concerning Christ whom they liked not 12. Mens temporary sits will be a witnesse against them after they have made apostacy and their respect to a Minister will witnesse against their not receiving his message for their former carriage is now a check to them for their Apostacy and they are declared to be perverse who when they could upon no pretence reprove John but must admire him yet they would not credit his Testimony of Christ Verse 36. But I have greater witnesse then that of John for the works which the Father hath given me to finish the same workes that I do bear witness of me that the Father hath sent me The second particular testimony produced by Christ whereby also the Father witnesseth concerning him is that of his works in doing miracles and the work of redemption which he declareth to be a greater witnesse then that of John and that they prove abundantly that he is sent of the Father as the Messiah and Saviour of the world Whence learn 1. Albeit our hearts be naturally jealous and suspitious of divine truth and of what Christ saith of himself yet he hath abundance of witnesses for curing of this disease and putting us beyond all cause of suspition for beside John he hath more and greater witnesses that in their mouths every word may be established 2 Corinth 13.1 2. Christ is willing and ready to give proof of his excellency not onely by his own or others words but by his working really to prove it to their sense and satisfaction for he hath a witnesse of his works 3. Christs workings are not dumb works but are speaking testimonies of his glorie and we never take them up rightly till we see that in them for his works do beare witnesse that the Father hath sent him as his own Sonne to be the saviour of the world and that he is not contrary to the Father in his working as they alleadged 4. Albeit the testimony of the meanest instrument concerning Christ being according to the Word is as true as any other witnesse yet if we respect degrees of convincing evidence the testimony of Christs own works is a clearer confirmation of his Godhead office and doctrine then the best of mens testimonies For not only is this testimony more intrinsccall then the commendation of another but his doing these things that were fore-prophesied of the Messiah is an undeniable proofe and therefore he remits John to it Matth. 11.3 4 5. and his doing of them in his own name proveth that he did them of himselfe from the Father Therefore saith he that his works are a greater witnesse then that of John proving that the Father hath sent him For he could not have done what he did not only by way of confirmation of the doctrine of the Scriptures which seducers by their miracles do not Deut. 13.5 but so agreeable to predictions of Scripture concerning the Messiah if he had not been God and sent of the Father and if he had called himself what he was not And albeit Prophets and Apostles wrought great miracles who were not the Messiah Yet this infringeth not the clearnesse of this Testimony for these miracles did only confirme their calling authority and doctrine and that they were what they called themselves which was not that they were the Messiah and so do Christs miracles confirme his doctrine and what he said of himselfe Next they were but instruments and that not of the miracle but of the Word and signe by which it was done and they expressely declared that it was not in their own name or power any such thing was done Act. 3.12 16 But Christ was principal agent and wrought them in his own name and in this respect he did the works which none other man did Joh. 15.24 5. All the works that Christ did were entrusted him from the Father not only to undertake but to finish and perfect them As God the Father did communicate his nature and operation with him and as Mediatour he had a commission by the common counsell of the blessed Trinity for they were the works which the Father gave
he cleared the way of attaining this spiritual food so here he takes occasion to set forth the excellency thereof by comparing it with and preferring it unto the Manna whereof they boasted so much The comparison is propounded in this ver which may be diversly understood As 1. That it was not Moses of whom they gloried in opposition to him who gave them even that Manna for it was the Father that gave it upon Moses petition who also doth now offer this true bread and that of free grace without any previous desire of theirs This is a truth in it selfe and sheweth how Christ will debase them whom men do injustly cry up to the prejudice of truth But it doth not reach Christs full scope here 2. That the Manna was not given from heaven that is from the celestial heaven but only from the aire and clouds which frequently in the Old Testament is called heaven But Christ this spiritual food is given from the heaven of glory Yet neither doth this exhaust the scope Therefore 3 I take the comparison to be institute betwixt the nature and effects of Manna which was given by the ministry of Moses and this food given by the Father That however Manna was a Sacrament and type of Christ and in that respect is called spiritual meat 1 Cor. 10.3 Yet it was not bread from heaven or true spiritual food in effect and of it selfe but only bodily food But this is true bread from heaven that is real spiritual food and the substance and truth of all these types pointing it out Doctrine 1. It is not to any purpose to follow a contentious and quarreling people in their endless debates with Christ and about his doctrine But the best way of dealing with them is constantly to hold out unto them their need of Christ and that singular excellency that is in him Therefore Christ stands not to debate with them about signes but goeth on to point the excellency of this food and how needful it was for them if they looked for life 2. Unbeliefe is a disease ill to be cured and it is no easie matter to draw men from doating on the external priviledges they have enjoyed that they may learn to prize and esteeme of what is spiritual and more excellent Therefore Christ in pressing this doctrine must use doubled asseverations verily verily because they would account but little of his bare word in this matter 3. There is no outward priviledge enjoyed of old and which the Church wants under the Gospel but it is all made up in Christ with advantage for here better bread is daily offered then that of Manna was 4. Christ is the truth and substance of all the types in the Old Testament And particularly the type of Manna is fulfilled in him in his Incarnation and coming in the world In his Original he comes from a better heaven then that whence Manna came He is but little small and despised in the eyes of men and yet is white and spotlesse as Manna was and of a sweeter taste to right discerners and feeds and entertains a better life then Manna did He is alsufficient to feed all his people as Manna furnished all Israel and is laid freely forth to be gathered and received by all of them as Manna fell daily round about the camp And the weakest beleever shall not come behinde with the strongest in sharing in him according as the Manna was equally divided Therefore is he called the true bread from heaven with relation to Manna as the type 5. The holiest of Ministers do not conferre the thing signified in a Sacrament nor is the outward element of the Sacrament the thing signified by it which feeds the soul But God hath the giving of that in his own hand and if he be not employed men will get but the earthly part of the Sacrament Therefore albeit Moses was a Minister in giving them Manna which was the type and outward element yet saith he Moses gave you not that bread from heaven or the thing signified but my Father giveth c. And thus he not only debaseth Manna in comparison of himselfe but speaks the more meanly of it in respect they looked not so much to the spiritual signification thereof but only propounded it as an instance to invite Christ to give the like carnal satisfaction to their bellies 6. Such as stand in need of true spiritual food have both the Father and the Sonne ready and engaged to give it unto them for whereas he had said the Sonne of man shall give it unto you ver 27. now saith he my Father giveth the true bread Wherein he doth not only as Mediatour give the glory of all to his Father but sheweth that the Father concurreth with him in this and giveth it by his hand 7. Even such as are for present but carnall and unsound are not secluded from the offer of Christ but upon right tearmes may expect that he will be gifted to them Therefore saith he even to these hearers but my Father giveth you c. that is by me maketh offer of it to be embraced upon right tearms and in the due order Ver. 33. For the bread of God is he which cometh down from heaven and giveth life unto the world In this ver the assertion concerning this true bread given by the Father is repeated and cleared and enlarged in a description thereof which aggreeth not to Manna Wherein 1. It is declared that this is the true bread of God which comes down from heaven to give life to lost and dead men which Manna could not do 2. This benefit is enlarged that whereas any benefit Manna brought was peculiar to Israel only this is appointed to give life to all sorts of persons as well as the Jewes Whence learn 1. Albeit not only Manna but even our ordinary refreshments are of God and from him Yet Christ is the bread of God by way of excellency as being indeed divine food and food for our better part and food wherein God manifests his riches and fulnesse as God and wherein he ought to be clearly seen Therefore saith he the bread of God is he c. or he is divine bread and bread which comes from God in a singular way And he speaks of this bread as a person having action he cometh down c. because it is Christs person and benefits accompanying him which being applyed do give life 2. Benefits of God ought to be in esteem with us according as they have much of God shining clearly in them and in giving of them which will commend spiritual benefits before temporal and lesser benefits coming more immediatly and sensibly from his hand before greater favours wherein that is not so visible for this is an argument to commend him as the true bread for he is the bread of God 3. All mankinde by nature is in a lost condition lying spiritually dead and being obnoxious to eternal death without Christ for
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
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
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
may look for a sad account and challenge who will not do so for saith he If I say the truth why do ye not beleeve me And it holds out also this general that no prejudice should hinder men from embracing that which is held out to be truth Ver. 47. He that is of God heareth Gods words ye therefore heare them not because ye are not of God In the last place Christ concludes the discourse with a sad note upon them And doth himselfe answer that question he had propounded verse 46. shewing that the true cause why they did not beleeve nor hear his word was because they were not of God which he illustrates from the contrary and so leaves them again to consider of whom they were This assertion as it must necessarily be understood of grown up persons for infants are still to be excepted in these ordinary rules So albeit to be of God be frequently understood of mens being elected from eternity Yet here it is chiefly to be understood of regeneration because even the elect of God so long as they are unregenerate may be guilty of the same sinnes with the reprobate and particularly in sleighting the Word Only if we conjoyne these two to resist known truth and to do so maliciously which was the sinne of many of these Jewes it cannot befall any elect For though Peter sinned wittingly yet not maliciously and though Paul sinned maliciously yet he did it ignorantly and in unbeliefe 1 Tim. 1.13 Doctrine 1. Mens respect to the Word of God is a true touchstone whereby they may try their own condition and state for so doth Christ here teach us 2. Men have nothing in them by nature that can entertain or receive the Word of God with any due respect but what they attain to of that kinde is of God and not of themselves for he must be of God by election and regeneration who will hear Gods words 3. An elect child of God being renewed as he is begotten by the seed of Gods Word so in his progresse he will not resist the known light thereof but will receive and feed upon it And whatever may be his fits of tentation yet he will never reject it maliciously for he that is of God heareth Gods words He heareth it with faith submission and fruitfulnesse for so it is opposed to not beleeving ver 46. See 1 Pet. 1.23 and 2.1 2 3. 4. Whoever they be that do not regard the Word of the Lord but do maliciously reject it after conviction they prove themselves to be unregenerate if not also reprobates for ye heare them not because ye are not of God 5. Consequences soundly and solidly deduced from Scripture are Scripture and as valid a ground of faith as the ground from whence they are deduced for so doth Christ here teach us by his own practice deducing from that ground He that is of God heareth Gods words this necessary and infallible consequence ye therefore here them not because ye are not of God And this pen-man is full of such deductions warranting this way of arguing 6. Whatever affront men think to put upon Christ by rejecting his doctrine Yet the real ignominy redounds to themselves Therefore however they laid all the indignitie of this opposition on Christ himselfe and on his doctrine Yet he tells them it flowed really from this ye are not of God but lying in a reprobate unregenerate condition Verse 48. Then answered the Jewes and said unto him Say we not well that thou art a Samaritane and hast a devil From this to the end of the Chapter these adversaries do change their way of proceeding with Christ So long as they had any seeming ground or shew of reason they debate the matter but now being put from all that they fall a railing at his person and Christ defends and replies till they come to violence It may be taken up in this order 1. They rail at him ver 48. and he vindicates himselfe as an honourer of his Father and therefore they were in the wrong who reproached him ver 49. and behoved to make account to God for it ver 50. And he sheweth their losse who despise his Word which preserveth men from death ver 51. 2. They take occasion from what he saith of his Word to carpâ—â—â—in objecting that Abrâ—ham and the Prophets were dead ver 52. And that he should make himselfe greater then they ver 53. And he clears himselfe of ambition in this matter charging it on them ver 54 55. and shâ—weth that Abrahams joy depended on him ver 56. before whom he had a subsistence as God though as man he was not old ver 57 58. Upon which assertion they betake themselves to violence and he avoideth it ver 59. In this verse we have their first attempt wherein taking advantage of his sharp censure of them they charge him with being a Samaritan and possessed with an evil Spirit They do particularly charge him to be a Samaritan not only because they accounted the Samaritans the most impious of men because of their Apostacy from the Church of Judah and the true Religion there whereof they account him also guilty by his doctrine but specially because as the Samaritans were most bitter enemies unto and traducers of the Jewes as may be seen in part Joh. 4.9 so did they account of him who durst be so bold as to deny them to be children of God and to say they were of the devil As for the other charge thou hast a devil it is true that elsewhere they do maliciously assert against their light that he was guided and assisted by Satan in his doctrine and miracles Matth. 12.24 But here it seemes they only intend to retort his challenge and do say he had a devil which prompted him to say they were of the devil And so the challenge is all one with the former of a Samaritan whom they looked on as on all wicked men as guided by an evil spirit and accordingly Christ answers both in answering one of them Doctrine 1. Albeit wicked enemies to truth may for a time enter the lists of dispute as if they minded to seek out and follow truth Yet conviction in debate will not gain ground upon them As appeares in these Jewes who when they are put to the worse in dispute yet they come nothing the nearer to truth 2. Unbeliefe and contempt of the truth will end in blasphemy And impious men being convinced will turne ratlers and betake themselves to personal reflexions against the persons of men who maintain the truth when they can do no better for so do they deal with Christ 3. Wicked men can vent no reproaches calumnie or blasphemies against Christs servants and people which Christ hath not sanctified in his own person being called to his face the worst of men a reproacher and enemy to the people of God and one possessed with an evil spirit As here we see 4. There are none more ready to reproach
threatnings And they desire rather to have some what to carp at in them then to be drawn by the sweetnesse thereof to embrace them for they rage as much here at his sweet promise as they did formerly at his sharp chalenges 2. As wicken men do reproach Christ out of malice and all the arguments they pretend are but invented to cover their malice So they will sometime be forced to bewray themselves that it is so for say they now we know that thou hast a devil and if but now they know it why said they it before Certainly all the arguments they bring soâ—th were but invented to colour that resolution which they had laid down to reproach Christ 3. Mistakes of Christ and understanding of his doctrine in a carnal sense gives occasion to persecutors of many cavils for upon these grounds doth their exception run wherein they glory so much They think it absurd enough if they can infer from his discourse that he makes himself greater then Abraham and the Prophets which yet is the very truth and they mistake him as if he were speaking of the first death when he is speaking of the second death 4. Christs enemies do falsely pretend to be honourers of the Saints that they may bear him down for so do they here cry up Abraham and the Prophets to make him odious 5. Albeit Saints be truly excellent yet they have no priviledge against bodily death but must pay that debt partly to be a testimony that they are by nature heires to the first Adam and do carry a body of corruption about with them while they are in the world and partly that they may be translated to a better life for even Abraham and the Prophets whom they cry up as singular are dead 6. Such as do in a carnal way over-value the Saints they prejudge Christ of his glory and due estimation for so did they by their excessive commendation of them Art thou greater then our father Abraham c. And this disease is more frequent not onely in them who set them up in Christs roome to be sharers with him in leaving merits to be made use of by the Church and in being Mediatours of intercession but in them also who doat so much on Saints as they forget to give Christ the glory of any excellency that is in them and who implicitly follow them not considering whether they be following Christ in that wherein they follow them or not 7. Christ is truly singular and matchlesse and if all the Saints were put together they are all nothing to him and he can do that which they cannot all do for this together with the clearing of their mistake of what he spake concerning death is the clear answer to all their cavil that indeed he is greater then all of them put together Verse 54. Jesus answered If I honour my self my honour is nothing It is my Father that honoureth me of whom ye say that he is your God 55. Yet ye have not known him but I know him and if I should say I know him not I shall be a liar like unto you but I know him and keep his saying Followeth Christs answer to this exception And 1. In general in these verses he 〈◊〉 himself of any ambition in this matter and pâ—â—ves them guilty of it Whereas in their exception they thought it great ambition in him to preferrâ— himself to Abraham and all the Prophets â—â—e answers by way of concession that it he himself and of himself did take this honour on him it were of no worth but he hath it of the Father who doth allow and conferre it on him And whereas they might except that if this Father of whom he boasted so much be the true God they had greater cause to lay claime to him then he had He answers that this proves them really guilty of that ambition wherewith they charge him For they boast of him while as they have no saving knowledge of him But he knows him and would be a liar like unto them if he should say that he knew him not seeing he gives real proof of knowing him by keeping his word Doctrine 1. Such as hunt after vain-glory and seek after respect and estimation otherwise then God alloweth and approveth of they do hunt a shadow and that which really is of no worth for this is of general verity If I honour my self my honour is nothing See 2 Cor. 10.18 2. Christ seeketh no glory but what the Father alloweth on him And as he is God over all blessed and honoured for ever and as his humane nature is honoured by being exalted to a personal union with the Godhead So whoever dishonour Christ yet the Father alloweth and hath conferred honour on him as Mediatour to be a testimony how well he is pleased with the redemption of lost man performed by him and to be matter of comfort to all them who seek to this exalted Prince and matter of terrour to all his and their enemies For saith he if I honour my self my honour is nothing it is the Father that honoureth me 3. What men have received from God with his approbation and have his testimony for it they may avow and maintain it against all opposition Therefore doth Christ not deny that honour they alledged he took to himself but he avows it on this ground It is my Father that honoureth me 4. Albeit Christ be in himself God alsufficient and so is not capable of any accesse of glory Yet it pleased him to condescend so farre as to obscure his own glory under the vail of his flesh and state of humiliation till he had perfected the work of Redemption and to account of his office of Mediatour and the dignity accompanying it as great honour conferred upon him by the Father Therefore saith he my Father honoureth me above Abraham and the Prophets that I can give life to them that keep my sayings 5. Christs greatest enemies may yet be so presumptuous and deluded as to sooth up themselves with a conceit of a special interest in God for the Father is he of whom ye say that he is your God 6. Persecutors pretending to interest in God do but proclaim their own carnal ambition and selfe-seeking and that they do but lye and deceive themselves for he brings this as a proofe of their ambition and asserts that they were liars in so saying I shall be a liar like unto you 7. As none are more ready to boast of an interest in God then they who know least of him so none can prove an interest in him but they who know and acknowledge him as he is revealed in Christ by the Gospel for saith he ye say that he is your God but to refute that ye know him not to wit savingly in so far as they knew not him as Father to his Sonne whom he had sent and acknowledged not the Gospel to be his revealed will 8. It is not sufficient for proving
In coming to Christ and employing of him under difficulties no impediment that may deterre us ought to be regarded for albeit in sending this message it might be suggested That possibly he had more to do and might do more good where he was That being far off he could not come in time and That it was not safe to expose himselfe to the fury of the Jewes Yet they being in need passe over all these and sent unto him 7. Albeit Christ may make use of a trial to beget friendship betwixt him and some of his elect Yet they have a great advantage who have it made up before for this is the ground of their confidence that Christ loved Lazarus before He whom thou lovest is sick And therefore if ever men think they will stand in need of Christ they should make acquaintance with him in time 8. Whatever there may be on Saints part that would seem to commend them to Christ yet true Saints will renounce all that and betake themselves only to his free love toward them for so much doth their practice teach They do not describe Lazarus as their brother as if they would boast of any credite with Christ by their worth nor do they mention any love in Lazarus entertaining Christs love but they betake themselves only to this it is he whom thou lovest 9. Such as do beleeve Christs love toward them ought also to beleeve that even their bodily infirmities are respected by him and will be an acceptable errand to come to him withall for they do confidently employ him in this Behold he is sick 10. Where Christs love is beleeved it will be accounted enough to lay our case before him without prescribing the way of help to him Therefore do they content themselves with this petition Behold be whom thou lovest is sick and they say no more As Saints can never have peace in any condition till they tell Christ of it So they know their needs not much be said to a Father in limiting him to their desires but when they have laid their case before him to be considered they may commit the answer to his wisdome and love Ver. 4. When Jesus heard that he said This sicknesse is not unto death but for the glory of God that the Son of God might be glorified thereby Followeth a third antecedent of his return to Judea containing Christs present answer to this message which consists of two branches 1. What he said ver 4. 2. What he did ver 5 6. In this verse we have his speech directed chiefly as would appear to the messenger to carry back to Mary and Martha for their encouragement Wherein he declareth that this sicknesse tended not to Lazarus death but to the manifestation of the glory of God in the glorifying of his Sonne While he sets down the end of this sicknesse negatively that it is not unto death albeit he did dye It is not sufficient to clear it thus that it tended not to bring Lazarus to eternal death For albeit that be a great comfort yet it is not chiefly intended here as appears from what is after positively set down of Gods purpose in this sicknesse But the meaning is that albeit he should die yet not irrevocably and so as he should not be restored to live even here again as they understood his death ver 24. And thus also Mark 5.39 he denyeth that a damsel is dead but affirmeth that she sleepeth because he was to raise her as out of a sleep Doctrine 1. Whatever Christ do to his own in affliction yet he alloweth encouragement upon them Therefore doth he dispatch away the Messenger with comfortable newes to the sisters And albeit his after dealing seem to contradict all this aâ— there is never an encouraging word given but a tentation will be let out after it to try our faith about it Yet he would have them stick by this and would have them look on sweet looks and good words from Christ as more then halfe health in the midst of sorest trouble 2 It is an encouragement to Christs own in trouble that he is a skilful Physitian who takes up their disease rightly and what it tends to So that they shall not perish through want of skill or wrong application of cures Therefore in the first place he tells them that he knows the disease what it is and what it tends to This sicknesse is not unto death c. 3. It is Christs allowance that his people in looking on their troubles do not judge of them by the first view nor by their nearest end for so the end of this sicknesse was death Nor yet by what of their own nature they portend and tend unto for in that respect also this sicknesse was unto death But that they look to Gods furthest and most principal end in them and to what God who brings light out of darknesse meat out of the eater and life out of death can bring out of them for it is in this respect that God would have them for their encouragement seeing that this sicknesse is not unto death as is before explained 4. As Gods own glory is his supreme end in all things so in particular his scope in sending afflictions on his people is to make his glory conspicuous in their through-bearing under them and in giving an issue from them for saith he this sickness is for the glory of God And albeit God do not manifest his glory in so extraordinary a way when his people are in trouble as he did on Lazarus's behalfe yet the general holds still true that he will be glorified in all the exercises of his people 5. The Lords purpose to glorifie himselfe on behalfe of his people requires that they be exercised with sicknesse and other infirmities that so he may magnifie his power wisdome mercy and love toward and upon them for there must be sicknesse that the glory of God may shine 6. Were afflictions never so bitter and so grievous yet this ought to sweeten them if God take occasion thereby to honour himselfe for this is an encouragement to sweeten the cup and make them submit that this sicknesse is for the glory of God See Joh. 12.27 28. 2 Cor. 12.9 10. 7. God is glorified in that his Sonne Christ is glorified and his glory in helping his people under trouble shines in proving Christ to be omnipotent and true God equal with the Father in giving deliverance to them for he clears that it is for the glory of God in this respect that the Sonne of God may be glorified thereby So that as none do honour the Father who do not honour the Sonne Joh. 5 23. So it may encourage Saints that the Father accounts Christs glorifying of himselfe on their behalfe to be for his glory Ver. 5. Now Jesus loved Martha and her sister and Lazarus 6. When he had heard therefore that he was sick he abode two dayes still in the same place where he was
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
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
that we cannot have sorrow but he hath an eye to observe it that he may sympathize as Mary here findes And iâ— may make trâ—â—â—â—e 〈◊〉 us considering that we have such a sympathâ—zer 7. Aâ—â—â—â— Christ do not at first cuâ—e the troubles of his own yet â—e doth sympathize with them under them He will first put the afflicteâ— in his heart and then cure their disease for here he first sympathizes and then raiseth Lazarus And in this respect he 〈◊〉 all the sicknesses which he cured Matth 3.16 17. 8. The difficulties of the Lords peâ—pâ—◠〈◊〉 not only wakâ—â— at his affection and sympathize with them but this his sympathy will burst forth in indignation against all their enemies and causes of their troubles for so much also doth his groaning in the spirit import that his indignation was kindled against Satan and sin that drew on death and all this sorrow 9. The nature of his commotion and that he troubled himselfe as it is in the Original doth teach 1. Christ our Lord was not muddy in his affections nor over-powered by them but he had them at his command His commotions of minde were not only like the shaking of pure water in a clear glasse which still remains clear but they arose and were calmed at his pleasure And albeit this was proper and peculiar to himselfe who was true God and the spotlesse Lamb of God Yet if we were more neer him and like him we would finde our affections to be more servants and lesse Masters And without this our very good affections are oft-times so muddy that they marre us Our earnest desires after good are poisoned with impatient hast and our very joy may marre beleeving Luk 24.41 2. Our Lord hath not these affections which are needful for his peoples help far to seek but they are ready to burst forth 〈…〉 call for â—hen Maries condition needs sympathy he troubled himselfe And so we who need sutable affections and a right frame of spirit when many times we cannot attain them yea oft-times our diligence in seeking them puts us further from them by reason of our not taking a right way If we could employ faith in him who can command these affections in himselfe he could also soone give them unto us From ver 34. Learn 1. Christs tender affection and sympathy with his people will not lie hid in his heart not expresse it selfe only in some affectionate expressions but will at last produce glorious actings for them for the fruit of his groaning and trouble is his enquity for the grave that he may raise Lazarus 2. Christ takes pleasure to answer his peoples necessities by deeds as well as by words and so to say to do and act his love as well as to say it Yea in great necessities he will not delay his peoples help so long as even to comfort them by words Therefore albeit it be his ordinary way to comfort his people first by promises Zech 1 13. and then by actings and albeit he dealt so with Martha Yet seeing Maries great need and his heart being weighted he sayes no more but will go to the action 3. Albeit Christ will speedily help his needy people yet he will so order his working as his glory may be most conspicuous in it Therefore albeit he could have raised Lazarus and made him come to them where they stood and albeit he knew well enough where the grave was yet he will enquire for it and have them to conduct him to it that so he may free this miracle from any suspition of illusion and may have them to be witnesses of his glory in it From ver 35. Learn 1. As the Sonne of God did take on mans nature and dwelt in our flesh that he might lay a foundation of reconciliation betwixt God and man in his own person So also he did take on these sinlesse affections and infirmities which might not only prove him to be true man but that he is a kindly brother and kinsman to miserable men and might be a fit conduct to conveigh these bowels of compassion that are in God toward lost man for so much is evidenced by his weeping 2. Christ in the daies of his flesh was a man of sorrows and acquainted with griefes that therein men might read the bitter fruits of sinne and they who flee to him may have matter of joy for ever Therefore it is marked that Jesus wept which also was his frequent practice See Heb. 5.7 3. Christ hath no light touch of the miseries of his own but they do deeply afflict and affect him for he groans and is troubled till he wept again 4. Christ allowes not that his affection and sympathy be hid from his afflicted people but he would have them knowing it and convinced of it for therefore doth his groaning and trouble burst forth in weeping to be discerned by the beholders as ver 36. 5. Christs tendernesse and affection to his afflicted people will not long be hid or concealed but it will burst forth through never so many clouds for when he is troubled he will at last weep also in view of them all Thus when he is dealing most harshly with the woman of Canaan yet at last his heart cannot hide it selfe Matth. 15.22 c. And in this Joseph in his dealing with his brethren was a type of him 6. Christs inward exercise bursting forth in weeping may serve also further to teach 1. That all who get their bitter and sad exercise and sorrows suppressed that they break not out to the dishonour of God or weakening of the hands of others have him to acknowledge who by venting his sorrows both here and elsewhere especially on the crosse Matth. 27.46 hath shut up theirs 2. That on the other hand when griefes and sorrowes will not smother that lot may be sanctified in his person and we may have him for a companion who knoweth the heart of such a one Ver. 36. Then said the Jewes Behold how he loved him 37. And some of them said Could not this man which opened the eyes of the blinde have caused that even this man should not have died The sixth particular recorded is the construction the Jewes had of Christs expressed sympathy They observing his sorrow do admire his love to dead Lazarus and marvel that he who had wrought such wonders might not also have prevented his death It is most probable that they who admire his love were these Jewes who were best affected to Christ though they have not yet beleeved on him till afterward ver 45. and that they who wonder he had not prevented his dying are these malicious Jewes who after the miracle went and informed the Rulers ver 46. and therefore the first sort are indifinitely named the Jewes here who are called many ver 45. and the other sort are both here and ver 46. called only some of them Or it may be conceived that all of them concurring in wondering at his love to
of the ointment and so the matter came to be known which occasioned the subsequent quarrelling Ver. 4. Then saith one of his disciples Judas Iscariot Simons sonne which should betray him 5. Why was not this oyntment sold for three hundred pence and given to the poore In these verses is recorded a consequent of this practice of Mary namely Judas his quarrelling of it which also was an occasion of his going and betraying his Master as the other Evangelists mark Albeit the other Evangelists lay this upon all the disciples because in appearance they consented to him and seconded him in so plausible a cause Yet John declareth it was he who raised the debate and under a pretence of caring for the poor condemned this practice as a needlesse waste Whence learn 1. Very grosse hypocrites may be near to Christ in outward profession and may be entrusted in eminent employments for Judas Iscariot Simons son which should betray him is one of his Disciples 2. Such as follow Christ on unsound tearmes and will forsake and betray him in a strait will be now and then bewraying their unsoundnesse before hand if they be well observed for he which should betray him brings out his covetousnesse here before hand 3. It is the great and woful art of hypocrites that they mask their corrupt intentions with fair pretences and that they desire to lurk so long as they can for all his language is why was not this ointment sold for three hundred pence and given to the poore This whole summe after the English account amounts according to the opinion of some concerning the Roman penny to nine pounds seven shillings six pence O according to others to eight pounds six shillings eight pence And as this points out the great liberality of Mary in this her practice So Judas by his mentioning thereof insinuates that it was altogether needlesse to bestow so much on such a peece of service to Christ As indeed men are ready to account it great waste as the word is Matth. 26 8. when a little is bestowed on Christ and his service when yet they can waste more needlesly in serving their lusts without noise or grudging But this wanted not a fair pretence that Christ cared for no such costly anointing and that it did not beseeme their low estate And withal his great covetousnesse is masked with a pretence of care for the poor It is very dangerous to live in times when cloaks of faults are as rife as the faults themselves 4. It is the will of God that the poore be taken notice of and supplied by every one according to their ability for so much appeares in Christs practice who in his deep poverty did lay up somewhat for them as Judas exception imports See Joh. 13.29 Verse 6. This he said not that he cared for the poore but because he was a thiefe and had the bag and bare what was put therein Before John set down Christs answer he doth first take off Judas his mask and sheweth that this did not proceed from his care of the poore but that having the bag in his custody wherein any money Christ had was kept and being a thiefe he was sorry he lost such a prize whereupon he might have preyed He is called a thiefe either because he had already interverted some of that money which was in his keeping to his private use or because he had purposed so to do being resolved to forsake his Master since he heard of his sufferings and that they were now approaching Whence learn 1. Let men pretend never so fair to cover the naughtinesse of their hearts Yet Christ knoweth all the secret deceipts of the heart and how contrary their intentions are to their pretences for here by his light it is cleared that he cared not for the poor 2. As Christ knoweth the naughtinesse of every heart so he will in due time one way or other discover what is within men for here the vail is taken off Judas This he said not that he cared for the poor 3. Whatever hypocrites pretend yet it is but themselves and some interest or advantage of their own they drive at in all they do for Judass's aime in all this was to reap advantage to him selfe 4. It is egregious theft before the Lord when men do carry on their avaritious designes under pretence of caring for the poore and when in affection or practice they are not faithful in what is committed to their trust but do intervert that to their private use which is designed for publike or pious uses for thus was Judas a thiefe in taking to himselfe what was to be employed for the use of Christ and his disciples or for the poor 5. Riches and the bag are not in such esteem with Christ but that the baâ—est of his followers may have them in keeping and under their power for of all the twelve Judas had the bag and bare what was put therein 6. When Christ suffers mens corrupt affections and suteable tentations and objects to meet it is a sad judgement and snare upon them and a presage that he will give them up to a neck break for it was a sad judgement upon Judas that being a thiefe he had the bag and so wanted not an opportunity to satisfie his covetous disposition Verse 7. Then said Jesus Let her alone against the day of my burying hath she kept this Followeth Christs answer and Apology for Mary In the first part whereof he defends her practice which Judas had quarrelled by shewing she did it upon an extraordinary cause and occasion to wit that foreseeing his death by faith she would testifie her â—ffection to him by doing this last duty now which she could not expect to get done afterward Whence learn 1. It is a great sin in any especially if they be of any eminency to discourage any of the Saints or interrupt them in their serving of Christ for Christ finds it needful to bid let her alone as knowing it might weaken her hands that she was checked by one of his Apostles 2. Christ will take the maintenance and defence of these who serve him against all that would oppose and carp at them for he lets her say nothing but interposeth on her behalfe Let her alone 3. Whoever misconstruct the honest actions of Saints yet Christ doth judge aright of them and alloweth them his approbation for Judas accounted it a waste but Christ approves of it as kept for the day of his burying 4. Christ in his suffering death and buâ—â—d is very honourable in the estimation of Saints who know him right And he doth esteem highly of his own sufferings for her keeping this ointment for the day of his burying intimates that she by faith saw him honourable in his death as well as in his life and that his death not only should be acceptable and â—â—voury to God but fragrant to all the Elect. and should fill the world with a sweet smell
And Christ himselfe who was never sumptuous yet allowes costly ointment on his buâ—ial to testifie how highly he prized and loved to lay down his life for his people Verse 8 For the poore alwayes ye have with you but me ye have not alwayes In the next place Christ having defended Mary doth now answer to his great objection and pretence of caring for the poore The defence is taken from this that this opportunity of honouring him would not alwayes last whereas they might alwayes have occasion to be charitable to the poore He speaks it in the plural number ye have the poor c. either because he would presse this as a common duty on all as well as Mary or rather he speaks it to all the Disciples who had joined with Judas in this act as the other Evangilists observe Doctrine 1. Christ is so meek even to his cruel enemies that he will not alwayes tell them all he knoweth of them when he reproveth them but will let them discover themselves for he will not tell Judas his false heart but simply replies to any ground of objection he alleaged And this he doth partly because moe were engaged then Judas whom therefore he will satisfie Partly that he may warn men not to seek to carry their cause by reflections upon the persons of their opposites while as they want solide reasons for their cause partly that he may teach all to beware of judging mens he â—â—ts when yet they have not discovered themselves for he will not deal so with Judas And partly that from this his meek dealing toward a Judas we may gather how much more meek he will be to his own 2. The Lord hath so ordered that when diverse dutie which cannot be performed together tryst together in one juncture of time the one of them may give way to the other for that time without sinne And particularly Duties which occurre rarely and cannot be got done afterward should be gone about in the opportunity thereof albeit other important duties be laid aside for that time which may be overtaken at another time As here he cleareth in the matter of putting this external honour upon him when it trysts with the command of having a care of the poor And for this reason he preferreth this duty to himselfe now The poor ye have alwayes but me ye have not alwayes 3. Albeit it be a sin to defraud Parents the poor or others of what they may expect in duty justice or mercy under a pretext of laying out what men have for God Matth. 15.4 5 6. Yet when Christ calls for any thing we have no other thing should come in competition with him for when he calls for it he takes place of the poor here 4. Men may sometime have an opportunity of employing themselves or their substance in honouring of Christ or doing him service which they will not so readily meet with again if they let it slâ—p for so much is imported here me ye have not alwayes Mary could not alwayes have opportunity to testifie her respect thus to Christ nay not when he was dead and buried and therefore she takes this present opportunity 5. The Lord will have his people never to weary of mercy to the poore and therefore doth continue constant objects of pity among them for The poore alwayes have ye with you See Deut. 15.11 Ver. 9. Much people of the Jewes therefore knew that he was there and they came not for Jesus sake only but that they might see Lazarus also whom he had raised from the dead 10. But the chiefe Priests consulted that they might put Lazarus also to death 11. Because that by reason of him many of the Jewes went away and beleeved on Jesus In these verses is recorded a consequent of Christs coming to Bethany when it came to be known he was there to wit that many Jewes resorted thither not only for his sake but out of curiosity also to see and speak with Lazarus ver 9. Which is amplified from the Rulers resolution thereupon to put Lazarus also out of the way seeing his resurrection was a mean to draw many to Christ ver 10 11. It is not needful to determine whether these Jewes were some dwelling in Jerusalem and about it or some of these who came up before-hand to the feast Chap. 11.55 who also came out the next day to meet him in triumph seeing whoever they were their coming contributed to let forth Christs honour and to irritate his enemies From ver 9. Learn 1. Where Christ pleaseth to make himselfe known he will get respect and followers were there never so much hazard and opposition in the way for albeit the Rulers had concluded to put him to death and he had withdrawn upon that and they had given charge to spy him out Chap 11.53 54 57. yet much people of the Jewes knew that he was there and they came So soon as they heard of him they flocked to him 2. Christ gives so glorious proofes of his power and love as may invite men to flock unto him for he hath with him Lazarus whom he raised from the dead to make them flock unto him 3 It is an argument to perswade Christ to help his people in their difficulties that by so doing he not only doth them good but doth also bring about the manifestation of his glory and an increase of followers for by raising Lazarus he draws them out to wait upon him See Psal 7.6 7. 4. Albeit Christ will get glory even by the unsound actings and appearings of men for him Philip. 1.16 18. Psal 66.3 Yet it is the sin of many that they flock to him rather out of curiosity then in sincerity and that they choose rather to gaze upon his works then fall in love with the worker for such was their fault here They came not for Jesus sake only but that they might see Lazarus also They were curious to see such a rare sight and possibly also to enquire somewhat of him concerning the state of the dead From ver 10 11. Learn 1. Such as betake themselves to bear down Christ do engage themselves in an endlesse veâ—ing life and an harder task then they are able to undergo for they who would kill Jesus would put Lazarus also to death Yea they would kill many who would kill all whom Christ made objects of his mercy for inviting others to come to him See Exod. 1.12 2 Men once engaged in opposition to Christ will not readily be reclaimed by insuperable difficulties nor the convincing beams of his glory shining in their eyes for albeit this was a glorious work prevailing on others and albeit they see moe and moe impediments in their way yet they will go on 3. None are so malicious and bitter enemies to Christ as corrupt Church-men whence they once decline for it is the chiefe Priests who are so cruel as to kill a man for being the harmlesse occasion of drawing men to Christ and whom
God had newly delivered from death and testified he would have him live 4. It is the great preferment and most special mercy that can be conferred on any when they are made means and instruments of advancing Christs honour and Kingdome for this was Lazarus dignity that because many of the Jewes went away and beleeved on Jesus 'T is not needful to assert that the faith of the most of them was sound but the least degree of it in the worst of them was enough to irritate the Rulers 5. Such as have received special mercies from Christ or are made instruments of his glory may expect that they shall meet with a rub and be made the But of the malice of enemies for there is a resolution against Lazarus life who was thus highly honoured 6. How mad soever enemies be or their projects cruel yet they would be farre enough from their point if Christ pleased though they got their will for suppose they had put Lazarus to death could not Christ raise him up againe as he had done even lately to their knowledge and so make his glory shine yet more brightly Verse 12. On the next day much people that were come to the Feast when they heard that Jesus was coming to Hierusalem 13. Took branches of palme trees and went forth to meet him and cried Hosanna blessed is the King of Israel that cometh in the Name of the Lord. Followeth to v. 20. the second part of the Chapter wherein is recorded Christs triumphant entry into Jerusalem according as was fore prophesied Wherein being now about to die he will first be publickly honoured after the manner of receiving Kings into Cities and proclaimed King of Israel and Davids successour in such a manner as became his spiritual Kingdome and that in despite of all his enemies This triumph as it is recorded by this Evangelist may be taken up in these 1. The multitudes part in it verse 12 13. 2. Christs own part and action in it verse 14 15. 3. The Disciples not understanding of all this at present verse 16.4 The seen cause moving the multitude to act thus verse 17 18. 5. The Pharisees part in all this solemnity verse 19. As for what is further and more amply recorded of this by the other Evangelists I remit to its proper place In these verses is recorded the carriage of the multitude who are come to the Feast who the next day after that many had been with Christ at Bethany hearing that he was coming to the City do solemnly meet him carrying branches of Palm-trees and with loud acclamations do proclaime him King of Israel who is blessed and cometh in the Name of the Lord. As for their action of carrying branches of Palm trees with some whereof they shewed the way Matth. 21.8 and others it would seem they carried in their hands we finde indeed use made thereof at the feast of Tabernacles Lev. 23.40 Neh. 8.15 Now they carry them before him at this feast of the Passeover to testifie that he is the substance of all the feasts And by this act beside what was signified by the feast of Tabernacles is pointed out that he is a triumphant and victorious King which is elsewhere signified by carrying of palms Rev. 7 9. As for their acclamations they do thereby acknowledge that they see him to be the blessed Messiah and King of Israel authorized and sent by the father to performe this glorious work And as for their Hosanna borrowed from Psalme 118.25 as appeâ—reth from the following words Blessed is he who cometh in the Name of the Lord taken from v. 26. of that Psalm it signifieth save now we beseech theâ— as it is rendred in that Psalme And albeit it we take it as directed to Christ by way of prayer that he would save them it doth import that it is a special way of honouring Christ in his Kingdome when we seek and expect salvation from him and in him only yet that seemes not to be their scope here for Matth 21.9 it is Hosanna the Son of David or make safe now or bring safety now to the sonne of David And so it imports their hearty wish that his Kingdom may prosper Doct. 1. If Christ saw it meet he could get himself glory not only among spiritual observers but even in the view of the world for by this solemn triumph he discovers how easily he could open the eyes of men to discern what he is and incline their hearts to flock unto him and proclaime his glory So that it is not for want of power that Christ doth so often obscure his glory under a vaile 2. As Christ can let out his glory when he pleaseth so in particular he delights to appear most glorious in and about his sufferings for here he who oftentimes entred Jerusalem privately will now at this last time when he is going to the crosse enter in state He will go triumphing to it as well as he triumphs on it Col. 2 15. and after it Psalme 68.18 3. When Christs enemies are raging at him and his successe he can vex them yet more by spreading his glory more and and more for when they are vexed with heaâ—ing of the confluence at Bethany verse 20 11. even the next day they see him more glorified coming to Jerusalem 4. When men of great eminency in the Church do slight Christ he can raise up others even the meanest to honour him and set out his praise for it is not the Rulers nay nor inhabitants of Jerusalem who do this but much people that were come to the feast See Mat. 21.15 16. 1 Cor. 1.27 5. As it is the duty of the Lords people to attend all the Ordinances appointed by him So their chief care should be to meet with Christ and to be most taken up with him in them for albeit they were come to the feast yet when they heard that Jesus was coming to Jerusalem they went forth to meet him 6. In Christ is to be found the substance of all the festivities and solemnities that were among the Jews for before him they carry Palmes at the Passeover which were used at another feast to testifie that the stance of all trysted in him 7. Christ is a triumphant and victorious conquerour who triumphs over all his enemies and makes his people alwayes to triumph in him 2 Cor. 2.14 Therefore also is he met with branches of palm-trees 8. It is the duty and commendtion of the members of the visible Church that they be well acquainted with Scripture for here the multâ—tude do not only know but can apply passages in the Psalmes and concerning Davids off-spring very fitly to Christ And if they understood so much in these declining times how much will this aggravate their guilt who are grossely ignorant in a time of clear light 9. Christ is the true King of Israel and of his Church to rule subdue protect and defend them and they who get open eyes will see this and
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
way v. 30. yet it must be spoken from the Word by God to the heart before we get ease 3. Such as are truly exercised in conscience will finde ease in comfortable promises clearing their condition from the Word albeit the trouble lie on for thus Christ is comforted by a voice from heaven clearing his case 4. Christ is a supplicant whose voice is acknowledged by the Father as the voice of his Son in that for which he seeks to him for here his supplication is answered by a voice from heaven 5. The Father is glorified in the life and sufferings of Christ and not only doth the Sonne glorifie him herein but he undertakes to glorifie himself As here his answer doth shew I have both glorified it and I will glorifie it againe 6. The Lords answers to troubled souls are very full clearing all they do or can propound and all they feele or is lying upon them for he not only undertakes to glorifie his Name in that wherewith Christ is now troubled but cleares further what he had done 7. Gods speaking to a troubled soul brings not only comfort under their present pressures but is a Pisgah from whence they may take a comfortable view of their by-past lots and may see faire ground of hope for time to come for in this comfort God cleares both by-gones and the time to come I have both glorified it and will glorifie it again Verse 29. The people therefore that stood by and heard it said that it thundered others said an Angel spake to him 30. Jesus answered and said This voice came not because of me but for your sakes In these verses upon occasion of the several conjectures of the people concerning this audible voice v. 29. Christ doth expound Gods purpose in this publick way of comforting him That he did it not so much because Christ needed it as to testifie unto them that he was accepted of God owned of him in his sufferings and would be victorious over them through him Whence learn 1. God is very glorious and full of Majesty and appeares so when he reveals himself His voice even in consolations is glorious for his voice here was such as the people said that it thundered when they heard it 2. As natural men are ignorant of spiritual soul-trouble so do they as little understand the consolations which God alloweth on these who are so exercised for they understand nothing of this matter but some it seems who were more remote said it thundered others more neare said an Angel spake to him 3. It is the great fault of men that they delight rather to talk curiously of the extraordinary manifestations of God then study to know the use to be made of them Therefore they are curiously debating what this should meane when Christ tells them they should study for whose sake it came 4. Consolations are then double consolations when men are not only refreshed thereby but are led to know how they ought to be improven Thus Christ is led to look on this voice for whose sake it comes and knows what use should be made thereof 5. All the glorious testimonies given unto Christ from heaven tended to point him out unto sinners as the true Messiah approven of God And that for the conviction of the malicious and for the encouragement and confirmation of their faith who flee to him Therefore saith he This voice came not because of me but for your sakes He needed indeed the consolation and it might have been imparted to him in a private way But this publick way of declaring the consolation was for their behoof Verse 31. Now is the judgement of this world now shall the Prince of this world be cast out 32. And I if I be lifted up from the earth will draw all men unto me 33. This he said signifying what death he should dye In these verses is recorded the fourth particular in this part of the Chapter namely that Christ being now calmed in his exercise and refreshed with the late consolation doth resume the point he had been upon ver 23 24. and publisheth more fully the glorious fruits and effects of his death The fruits of his death here mentioned are 1. The judgement of this world 2. The casting out of Satan the prince of this world ver 31. 3. The drawing of all men to him when he is lifted up from the earth ver 32. which lifting up he expounds to signifie the manner of his death ver 33. Now for right understanding this purpose the great difficultie is to take up rightly the first fruit of his death concerning the judgement of this world which may be diversly taken according to the different acceptions of the words judgement and world which may be diverse wayes expounded For first Takeing the world for the world of the Elect as 2 Cor. 5.19 and Joh. 3.16 where the reasons of this denomination are given the meaning will be That they are judged in Christ their head That is partly they are condemned in him who in his sufferings represented and stood Surety for them all and was accused sentenced and put to an accursed death for them and so God for sinne condemned their sin in Christs flâ—sh Rom. 8.2 And partly that by this judgement of Christ in their name there ariseth a judgement of absolution to them in their own persons through him This in it selfe is a clear and useful truth and doth well agree also with the casting out of Satan after mentioned Yet it doth not exhaust the fall scope of this place And albeit the Elect considered by themselves be sometimes called the world yet it is not so clear in Scripture that they should be called so emphatically This world which is usually taken in another sense especially when in the next words and 2 Cor. 4.4 This world are they of whom Satan is Prince and God For albeit he reigne in the Elect while they are children of disobedience and of wrath as well as others Eph. 2. 2 3 Yet it is not in respect of them that he is Prince of this world and therefore the name is not so proper to them Secondly understanding this purpose of the reprobate world over whom Satan is Prince the meaning is that they are judged or condemned in the sufferings of Christ which holds true in these respects 1. It seals up the condemnation of all these unto whom this purchase is revealed and yet do reject the offer 2. The sufferingâ— of Christ are a pattern and exemplary making manifest what is the judgement abiding the wicked for whom this purchâ—â—s is not made for if this be done in the green-tâ—ee what shall be done in the dry 3. They are condemned in Satan their head and Prince who was foiled and cast out by the death of Christ on the Crosse even as the Elect are judged and absolved in the suffering and victory of Christ their head These are indeed truths which do agree well with what followeâ—h
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
them which may swallow up the bitterness and griefe they put us unto and which we do pore too much upon So Christ is comforted over the bitternesse of the cup of his sufferings whereof he had a late taste by looking upon the fruit thereof 6. By the fall of Adam this inferiour world is out of frame and in disorder Not only is the whole Creation groaning and travelling in pain Rom. 8.22 but all mankinde by nature are lying in wickednesse with their backs upon God after whole image they were created and sinne and Satan are raging in them at their pleasure and making them fight against God with whom they were entered in a Covenant of friendship for so is here imported that there is need of a judgement or restauration in this world 7. No mean that could be devised beside the death of Christ was able to reforme this disorder nor can put in frame these things that are out of course for saith he now and by no other mean is the judgement of this world 8. Christ by his death hath restored the collapsed estate of this world Albeit he permit the generallity of men to lye over in their lost estate as being debtor to none Yet even they are judged in so far as they are inseparable from sin which he destroyeth and as their condemnation is made manifest But in reference to the elect world he hath destroyed and subdued sin in the guilt power and effects thereof and Satan which disturb the world and hath brought in righteousnesse absolved them and asserted them into liberty in himselfe for Now saith he is the judgement of this world 9. Albeit it be said that now at Christs death this judgement is passed Yet it is not to be mistaken when even the converted elect finde sin in its guilt and power and Satan of whom in the next part of this verse so prevalent and raging For to clear what is already said in the explication Though the purchase be then made and the application be begun at their conversion yet the full possession and victory is not attained till the end 1 Cor. 15.54 55. 2. Whatever exercise it please the Lord to put them unto yet the victory at last is sure this purchase being made 3. The raging of sin and Satan which the Elect feele and groan under is an evidence they are cast out whereas otherwise they would be at quiet Luk. 11.21 22. Rom. 7.9 4. The reason why the converted Elect finde so little present fruit of this purchase is because they make so little use of an interest in Christ by faith and of the conquest we have in him our head as Rom 6.11 Thus are we to understand this purpose Now is the judgement of this world Doctrine 10. It makes up the great disorder of this world in respect of the Elect that not only they are under the power of corruption but Satan also is daily blowing at the bellows of it and himselfe also immediately suggesting wicked tentations for here it is added as a great cause of this disorder that Satan is a Prince of this world who must be cast out that this judgement may be 11. Satan is a Prince and Ruler of these who live in sin not by any right but by tyrannical usurpation who doth furiously drive them on in the service of sin for he is the Prince of this world See 2 Cor. 4.4 Eph. 2.2 2 Tim. 2.26 12. Satan is an usurper who will not quit his possession with good-will unlesse he be cast out for he must be cast out Where it is otherwise and he but goeth out he doth but deceive Matth. 12.43 44 45. 13. Christs death is Satans overthrow Then did he spoile principalities and powers Col. 2.15 And the merit and efficacy of his death will cast him out of the Elect by degrees for now shall the Prince of this world be cast out Namely out of his tyranical usurpation in the world in relation to the Elect and out of them From ver 32 33. Learn 1. The Elect who are made partakers of Christs death are in themselves a great number gathered out of all nations and sexes of people and are Christs all whom he careth for Therefore are they called all men 2. Whatever be Christ purpose of love toward the Elect and his purchase for them Yet in themselves they are at a great distance from their happinesse till they be brought unto it for they are drawn to him which imports a distance 3. The Elect are not only far from Christ but so averse from their own happinesse and have so many impediments in their way that they must be drawn to it before they come for I will draw all men saith he compare Joh. 6.44 4. Christ will not want his purchase notwithstanding all these impediments his death doth purchase life to them and his efficacious power will bring them to participate thereof for I will draw all men saith he 5. They to whom Christ applyes the efficacy of his death will finde no place of rest till they be brought to communion with him and abide with him And he will not give over perfecting their happinesse and drawing them till he bring them where he is for I will draw all men to me that is to communion with me through my death and to be where I am 6. Christs Crosse will be glorious in their eyes who see the rich fruits thereof Therefore doth he describe it If I be lifted up from the earth to wit on the crosse alluding to the brazen serpent as a glorious exaltation of him when so many should slow to a crucified Saviour 7. Christ knew his own death and the manner of it before he embraced it and so he was not surprized with it but made it his voluntary choice for he spake this before hand signifying what death he should die 8. Christs victories over sin and Satan are glorious and remarkable not only in themselves but also in the way and manner of them that he should overcome by ignominy weaknesse suffering and death Therefore is the exposition of this lifting up given that we may ponder much this way of his successe 9. Christs words ought not only to be reverendly heard but should be marked and pondered till they be understood Therefore John thinks it needful not to leave this one word uncleared Ver. 34. The people answered him We have heard out of the Law that Christ abideth for ever and how sayest thou The Sonne of man must be lift vp Who is this Sonne of man Followeth to ver 37. the last particular in this part of the Chapter containing an objection of the people against Christs former doctrine concerning his sufferings together with Christs answer thereunto and the close of this purpose In this verse is their objection Wherein understanding well that title of the Sonne of man to be understood by Christ of himselfe and that his lifting up was meant of his death who gave out
also for it flowed from Peters ignorance of himselfe in this heat of affection that he propounds this question Lord whither goest thou to wit to be separate from us or that any thing should hinder us to follow Not only may presumption think such a proposition of Christs hard but even love may sometime dream of greater abilities then indeed it hath 4. Christ deals tenderly with Saints at first in the buddingâ— of their infirmity before they come to an height As considering not only what they are in their state but what honesty there may be under their infirmities Therefore at first he gently informs Peter as knowing what love to him lurked under his rash expression of his resolution 5. Christ knows his own followers and their weakness better then they do themselves And his verdict of them will prove true whatever they think of themselves for he repeats that doctrine which Peter questioned as still true whither I go thou canst not follow me 6 As no man is able of himselfe to follow Christ or suffer for him So they may be true Saints who yet are so weak for a time as they are not able to suffer for Peter is a disciple and yet cannot follow Christ now 7. Christ is so tender of his grace in his own that he will spare them and not put them to it above their strength for as Peter is not able now so his hard work is delayed till afterwards till he be better trained and more strengthned See Isa 28.27 42.3 8. The refreshments of Saints in services or comforts are only delayed and not denyed when they are withheld from them for to follow Christ by suffering and so to come to him in glory is only denyed now but not afterwards 9. Unto such as love Christ and â—â—e sensible of theiâ— own weaknesse it will be matter of encouragement to get a promise that they shall be able to serve Christ and come to enjoy him were it in a holy chariot of martyrdome for it is a promise and encouragement unto Peter now grieved thou shalt follow me afterwards to wit by suffering into glory And so was it afterward when Christ received him into favour after his denyal Chap. 21.18 10. Such as the Lord keeps for a time under much weâ—kness yea and corrects their presumption with a fall may ye be raised up and strenthned to suffer eminently for Christ for Peter weak at present and afterward slipping through his presumption gâ—â—s a promise thou shalt follow me afterwards Ver. 37. Peter said unto him Lord why cannot I follow thee now I will lay down my life for thy sake 38. Jesus answered him Wilt thou lay down thy life for my sake Verily verily I say unto thee The cock shall not crow till thou hast denyed me thrice In these verses we have the second discourse betwixt Christ and Peter wherein Peter not digesting that he could not now follow and looking on a violent death as the greatest impediment he conceives it not impossible to hazard on that and therefore rashly offers to follow him though he should lay down his life for his sake ver 37. which presumption being detested by Christ he represseth it by a prediction that he should deny him thrice that same very night before the cock should crow ver 38. From ver 37. Learn 1. Men are not easily convinced of their presumption till experience discover it nor do they alwayes see reason to doubt of their own strength even albeit Christ should warn them of it Therefore replieth he against Christs warning why cannot I follow thee now 2. The greatest external impediment to hinder a man from following Christ is a violent death for his sake for so doth Peter suppose here 3. Albeit it be a very great difficulty in it selfe to suffer death for Christ and his truth Yet it is not a thing to be stood upon when we are called to it And love to Christ should make it easie and us willing to undergo it for this is in it selfe commendable that he was so willing to die I will lay down my life for thy sake 4. As it is commendable to be valiant couragious and resolved for troubles for Christs sake so oft-times in stead of this Saints may be pestered with presumptuous resting on their own strength to endure sufferings for Christ for this offer flowed not from true magnanimity but rash presumption in Peter who vilipends death and yet trembled at a damsels voice 5. The evidences of this presumption as it is distinguished from true courage and resolution in God may be gathered from Peter here As 1. Men are presumptuous when they heed not the words verdict concerning their weaknesse nor are humbled by what it discovers for he heeds not but contradicts Christs verdict 2. Mens condition looks like presumption when they lean to their present disposition and affections and are not sent out of themselves to deny all these and trust in God only for Peter here builds too much on his present sit of affection and resolution 3. If men would avoid presumption they ought not to boast of their courage before they have a do and be called to it and get the promise of fortitude for Peter is now stout when it is not his work and he hath not the promise till afterward 4. It is a great token of presumption when men look only on outward impediments and do not seriously consider their own inward fainting dispositions for he speaks only of death as an impediment but considers not his own disposition and how much is requisite within a man for such an undertaking without which lesser sufferings will be formidable 5. Presumption is alwayes attended with that want of sobriety whereof true courage is free for in all this he boasts without any fear or trembling See 1 Cor. 10.12 Rom. 11.20 From ver 38. Learn 1. Presumption is detestable and abominable to Christ were it even in his own followers for so much doth this question by way of indignation import wilt thou lay down thy life for my sake 2. Christ knoweth all his followers well and what they will prove even when he chooseth them and leteth out his love upon them as being God over all and having diligently pondered all predictions concerning him as man for he can tell Peter what he will prove and so all the disciples from the predictions of the Prophets Matth. 26.31 3. Presumption and carnal confidence will never do service to Christ But on the contrary men may be very presumptuous and confident of themselves when they are very near a fall for presumptuous Peter is to deny his Master and that before the cock crow which was the signe whereof Christ made use afterward to reclaim him 4. It is incredible how contrary mens carriage in a time of tentation may be to their presumptuous resolutions Therefore Christ must confirme it with a verily verily 5. When no other thing will convince men of their presumption
until it be acquired and prepared for him for so is here imported that a place must be prepared even for disciples 10. Albeit in Gods decree heaven was prepared for the Elect from the foundation of the world Matth. 25.34 Yet it is through Christ only that they come to get actual right to it for I prepare a place for you saith he 11. As Christ by his death did purchase a right and title to heaven for Saints So by his ascension into heaven he prosecutes and applies that right For in his ascension he is declared acquit and righteous in our name He led captive all these who might hinder us from it Eph. 4.8 As harbingers go before to prepare roomes for these who are to follow after So he ascended as a common person to take possession in our name Heb. 6.20 Eph. 2.6 As the High Priest entered into the most holy place with the names of the children of Israel on his breast and with the blood of the sacrifices Heb. 9.7 So he hath entered heaven with our names on his heart to present the merit of his blood continually to poure out his spirit to fit us for glory and by his Intercession to promove our going thither See Heb. 9.11 12. Therefore saith he I go not only to die but to my Fathers house to prepare a place for you So that his ascension proves the way is patent is a pledge of our ascension and assures us that the inheritance will be keeped till we be ripe for it Which yet is not to be understood as if heaven had not been prepared for any before his ascension but that without his miret either as ascended or to ascend none hath accesse to heaven So that he ascended first in priority of nature as the cause of the ascension of all his followers though not first in priority of time 12. Whatever be Christs condition it is still for the beleevers good and wherever he be he is about their affairs for as he descended from heaven when our affairs required it so also he ascended again on our affairs 13. It is an undoubted pledge that Christ exalted in glory will not forget his followers on earth that their affairs was a great part of his errand thither for if he go to prepare a place we may be sure he will not forget his errand Verse 3. And if I go and prepare a place for you I will come again and receive you unto my selfe that where I am there ye may be also The third argument of consolation is that having done his work in heaven in their name he will return and fetch them to glory and the full fruition of the promises Which is not only to be understood of his fetching particular beleevers at death but chiefly of his coming at the great day when he shall make one errand of all and take up all his followers to perfect them both in soul and body This consolation is confirmed 1. From his errand in departing If he go away on their affairs he will stay no longer then their affairs require but when he hath done his work he will returne 2. Which is also a description of that blessed estate to the possession whereof he will take them from his love to their society and therefore he will have them to be with himselfe and where he is Whence learn 1. The saith of the second coming of Christ ought to uphold the hearts of beleevers during his absence for this another consolation I will come againe and receive you See Act. 1 11. Titus 2.12 13. 2. It is the great consolation of beleevers that their living by faith shall at last end in fruition And albeit this be only beleeved for the present yet it may make all other exercises of faith comfortable that this is one among the rest even that their faith having carried them through many a tempest and dark cloud will at last resolve in sight and enjoyment Therefore is this consolation of his receiving them subjoyned to the former of faith and hope ver 1 2. as that which will perfect them all being the day of full redemption Luk. 21.28 See 1 Cor. 15.19 54 55. 3. It is ample matter of encouragement to beleevers that not only shall they be eternally glorified but that Christ doth condescend to do all the duties for perfecting their happiness that can be expected by reason of his relations for as bridegroomes use to fetch their brides so he will not decline to do that duty to his bride how naughty soever she be I will come again and receive you He not only knows she could never come to him otherwise but his great love to her and his purpose to make her glorious doth endeare her to him so that he will stoop to such duties 4. It doth commend the love of Christ to beleevers and augment their comfort that he is so eminently active in promoving their eternal happinesse in all the steps thereof and taketh the whole burden of it upon himselfe leaving them little or nothing to do for as it is he who descended for their behoofe and came to seek them when they had no minde of him so it is he who goeth up again for them who prepareth a place for them there ver 2. and who after all that commeth again and receiveth them It is true He hath enioyned beleevers their duty which they must not sleight through presumptuous leaning on him Yet not only doth not that merit any thing but he layeth on a yoke of duty on us that we may employ him to work all our works in us and for us and so he will work in us both to will and to do 5. A right study of Christs errand to heaven may assure us that he is engaged to come again and perfect us and that he will return when he hath done our employment there for so doth he confirme this consolation If I go and prepare a place for you or when I go and shall have prepared a place for you as the one particle is often put for the other I will come again and receive you This doth most clearly follow because his love having taken on that employment will not put it off again nor will he be unanswerable to his trust nor lose all the pains he hath taken to purchase and prepare a place by not coming again to perfect his own 6. Albeit Christ removed his bodily presence from his followers yet his love to them and their fellowship did not cease nor will he rest satisfied till he and they meet to enjoy his company for he who delighted among the Sons of men before the world was Prov. 8.31 who delighted to converse with his people in humane shape before his Incarnation and who took pleasure to spend his time busily among them while he was with them in the dayes of his flesh Joh 9.4 5. Even he is so tender in his love that he hath minde of returning before he
that will direct the passengers in walking by the infallible directions of his Word by the inward direction and illumination of his Spirit accompanying the same and by his gracious providence hedging them in from many debordings In all these considerations it is Christs prerogative that he is the way and the truth So that Saints may trust his guiding and lean on their beloved 8. It is Christs prerogative above all other wayes that not only he is the truth but the life also For other wayes cannot furnish passengers but they may faint and die in them nor can they lead to a blessed rest But He is a way who quickneth the dead when they are brought to it who furnisheth the passengers that walk in him so that they will walk and not be weary and who is the author of eternal life who living by himselfe and having merited life by his death doth conferre eternal life upon walkers at the end of their journey Therefore is it subjoyned I am the life See Chap. 17. 2. 9. The right method of making use of Christ as a way is first to close with him as truth and in his Word of truth and to walk on beleeving upon which life will follow both for present and everlastingly for this way is first the truth and then the life 10. It is mans chiefe misery to be separate from God and his happinesse to have accesse to him and enjoy him for that is the advantage to be had in this way even to come to the Father 11. Christ is so the way to God as there is no other beside unto which a man can lean but it will deceive him No saving knowledge of God can be had but by him our reconciliation vocation accesse to God in prayer and glorification must be through him and by him for No man cometh to the Father but by me 12. Albeit there be no way unto God beside Christ yea albeit all things beside would discourage poor sinners yet such as have fled to Christ may draw near with boldnesse for albeit no man cometh to the Father but by me and all doores beside be shut yet saith he I am the way the truth and the life Verse 7. If ye had known me ye should have known my Father also and from henceforth ye know him and have seen him In this verse the other ground of consolation propounded ver 4. is cleared in answer to the second branch of Thomas his doubt concerning the place whither Christ went or the Father to whom he went in that place Christ sheweth that this might be known by knowing of him he being one in essence with the Father the expresse image of his person Heb. 1.3 Col. 1.15 and he in whom the fulnesse of the Godhead dwelleth bodily Hence Christ inferreth in answer to Thomas his objection that from hence forth they know and have seen him not only in respect of sufficient means but they having known him Chap. 6. 69. they might henceforth know that they knew the Father in him and had seen him formerly in seeing of him Whence learn 1. The Father is savingly known in the Son and in him only To know or see him with mortal bodily eyes is impossible the knowledge of him in the creation and in external representations and manifestations of his glory is but imperfect nor can it suffice to salvation To know him in the Law or covenant of works doth but work wrath But in Christ he is held out to be known perfectly and to salvation for if ye had known me ye should have known my Father also And this further clears that to know him is life eternal 2. To know Christ rightly is the summe of all saving knowledge both of God and of the way to him and happiness with him Therefore doth he solve all Thomas his doubts by pointing out himselfe as both the way and he in whom the Father may be known 3. Christs followers do need a new gift to discern what they have or know savingly and to have it born upon them by him for their encouragement Therefore albeit the disciples had saving knowledge of the Father in some measure yet they knew not so much till Christ bear it upon them ye know him 4. It is the duty of beleevers to emprove the means of encouragement which Christ affords them and it is their fault not to see what he discovers to them of their enjoyments and condition Therefore saith he from hence-forth ye know him Not that upon the matter they knew him not before in knowing the Son But that now after this information and discovery they were bound no more to doubt but to know that they knew him for their own encouragement 5. It is the duty of these to whom Christ reveals their good condition not only to emprove it for the future but to look back to the times of their mistake and ignorance and make use of that which they then had and observed not both for humiliation for their short coming and for encouragement in him who was better to them then they were aware Therefore doth he not only alleadge ye know him for present but have seen him for the time past that they might observe and emprove that Ver. 8. Philip saith unto him Lord shew us the Father and it sufficeth us From this to ver 15. this branch of the consolation of knowing the Father in the Sonne is further insisted on by occasion of a new proposition of Philip another disciple And by this means also he clears up that argument of consolation insinuate ver 1. that he was God one and equal with the Father This verse contains Philips proposition Wherein he expresseth a great desire to have the Father shewed unto them promising great satisfaction to himselfe and the rest thereby But he failes in that he is not satisfied with the right way of seeing the Father but declining to be led so far about to know the Father as he conceived the seeing of him in Christ to be he desires for their satisfaction an immediate and clear sight of the Father his glory and majesty Whence learn 1. The doctrine of Christ is not taken off his hand even by disciples except with much difficultie for after Thomas his objection Philip starts a new difficultie when Christ is clearing them most sweetly 2. It is the duty of disciples who are convinced of their ignorance not to rest in such a condition but to labour after knowledge for Philip not knowing the Father as he desired would have him shewed to them and this is commendable in him 3. Such as would have saving knowledge of God and divine mysteries must expect and seek it only from Christ for this is commendable also that he takes this course Lord shew us the Father See Matth. 11.27 4. Such as expect to be taught by Christ must employ him by prayer with much humility and reverence for Lord saith he shew us the Father 5. It is not
reproach their persecutors through blind zeal thinking it acceptable service and a sweet smelling sacrifice to God to put them to death In speaking of excommunication and death he subjoynes death to the former as sadder then it Not because it is simply sadder to dye then to be cut off from the society and priviledges of Gods people if their excommunication had been such But because in this case their excommunication was unjust and therefore the lesse to be regarded And albeit they did suffer death also unjustly Yet it was more sharp in respect that death is naturally bitter to men and because that by death they were cut off from doing service to their Master whereas they might go on in their work notwithstanding the sentence of excommunication For it is further to be considered That beside that this sentence was eminently unjust in regard of the cause being for preaching in the name of Christ the Jewes after their rejecting of the offer of Christ that was first to be made unto them Acts 13.46 did become no Church and so had no power of Church-censures and consequently any they inflicted were nul in themselves And however they had continued a Church yet the Apostles being general officers they were above the reach of any particular Church power And consequently however such a sentence might now affright them to think of it when they were rude and ignorant and afterward it might be some tryal in so far as it did render them odious and suspected to them who could not discern aright and so put some stop to the successe of their Ministry Yet the sentence being null they might warrantably go on Yet not at all leading a preparative to any particular Ministers to contemne the sentences of a true Church upon their own alleagance of the corruption thereof and of the injustice of the cause of the sentence as may be cleared from what is said Doct. 1. As persecution and the crosse do usually accompany Christ and his followers So general resolutions for afflictions are not of any worth unlesse men also lay their accompt and resolve on what in particular they may meet with Therefore doth he warne them particularly what they may expect that they may accordingly be resolved 2. Such followers of Christ as would be armed indeed ought to resolve that they will meet with not one but many trials of all sorts and that they may be essayed with the utmost violence that mens malice can invent or their power in Church or State can reach either in an orderly or tumultuous way Therefore doth forewarne them of variety of particular trials and that in the greatest extremity 3. A fixed resolution through the power of Christs grace may carry a Saint through the greatest difficulties he can meet with for all these are propounded as things they may gâ—t digested in their resolutions See Act. 20.23 24. 4. Followers of Christ may lay their account not only to be persecuted by Pagans or openly prophane men but even by Church-members yea and Church-guides or they who pretend to be so for whereas he had fâ—retold them of the worlds hatred Chap. 15.18 Now he explains it that even they who have power to put out of Synagogues would be against them 5. Albeit a Church censure unjustly inflicted and by them who are no Church oâ— have no such power be of no weight before God yet it is an afliction requiring much resolution in the sufferers that persecutors account themselves not only a Church but the only true Church yea and are very eminent in power in it and do account Christs suffering followers not worthy to have â—â—ome in it but that they ought to be excommunicate for in this respect he propounds it as a tryal to be digested by them They shall put you out of the Synagogues 6. When followers of Christ have tasted of lesser sufferings they are not to sit down there but to lay their account that they may meet yet with sadder and by bearing lesser troubles they are to prepare themselves for greater Therefore doth he subjoyne a violent death as a trial to be expected after they are excommunicate 7. The consideration of sadder sufferings which Saints have endured and our selves may meet with ought to sweeten lesser trials and make us digest them with the greater moderation and will do so if we be preparing as we ought for these sad things Therefore doth he teach them to swallow up the thoughts of excommunication with apprehending what sadder things they should make ready for They shall put you out of the Synagogues yea or but the time cometh that they shall kill you 8. As no extremity of torment can justifie men in denying Christ and his truth nor will prevail with them who love and cleave to him to do so So followers of Christ ought to prescribe no measure of sufferings for themselves to endure lesse then a violent death it selfe for Christs cause Therefore doth he require that they have a resolution even to be killed in this quarrel whosoever killeth you 9. Death it selfe were easie to be digested by Saints if so be the quarrel and their integrity were clearly owned But they must resolve to have shame and ignominy accompanying their crosse to be buried under ignominy and calumnies as if they were malefactours and their cause to be traduced as unjust odious seditious c. for this is the bitter sting of their suffering that persecutors pretend they are for God even in persecuting them whosoever killeth you will think that he doth God service See Heb. 12.2 10. Corrupt and erroneous men may have much blinde zeal in their false way which is very furious and violent and the cause of much cruelty and blood-shed against true professours for from this zeal doth their cruelty flow whosoever killeth you will think that he doth God service 11. It will never justifie mens actions that they have good intentions in them or do follow their blinded conscience and zeal But they may grossely erre under these pretexts unlesse what they do be warranted by the Word for they had all these pretences who killed the Apostles who so ever killeth you will think that he doth God service Verse 3. And these things will they do unto you because they have not known the Father nor me In the third place he subjoyneth two lenitives and encouragements to sweeten this hard lot and make them digest it The first in this verse is taken from the Original cause of persecutors malice which is their ignorance of the Father and him Of which chap. 15.21 Doct. 1. Persecutors of Gods children as taking no notice who they are do bewray their ignorance of God and Christ at least in so far as they persecute were they never so good otherwise for and these things will they do unto you because they have not known the Father nor me 2. Men who are and continue ignorant of God and Christ are in hazard to turne
he might call these things his which the Spirit should shew as being communicate by the Spirit from the Father and him Whence learn 1. The way to understand aright what Christ saith is to compare one passage with another Therefore doth he by this following passage explain what seemed harsh in the former that he shall take of mine and shew it unto you 2. Christ is to be so eyed in the large allowances communicate unto his Church as we forget not the Father but rather we ought to see the fulnesse and rich good-will of the Father in what Christ communicateth and Christs own excellencie who hath all fulnesse that is in the Father to communicate Therefore he asserteth that all things that the Father hath are mine as the reason of that expression He shall take of mine c. 3. Such is the strict union of the Persons of the blessed Trinity that there is among them a perfect communion in all things for all things that the Father hath are mine and so the Spirits also 4. As there is an union in essence and communion among the Persons of the Trinity so their order of subsistence and operation is distinct the Son being and working from the Father and the Holy Ghost from the Father and the Son for saith he all things that the Father hath are mine from him and the Spirit shall take of mine and shew it unto you Verse 16. A little while and ye shall not see me and again a little while and ye shall see me because I goe to the Father From this to v. 23. is contained the second encouragement whereby Christ comforts his disciples and mitigates their excessive sorrow for his departure In this verse the encouragement is more briefly propounded That however he was shortly to be removed from them in respect of his bodily presence being now to suffer death and leave the world yet they should shortly after that see him again and he should finde a way to be indeed present with them For understanding whereof albeit that reason of his going to the Father may lead us to understand it of his appearing again to them bodily after his resurrection and that since he was not to abide under the power of death but to rise again and ascend to his Father they should get a sight of him by the way yet I take not this sight to be understood here further then as it was a forerunner of greater things For this is to be done in that day wherein they were to be endowed with much knowledge and to come much speed in their prayers put up in his Name v. 23. which is not to be restricted to that time betwixt his Death and Ascension but was rather verified after his Ascension And upon the same ground albeit the enjoyment and sight of Christ in heaven which every beleever may expect after a short while do indeed compleat that joy which is propounded v. 20. as the fruit of their seeing of him yet it is not to be restricted to that either For in that day they will need no prayer as v. 23. it is said they shall in the day they shall see him Therefore it is most clear to understand the encouragement thus That however he was shortly to die and remove from them yet seeing he was not to abide under the power of death but to ascend and be exalted with the Father he would therefore give proof of his exaltation and good-will toward them by pouring out of his Spirit whereby they should enjoy a spiritual sight of him as chap. 14. 19. and by this their sad houres should be sweetned as also all beleevers till they come to full sight and full joy in heaven Now albeit this encouragement thus explained together with the rest that follow do all depend upon the pouring out of the Spirit as fruits and benefits to be reaped thereby as well as these that are formerly mentioned in this chapter And so may all be reduced to that general encouragement of the coming of the Holy Ghost yet seeing Christ doth not here as in the former name this as a fruit of the Spirits coming therefore I have made it a distinct encouragement Doct. 1. The life of beleevers within time is made up and consists of gâ—eat variety of lots having and wanting sweets and soures mixed together and succeeding one to another for so it is here declared they are now seeing shortly not to see and after that to see again 2. The great exercise of beleevers is about the enjoying or wanting a sight of Christ and this sight of Christ is so precious to them that it moves all the wheeles of their affections and makes faire weather or foule according as they want or enjoy it it being still winter when he is absent and whenever he returns he brings the Spring with him Therefore is all their exercise summed up in this ye shall not see me and ye shall see me and this is it which begets the joy and sorrow after mentioned 3. Whatever be Christs tender condescendence at sometimes to his people yet they are to expect that within time they will get satisfaction to their sense but for a short time for so did the disciples finde its the matter of his bodily presence and so will beleevers finde in the matter of sensible enjoyments a little while being all put together or but now a little while in respect of what they had enjoyed chap. 14. 9. and ye shall not see me The word imports a serious and intent seeing and contemplating and is attribute oft-times to a sight of the minde and it may insinuate that now they should not get him seen so distinctly as formerly or that his removal should so confound them for a time as they should not so much as get him contemplate with the eyes of their minde till the Spirit come upon them 4. It is the Will of Christ that believers be not surprized with the withdrawing of Christ sensible presence but that in the midst of enjoyments they resolve and be armed for it Therefore while they enjoy his company he doth warne them a little while and ye shall not see me 5. Christ when he doth withdraw his sensible and bodily presence is yet not absent from believers but hath a way of presence wherein spiritual minds may discern and see him for notwithstanding his removal ye shall see me saith he The word imports a full and clear sight as if he were before their eyes 6. As the sensible enjoyments of beleevers are but short while they are within time so their desertions and clouds are but short also They may think the time long because of their affection and they may prolong their own affliction by taking in an idol in the room of an absent Christ and by not making use of desertion as they ought But he alloweth that their sad houres be short and however it be they are so in respect of eternity for again a
which was given him by the Father to do namely in so far as concerns the application of his merit for the actual salvation of the Elect Yet the work of Reconciliation as the distinction is Rom. 5.10 or of purchasing Redemption was given him to be done on earth and he finished it there And albeit he had not as yet when he prayed this finished all that was given him yet he might well say this because he had finished all that was hitherto requisite to be done and had in his will and resolution gone through all that was yet before him and was shortly to performe all things till he might say It is finished chap. 19.30 In reference to which he makes this profession Doct. 1. None are sent into the world to be idle but have a task and service laid upon them of their general calling and particular station for Jesus Christ himselfe had work on earth 2. We cannot acceptably serve our generation nor will God accept any work we do unlesse his glory be our chief aime in it for I have glorified thee saith he in this work 3. To glorifie God is so much the more remarkable as it is not suspended till we come to heaven where we may do it without interruption but is set about on earth where so few minde that work and where there are so many difficulties and tentations to divert us for it contributes to commend his service that I have glorified thee on earth saith he 4. Christ by his preaching miracles sufferings and obedience to the death and his whole conversation and frequent ascribing of the great things he did to his Father did glorifie him and demonstrate his power truth wisdome justice mercy and other attributes for saith he I have glorified thee on earth Which may encourage beleevers that their surety hath served God so acceptably 5. Such as have been sincerely aiming at Gods glory will still be endeavouring to glorifie him more and more for he who had glorified him on earth propounds it v. 1. as his aime still thaâ— thy Son may glorifie thee 6. As God is glorified by mens work and actings and not by bare professions only So God is the imposer of mens tasks upon them and he will be glorified by no works of men but what are by himselfe assigned to them in their stations for I have glorified thee in the work which thou gavest me to do 7. Men must not only begin but perfect also their work unto the end before they receive a full reward for so much doth his example teach I have finished the work 8. Christ did nothing on earth in working out our Redemption but what was the will of the Father and by him committed unto him for his work was the work which he gave him to do See Joh. 6.39 So that Christ working it and it being the will of the Father it must be acceptable 9. There was nothing committed to Christ by the Father to be done on earth for the purchasing of our Redemption but he did finish it So that the debt is payed justice satisfied and sin Satan and death spoiled so that nothing remains now but the application of his purchase and communication of that to his people which they already have in him their Head for the doing whereof he is now exalted and glorified for I have finished the work which thou gavest me 10. Such as expect a comfortable issue of their life and desire to make a comfortable Testament ought to make it their chief care to glorifie God in going incessantly about his service in their station till they finish their course for herein Christ hath left us a pattern who being to seek to be glorified with the Father after his death v. 5. hath here this sweet testimony I have glorified thee on earth I have finished the work c. See 2 Tim. 4.7 8. Isa 38 1 2 3. Verse 5. And now O Father glorifie thou me with thine own selfe with the glory which I had with thee before the world was In this verse Christ repeats and explains his petition by way of conclusion following upon the former argument Wherein he restricts the former general petition to be glorified v. 1 to the enjoyment of that glory he had before the world was as presupposing his being glorified in being born through in his sufferings and including by way of consequence the manifestation of his glory in his spiritual Kingdome in the world The summe of the petition is that since he had finished his work on earth therefore the Father would advance him to the possession of that glory he enjoyed from all eternity For clearing whereof we are to consider that as Christ was from all eternity the glorious God so we are not to conceive of any real change in this glory of his Godhead as if by his estate of humiliation he had suffered any diminution or by his state of exaltation any real accession were made to his glory as God But the meaning is That Christ having according to the paction past betwixt the Father and him obscured the glory of his Godhead for a time under the vail of the forme of a servant and our sinlesse infirmities Phil. 2. 5 6 7 8. doth now expect according to the tenour of the same paction after he hath done his work to be exalted and openly declared to be the Sâ—n of God Rom. 1.4 the vail of his estate of humiliation though not of our nature being taken away It is further to be considered That however this eternal glory be proper to him as God yet he prayes to be glorified in his whole person glorifie me because not only was his humane nature to be exalted to what glory finite natuâ—e is capable of but the glory of his Godhead was to shine in the person of Christ God-man and in the man Christ though without confusion of his natures and properties Doct. 1. It is the property and prerogative of the true God to be glorious and excellent and consequently to be delighted in as such and reverenced for this is the evidence of his Godhead that he hath glory proper to him 2. The glory of God is not borrowed from the creatures but is essential immutable and eternal before any creature was for it is a glory before the world was 3. Jesus Christ is true God and was infinitely glorious from all eternity for he who now appears in the forme of a servant had glory before the world was 4. As all solid glory is only in heaven with God so Christs divine glory is with the Father communicating with him in the divine essence and glory Therefore is this glory expected with thy own selfe and the glory which I had with thee Whereby is not only to be understood that he is to be glorified in heaven with the Father and exalted these in his person as God-man before he spread his glory as Mediator in the world But that in his glory as God he
and followers is ordinarily so violent in persecutors that they will renounce their credit and pack up injuries very grievous to them to get that satisfied for this speech it is not lawful for us to put any man to death is not only an ingenuous acknowledgement that they had no power to deal with Christ as they thought he deserved but points out also how they startle not at this check given them but insinuate with him as acquiescing in their want of power which yet was the thing they most affected that so they might get him on their side to condemne Christ 5. The Lord hath a supreme hand and providence in the least things which concerne Christ and his followers and especially in their sufferings for that they want power and he is left in Pilates hand there was a providence in it That the saying of Jesus might be fulfilled c. 6. In this way of Christs dying under a stranger and by crucifying omitting what hath been said on v. 28. and may be further spoken of his being crucified in its proper place These passages of providence come to be observed 1. That Christ is a faithful keeper of his word and will not faile to see that performed which he speaks therein for so appeareth in the first place all these things were that the saying of Jesus might be fulfilled and he might be found true in his predictions 2. That Christ is the true Messiah as being sent into the world when now the Scepter was departed from Judah according to the prophecy Gen. 49.10 for he foretold this death and his delivering to the Gentiles to be crucified when the Jewes wanted power as here they confesse that this might contribute to the confirmation of this great truth 3. Christ would be put to a most cursed ignominious and painful death that he might testifie his love to his own and fully satisfie for them and might lead them to inherit a blessing for all these concurred in this death A more easie way of it being long ago pronounced accursed Deut. 21.23 he would choose the most accursed kinde of it which withall was most ignominious and painfull 4. Christ also by his posture in this death being lifted up with his armes stretched out upon the crosse would invite all his people to look and come to him who stands with open armes ready to receive them and make them partakers of his purchase Verse 33. Then Pilate entred into the Judgement-hall again and called Jesus and said unto him Art thou the King of the Jewes 34. Jesus answered him Sayest thou this thing of thy selfe or did others tell it thee of me Followeth to v. 38. the third branch of this parâ— of the Chapter containing Pilates examination of Christ and his answers to his questions Concerning which we are to conceive that Pilate following his own way will have some accusation against him before he proceed And they to satisfie him do accuse Christ of affecting a Kingdome as is recorded Luk. 23.2 Upon which Pilate proceeds to the examination It may be taken up in three discourses betwixt him and Christ In the first whereof in these verses Pilate enquireth if he was the King of the Jewes and would grant that crime whereof they accused him Christ desires in the first place before he answer whence that accusation might flow whither from his own apprehension or from the Jewes Whereby he would put Pilate to it to consider either his own simplicity if he himselfe did suspect him to be a King such a one as he dreamt of when yet he saw nothing in him like such a state or his levity and credulity if he did receive such an improbable report and delation from others or his injustice if to please malicious delators and accusers he intended that process against him Whence learn 1. It is a plague upon the children of men that all of them by nature have still somewhat to make them jealous of Christ and afraid of him and his company for as the Pharisees feared the blasting of their reputation by him and others are afraid that he will not give liberty to their lusts so Pilate hath his own prejudice in that he is accused to be the King of the Jewes Happy are they who are delivered from prejudices at him 2. It is in particular the great prejudice of Rulers and great men against Christ that they apprehend that his Kingdome and power in his Church is prejudicial to their authority and power in the earth for that is the thing Pilate fears when he enquires Art thou the King of the Jewes 3. It is exceeding reproachful either lightly to take up or lightly to receive and hearken unto calumnies and reproaches cast upon men or yet to gratifie these who are known to pursue the innocent maliciously for so much doth Christs questions to Pilate point at 4. Men ought not to be born with in their dallying with conscience and justice especially in matters which concerne God and his truth but should be put to it either altogether to disclaime conscience and equity or else to walk according to the rules thereof for so much also do Christs questions drive Pilate unto that he would not dally in this processe if in his conscience he knew it but frivolous and invented by malice Ver. 35. Pilate answered Am I a Jew thine own nation and the chiefe Priests have delivered thee unto me What hast thou done 36. Jesus answered My Kingdome is not of this world if my Kingdome were of this world then would my servants fight that I should not be delivered to the Jewes but now is my Kingdome not from hence In the second discourse Pilate being a little commoved declines being the author of this accusation as being no Jew nor acquaint with their contraversies nor caring for their Religion or the King they expected And fathers this whole business on the Jewes Christs own countrey-men and their Church-Rulers withal desiring to know what he had done which might so incense them against him v. 35. Christ having reasoned with the man doth now come expressely to answer to the accusation concerning his Kingdome and speaks so much of it negatively as might satisfie Pilate that it might well enough consist with the safety of the Roman state Therefore he sheweth that his Kingdome was not a worldly Kingdome and for proofe thereof he instanceth how far he was from aspiring to a Kingdome by force of armes in that he would not so much as permit his servants to fight in his defence as they offered to do when the Jewes came to take him Whence learn 1. Pilates commotion evidenced in his reply Am I a Jew did not only flow from his respect to his credit which he could not suffer that Christ should touch upon how justly soever but also that his natural conscience was touched and that he is not willing Christ should put his conscience to it seeing he could not follow it and yet keep his
will their political interests or discontents though otherwise weighty in their eyes engage them to Christ or his cause but they will rather sacrifice all their interests and digest all their other discontents then not have Christ crucified for albeit they were exceedingly averse from Caesars power over them and did affect liberty and a King of their own yet that they may get Christ crucified they digest all this and professe we have no King but Caesar And albeit their being under the forreign power of Caesar was a clear proof that Shiloh or the Messiah was come yet they are so violent as they regard not that 14. No lesse was sufficient to satisfie divine Justice for the sins of the Elect then the death of their Surety and Christ having undertaken this work justice did pursue him to the death Therefore was it so over-ruled that they cried crucifie him and accordingly he is sentenced and delivered to be crucified after all his former sufferings 15. Christs followers should resolve after they have suffered much to suffer yet more And they should not decline to have all their other sufferings crowned with a violent death at last if called to it for so much also doth the example of Christ their Head teach them 16. When a mans conscience who seemed to befriend Christ is once lulled asleep he will be ready to run as great a length in cruelty as any other And who hath once made shipwrack of any kinde of a good conscience will come behinde with no enemie if he turn not worse for Pilate now overcome satisfieth all their desire in this particular he delivered him to be crucified 17. It may be the lot of Christs followers and an addition to their trial to be given up to the power of their most inveterate enemies to execute all their spite upon them for so fared it with Christ in his own person he was delivered to them or to the Jewes to be crucified Verse 16. And they took Jesus and led him away 17. And he bearing his Crosse went forth into a place called the place of a skull which is called in the Hebrew Golgotha 18. Where they crucified him and two other with him on either side one and Jesus in the midst In the second branch of this part of the chapter is contained the execution of the sentence That he being condemned they led him away to Mount Calvary bearing his own Crosse and there crucified him with two other with him one on either hand Not to repeat what hath been said of this way of Christs suffering on chap. 18.28 and on v. 31 32. where a Providence is observed in it we may from this purpose Learn 1. Sufferers may expect not only to have cruel resolutions taken and cruel sentences given out against them but to have them cruelly execute for so was it with Christ he being condemned they took him and led him away And he met with this not only to shew that our sins deserved not only threatned but real inflicted punishment or to purchase to his followers many a sweet disappointment in their sufferings but that he might sanctifie such a lot to them when sufferings are permitted to come to an extremity 2. As the Lord marks the activity of persecutors against Christ and propounds it to be marked by his people to shame them when they are negligent for him for therefore doth he record that after his condemnation they immediately took Jesus and led him away so his eye is most upon them who are most malicious against him for albeit the souldiers were actors in this businesse yet for this cause he marks specially that they or the Jewes to whom Pilate delivered him took him and led him away 3. Christ submitted to be accounted an execrable person and in an execrable condition and one whom none would own that so we might inherit a blessing in him Therefore went he forth bearing his Crosse as one accursed whom none in all the company would help to bear his Crosse till one was compelled to help him as the rest observe 4. It may please the Lord to let trial and great weaknesse tryst together and to lay on crosses when we seem very unmeet for bearing of them for Christ after he is wearied all night and spent with former sufferings is made to bear his Crosse till he faint again 5. Sufferers may get few sympathizers even of dearest friends and Christ endured this lot that he might be a tender friend to us for he bare his Crosse without any of his followers to help him but another must be compelled when he needs it 6. Whatever be our weaknesse and discouragement under trial yet it is our great victory voluntarily to submit and bear it for notwithstanding this his low condition yet he bearing his Crosse went forth and was not drawn but bears on till he faint again 7. The place to which he is carried to be crucified is called the place of a skull which is the signification also of the Hebrew or Syriack name Golgotha to which also the name Calvary Luke 23.33 agreeth And it gets this name not so much because the forme of that mountain resembled a skull as because there were many sculls of execute malefactours lying or buried there He was brought to this place to suffer not only to shew how loathsome we and our sins are before God in that our Surety must suffer in so loathsome a place But further it teacheth 1. Our Lord is the true substance of that sacrifice slain without the camp whose blood was brought into the Sanctuary Heb. 13.11 12. And however he was esteemed of among men in suffering here yet his blood hath made way and opened an entry into heaven 2. By this he hath sanctified the contempt of his people in the world and taught them to go out unto him bearing his reproach who suffered without the gate Heb. 13.12 13 14. 3. By this he hath shewed how by his death he will be death's death in that he suffered and triumphed over death in the place of a skull where there were many monuments of deaths triumph over others Doct. 8. Christ by his suffering this death of being crucified hath taught us 1. We by nature are under the curse and he hath undergone that curse that all who flee to him may be freed from it and that all their conditions may be blessed and their very crosses turned into blessings Therefore did he undergo this cursed death Gal. 3.13 2. By his pouring out of his blood even unto death which flowed abundantly as from other places both before his being crucified and after his death so also from his hands and feet He hath pointed out to us that as there is no remission of sins without the shedding of blood Heb. 9.22 so he hath opened up that fountain for all who come to him 3. By this way of shedding his blood by piercing of his hands and feet which were sensible parts and his being
made foure parts to every souldier a part and also his coat Now the coat was without seame woven from the toppe throughout 24. They said therefore among themselves Let not us rent it but cast lots for it whose it shall be that the Scripture might be fulfilled which saith they parted my raiment among them and for my vesture they did cast lots These things therefore the souldiers did In the fourth branch of this part of the chapter Christs suffering from the souldiers is recorded That having stripped him of his garments when they fastened him to the Crosse they do divide these garments which could be parted among them and cast lots for his woven coat which could not be divided All which was done according to that foregoing Prophecie Psal 21.18 which whatever accomplishment it had in David the type yet it pointed ultimately at Christs sufferings Not to seek any Allegory we may from this purpose Learn 1. Instruments will not be wanting to crucifie Christ if it were but for his old cloathes and these but little worth for these souldiers crucifie him though they got but his garments for their reward 2. Christ did submit not only to be crucified but to suffer naked the souldiers dividing his garments and coat among them hereby to teach us 1. That all flesh are really naked before God by reason of sin Exod. 32.25 2 Chron. 28.19 and therefore our Surety behoved to suffer naked 2. That he offered himself a real captive in his sufferings that so he might fully satisfie justice by being under the power of his enemies till he redeemed himself by the strong hand having fully paid the price for therefore did he submit to be stript naked as Conquerours use to do with prisoners 3. That by this suffering naked he would expiate our abuse of apparel and purchase to us a liberty to make use of suitable ralment and such as becometh us in our station 4. That by this suffering naked he would purchase unto them who flee to him to be covered with righteousnesse and glory and to walk with him in white for ever and would point out the nakednesse of these who not being found cloathed with his righteousnesse shall not be cloathed upon with immortality and glory 2 Cor. 5.2 3. 5. He would also by this teach all his followers to resolve on nakednesse in their following of him as a part of their conformity with their Head Job 1.21 Rom. 8.35 Heb. 11.37 and that therefore they should not doat much on their apparel when they have it Doct. 3. A sight of God and his Will in the trials of Christ and his followers will make them very sweet unto them and should be a mean to prevent stumbling for this cause is it subjoyned that it was done that the Scripture might be fulfilled c. 4. God hath a providence about the smallest circumstances of the suffering of Christ and his followers for Scripture had foretold even concerning the parting of Christs garments and casting lots for his vesture to shew there was a providence in these things though they were but very common 5. When Christ and his people are very low yet the Scripture stands firme and will not be broken if it were but about the matter of an old coat And however Christ and his followers be put in the hands of wicked men led by their wicked principles yet the least circumstance of their sufferings are over-ruled by God and men shall not transgresse the bounds set by him for this being foretold These things therefore and no more then had been foretold the souldiers did And albeit they did this and no more freely yet it was necessary in regard of the prediction that they did it and went no further Verse 25. Now there stood by the Crosse of Jesus his mother and his mothers sister Mary the wife of Cleophas and Mary Magdalene 26. When Jesus therefore saw his mother and the Disciple standing by whom he loved he saith unto his mother Woman behold thy sonne 27. Then saith he to the disciple Behold thy mother And from that houre that disciple took her unto his own home In the fifth branch of this part of the chapter we have recorded what was Christs care of his mother who with two other women and John the beloved disciple as is gathered from v 26. with chap 21 20 24. did stand beside his Crosse Christ in the midst of his suffering taking notice of her sorrowful and desolate condition he being to die and depart from her and Joseph being dead as would appear He recommends her to John as a Mother to her Son who accordingly takes her home with him and careth for her It is said Mark 15.40 41. that these two womâ—n with many others were looking afar off But it seems here that they with Christs mother had drawn nearer then the rest and that after his death which is the time wherein Mark observes that to have beeâ— they retired to the rest Doct. 1. This their standing by the Crosse of Jesus was not to be any wayes assisting or helpful to him in that great work he was now about nor yet did it flow only from natural affection no not in his mother but from their faith seeing through his sufferings and unto what they did tend nor yet doth it only serve as a pattern of Christian practice teaching us to stand beside his Crosse and feed upon his sufferings and our interest in them But further it may teach 1. Christs followers may have many sad dayes about Christ and his interests both for their own trial and that the thoughts of many hearts may be discovered for in this sight Mary found that accomplished which Christ had foretold Luke 2.35 and so the rest also every particular of his suffering being a wound to their hearts 2. Christians are bound not to forsake nor desert such as suffer for truth but they should be comfortable to them by their sympathy and countenance when they can do no more for albeit they could not joine with Christ in that great work yet they look upon him as a suffering man and their standing by the Crosse and their tender looks upon him were in their own measure sweet to him who had cruel enemies round about him and many a piercing and insolent look upon him in that day Ps 22.17 And their practice toward him is a pattern of our duty toward sufferers See 2 Tim. 1.15 16 17. and 4.16 17. Doct. 2. Albeit the generality even of Professours may turn their back upon sufferers and they are to expect that as a part of their trial yet they will not want some to countenance them when God seeth it meet for here of all his followers a very few did stand by the Crosse of Jesus and yet a few stood by it his mother and his mothers sister or kinswoman who was Mary of Cleophas and Mary Magdalene with the disciple whom he loved 3. Such as seem but weak in
and gets but vineger to drink according to the prediction It appeares here that it was their custome to have vineger at the place of execution though it be not needful to determine for what use they had it whether to sprinkle it in the aire or for men to make use of it to prevent infection or any evil smell by reason of the dead bodies or whether to apply it to the wounds of the condemned either to hasten the effusion of blood and their death or as some will contrariwise to prolong their pain and keep them from fainting It sufficeth us to know that it was not so made use of here but given him for drink in their cruelty It appears also from Mark 15.23 that before he was crucified they offered him wine mingled with myrrhe whereof it seems they made use of to stupifie the senses of the sufferers that they might feel no pain and that they mixed this with vineger and gall when they offered it to Christ Mat. 27.34 But he refused it and having tasted it would not drink of it yet now he received so much of it as may be an accomplishment of the prediction Doct. 1. All that Christ was to endure and suffer came not at randome nor at the pleasure of men but was fore-determined by God and accordingly recorded in Scripture for so is imported in that he was about the accomplishing of all things which were recorded in the Scripture and to be fulfilled See Acts 4.27 28. 2. Christ in his suffering did not respect his own ease but his great care was to fulfil all things that were enjoyned appointed for Redemption of his people that so he might testifie his love to them which was not asleep in his trouble and might by his example teach us to make it our great care in suffering rather to do our duty then how to get ease and deliverance Acts 20.24 Therefore upon the Crosse his study was to see that he did all things requisite till he might know that all things were now accomplished 3. Christ is most faithful in fulfilling and making good whatever he hath spoken in his Word and will not have that made void on any termes for knowing that all things were now accomplished which were to be suffered before his death only this one pâ—ediction remaines and therefore that the Scripture might be fulfilled be saith I thirst He did not expresse his need to them as hoping or expecting to be refreshed by them but only that he might fulfil the Scriptures which foretold of this part of his suffering And when all other things are accomplished he will continue in pain upon the Crosse and endure this cruel usage that the Scripture might be fulfilled 4. Christs extream thirst may serve partly to point out unto us the extream violence of his suffering that he was so heated with inward agony and exhausted with watching pain and effusion of blood as drew on a burning thirst In all which we should reade his love and condescendence and acknowledge that it is from him we have the ease of our suffering and exercise partly to point out that as Christ suffered in all his members to expiate our sin so particularly he endured thirst which was a stroak on his tongue Psal 22.15 that he might suffer for and expiate the sinnes of our tongue And partly to point out that for expiating our sin in eating and drinking and pleasing our palate and taste and to purchase unto us the use of the creatures with a blessing he would suffer this thirst which will be the eternal punishment of gluttons Luke 16.24 25. and gets no refreshment as after followeth 5. Sufferers for righteousnesse may expect to meet with all â—he cruelty despight and mockery in their extremity that malicious enemies can invent for so much doth Christs lot teach us when he said I thirst they filled a spunge with vineger and put it upon hyssope and put it to his mouth that he might suck out the vineger in stead of drink We need not curiously determine whether that reâ—d upon which it is said the spunge was puâ— Matth. 27.48 that so the spunge might reach his mouth on the crosse was of hyssope which was not the herb commonly so called but in that countrey a sort of tree or whether both the hyssope and reed were joyned togeâ—her But this is certain that they did this out of cruelty and spight and that the Lord so ordered it not only that he might expiate our abuse of refreshments as hath been said but that we might expect the like loâ— 6 It pleased Christ to undergo this sad lot for our sakes that when he expressed his need of drink he gets not so much as a drink of water but only vineger that so he might teach his people That their sins deserved they should be deprived of the least and most common comforts and that he hath drunk all the bitter of what they do deserve and That by his being insulted over when he expresseth his need he hath purchased unto them a right construction of and a meet and comfortable answer unto their prayers for so much also may we gather from this that when he said I thirst they put vinegar to his mouth 7. It is the sweet way of reading the cruel usage of enemies to see them over-ruled by God in all they do and that they will not get their malice vented further then he hath appointed and that in all they do they are but fulfilling his counsel though they little minde this Therefore it is said of this their inhumane carriage in particular that they did it that the Scripture might be fulfilled Verse 30. When Jesus therefore had received the vinegar he said It is finished and he bowed his head and gave up the ghost In the last branch of this part of the Chapter we have Christs Testament and death recorded After he hath received of the vinegar he publickly proclaimeth that by what he had suffered and was even now to undergo he had finished all that was committed to him and so voluntarily and submissively yeilded up the ghost Whence learn 1. Albeit Christ refused the wine mingled with mirthe as was marked on the former verses because he would not be stupified in suffering but would be active and voluntary in it that so he might commend his love and teach us to avoid unsensiblenesse under trials Yet now he receives the vinegar and at least tasts of it in testimony of his subjection to God who had foreprophecied of this lot and to teach us subjection to what God appoints for us in all things 2. Christ closed not his sufferings till all was finished he had to do He not only endured the utmost extremities of enemies malice and bare them all but He fulfilled all Scripture-prophecies and the substance of all the types were accomplished in him He fulfilled all that God determined to be payed for expiating of sin so that no more ransome
is to be payed And so did finish the work of our Redemption and purchased that whereby we are perfected for ever for saith he It is finished whereby he not only gives an account that he had finished what was hitherto required or fore prophesied but by this testament he gives a comfortable account of his immediatly ensuing death also See Joh. 17.2 3. Death and no lesse then death is the wages of sinne Therefore after the former sufferings our surety behooved also to give up the ghost to finish his work 4 Christ by undergoing bodily death for his people hath hereby purchased that however they must die yet death is no punishment of sin to them for his suffering of death hath taken that sting out of it â— Christ did not die by constraint but voluntarily and of his own accord yeilded himselfe deaths prisoner for whereas the bowing of the head is naturally a signe of death Châ—ist before he died bowed his head in testimony that he died voluntarily and went to meet death and gave up the ghost by a real separation of soul and body which could not have been if his body had been every where 6. Whatever desertions Christ endured as our Surety yet it tends to our great comfort that he died at peace and reconciled to his Father So much is imported in that he gave up or rendred the ghost or his Spirit into the hands of his Father as is further cleared from his last prayer Luke 23.46 Ver. 31. The Jewes therefore because it was the preparation that the bodies should not remain upon the crosse on the Sabbath day for that Sabbath day was an high day besought Pilate that their legs might be broken and that they might be taken away Followeth the third part of the Chapter containing two consequents following upon his death The first whereof to v. 38. contains some passages tending to the confirmation of this truth that he was really dead and to clear the accomplishment of some further prophecies concerning him In which the Jewes the Souldiers and John do each of them act their part In this verse we have the Jewes part in clearing up this truth and making way for the accomplishment of these predictions They desire Pilate who had power of the bodies of condemned men to have the bodies of these now crucified taken away from the crosse and buried and lest by this desire they should seem to encline to the sparing of their lives they propound that their legs may be broken to hasten their death that so they might be removed The reason of which desire was that seeing according to the law the land was defiled with these who were hanged especially if not timeously buried Deut 21.22 23. They judged more especially that their continuance on the crosse on that high Sabbath when the ordinary Sabbath and the first day of the feast of unleavened bread did concurre together as is marâ—ed on John 13.2 might pollute them and their feast And therefore and because of their preparations and eating the passeover that night they would have it speedily done And this desire and the granting thereof by Pilate did make way for that which followeth Whence learn 1. Christ our Lord was content to be made a curse for us Gal. 3.13 and to bear the curse that it might not be ours He was looked upon as one who would defile all things that he might expiate our pestiferous and infectious dispositions And he submitted to be accounted a polluter of their solemn feasts in his suffering that so he might expiate our being spots in the feasts of charity Jude v. 12. So much may we gather from his condition here and the Jewes esteem of him that his body among the rest might not remain upon the crosse on the Sabbath day 2. It is a commendable care in all the members of the visible Church to endeavour that curses or accursed things abide not upon their land or that it be not defiled by others for so much doth the common equity of this law upon which they found their desire point out in the general And though the ceremony be ceased yet the substance remaineth providing it be rightly applied in particular cases See 1 Cor. 5.2 6 7. 3. The Lord can make use even of bloody enemies to do service to his suffering people as they need whatever their intentions and designes be for Christ now hanging on the crosse with ignominy and as a curse his very enemies are consulting and careful to have him taken out of that condition and that the bodies should not remain upon the crosse though they intend him no courtesie in so doing but do it only upon other grounds yea they devise to put him to further pain and that his legs might be broken 4. God ordereth so by his providence as he will prevent any cruel purposes of his enemies which might make void his purposes concerning his own Therefore it is said Therefore the Jewes besought Pilate c. which doth not import any connexion with the former purpose concerning his death as if they had known of it but that God keept them off from any such purpose till the time that he was dead and so prevented the breaking of his bones which would have made void a prediction 5. Men through formality and custome may be strictly bound to performe the duties of ceremonial or external worship whose consciences notwithstanding never scruple to violate the most weighty precepts of the law for they observe the ceremonial precept that the bodies should not remain upon the crosse and therefore besought Pilate that they might be taken away and yet they scruple not to crucifie the Son of God yea and to use him with all rigour and besought that their legs might be broken See Prov. 7.14 18. 6. It is agreeable to the will of God that special respect be had to the observation of the Sabbath and that it be remembred and thought of aforehand that we may prepare for it for this in general and in it selfe was commendable that they so respect the ceremonial precept concerning these who were hanged as they account it a special pollution that their bodies should remain upon the crosse on the Sabbath And their ceremonial observance of the preparation not only to the feast of the passeover but to the ordinary Sabbath may put us in minde that we ought to remember the Sabbath-day that we may keep it holy 7. The more solemnities or considerations exciting us to serve God do in his providence concurre at one time the greater should our care be to emprove that time and to observe it according to the rule for so much may we learn from their care of the Sabbath upon this consideration that that Sabbath-day was an high day for the reason formerly given And albeit it was but from a tradition of their own as hath been observed on John 13.2 that two solemnities concurred at this time yet when ever in following Gods
Thirdly John being about to close his Narration professeth his passing over many other such passages in regard these which are marked are sufficient to faith and salvation v. 30 31. Verse 1. THe first day of the week cometh Mary Magdalene early when it was yet dark unto the sepulchre and seeth the stone taken away from the sepulchre In this verse is recorded how Mary Magdalene coming early to the sepulchre on the first day of the week purposing to see the sepulchre and anoint the body of Jesus as is observed by the rest she findes the stone rolled away and as appears from her report v. 2. and is recorded Luke 24.2 3. findes also the grave empty Albeit the other Evangelists do declare that there were other women beside who went to the grave whether in one or two companies I will not determine yet she is only named here as being most famous in this History for her affection zeal and activity and one who acts an eminent part in the subsequent passages And as for Christs mother who stayed so stoutly by the Crosse chap. 19.25 albeit John had taken charge of her chap. 19.27 we are not to suppose that she was yet retired from Jerusalem but she was still there as well as John v. 2. with Acts 1.14 and yet we do not finde her stirring with this or any other company about his grave I shall forbear to determine whether she came not to anoint him as beleeving his Resurrection as faith will hold out in much needless anxiety and toile though yet Christ made good use of their weaknesse or whether her great grief did so far surpasse that of the rest as she could not be so active as they as the greatnesse of grief or love will readily obstruct the expressions thereof But it is greatest sobriety to leave the enquiâ—y of these things which God hath concealed Doct. 1. Affection may shine very eminently in weak instruments and greatest services are ordinarily done by weak things or these things wherein we most abase our selves for here weak women and Mary Magdalene among them are on foot early and ready to performe such service as they thought most suteable unto Christ when the disciples have not yet appeared 2. Great things received in mercy from Christ will shine forth in great activity for him in mens stations and according to the measure of light they have received for therefore is Mary Magdalene only named here because of her activity and eminency being eminently engaged to Christ who had cast seven devils out of her And albeit she was weak in her undertakings yet that ought not to obscure her affection 3. True affection toward Christ will not cool through length of time nor will it be quenched by impediments cast in the way But will wait on and burn the brighter when it gets opportunity for her affection being kept up from shewing it selfe by reason of the Jewish Sabbath Luke 23.56 it doth not extinguish but on the third day appeareth and that early when it was yet dark They set out at that time though it was toward Sun-rising when they came to the sepulchre Mark 16.2 4. As it is most agreeable to Scripture-Rules to begin the Sabbath in the morning so it doth begin early and we ought to consider upon this that we may begin early to the work of sanctifying thereof for this time of their coming out is called the end of the Sabbath as it began to dawn towards the first day of the week Mat. 28.1 to intimate that then the Jewish Sabbath ended and the first day of the week or Christian Sabbath began and albeit they set out the first day of the week early when it was yet dark yet Christ who rose upon that being the third day was risen before they came and so the Christian Sabbath was begun To which if we adde the long continuance of Sabbath service as hath been the practice of affection at some times Act. 20.7 we may gather useful directions for our sanctifying thereof 5. Christ is oft-times sought where he is not to be found even by those who have much affection to him for she cometh to finde him in his grave and anoint him there and she seeth the stone taken away from the sepulchre the Angel having rolled it away Mat. 28.2 not because Christ needed that help but to testifie Angels attendance upon our exalted Lord and findeth that he is not in the grave Her unbelief though joyned with affection did speak but poorly of Christ in that she came to seek him in his grave who was among the living And thus not only do they misse him who seek him in dead and unapproven Ceremonies and Ordinances and in a dead formal way but even his own when they seek him in a dead discouraged way under difficulties as if he were dead and would not do for them 6. That this is in particular marked that she seeth the stone taken away c. which was the great difficulty they were thinking upon by the way Mark 16.3 4 it may serve to teach partly that difficulties may appear very great which yet the Lords Providence may make very easie as appeareth in the matter of removing this stone to their hand and partly that so long as we continue in unbeliefe and in our mistakes of Christ the change of our condition or removal of apprehended difficulties will not serve our turn but will rather beget new sorrows and doubts for their thought was that if the stone were taken away they should finde Christ and now it is taken away to discover that they are further from finding him in their way 7. Whatever disappointments affectionate Saints meet with by reason of their weaknesse they will finde in end that all of these tend to their advantage for such was the issue of her disappointment here though it bred present solicitude yet in the end she found that she was disappointed of a dead Christ that she might finde him living 8. In this Narration this great Article of our faith is here supposed that Christ is risen from the dead which beleevers ought to feed upon approving him to be true God who rose again by his own power Rom 1.4 as proving the Justification of all these who flee to him seeing as in his death he laid down the price so in his Resurrection he got a discharge in our name Rom. 4.25 and so will appear the second time as our discharged Surety without sin to our salvation Heb. 9.28 as affording matter of gloriation to Saints against all the challenges of sin and the Law Rom. 8.34 as confirming and assuring the renovation sanctification of all these who seek to be partakers of his Resurrection as to be partakers of mortification by the efficacy of his death Rom. 6.4 5. Eph. 2 6. Phil 3.10 And as assuring beleevers of their Resurrection and future glory seeing our Head will draw all his members after him 1 Pet. 1.3 1 Cor. 15.20
left these behind when they carried it away yea the orderly lying of the linnens and that not so much as a napkin was away but orderly wrapped and laid up as is remarked by Peter v. 7. doth evidence that this was not done in haste nor confusion 2. That Christ rising from the dead left his grave-cloathes behinde him which yet were all the cloathes he had the souldiers having parted his garments whereas Lazarus came out with his grave-cloathes John 11.44 It may serve to teach us not only what he hath purchased to us by his death and Resurrection even a restitution to that blessed estate through him wherein Adam was in innocency when he needed no garments though the compleat enjoyment thereof be suspended till eternity wherein we shall be perfected and shall not only need nothing to cover our outward nakednesse but shall leave that infirmity and corruption which accompanieth us to the grave behinde us as he left his grave-cloathes But further it teacheth That Christ rose again not to live any more in this world nor to die any more but to live and reign for ever and therefore he left his grave-cloathes whereas with Lazarus it was otherwise he being to live in the world for a space and then to die again 3. A little stand in any good course may put a man behinde even those who otherwise were behinde him for John out-ran Peter in coming to the grave v. 4. and yet standing a little at the grave Peter who was behinde doth get before him and gets a more distinct sight 4. A sincere and constant follower of his duty though slow may at last attain to cast a copy to these who are more forward for Peter though slow yet holding on attains to cast John a copy who came before him 5. A sincerely forward man is so humble as to be content to learn a lesson even from one who hath sometime fallen foully and who even now was behinde him for John learns this lesson from Peters example and went in also and saw 6. The Lords way of working with his own is divers and he may gift faith to one of his own when yet another having the same means is left under the power of unbelief for a time for he saw and beleeved which Peter and Mary as yet did not 7. Faith is so far above the reach of nature that it is hard to endure even Saints to beleeve when they want satisfaction to their sense for he saw and beleeved and not till he saw 8. It is our great fault and the fruit of much ignorance peevishnesse and aversenesse from the way of faith that plain Scriptures which might comfort us lye beside us unobserved or not beleeved and trusted for so much doth Johns acknowledgement import when he saw and beleeved and so got insight in and gave credit to the Scriptures he acknowledgeth that as yet or before this he had not known the Scripture Not that he could be simply ignorant of what Christ had so often told and the Angel had even now sent them word of by the woman but that he had not heeded or pondered and beleeved it 9. When the Lord condescends to give us sensible satisfaction for the help of our faith it is our duty not to rest upon such a way and alwaies to suspend our beleeving till we get the like again But we ought rather to look on it as a reproofe for our not studying or heeding and not beleeving naked truth and accordingly should humhle our selves and acknowledge our fault Therefore John getting this sight acknowledgeth his fault that he did not before beleeve for as yet they knew not the Scripture that he must rise again from the dead They did not heed and ponder these things which were revealed in the Word so as to feed upon them by faith 10. Any evil and particularly the evil of ignorance or not believing the Scripture is the more odious and grievous to a godly man the more it be common and frequent Therefore doth John bring out this reason and acknowledgement in general they knew not the Scripture not so much to give reason why the other two beleeved not as yet far lesse to extenuate the matter but to aggravate this fault which he found in himself when he perceiveth it so common and so sad fruits of it yet in the rest 11. The children of God may be much in the dark and much over-powered with unbelief by reason of their ignorance and in an houre of tentation who yet are not to be cast off nor is it to be despaired but they will recover themselves Therefore John only saith as yet they knew not the Scripture which yet afterward they did and it seemes he himself now attained to know it in part Verse 10. Then the disciples went away again unto their own home The last particular in this Narration is the return of these two disciples after their sight and observation It is not here determined whether they returned together or rather as may be gathered from Luke 24.12 each of them there alone and that Peter got a sight of Christ by the way Luke 24.34 This is certain that partly through fear lest they might be surprized by any who should be stirring thereabout and partly through irresolution what to do next they return to their own home not to the places of their abode and habitation for they stay yet at Jerusalem as is recorded v 19. and elsewhere but to the rest of the company from whence they came Whence learn 1. It may be the lot of Christs disciples at some times to run much hazard in their enquiries after Christ which should teach us to esteem highly of liberty and freedome for therefore is it marked here that the disciples went away again as not daring to stay about the grave 2. When disciples have got some clearing in dark cases they may yet be kept under great irresolutioo and incertainty by reason of their ignorance and for their trial and exercise till Christ do clear and confirme them yet more As here John beleeving in some measure upon what he saw and Peter wondring in himself they know not what to do next but went away again to their own home Verse 11. But Mary stood without at the sepulchre weeping and as she wept she stooped down and looked into the sepulchre Followeth to v. 19. Christs evidencing of the truth of his Resurrection by his appearing unto Mary who was the first that got a sight of him as appeareth from Mark 16.9 This Narration may be taken up in six particulars The first whereof in this verse is her carriage and exercise about the sepulchre and that after the disciples were gone she continued there weeping and looking into it Whence learn 1. Albeit there are oft-times many errours in the way of affectionate Saints yet those whom Christ is to manifest himself most and first unto are such as cannot want him but must incessantly wait on
till they get him for in opposition to the disciples practice v 10. it is subjoyned But Mary stood without at the sepulchre Not only might she stay there with lesse hazard then the men but when their irresolution and fear sent them away her affection though over-powered with more unbelief then any of them had keeps her still waiting on and so though her failings were many she gets the first sight of Christ 2. Albeit affectionate Saints may have much causelesse sorrow about Christ yet want whether real or apprehended only which yet is real to the apprehender should be evidenced by some expressions of affection witnessing their respect to what they want for it was in it selfe commendable that she stood weeping for a supposed dead and lost Christ though it was her mistake to think so 3. There may be much affection expressed toward Christ and a sight of him when yet we look the wrong way to finde him for as she wept she stooped down and looked into the sepulchre not only to feed her eyes and sorrow with the sight of the empty sepulchre but also to try if possibly he might be found there though it was found empty before and it may be some stir made by the two Angels of whom v 12. drew her to look what she might yet finde there However as it was commendable that her excessive sorrow did not drive her from the use of such means as she thought most probable So it is certain she sought him where he was not to be found Verse 12. And seeth two Angels in white sitting the one at the head and the other at the feet where the body of Jesus had layen 13. And they say unto her woman why weepest thou She saith unto them Because they have taken away my Lord and I know not where they have laid him The second particular in this Narration is her seeing of two Angels in the sepulchre and their conference with her These appearing in splendent white rayment do question her concerning the cause of her sorrow and she returns an account of her case in the same terms as she had done to the disciples v. 2. Whence learn 1. Such is the Lords respect toward affectionate mourners after Christ as they shall not want needful comfort albeit Angels should be sent with the message for distressed Mary seeth two Angels sent with an useful message to her 2. Their appearing in white served to point out their spotlesse purity who are Gods constant attenders and to hold out what they should aime at who look to dwell with God for ever Heb. 12 14. and what in end they will be Rev. 7.13 3. Their posture sitting the one at the head and the other at the feet where the body of Jesus had layen served not only to confirme that he was not taken away but had indeed risen seeing they appear in and at his grave and so he could not be still dead whom they serve But further it pointed out That it is through Christ alone and by vertue of his death and sufferings that God is reconciled to sinners and they have accesse unto him upon a Mercy-seat for therefore do they fit at the head and feet where the body of Jesus had layen as the Cherubims sate upon either end of the Mercy-seat to evidence what his death and burial had procured unto sinners 4. The case of such as are indeed seeking Christ is so sweet and sure that their heartlesse and dejected sorrow is causelesse even themselves when they are in their right wits being Judges and worthy of reprehension and challenge Therefore are they sent with this commission unto her Woman why weepest thou which is a speech full of comfort intimating that she had no cause to weep yet seasoned with a reproofe that she should weep so heartlessely and her selfe is put to judge when she is in a right frame of the truth and justnesse of this challenge And indeed it is but our low stature who cannot see a far off which is the great cause of our anxiety whereas their question imports that were she elevate as they were to see the truth of the matter she would not be diffidently anxious 5. The want of Christ is matter of sorrow indeed to a lover of him The sorrow and joy of an affectionate Saint are chiefly taken up about the enjoying or wanting of Christ and when he is away either really or to their sense they will not easily be convinced of any excesse in sorrow and anxiety for she justifieth her challenged weeping from this Because they have taken away my Lord as pleading that she could not sorrow enough or too much because of this 6. Unbelief and mistakes once taking place in an affectionate heart are not easily rooted out and do prove real obstructions hindring the minde from adverting to any thing which might cure them for albeit since she first vented this her mistake to Peter and John v. 2. she had met with much which might have cleared her as her repeated sight of the empty grave with Peter and John and her sight of Angels there and her reproofe from them Yet she heeds none of these but persists in her apprehension They have taken away my Lord and I know not where they have laid him 7. Whatever be the mâ—stakes of Saints concerning Christ through ignorance and unbeliefe yet it is a blessed sense of absence of Christ and of the continuance thereof when it causes affection toward him to grow As here it doth in Mary Before he was the Lord now my Lord. Ver. 14. And when she had thus said she turned her selfe back and saw Jesus standing and knew not that it was Jesus 15. Jesus saith unto her Woman why weepest thou whom seekest thou She supposing him to be the Gardiner saith unto him Sir if thou have borne him hence tell me where thou hast laid him and I will take him away The third particular in this narration is Maries meeting with Christ and conferring with him before she knew him She turning about from the Angels seeth Christ but knew him not v. 24. and he enquiring concerning her sorrow and whom she was seeking after She supposing him to be the gardner makes offer that if he had removed his body and would shew her where he had laid it she would carry him away not to trouble him any more v. 15. Whence learn 1. No company will satisfie nor refresh such as love and are seeking Christ when they finde not him nor satisfactory news concerning him among them Therefore albeit Mary enjoy the company of Angels yet since she saw not Christ there and what they said whatever it was in it selfe yet did not satisfie her therefore when she had thus said she turned her selfe back It is not needful to determine whether she did this of her own proper motion or whether some noise of one behind her or some motion of the Angels upon Christs appearing occasioned it But this is
rather prevent then prorogate his terms And by this rule are we to correct our thoughts concerning his dealing for albeit he had set the tryst after his resurrection to be in Galilee Matth. 26.32 and the Angels had repeated the same to the women Mark 16.7 yet his love will not stay so long but he will come unto them the same day at evening 2. It is the duty of scattered Saints to gather together in times of straits and to make use of the fellowship one of another as conveniently they may for now the scattered Disciples were assembled and conferring one with another and communicating what light any of them had received as hath been cleared See Mal. 3.16 Acts 1.14 3. It hath been no strange thing in the Church that Saints have been put to frequent their assemblies with great fear and have been forced to meet in the dark-night and with great caution because of danger from persecutors for they were met at evening and the doores were shut where the Disciples were assembled for fear of the Jewes And this may teach us to blesse the Lord for our liberty 4. The danger and hazard wherein Disciples are will not hold Christ from their company And he can come even when he is little expected and many impediments are in his way for when they are in this case and when the doores are shut and they little expect him Jesus came and stood in the midst which posture also points at the manner of his presence among his people as Matth. 18.20 Namely that he is very near to every one of them and they all round about him and that he takes not a weak list nor hath a remote influence upon their way and society 5. Peace is Christs company and allowance to his people where he cometh And as it is he who can command and speak peace so he alloweth it upon them whatever his dealing be or he speak unto them beside for by this he evidenced his presence that he saith unto them peace be unto you which was his allowance and legacy before his suffering Chap. 14.27 And this he alloweth upon them however he upbraided them at the same time as it is Mark 16.14 and in opposition also to any terrour they might have by reason of his so suddain and unexpected appearing among them Verse 20. And when he had so said he shewed unto them his hands and his side Then were the disciples glad when they saw the Lord. The next and a more clear evidence of his resurrection is by shewing them his pierced hands and side and the scars and wounds which he yet retained after his resurrection though it be needlesse to determine whether he keep them to all eternity or not Which doth fully confirme and affect them with much joy Whence learn 1. Christ after his resurrection had still the same body for substance and essential properties which he had before his suffering for by shewing his hands and his side as they had been pierced he makes it evident to them that it was the same body and consequently that it was truely he who appeared now to them 2. Christ even in his exaltation looks upon his sufferings for his people as his crown and glory Therefore did he rise again with his pierced hands and side as is clear from this compared with v. 25 27. and retained these prints at least for a time in his state of exaltation 3. Christ will not forget how dearly his people though worthlesse cost him that so he may see the better to his purchase Therefore also did he retain the print of these wounds at least for a time in his begun exaltation 4. It is the Churches great comfort not simply that Christ is alive but that he had been dead and was now alive having overcome all their enemies for this also may be gathered from his shewing them his hands and side wheâ—eby he would point out unto them that he was returned unto them a Conquerour over death and all his sufferings See Rev. 1.8 5. Whatever sight beleevers get of Christ yet it is still needful to look upon him as pierced by their sins that this may season their other exercise with useful tendernesse and sorrow for this fuâ—â—â—â—e may be pointed at in his shewing them his hands and side that he would keep them in minde even in his exaltation how he had been pierced for their sakes 6. Christ is the most joyful sight to Disciples of any that ever they see And whatever their condition be yet a sight of him will make them glad especially after they have had sad apprehensions about the want of him for of this sad company it is said Then were the Disciples glad when they saw the Lord. Ver. 21. Then said Jesus to them again Peace be unto you As my Father hath sent me even so send I you The second part of Christs scope and errand in appearing is to confirme and renew their calling to the Apostleship and work of the Ministry who had just cause to be much shaken with the remembrance of their faint-heartednesse in his late sufferings It containeth three particulars In the first whereof in this verse after a preface wherein he reneweth his allowance of peace unto them He doth in general commissionate and send them to the work of the Ministry as the Father sent him Whence learn 1. Disciples are so often essayed and opposed in their enjoying of Christs allowed peace that they need to have the sense thereof and their right thereunto often renewed and repeated unto them by Christ Therefore he said unto them again after that v. 19. peace be unto you 2. The summe of the employment of the Ministers of the Gospel is peace as being sent to publish the glad tidings of the Gospel of peace and the scope of their work being to bring people to enjoy sound and solid peace in the due order Therefore also doth he say Peace be unto you in reference to their Commission and emploiment 3. Preachers of the Gospel of peace have much need of Christs peace both to support them under the tribulation they will meet with in discharge of their trust and to enable them experimentally to preach that peace unto others Therefore further doth he say Peace be unto you to qualifie and encourage them for this work and that they having received this peace might be fit preachers of it 4. It pleased the Father to send his own Son into the world cloathed with a Commission that hereby he might give a proof of his great love unto lost man for my Father hath sent me saith he 5. Christ did not leave his Church destitute when his own Ministry was ended but hath substituted a Ministry in his Name till the end of the world for saith he I send you which was true of them and their successours to the end of the world Mat. 28.19 20. 6. Ministers are of Christs sending and employing by his soveraign authority as his
the strongest ought to subject themselves unto this Government for in the second repetition of the charge it is feed or govern and play the shepherd for the word is different from the former and that even to the sheep 8. The strongest of professours will not within time attain that height of perfection and sanctity as to out-grow Ordinances or a Ministry or not to need them and Ministers are bound to deal with them accordingly Therefore in the third repetition of the charge he useth the word first used feed or provide and afford food and that even to my sheep as well as to lambs Verse 18. Verily verily I say unto thee When thou wast young thou girdedst thy self and walkedst whither thou wouldest but when thou shalt be old thou shalt stretch forth thine hands and another shall gird thee and carry thee whither thou wouldest not 19. This spake he signifying by what death he should glorifie God And when he had spoken this he saith unto him Follow me In the next part of Christs conference with Peter he warnes him of his future sufferings promising that he should prove more stout then in his former trial This he propounds more darkly v. 18. and alluding to the custome of these Easterne people who wearing long garments did gird them up by binding their loines when they went to a journey and to the custome of binding malefactours when they were carried from place to place or to the place of execution He sheweth a great difference that should be betwixt his case in youth and in old age In his youth he girded up his loines and walked at his own pleasure but in his old age others should binde him and carry him whether his natural inclination did not lead him And in v. 19. he explains this shewing that he spake of his violent death sweetning it with this consideration that hereby he should glorifie God and commanding him presently to follow him Whence learn 1. Love to Christ must be evidenced not only by active doing of duty but by suffering also unto death if we be called unto it And Ministers especially when they undertake the charge of Christs flock ought to lay their account for such a lot Therefore is this prediction joyned with the former injunction as another proof of Peters love to Christ 2. The matter of suffering would not be lightly thought upon but we should have grave and serious thoughts of it that afflictions in some measure abide us that it is our duty to resolve for the worst and that suffering will indeed try us and therefore we should be laying up for such a strait for these causes doth he begin this doctrine with a grave asseveration Verily verily I say unto thee c. 3. There will be great difference betwixt a Saint trusting in his own strength and the same Saint leaning upon and supported by God he who before durst not look a damosel in the face will in the other case dare to look death in the face for so appeared in Peter of whom Christ foretels this when he is minding him of his former failing 4. As it is the duty of Saints alwayes to look on suffering for Christ as their great honour Acts 5.41 so in particular when a Saint is indeed penitent for his shifting of suffering and sliding in a time of trial it will be his great comfort to know that he shall have the honour to suffer and be born through in it that so to say he may be avenged on trial for his two eyes for here it is held out for Peters encouragement that Christ will employ him who had proven so weak yet to suffer unto death for his Name as a souldier who is shamefully beaten desires nothing so much as another day wherein he may shew his valour and repair his credit 5. As nature hath an antipathy at death and particularly a violent death so Saints have not an inclination to suffering ready to let out at their pleasure till God give them victory and resolution Therefore is his suffering called anothers girding him and carrying him whither he would not not only shewing that naturally he would be averse from it or that he would have no hand in his own suffering and death but that take him in his own resolutions and inclinations and he would decline such a lot though grace made him submit and stretch out his hands that they might gird him and this sheweth how needfull it is that the most resolute of men do seek willingnesse from Christ lest their natural inclinations prevail And that even where there is a natural antipathy and fear of death and suffering yet Christ may make eminent and resolute Martyrs of them they depending on him as many Martyrs who have been long exercised with the feare of death have found in experience 6. The thing which nature especially while men are young and in vigour would still be at is to be their own Masters not subject to the Law of God nor to the tossing Providences about the world for this was Peters way and what he delighted in then when thou wast young thou girded thy self and walkedst whither thou wouldest He was his own man and delighted to walk as he pleased and at randome and liberty 7. Men may expect strange changes in their lots and exercises in the several turnes of their life before they go off the world and particularly when men engage themselves in Christs service they may expect a strange change to follow on it Not only will their consciences within them curb their extravigant and lawlesse walking but whereas there were none before to trouble them now there must be nothing but bonds and death for them So much doth this opposition betwixt Peters lot in his youth and old age teach us When thou wast young thou girdedst thy self c. But when thou shalt be old thou shalt stretch forth thy bands c. 8. That Christ promisseth he shall not suffer till he be old He teacheth partly that the timing of his peoples suffering is in his hand and he can when he pleaseth give them a faire time wherein to serve him before he call them to seal the truth by their sufferings for Peter is old before they gird him c. See Luke 13.31 32. and partly That Christ may call his people to suffer when their visible ability is least that so the power carrying them through may be seen to be of him Therefore also doth he suffer when he is old when albeit old age might quench many lusts in him and experience and time might settle him yet his natural vigour was decayed and feares usually accompanying old age might retard him 9. Christ would have his doctrine distinctly taken up and understood by hearers therefore as Peter understood this well enough so John explains it for our use shewing that Christ spake of Peters death in these termes 10. The sufferings of Saints do contribute to set out the glory of
55 56 57. This great truth is here preached unto Mary by the stone taken away from the sepulchre though as yet she saw not so much in it 9. As this great truth of the Resurrection it self so also the way and circumstances thereof are to be studied and pondered for our use Therefore here and elsewhere are these so narrowly marked And in particular we may remark here 1. That he rose without observation and witnesses for albeit several felt that earth-quake and the watch and the women saw that Angel which descended at his Resurrection Mat. 28.2 3 4 5. yet it appears not that any of the watch saw him rise and those women who came first finde the sepulchre empty nor afterward did he appear openly to all whereby he might have prevented that report which was spread abroad Mat. 28.11 12 13 14 15. but only to his disciples and brethren 1 Cor. 15.5 6 7. And did leave this truth to be beleeved from the Word holding out these evidences and apparitions 1 Cor. 15.4 hereby teaching That however Christ did undeniably witnesse the truth of his glory and exaltation yet he will rather have it the object of our faith then of our sense while we are within time 2. That he rose on the third day and that very early having lien only one whole day and night which was their Sabbath and but a part of the first day which was their preparation and now on the third being the first day of the week early when it was yet dark he riseth again Hereby not only did he fulfil the type of Jonah Mat 12.40 but did also prove both that he was really dead and yet that he felt no corruption according to the Scriptures Ps 16.10 with Act. 2.31 and 13.35 36 37. having lien so short while in the grave more particularly he hasted through his sufferings to his glory that he might make way for and give a pledge of our speedy outgates as we need them Hos 6.2 3. That he rose on the first day of the week that he might perfect the work of Redemption and the new Creation on the day when the first Creation began and might sanctifie and set apart that day to be the Christian Sabbath which therefore is called the Lords day Rev. 1.10 and was the day of some of his solemn appearings to his disciples v. 19. and 26. of this Chapter and the day observed by the Church for solemn meetings and worship 1 Cor. 16.1 2. Acts 20.7 4. That the first evidences of his Resurrection were more obscure and such as at first did increase their feares and perplexities or at most but beget astonishment for all that Mary seeth is but the stone taken away and the empty sepulchre which augments her sorrow The disciples do not beleeve the womens report Luke 24.11 and what Peter himself saw did produce only wondering at first Luke 24.12 hereby not only did he prepare their weak spirits for the full comfort of this mercy in his clear apparitions by sending more dark evidences of it befoâ—â—â—â—â—d But we may also learn from it how much perâ—â—â—â—y Saints may have about their real mercies and comforts even while they are amongst their hands so long as they are in the dark and cannot discern them Verse 2. Then she runneth and cometh to Simon Peter and to the other disciple whom Jesus loved and saith unto them They have taken away the Lord out of the sepulchre and we know not where they have laid him Followeth the evidencing of Christs Resurrection by the same proof of the empty grave unto Peter and to John who is here again described as frequently before by his Masters love to him The Narration of this manifestation may be taken up in foure particulars The first whereof in this verse is the occasion of their going to seek this proof Namely that Mary cometh unto them 〈◊〉 a report of what she had found representing the matter in such sad and disadvantageous termes â—s her unbelief and discouragement could invent For creating of this purpose Consider 1. Albeit all the disciples were present when Mary with the rest of the women made their report Luke 24.9 10. yet it is said here only that she â—an to Peter and John because they only made any use of her report For the rest accounted them but idle tales and beleeved not Luke 24.11 and albeit neither Peter nor John beleeved as yet as appeareth from v. 8 9. with Luke 24.12 yet they will go and be further informed Consider 2. The greater difficulty here is How Mary is said to report only that Christ was taken out of the grave and yet it appeareth from Matth. 28.5 6 7. and Luke 24.4 5 6 7 8. that Angels had told them he was risen and it is said expresly Luke 24.9 10. that Mary Magdalene was amongst these who told the Angels tidings This difficulty may be cleared two wayes 1 That Mary coming with the first to see the sepulchre Matth. 28.1 and finding it empty she ran away with the sad newes before the Angels told these tydings to the rest and where it is said she with the rest told these things Luke 24.10 it may be thus expounded that every one of them told their own part Mary told of the empty sepulchre and the rest of the women who came after her and before Peter and John ran to the sepulchre told that they had seen Angels and what they had heard from them 2 It may with as little violence to the text be cleared thus That indeed they told the Angels message Luke 24.22 23. but so as they did not beleeve it and they told also what is here recorded as their own sense of the matter whatever Angels said to the contrary Doct. 1. It is a commendable duty of Saints when they are in any distresse especially concerning Christ to repair unto the society of his disciples and communicate their case with them whatever be the successe for whatever was Maries weaknesse yet it is commendable that she goeth and acquainteth the disciples with her sad case 2. Affection unto Christ will make such as misse him very active in communicating their losses though oft-times such haste joyned with unbelief doth cause them promove but little for therefore is it marked that she runneth and cometh to the disciples out of her affection though her unbelief made it be to little purpose 3. Albeit all who get any tidings concerning Christ are bound to make use thereof and it will be marked as their fault when they do not so yet in some respect these only may be said to be present and spoken to who make use of any such tidings and for others what is spoken may be said to be in vain to them Jer. 8.8 For this cause it is said here only that she cometh to Simon Peter and to the other disciple whom Jesus loved because they made some use of her newes as hath been cleared It is said Luke 24.24