thy bed and walk 9. And immediately the man was made whole and took up his bed and walked and on the same day was the Sabbath Followeth the miracle it self wrought by Christs power and at his command making the sick man arise and carry his own bed and walk To this is added a more particular description of the time of this miracle that it was on the Sabbath which occasioned the following controversie and debate Doctrine 1. Such is Christs goodnesse and pity towards his afflicted people as to prevent their hopes and prayers with doing great things for them in their need for Christ cureth the man who neither asked it from Christ nor dreamed he would do it See Eph. 3.20 2. All Christs dealing with his own in distresse endeth in healing of them at last how little soever it seeme to promise for so doth his conference with this man 3. Christ is not tied to means ordinary or extraordinary but can work without both when he pleaseth and by his word of command can do greatest things and cure most desperate diseases and not onely command but work that which he commands and by his word conveigh vertue and efficacie and give strength to obey for he doth not take the man to the pool but by his word cureth him 4. Albeit in trouble all means and probabilitie should saile us yet their case is never desperate who have Christ to go unto So much also doth this instance teach us Yea singular afflictions and disappointments under them may end in a more eminent and singular way of deliverance as this man found And long delay in waiting on in the use of means may be made up with a speedy compleating of the delivery when Christ begins for in an instant the man is made whole 5. Christs miracles and wonderful works upon and for the afflicted are so reall and through as will make them speak for themselves and they should be observed by all for this command rise take up thy bed and walk which he obeyed importeth that this cure was a through cure and that he would have the man satisfied about it and all to remark it 6. As Christ doth his great works that his glory may be manifested and not buried so a work appointed by him for setting forth of his glory may and should be set about and that without any violation of the Sabbath Therefore he not onely commands him take up thy bed and walk that the miracle might be published but alloweth it to be done on the Sabbath not onely because he was Lord of the Sabbath and so might dispence with the observation of it but because this was no servile work enjoyned for a worldly end and commodity but a mean appointed by himself for setting out his glory and so was subservient to the great end of the Sabbath 7. Such things within the compasse of our calling as tend to the setting forth of Christs glory are to be set about with a single eye and heart albeit we knew others should stumble and carp for so did Christ in his station he stood not on the Jewes stumbling in commending this to be done on the Sabbath as minding hereby to hold out his own glory in the miracle and in the following dispute Verse 10. The Jewes therefore said unto him that was cured It is the Sabbath It is not lawful for thee to carry thy bed 11. He answered them He that made me whole the same said unto me Take up thy bed and walk 12. Thâ—n asked they him What man is that which said unto thee Take up thy bed and walk 13. And he that was healed wist not who it was for Jesus had conveyed himself away a multitude being in that place Followeth the second part of the Chapter wherein is recorded the Jewes opposition to the man before they knew the Author of the miracle verse 10 11 12 13. and their malice against Christ when he is known to be the Author of it verse 14 15 16. In these verses they challenging the man for breach of Sabbath verse 10. he defends himself by the warrand he had gotten from Christ verse 11. And when they desire to know the Author of that warrand verse 12. he is not able to resolve them for Christ had withdrawen himself in the preasse immediately after the miracle was wrought verse 13. Whence learn 1. When Christ is doing greatest works there will still be some who get no good of them but will rather suck poison and gall out of them for this glorious work meets with opposition and persecution 2. It is the duty of all the members of the visible Church in their stations and especially of Magistrates and Ministers to see to the observation of the Sabbath day even by others as well as by themselves for these Jewes who seeme to have beene of the Pharisees and Rulers their quarrelling a breach of Sabbath was a commendable duty in it self if the charge had beene true See Exod. 20.10 Nehem. 13.15 3. Hypocritical and superstitious persons may pretend to much zeale for Gods glory when they are but naught for say they it is the Sabbath-day it is not lawful for thee to carry thy bed as pretending to be zealous for the Law Jer. 17.21 22. when yet they were but a naughty crew Yea albeit it may be alleadged that at first they knew not what was wrought on the man and so might the excused in part yet it is not to be justified that they condemne so rashly before they examine the matter As it is usual that hypocritical zeal is still rash and censorious 4. Divine warrand is sufficient to guard the conscience against any challenges of sin and may justifie that which otherwise were condemnable for such is the mans Apolgy he that made me whole the same said to me take up thy bed and walke And albeit he knew not Christ particularly verse 13. yet he saw so much of his glory in that miracle such power in his word and such vertue flowing from him as warranted him to look on Christ as having sufficient authority to command him and warrand his obedience seeing Joshua only an extraordinary man was warranted to command all Israel to march about Jericho if not also to take it on the Sabbath day 5. Where Christ bestoweth a favour or sendeth relief to the troubled in mercie it will leave a stamp of subjection to his command behind it and incline the receiver to obedience for so is imported in this mans Apology he that made me whole said to me take up thy bed and how can I decline a command coming from such a one 6. Albeit occasion be offered to obdured men to see Christs glory in his working yet they care not for the knowledge of it but will rather sleight it and study to beare him and it both down So much doth their second question verse 12. teach Albeit the man had told them of the cure yet they heed not that but
2 Cor. 12.9 10. 11. As the Lord hath divers ends in afflicting his people So his ultimate and last scope will not be soone seene but the afflicted may be kept long under a dark condition supported by secret strength and an unseen blessing and little know the Lords minde till he himself manifest it for albeit Sovereignty might still have been seene in this affliction yet God had many other works to manifest which were little dreamt of by this man from his birth to that day till now Christ bring them out by his Word and work Which may warn all to beware of rash judgment and may encourage them who lying long under affliction do keep their eyes fixed upon Christ Verse 4. I must work the works of him that sent me while it is day the night cometh when no man can work 5. As long as I am in the world I am the light of the world In the second part of the conference Christ having answered their question doth now prevent an objection by shewing reasons why he should cure him and that presently notwithstanding any hazard might redound to him for so doing As for the objection which the disciples might have urged against his working this miracle we have one propounded to the same purpose Chap. 11. 8. Where Christ repeats this answer in part verse 9 10. And here they might be ready to object that being but even now in peril of stoning by the Jewes Chap. 8. 59. Why would he irritate them again by this miracle and not rather lurk Especially Why would he do it on the Sabbath as it is verse 14. Seeing the like practice had bred him so much trouble before as is marked Chap. 5. and 7.23 25 Christ prevents all by shewing that he must manifest these works of God of which verse 3. by curing this man and that presently For which he gives three reasons 1. That he is sent with a Commission to do these works verse 4. and therefore must be diligently obedient 2. That his affection to the service did binde the tie laid upon him the straiter verse 4. For when he considered that there was a time profixed to him wherein to do these works in his own person to wit the time of his life and Ministry which being ended as it was now shortly to expire he could not have the like opportunity therefore he would now be busie upon all hazards 3. That he is the light of the world verse 5. and therefore behoved to cure him This imports partly that being the store-house of lost man in whom the remedy of all their miseries is hid up he could not with-hold from them what they needed and partly being to manifest himself the light of the world to cure their spiritual blindnesse he would not omit to confirme it by this visible signe of curing a blinde man This reason is amplified from the consideration of the time wherein he exercised this office as long as I am in the world which is but an enlargement of the second reason And for clearing thereof and of the whole second and third reasons it is not needful to resume the doctrines concerning mans misery and lying in blindnesse and darknesse or that Christ is the onely and true remedy of this evil for these truths in their full latitude have occurred Chap. 1. 9. and 8. 12. and ought here to be considered onely with reference to the present scope But whereas Christ speaks of his day and of a night coming and that he is the light of the world as long as he is in the world the meaning is not that ever he wants light or an opportunity of doing good unto his people or that he was not the light of the world both before his Incarnation and after his Ascention But Christ by this points out that during the time of his abode on earth he was this light in an eminent way Not onely spiritually enlightning his people and doing great things for them but personally and immediately by his visible presence and external operation doing them by his own hand whereas this light shined formerly and wrought in and by the Ministry of the Prophets and after his Ascention by the Apostles And so the force of the reason is that Christ considering that he was the light of the world immediately and in his own person onely so long as he is in the world and that he had a prefixed time for his going about and doing good in his own person which was now near expired therefore out of his great affection to his people and to any service that might do them good he would be busie and omit no time Doctrine 1. Men are not to expect that they will get through with good and acceptable works without many discouragements which may weaken the hands of flesh and blood for so is here imported in that Christ obviates them 2. Christ is so easie to be intreated and employed by his people that he will neither be discouraged nor forbidden to do them any good that they need Therefore will he not be hindered but reasons against all delayes 3. Christs works are all of them the works of God being all approven of him and God employing him to do good that so he might manifest his love to miserable man through him in a way most agreeable to his justice Therefore doth he call these things that he did in the dayes of his flesh not onely his own works but the works of him that sent me See 2 Cor. 5.19 4. Christ stood obliged to performe all these duties which he did in the dayes of his flesh and being bound thereunto by a Commission accepted from his Father for which he was to give an account Therefore saith he I must work the works of him that sent me 5. As Christ stands bound by obligation to performe all the duties required of a Mediatour So also he did affectionately undertake them and employ himself therein for so much doth that addition teach I must work while it is day Opportunities of well doing in our station are not to be sleighted but taken hold of for we should work while it is day 7. It may excite us to improve opportunities of well-doing when we consider that opportunity being lost it is not easily if at all recovered even albeit we should be willing to work for when the day is past the night cometh when no man can work 8. Christ our Lord was so willing to be employed for the good of his people that he studiously improved all opportunities and did seriously lay to heart the short time he had to remaine on earth that so he might employ it thriftily and go about doing good for he applies to himself in this present case that general consideration I must work while it is to day the night cometh when no man can work 9 The fulnesse of Christ as Mediatour being given for the good of miserable sinners is an argument with him pleading that
From verse 14. Learn 1. Works of necessity and charity to these in distresse are very consistent with the due sanctification of the Sabbath Therefore doth Christ so often work these works upon the Sabbath to confirme this truth 2. As no offence taken by men at the doing of necessary and moral duties whereby Christ is honoured should be regarded so as to drive us from dutie So in particular the offence of wicked persecutors is not to be regarded in doing of these things that may set out the glory of God Therefore albeit it was the old contest that he had cured a man upon the Sabbath yet he will do it over again seeing the work is necessary and the doing of it then was an occasion to manifest the glory of his work by their opposition whereof they had no occasion if he had done it another time It is true we should give offence to none either Jew or Gentile 1 Cor. 10.32 but in doing necessary duties no offence is given it is taken only And albeit it should be matter of sorrow when men do take offence injustly especially if they be godly Yet Christ will have no respect to the unjust stambling of malicious persecutors Matth 15.12 13 14. 3. Christ allowes no composition with avoâ—ed and malicious enemies in matters of truth or dutie The 〈◊〉 also Christ wâ—ll work these miracles on the Sabbath day that he might not seem to comply in the least with their superstitious opinions concerning the Sabbath See Gal. 2.3 4 5. From verse 15. Learn 1. It is but in vain for men to think that their terrour will drive a man from avowing what he hath found in Christ or received from him unlesse he be under the strong power of a tentation so much appeareth in this man Albeit they were informed by the neighbours for the man needs not name Christ in his answer of whom they had made mention yet again they also asked him as thinking their authority and terrour might cause him deny what he had said before his neighbours that so there might be no more of the miracle But all in vain for he avowes it clearly And indeed it is a wonder how he is born up in all this debate seeing as yet he neither knew where Christ was nor fully what he was But as sense of this favour obliged him to Christ so it may be thought admirable how much strength courage and ability men may be furnished with in defending Christs cause 2. They who would undertake to speak of Christs working will but spill it in the telling in comparison of these who have sensibly found it in themselves Therefore doth he in this answer adde to their report and lay it out fully which it seemes they had but thought worthy to be mentioned only in the general 3. Such as are sensible of Christs goodnesse in his working will look upon every circumstance in it as remarkable Therefore doth he so punctually relate the manner of the cure He put clay on mine eyes and I washed c. not only that he might satisfie their question how he had received his sight but to testifie how much it affected him to dwell on every passage thereof 4. Christs favours are solid and permanent and ought to be remarked that they are so Therefore doth he not only acknowledge that he saw but yet still I do see as observing the continuance of the favour 5. It is also required in men who receive favours from Christ that the continuance thereof do not render them tastelesse but that the sense of their former ill condition and of Christs mercy be entertained that so the favours may be still fresh Therefore also doth he say I do see to testifie the continuance of his affection and estimation of that mercy Verse 16. Therefore said some of the Pharisees This man is not of God because he keepeth not the Sabbath day Others said How can a man that is a sinner do such miracles and there was a division among them Followeth the several proceedings of the Pharisees upon this matter And first They put the man aside a little and enter into a debate among themselves about Christ some do condemne Christ as not sent nor approven of God because he did these things on the Sabbath day Others plead that if he were such a one he could not work such miracles And the debate grows to that height that it tended to a division or schisme Whence learn 1. Whatever boldnesse and resolution persecutors may seem to have in prosecuting their bloody courses Yet they have more vexations then every one knows either among or within themselves Therefore albeit the Pharisees appear very resolute in their dealing with others yet here the Spirit drawes the curtain and lets us see what differences and debates there are among themselves 2. Persecutors will be so malicious and impudent in their calumnies that no convincing arguments or apologies will satisfie them for albeit Christ had fully refuted this calumnie Chap. 5. yet they maliciously urge it again This man is not of God because he keeps not the Sabbath day 3. The malice of persecutors is nothing the more approven that it is masked with a pretence of zeal but is rather the more hateful that so corrupt dispositions should be covered with such a pretence for this doth not excuse but adde to the fault that they should let out all their malice under this cover he keeps not the Sabbath day 4. Christs enemies are so far from giving unto Christ his due glory that they esteeme him the worst of any for they are so far from acknowledging him to be true God that they will not so much as acknowledge him to be of God that is to be either a Prophet or Messenger sent of God or a good man approven of him which is all one as to account him a vile sinner and an Impostor as it followeth in the exception given in by others 5. Some may be found even in the Cabin-councils of persecutors who think not so harshly of Christ and his followers as others do and who would do more for him if they had an opportunity for heâ—e even in their Conclave there are some to plead a word for him either a Nicodemus or some who had convictions but went no further 6. Christs miracles were such as even enemies were convinced they could not be wrought by notorious sinners and deceivers for say they How can a man that is a sinner do such miracles Where by a sinner we are not to understand him that only hath sinne in him but such a notorious sinner so eminent in a trade of it as he may be better known by it then by his name And particularly a notable impostâ—r and deceiver in the matter of his calling and doctrine And as we are not to conceive that all these who plead for him do believe him to be the spotlesse Lamb of God So we need not dip into the strength of
but when men have smarted for sinne and have been graciously delivered and tasted of Gods mercy they may yet be tempted and are ready to sinne yet more and need caution to prevent it So much also doth this direction and warning given to the man teach us sinne no more 10. The best preservative against affliction and trouble is not to run every course which flesh and blood may suggest for avoiding it but to beware of sinne which if it hold not off trouble yet may assure us that God doth correct us in love and not in anger so much doth the reason of this direction import Sinne no more least a worse thing come unto thee 11. As all trouble is in it selfe an evil what ever good God may bring out of it and by it So whatever any have lien under God can easily send worse for while he threatens him with a worse thing it imports that other trouble is evill though not all in alike degree and that God could send a worse condition then thirty eight years sicknesse He can adde to outward trouble Lev. 26.18 21 24 28. and to spiritual plagues Matth. 12.45 2 Pet. 2.20 He can send them both together in their extremity Lam. 2.22 and can send eternal punishments in stead of temporal 12. Such as continue in a course of sinning after they have been afflicted and have been delivered and tasted of Gods favour to soul or body do hereby take a way to kindle divine displeasures and increase trouble for so much is held forth here sinne no more least a worse thing come unto thee Which calleth for much jealousie over what good things we seem to have under affliction for much warinesse that we rest not upon outward deliverance and for much abiding in Christ and keeping of grace in exercise From verse 15 16. learn 1. It is the duty and commendable practice in those who have gotten experience of Christs power and pitie to proclaime it for setting forth of his glory and invitation of others to come and partake Therefore the man departed and told the Jews that it was Jesus which had made him whole And this he did out of gratitude toward Christ whom he knew either from himselfe or others about him and to invite the Jewes to make use of Christ if they had any such imployment for him 2. Sound doctrine meets oft times with corrupt hearers who are more enraged thereby and honest minded men following their duty in singlenesse may occasion persecution and yet be blamelesse as having done but their duty and given no just occasion and so are free of what followeth for upon this mans publishing Christ to be the Authour of his cure the persecution ariseth but without any fault in him 3. The rising and spreading of Christs glory is an eye sore to corrupt teachers and people who are thereby discovered to be what indeed they are and their seeming glory obscured And persecution is the ordinary entertainment that Christ manifesting his glory may look for at the hands of such for therefore upon the report did the Jewes persecute Jesus by their reproachful tongues and devising how to take his life either in a tumult or judicially 4. Such is the cruelty of persecutors that if they had their will nothing but the death of those they oppose would satisfie them and such as are persecutors with the tongue and spare not mens names will also be ready to take their lives if opportunity offer and they can get a pretext for it for they sought to slay him upon pretence of the law of Sabbath-breaking Numb 15.32 33 c. And this is marked as their disposition who had spoken contemptibly of him ver 12. and continued to do so still since they could go no further 5. Great cruelty against Christ may be masked with fairest pretexts even of zeale for God and his commands And sufferers are not to expect but that they shall be loaden with calumnies under their sufferings for they sought to slay him because he had done these things on the Sabbath day As persecutors will think shame to publish their malice and the causes of it so this way of procedure maketh persecution most sharp Joh. 16.1 2 3. 6. What ever be the malice desire or endeavours of wicked men yet the life of Christ and his followers is not in their hand but the Lord may make their malice their own plagues and preserve his people while he hath any service for them for though they sought to slay him yet all their endeavours at that time tended only to their own trouble Verse 17. But Jesus answered them My Father worketh hitherto and I work In the third part of the Chapter we have Christs Apology for his working this cure on the Sabbath in answer either to their thoughts or to somewhat they expressed to him ver 17. and his prosecution thereof upon the encrease of their rage verse 18 19 c. At other times upon the like occasion we find him making Apology for himselfe or his followers by way of retortion as Matth. 15.1 2 3. Which though it could not justifie an unlawfull act Yet it might stop their mouths who maliciously quarrelled with others and yet were more guilty themselves Sometime by pleading necessity as Luke 6.2 3. and 14.3 4 5. In which case the Sabbath is made for man Mark 2.27 and Christ commends his love that when he gets a distressed sinner even on the Sabbath day he will not delay their help till morrow Sometime by pleading that works of piety and charity do not violate the Sabbath Matth. 12.5 7. Luk. 6.9 But here Christ justifieth himselfe from a more sublime reason that he may take occasion to set out the glory of his Godhead And whereas the weight of their challenge was grounded on the fourth command wherein God had not only commanded us to rest on the Sabbath but had by his own example in resting from all his works on that day pressed it Therefore Christ removeth the mistake shewing that the Father ever since the creation hath continued working without any intermission and this without any violation of the Sabbath and that himselfe as he is one in essence with the Father so he is undivided in working from him the Fathers work and his being one And therefore his working on the Sabbath could not be chalenged and he being God might command the man to carry his bed when he pleased and when it contributed to set forth his glory Whence learn Albeit the Lord after the creation of all things in six dayes did cease from the creating of new kindes of creatures Gen. 2.2 Yet he is still without intermission even on the Sabbath working by preserving and upholding all the creatures he hath made without which they could not subsist a moment and by governing and over-ruling of all things how small contingent or casual soever they be for my Father worketh hitherto which speech doth not exclude the time following but
testimony concerning himself that none might except that there is such a difference betwixt the matter of Johns testimony and what may be their trial as to make them shrink if there be a divine truth in it 3. The doctrine and faithful testimonies of Christs servants will live to their commendation and be of use when themselves are gone for Christ repeats Johns testimony to his commendation and for the use of the Jewes when now John was in appearance dead for he speaks of him as one that was verse 35. 4. The respect that men have seemed at least to carry to faithful Ministers and the excellent graces of God that they might have observed in them will be a witnesse against them if they do not respect and credit their doctrine for so doth Christ urge from their practice and Johns fidelity and self-denial ye sent unto John and he bare witnesse unto the truth and renounced that honour which they would have conferred on him Verse 34. But I receive not testimony from man but these things I say that ye might be saved Unto this testimonie of John Christ subjoines two things 1. By way of correction that he needed not mans testimonie nor did produce it for any thing it could adde to him but only for their good and salvation if so be that testimony of John whom they seemed to respect might draw them to come to him and be saved Whence learn 1. Christ doth so condescend and stoop for the good of his people as yet he will not have his greatnesse and Majesty forgotten or sleighted Therefore doth he adde this correction lest they should mistake his condescendence 2. Christ doth then get his own roome in mens estimation when he is seene to be such a one as needs nothing without himself and needs nothing to commend him but himself And when they are brought to see and acknowledge That he is nothing the greater or better when all are for him nor the worse though all were against him That his truth and doctrine needs no mans testimony for confirmation of it being sufficiently confirmed by his own authority And That mens commending of him addes nothing to him though it be their own and others advantage that they do so Therefore saith he I receive not testimony from man 3. Albeit Christ need nothing of himself but is alsufficient and infinitely glorious yet he condescends much to mans weaknesse and for his good for albeit he receive not testimony from man yet saith he these things I say I borrow a testimony from John for your cause that ye might be saved 4. The nature of Christs Ministry tends to the salvation of sinners how crosse-like soever it seeme to work to such an end And in his Ministry he intends the salvation of his own whom his love doth follow when they are among the croud of enemies for these things I say not onely in producing this testimony but even in the harshest of this Apology that ye might be saved not that he intended the salvation of all these but that the nature of his work tended to that end and he intended the salvation of his own among them 5. Albeit the salvation of men be their great and eternal happinesse yet they are ready to lay manie obstructions in the way thereof which it is Christs great love and condescendence to passe over for so much also is imported in his saying these things that they might be saved They obstructed the way of their own salvation and Christ condescended to take the stumbling blocks out of the way Verse 35. He was a burning and a shining light and ye were willing for a season to rejoyce in his light The second thing subjoined to this Testimony is a qualification added to his depressing of Johns Testimony Lest any should think that by what he had said he had vilified John and his Testimony therefore he guardes it with a commendation of him as being an eminent man for clearnesse of Doctrine and vigor of zeale and effectual in his doctrine even among these corrupt Jews both Pharisees and others who went out to him Matth. 3.5 7. Wherein also he checks them for their inconstancy who so soone wearied of what they seemed to be so much affected with Doctrine 1. Albeit Ministers be nothing in comparison of Christ nor are they to think that they can adde any thing to him Yet they will not want their own due commendation for so doth Christs commending of John after what he had said ver 34. teach us 2. Without the knowledge of God and a lively Ministry holding out the same from the Word the world lyeth in the darknesse of ignorance and errour wandering in the unfruitful workes of darknesse and under the disconsolate estate of misery without any comfortable sight of Gods favour for Ministers being a light which serveth to enlighten what is dark importeth so much 3. Faithful Ministers are appointed of Christ for remedying this darknesse And it is their duty and commendation not only to shine in their conversation as all Christians are bound to do Phil. 2.15 16. but by purity and clearnesse of doctrine to point out the way of salvation and remedy of all grievances to sinners for he was a shining light The Word is a lamp or lanthorne not only pointing at this that such a light should not be put under a bushel Matth. 5.15 but that his light was not native and from himselfe but lighted from that bright Sun and that the light of the Ministry serves for our use in this dark night of time and therefore they are also called Stars but will cease in the other life as John his shining candle was put out when Christ the Sonne of righteousnesse was manifested 4. It is also the duty of a faithful Minister not only by clearnesse of doctrine to shine round about him but also to have his light seasoned with much zeale and love that so it may affect his own heart and burne up his own corruptions may warme and stir up others may make him move upward as fire doth in his motions and may make him active and vigorous in his calling though with the wasting of himselfe for he was a burning and shining light 5. Qualifications and gifts are not bestowed upon all Ministers in a like measure and degree but Christ dispenseth them variously that he may shew forth his absolute freedome in bestowing and that the glory of successe may not be ascribed to mens gifts when he shall effectuate great things by weakest instruments And he doth bestow gifts on men according to their employments in severall times or places for this commendation of John imports that he was gifted above others even honest instruments being more then a Prophet Matth. 11.9 10 11. See 1 Cor. 12.15 16 17. 6. The brightest and most zealous lights of the Church have but their time of it in the world and men will have the offer and benefit of them but for a
whom he hath sent This exhortation of Christ draws out a new question from the hearers In answer to which Christ points out the right way of attaining this spiritual food which he hath held out unto them We are not necessarily to conceive that they propound this question in a taunting manner as if they would declare to Christ that Moses had commanded them to do works which are acceptable to God and they did them and therefore would know what new law he would prescribe unto them though this be not unsuteable to their disposition which they bring forth ver 30 31 and afterward and it is very true that none are worse to deale with then they who are sitten down upon outward performances every thing they do putting them so far out of Châ—ists reverence in their own account but we are rather to conceive that not being as yet hopelesse but Christ will satisfie their carnal desires therefore they keep fair with him and hearing him speak of labour which he understood chiefly of faith and of other works as fruits of faith they understand it only of works according to the doctrine of their Teachers and therefore desire to be directed what to work which might be acceptable to God Christ answers their question and leads them to that one work of believing on him who is sent of the Father Whence learn 1. Men may endure many rubs from Christ and seeme to come a great length in tearms of aggreement with him who yet are unsound and will never close with him for here these carnal hearers do quietly digest that reproofe ver 26. and seem to be so taken with his offer as they want only information what to set about 2. Such as resolve to seek Christ and things spiritual will need much of Christs own direction how to labour and employ themselves for attaining thereof for so much doth their question import 3. Men by nature cannot take up the right way of justification and salvation as being a mystery And particularly Men by nature do retain such a deep impression of the first Covenant of works and are so ignorant of the perfection of the law and of their own impotency that they know no way of acceptance before God but the way of works and doubt no more of themselves but if Christ tell them their duty they will do it for such is their principle and bold undertaking here What shall we do that we might work that is tell us and we shall do it See Deut. 5.27 Mic 6.6 7. Rom. 9 31 32. and 10.3 4. Men in following the way of happinesse must not make it their only aime to please themselves in what they do but must submit to follow that which pleaseth God and which he shall enjoyne for so much do they insinuate while they are desiring to work the works of God Whereby we are not to understand the good works which are not only commanded but wrought by God in his people for they dream of no need of his working any thing in them but it is an Hebrew phrase which signifieâ—h works commanded and acceptable and pleasing to God 5. What ever be mens conceit of their own works Yet it is only by faith that sinners come to reconciliation with God and to enjoy Christ to be souls food unto them for in opposition to all their works he leads them to this one work that they believe And his calling it a work doth not import that faith as a work doth justifie for it is only the hand to receive Christ who is our righteousnesse But he gives it this name speaking in their own tearmes who doated on works and so the doctrine of faith is called a law Rom. 3.27 because the Jewes boasted so much of the law And though other duties be required also of his people yet he names this only because it only embraceth Christ for righteousnesse and life it is the only remedy for a soul lying under the conscience of guilt or any difficulties and it is through faith that we can do any good work and that they are accepted and the imperfections thereof covered 6. No faith will serve mens turn for justification and life but that which closeth with and embraceth Christ the Mediatour as sent of the Father by his incarnation and manifestation in the flesh and by his authorizing of him to exerce that office for so is here required that ye believe on him whom he hath sent Whereby he warnes men not to rest on general assents to every divine truth as a faith sufficient for salvation unlesse they close with Christ And teacheth That it is no saving faith to acknowledge and believe in God where Christ is not acknowledged That it is not enough to professe faith in a Messiah as the Jews did unlesse Christ be taken up and acknowledged to be that Messiah already manifested So 1 Joh 4.2 3. And That faith must first close with Christ the Mediatour by whom it findes accesse to God and comfortable resting on him See 1 Pet. 1.21 7. Such as do upon right tearmes close with Christ as sent of the Father and do not only in the general assent that he is the true Messiah come in the flesh but do heartily close with him as such and give him the glory of his person and offices and do employ him accordingly they are about a work acceptable and welpleasing to God Therefore it is called the work of God not so much because he works it in his people though that be true Eph. 2 8. and it is not by our works but his work about us and in us that we are saved as in their own tearmes ver 28. that it is acceptable to him being commanded by himselfe 1 Joh. 3.23 and therefore lost sinners need not to be affrayed to make use of it Verse 30. They said therefore unto him What signe shewest thou then that we may see and beleeve thee What doest thou work 31. Our Fathers did eat Manna in the desert as it is written He gave them bread from heaven to eat This answer produceth a new question from them wherein they bewray more of their carnal minding of their own belly For whereas Christ hath taken them off their errour of leaning to the works of the law and Moses and hath directed them to faith in himselfe for attaining life and salvation They finding that he was not like to satisfie their carnal expectations do object that they cannot take his word to renounce Moses and the works of the law given by him in the point of justification and acceptance with God and to believe in him as a new doctour till he shew greater signes for confirmation of that doctrine then hitherto he had done seeing Moses had done the like or greater works then yet he had shewed them He had indeed fed many of them miraculously but it was only with course barley loaves and for one time But Moses had fed all their fathers and that
his deep wisdome hath so contrived his Law that albeit divers precepts concurring at one time may seeme to crosse one another yet no man that is not under the power of an erring conscience who whatever way he turn him doth either sinne materially against the Law or interpretatively against God in going over the light of his conscience will ever want a lawful out-gate but may follow one command without violation of another for so doth Christs arguing teach His instance of Circumcision without prophanation of the Sabbath and his arguing from thence to justifie his own practice sheweth that these particular instances are grounded on a general rule That in the concurrence of many seeming contrary precepts it is the will of God that one of them should give place to the other for that time and that without sinne in him who doth so Which may be branched out thus 1. A general command gives way to a special precept when both cannot be observed at one time As here the general command of sanctifying the Sabbath gives place to the command of Circumcision on the eighth day when that day fell to be the Sabbath 2. The moral duties of the first Table take place of duties of the second Table when they come in competition Though a man be bound to provide for his family to love his friends wife and children yet all these must give place to his love to God and his truth and he must forsake all these yea and in some respect hate them when they would hinder him in his duty to God 3. Ceremonial duties and external performances of the first Table do give place to moral duties of the second Table And therefore Christ frequently justifieth his own and his disciples practices on the Sabbath by shewing that God required mercy and not sacrifice Doctrino 5. Albeit it be the will of God that his people do sanctifie the Sabbath by ceasing from their ordinary imployments yet several works may be done thereupon without violation thereof for Christs instancing of Circumcision on the Sabbath without breaking of the Law of Moses and of his own fact sheweth that these instances are grounded on this general rule That the doing of every work upon the Sabbath is not a violation thereof And particularly 1. Works of piety are the very sanctifying of the Sabbath as here to administrate a Sacrament and do good to a mans soul and the Priests were blamelesse in killing and washing sacrifices on that day Matth. 12.5 And we under the Gospel should go about our work with more delight on that day in regard it is more spiritual and easie then formerly 2. Some works albeit they be not works of piety yet are lawful in so far us they are necessary means of and have a tendency unto works of piety So were they allowed a Sabbath dayes journey to go to their solemne meetings and worship and the pains that men take in needful apparelling and refreshing of their bodies and going to the publike places of worship are no violation of the Sabbath if they be done with a Sabbath dayes heart 3. Works of mercy and charity are also lawful on the Sabbath as here it was lawful to relieve a miserable man so also Luke 14.5 providing they be such works indeed not onely in the intention of the worker but such as in their own nature are necessarily required for performance of mercie and charity 4. Works of necessity may lawfully be done on the Sabbath though they were servile employments as here Circumcision was in respect of the command and his healing of the man See Luke 13.15 Yet that we abuse not this and violate the Sabbath under a pretext of necessity We ought 1. To distinguish betwixt a necessity that is inevitable into which providence casts us and a necessity that is only contracted through our own former negligence The first doth warrand us to work what we are necessitate to do but the other doth involve us in guilt whatever may be done upon it 2. We are to distinguish betwixt a necessity that is onely imminent or possible and feared that it may come and a necessity that is incumbent and present The former cannot warrand a man to work on the Sabbath but the latter doth A man must not gather in his cornes upon the Sabbath because he fears it may raine the next day or a stood may come and carry it away but a man may recover and preserve his cornes on the Sabbath from being carried away with a present inundation 3. We are to distinguish betwixt the ceasing of gain by the intermission of a lawful calling on the Sabbath and an emergent damage by reason of some providential dispensations The former doth not warrand working on the Sabbath day but the latter doth Albeit it be necessary that a man improve his means in a lawful calling for the maintenance of his family Yet it is not lawful for him to continue his trade and calling on the Sabbath upon pretence that he will be a loser by the intermission thereof But a man may lawfully recover his means from fire water or other accidents on that day Doctrine 6. Men who are possessed with self-love and with prejudice against others will readily count that a fault in their neighbours which yet is no fault and will allow that in themselves which they condemne in others for so doth Christs reasoning from their practice to his deed import that they did these things as approven service as they were and yet when he did the like they were angry at him And so doth he elsewhere plead from the example of David and of their Priests Matth. 12.3 4 5. 7. Whatever persecutors of Christ and his people do pretend yet the rising glory of Christ and of his truth is the true cause of their spleene Therefore albeit they made a noise about the mans carrying of his bed on the Sabbath Chaper 5. 10. yet he tels them the true cause is I have made a man every whit whole on the Sabbath day and â—o am glorified 8. Christs pleading for this as a work of piety as the parallel beareth and hath been shewed in the Exposition doth import that Christ did heal this mans soul as well as his body And so it teacheth 1. As men have soul diseases as well as bodily whereof they should be chiefly sensible and which till they be cured men are never compleatly whole So it may be an encouragement to go to Christ with outward troubles that in seeking help to these men may get that and spiritual mercies also for so dealt he with this poor man whose great care was onely to be healed of his long infirmity 2. It is a very dangerous condition to be sent to Christ with outward trouble and yet not get some spiritual and saving benefit from him with their deliverance before they come away for it was Christs way when persons were brought to him with outward troubles to cure their souls
affraid so much as to confesse that Christ had cured their sonne The reason may be conceived that the Rulers were so malicious that a favourable word spoken of Christ was as much as if they had confessed him to be the Messiah As indeed In persecutors account it is sufficient to render men as bad as may be if they be any thing more charitable or not so malicious as themselves Yet seeing they do not inflict this censure on these among themselves who pleaded for him at least as not a sinner verse 16. Nor do they excommunicate the man for all his free confession till as they conceive he carry himselfe unreverently toward them Therefore it may be conceived rather that their fear was so slavish as they durst not so much as confesse that truth which they might confesse without hazard And so it teacheth That slavish fear is a very brutish passion and will not only be moved at real hazards but will multiply many imagined dangers And when men are possessed and led by it they will not only do all that persecutors by their decrees require but it will drive them even from duties which they might follow without hazard Verse 24. Then againe called they the man that was blinde and said unto him Give God the praise we know that this man is a sinner Followeth the fourth particular in their proceedings to verse 35. which is their conferring of new with the man himselfe wherein he endures several assaults from them and doth answer them so as at last they excommunicate him The first assault is in this verse wherein having called him in again they deal with him in an insinuating way And 1. They exhort him to give God praise whereby I do not understand so much that they supposing the miracle was wrought would exhort him to take no notice of Christ in it whom they knew as it is afterward to be a sinner and wicked man but to give God all the glory of it But comparing this speech with Joshuahs exhortation to Achan Josh 7.19 we will finde this to be their meaning They would have him to glorifie God by a free confession of the truth that either he was never blinde or that Christ cured him not but he had been dissembling or colluding with Christ in the matter 2. To presse him to this they hold out their own thoughts of Christ that they knew him to be a sinner and would never beleeve that he could cure him say what he listed Whence learn 1. Whatever be the malicious designes of enemies or the weaknesse of these who are called to make confession of the truth Yet the Lord can keep his own glory from suffering prejudice and enemies from getting advantage for so did it prove here Albeit the Rulers thought to have gained much by putting his parents to it and they did indeed come short in their duty Yet the matter is so ordered as they gain no ground against Christ and are put to essay other means 2. Such as receive most eminent favours at Christs hand must look to share in trials beyond others for albeit his parents get one assault as having shared in the favour conferred on their sonne yet his share being much more in the mercy his trials are oftner renewed Then againe called they the man that was blinde He behoved to get a trial according to the measure of mercy received and withall the Lord would breed him in this first School till he came to be sitted for a new proofe of Christ and till the persecutors get a greater dash by him as the issue made clear 3. Among other trials from persecutors this is one that they will smoothly insinuate with such as confesse Christ if so be they may pervert them by that means for here they lay aside all harshnesse and speak him faire 4. It is no strange thing to see men pretend to aime at nothing but the honour of God when yet they are maliciously opposing Christ his glory and truth And this is one of persecutors policies whereby they labour to ensnare the simple Therefore they pretend that in all this they aime at nothing but that he would give God the praise 5. The confession of the truth of any thing whereof men are guilty is indeed an honouring of God when they are called to it not onely in so far as it glorifieth his justice in what he shall inflict for it but in so far also as it giveth him the glory of knowing what is secret and of being a punisher of lying and dissimulation Therefore do they urge him to a confession in these termes give God the praise 6. Such is the perversity of Christs enemies that they will not onely load him with unjust calumnies but will obtrude their judgment and opinion if they be men in power upon others to pre-judge them in their free confession Therefore albeit they require a free confession yet they pre-limit him by obtruding their opinion as infallible upon him we know that this man is a sinner that is albeit thou be deluded so far as to think him a Prophet yet we who have both authority and skill to judge do certainly know he is a wicked sinner 7. It is the malicious cruelty of persecutors that they impudently brand Christ and his followers with calumnies and yet will never give them a fair hearing nor make them out upon them for albeit Christ had put them to it to convince him of sin chap. 8. 46. yet they would never do that and yet they will not give over to traduce him we know that this man is a sinner Verse 25. He answered and said Whether he be a sinner or no I know not one thing I know that wheras I was blinde now I see The man in his answer doth wave and passe what they had asserted concerning Christs person but as to the matter of fact wherein they required a confession he clearly asserts that he being blinde was made to see by him As for his answer concerning Christs person it may be conceived that it flowed from his weaknesse and dissimulation in part that he should say whether he be a sinner or no I know not Seeing he knew well enough he was no sinner in their sense as appears from verse 17. verse 31 33. So hard is it to keep our feet in continuing trials And because of this his shifting it may be conceived he is put to it to speak out his light more clearly afterward But if we consider the manner of the expression more narrowly whether he be a sinner or no I know not one thing I know c. it would appear that he not onely adherers to the confession of what Christ had done but brings a most convincing argument to refute their calumny against his person That let them judge of him as they would yet he would not stand to debate it with words when he could refute them by Christs deeds For he or any else could not in reason
that thou hearest me alwayes but because of the people which stand by I said it that they may beleeve that thou hast sent me The second antecedent at the grave is his thanksgiving to the Father after the stone was taken away and before he wrought the miracle These who were commanded ver 39 taking away the stone which it seems they had intermitted till Martha's unbelief interrupting them was reproved He who had been praying to the Father doth now 1. Publickly give him thanks for hearing him in this matter ver 41. 2. He gives a reason why he published this thanksgiving which was not because it was unusual for him to be heard who was never refused in any sute but that these who were present might be convinced that he is the Mediatour sent and approved of the Father ver 42. Christs making use of prayer in this miracle doth nothing crosse what was marked on ver 22.25 of his doing these things by his own power for as God he is a principal effiâ—ient as man he is the instrument of the Godhead and as Mediatour he acts as the Fathers servant And albeit he had spoken before of his own power as God yet he chooseth rather to take this way before the people to manifest that he was owned and approved by God and not contrary to him as the Jewes gave it out From ver 41. Learn 1. Unbeliefe in any of the Lords people is not only their own sin but when it breaks forth it is also a stumbling block to others in their going on in their duty for Martha's exception had hindered the men and it seems drawn them to doubt with her Then to wit when she is reproved and passeth from it and not till then they took away the stone from the place where the deal was laid 2. It is an evidence that the people of God have quit their unbelief or are not mastered with it when they silence their reasonings and exceptions and do not suffer unbelief to impede obedience to commanded duties for this is the evidence that Martha is satisfied in that she reasons no more and in that she puts no new impediments to hinder the removing of the stone as Christ had commanded 3. Such things as we do earnestly desire we ought to pray seriously for them to God As Christs practice doth teach us who had been praying about this miracle as is here imported 4. Honest and sincere prayer will aford matter of praise And men need not make much shew or noise of their seeking of God for God will openly reward them by publike testimonies of his favour calling for praise for herein also hath our surety led the way who praying in secret among the crowd gets matter of publike praise and hath the fruits of the prayer appearing in the subsequent miracle 5. Sincere seekers of God may know that their prayers are heard albeit the thing sought be not as yet performed for Christ acknowledgeth he is heard although the miracle was not yet wrought And albeit he knew this in a peculiar way yet Saints also have rules whereby to discern this Joh. 16.23 1 Joh. 5.14 6. Gods hearing of prayer obligeth us to praise And all these who know their need and the mercy of God respecting their cry in their need will not faile to make conscience of praise for so doth his practice teach us I thank thee that thou hast heard me See Psal 50.15 7. As these who expect and desire their prayers to be heard in mercy should make sure an interest in God and that they are his children So Gods hearing of his peoples prayers is a sweet confirmation of that interest and this should be fed upon with a warm and thankful acknowledgement of that relation for so doth Christs example teach who in this thankful account of his Fathers answer expresseth this sweet relation Father I thank thee that thou hast heard me as indeed he was his Father in a special manner and did give signal proofes thereof in hearing him as Mediatour 8. Christs people are so dear to him that not only do their necessities call him to prayer for them But his being heard in their behalfe doth affect and oblige him as if it were for himselfe for he doth here not only pray but accounts it matter of praise when he is heard 9. Such as are rightly employed in spiritual duties their heart and affections will be toward God and heaven-ward And these affections will carry the outward man with them in so far as is convenient for in this thanksgiving Jesus lift up his eyes to testifie where his heart was And albeit in his prayer we finde neither words nor any such signes used because it was secret Yet now in this publike thanksgiving he will edifie the hearers by this very outward directing of the eye From ver 42. Learn 1. Christ is a Mediatour who continueth constant in the exercise of intercession for his own for if he be heard alwaies then he prayeth alwayes 2. Such is the conformity betwixt the Father and the Mediatours will and so strictly hath the Father obliged himselfe to his Son undertaking that office that all he prayes for is granted for Thou hearest me alwayes 3. It is a special favour not only to be heard of God but to know and be satisfied that it is so that we be not crushed under mistakes Therefore Christ publisheth it as a part of that favour to him as Mediatour I know that thou hearest me alwayes See 1 Cor. 2.12 1 Joh. 5.15 4. It concerneth the children of men to understand well how great acceptance Christ hath with the Father that so it may deterre them from coming in opposition to him and may invite them to employ him who cometh such speed in their affairs for this was his end in publishing this his successe not only to lay before them a pattern of duty in the like cases as is marked on ver 41. But chiefly that he may be known But because of the people that stand by I said it that they may beleeve 5. We do then take up Christ comfortably when not only we see his own affection and respect to us but when we see him one with the Father and his Ambassadour and that the Father is well pleased and to be found in him for this is it he would have gathered from his acceptance in prayer That they may beleeve that thou hast sent me And for this cause he chooseth rather to take this way then only to manifest his own power in this Verse 43. And when he thus had spoken he cryed with a loud voice Lazarus come forth 44. And he that was dead came forth bound hand and foot with grave-cloathes and his face was bound about with a napkin Jesus saith unto them Loose him and let him go In these verses we have the second part of the Chapter containing the miracle it selfe which is shortly done For Christ calling on the dead man as if he
watching for his peoples good we are not to look to the intentions of men nor to their malicious projects But we ought to beleeve that even in these God overrules them to do nothing but what is for good for he knew not that he was prophesieing nor intended any such thing but was letting out the bitterest of his malice against Christ and yet even then he prophesied God overruled his malicious counsel that his purpose should be carried on thereby and his tongue in uttering thereof that it should be in effect an Oracle 4. The Nation of the Jewes as they had the first offer of the death of Christ and of the benefits flowing therefrom so they have a special interest therein to be manifested in due time for it is an Oracle that Jesus should die for that Nation that is his own in it 5. Whatever be the interest of the Jewes in the Messiah and his sufferings Yet Gods intentions in giving him to die and the fruits of his death do extend further then to that Nation for so doth John guard this and not for that Nation only And by his correcting of this he intimates how sweet the calling of the Gentiles was to him and therefore he will not have it omitted and how sweet the death of Christ and benefits hereof were in his account that he will not suffer that Cajaphas should speak thereof too disadvantageously without correcting of him 6. Albeit Christs death and the benefits thereof be extended to all Nations yet not to all and every one in these Nations but only to his own elect for they are the children of God only for whom he dies 7. Such as Christ hath died for are by nature and in themselves in as bad a condition as any being scattered and separated from God and Christ and from the Church and one from another for they are scattered abroad not so much in respect of place though that was true also for there is no gathering of them into one place as in respect of their state and condition whereof their being Gentiles scattered up and down the world was a badge and evidence Eph. 2.11 12 13. 8. Whatever be the state and condition of Gods elect before conversion Yet in respect of his decree and purpose they are his children As here they are called the children of God 9. Such as are elected and redeemed by Christ will be converted and brought near into the society of the Church if they have been Pagans by state and gathered together with all the rest of his people in one head that so they may make up one body for he shall gather together in one the children of God 10. As Christ is the purchaser of Redemption for his elect so he is the applier of his own purchase and he who actually converts and brings them to enjoy the benefites of his death for it is he who shall gather them together in one Verse 53. Then from that day forth they took counsell together for to put him to death The last thing recorded concerning these Rulers and their carriage is the issue and conclusion of their consultation and debates To wit that agreeing to Cajaphas his opinion they plot and contrive how to get it executed Whence learn 1. Church judicatories may not only erre but conclude most cruel things against Christ and his Kingdome As here we see 2. An evil counsel against Christ is best heard and gets most general applause among wicked men for Cajaphas his overture prevails to put him to death 3. Wicked men are not only assaulted with violent tentations as the godly may be but they come to maturity in them for they conclude persecution 4. Wicked men are so hot on mischiefe that having once concluded it they are restlesse till it be executed for from that day they took counsel together for to put him to death that is they concluded it and set themselves to finde out all means to make their conclusion take effect They had essayed it before in a tumultuous way but they do now orderly conclude it and vigorously prosecute it Verse 54. Jesus therefore walked no more openly among the Jewes but went thence unto a countrey near to the wildernesse into a citie called Ephraim and there continued with his disciples In the third consequent of this miracle is recorded what was Christs carriage upon their conclusion to wit that he withdrew himselfe to a more solitary and barren place where he continued with his disciples till the time came that he was called to yeeld himselfe The Citie Ephraim is only mentioned here and 2 Sam. 13.23 It is conceived to have stood on the borders betwixt the tribes of Ephraim and Benjamin having that Baal hazar 2 Sam 13. toward the east and Ai of which Josh 7. toward the west of it And this wildernesse or more desert ground may be conceived to be that running from Ai toward Gilgal and so by Ephraim of which mention is made Josh 8.15 Doctrine 1. Christs enemies in their most secret consultations will not get a stroak stollen on him but he knows all their projects and conclusions and how to order his affairs accordingly for his fleeing on that ground evidenceth that he was not ignorant of it Jesus therefore walked no more openly 2. Mens being in Gods way and their having confidence in him ought not to hinder them in wary and prudent walking that so they may avoid presumption or tempting of him by casting themselves into hazards for even our Lord would walk no more openly among the Jewes when there was hazard till his time came 3. As it is lawful for Christs servants to flee when their death is decreed by enemies and the persecution is personal So they are not to take it ill if they be often and many times put to hard shifts for their own preservation for after that Christ hath been forced oft-times to withdraw before he is yet put to it again 4. Christ will readily get better shelter and entertainment in obscure and barren places then places of wealth and ease will afford him for he must go unto a country near the wildernesse into a Citie called Ephraim and there continue 5. Whatever be Christs lot it is still the duty of his followers to cleave to him for there he continued with his disciples See Luk. 22.28 Ver. 55. And the Jewes passeover was nigh at hand and many went out of the countrey up to Hierusalem before the Passeover to purifie themselves 56. Then sought they for Jesus and spake among themselves as they stood in the Temple What thinke ye that he will not come to the feast 57. Now both the chiefe Priests and the Pharisees had given a commandement that if any man knew where he were he should shew it that they might take him In the last consequent of this miracle is recorded what was the diligence of the Rulers to have their conclusions executed at the ensuing feast of the Passeover The order
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
and put them to a non-plus in all their resolutions that they shall not know what to do or say for if the great teacher of his Church who hath much to say for our counsel and comfort in such cases if he I say under this cloud be so puzzled as he is put to what shall I say what may others expect 8. As Christ by his perplexitie till he had nothing to say hath purchased an open mouth to his people in their addresses to God So when any of them are perplexed they ought not to be discouraged at it but should look to him who hath tasted of that cup for their comfort and behoof Therefore is it left on record that he was put to what shall I say not asking counsel at any by this question but testifying his real perplexity 9. Prayer is the special mean of relieving troubled and perplexed souls which will finde out a vent and outgate to perplexity if there be any to be found under or in heaven Therefore Christ betaketh himself to this remedy And whosoever do neglect it and betake themselves to carnal shifts will prove Physicians of no value and will heal their own wounds slightly or prove miserable comforters and adde to their own sorrows 10. As God doth not break off his relations to his people when he plungeth them under sad exercises and perplexities but continueth still a Father so it is the duty of Saints to hold fast this interest and to make use of it in prayer and it may be cleaved unto in the midst of great perplexities For in this Christ hath cast us a copy who in all this agony pleads with God as his Father and teacheth Saints that they have warrant to do the like 11. Albeit Christs wrestling betwixt the inclination of his holy nature and his obligation by his office was free of sinne as hath been cleared Yet his experience of this exercise may teach Saints that he will be very tender of their ravings in their feavers and that he will pity them when they are tossed betwixt inclination and conscience of duty betwixt a willing spirit and weak flesh and when the fleshes word is first out and the Spirits word followeth after it to correct it for here he hath come as neare us in this exercise as might be without sinne that he might sympathize with us in it 12. Were our distresse and perplexities never so great yet it is our duty to beleeve the power of God that he is able to deliver them out of them all if he please for Christs prayer save me from this houre oâ— this sad sit of trouble doth import that he beleeveth God could do it if he would 13. The sense of wrath is insupportable to humane flesh and sinlesse nature will abhor to be under the wrath of God above any oâ—her sad lot for both these are imported in this prayer of Christ save me from this houre as is before explained 14. Saints ought not to be discouraged when the strength of exercise and tentation doth overturn their resolutions for a time but they are to expect that after they are laid by they may yet recover and acquit themselves as becometh for herein Christ hath paved a way though without sinne who after his holy inclination would have declined his work yet continues resolute to undertake it 15. It is the duty of Saints not to lean much to their own inclinations especially under exercise how innocent soever they seeme to be But they ought to reckon that usually their inclinations and choice are different from what is their duty and the Will of God concerning them For so much doth Christs exercise teach us who though he without sinne desired to decline wrath yet he quits that desire because the thing desired was inconsistent with that to which God had called him 16. The conscience of our duty and of our obligation to God not to neglect it ought to moderate our desires concerning our own safeties for so doth Christ recal his former desire with this But for this cause came I unto this houre That is this calling to suffer this was laid upon me and I have undertaken it and therefore will not now decline it 17. Christ commends his love unto his people in that he would decline nothing that his office and calling required should be done for them how much soever he abhorred it in his sinlesse nature Therefore after he had testified his abhorring this cup yet for our sake he submits to drink it Verse 28. Father glorifie thy Name Then came there a voice from heaven saying I have both glorified it and will glorifie it againe In this verse is recorded Christs outgate and consolation it begins at submission in his prayer that God would so dispose of him as might glorifie his own Name without respect to his ease or inclination And as this evidenceth the calme temper of his minde so his consolation is perfected by a voice from heaven testifying that as the Father had glorified his Name already in Christs life so he would glorifie it yet more in his death From Christs submission Learn 1. It is the duty of Gods children not to expect always or at the first an outgate by a change of Gods dispensations toward them but rather to seek it by a change of their own disposition within them making them fit to undergo such dispensations for herein Christ hath cast us a copy in laying aside the inclination of his nature to be rid of trouble and submitting to it 2. It is the duty of Saints under trouble to prefer the honour of God and to seek how it may be advanced before their own ease for Christ ends all his debates with this Father glorifie thy Name though by my trouble and suffering 3. Submission unto the Will of God is a real outgate from trouble and a special victory over it for hereby Christ gets an issue of his agony and perplexities Father glorifie thy Name See Mat. 26.39 Acts 21.14 4. The way to attaine submission is to be tender of Gods glory and to account that dearer unto us then any thing else for this leads Christ to submit unto this bitter cup that hereby the Father glorifieth his Name Whereas on the contrary mens selfishnesse and want of zeal is a great enemy to their submission From the Lords comfortable answer Learn 1. Sorest exercises are not sent on Gods children to destroy them but when in their perplexities they seek to God and submit to him there will be a comfortable issue for immediately there came a voice from heaven c. and so not only is he delivered but the sorer his exercise had been it is the shorter 2. There is no true comfort against soul-trouble but what comes from God and is spoken by him from heaven for this comforts Christ There came a voice from heaven And albeit we are not to expect such extraordinary manifestations nor did Christ simply need them in such a
by way of rejection of them To the other it is full of mercy and accompanied with sweet affection To the one coming to him is absolutely denied To the other only delayed To the one is intimate that as they cannot so they shall not come where he is To the other it only intimates what they cannot do of themselves but doth not seclude what he can do or will do for them 12. Whatever men esteem of an enjoyed Christ yet when he is gone he will be missed by his own for when he is gone ye shall seek me saith he 13. Christs withdrawings tend to kindle desires after him and to be at him in the hearts of his own together with earnest pursuing after him for so much also is imported in this ye shall seek me 14. Christ by removing his bodily presence from earth hath taught his disciples to spend their lives in a sober desire and hastening to be with him in heaven for when he is gone ye shall seek me to come whether I go saith he 15. Saints must not expect alwayes to get satisfaction at first in their most honest desires and endeavours but to be excused with further desiring and seeking And particularly they must not expect to get up to rest with Christ in heaven till first they have wrastled a while and served their generation for in this respect though they seek him yet whither I go ye cannot come 16. Christs own by all their endeavours are not able to get up to him in heaven unless he come and fetch them for in this respect also it holds true ye cannot come to wit not only presently but of your selves even no more then the Jewes can do Verse 34. A new commandement I give unto you That ye love one another as I have loved you that ye also love one another The third point propounded by Christ containeth a direction concerning their behaviour in his absence that they should love one another Which he presseth upon several grounds whereof the first is that the command enjoining it is a new commandment given by him and the second in this verse also is taken from his own example which might both perswade them unto and regulate them in the performance of that duty While he calleth this commandment new the meaning is not that it was not enjoyned before for we finde it enjoyned in the law it selfe And this same Apostle doth recommend the whole doctrine of following Christ as being so new as yet it was old 1 Joh. 2.6 7 8 and particularly he recommendeth love as an old commandment and not new only 2 Joh. 5. Nor doth it fully exhaust the meaning that he made it new by renewing of that commandment and vindicating it from the corrupt glosses of the time as he did also the test of the law Nor yet sufficeth it to say that as it is a commandment which can only be performed by the new man so it is enjoyned in a new way by Christ in conferring power and grace with the command and writing it on our heart that it may be obeyed which no man had under the law by the law it selfe For this is true also of other commands and beleevers also under the law had it though by another covenant then that of the law as it was a covenant of works Therefore I conceive that by calling this commandment in special new is pointed out beside the former considerations partly that the thing commanded is excellent and so a new song seemeth to be understood for an excellent song Psal 33.3 And therefore Christ pitcheth on it as a chief and singular duty above many to be recommended to his disciples And so if we look to this command it is not only new or renewed in the enjoying thereof Christs recommending it anew adding a new obligation to what was lying on by the authority of the law But the very matter of the command is new and declared excellent in that Christ doth so much and so specially recommend it above others and addes his authority and credite with his disciples to the former injunction of the law to make it to be studyed And partly hereby is pointed out that it is new in respect that it is urged upon a new ground and after a new pattern and example Our love to others not being now to be regulated only according to our love to our selves as the tenour of the law runs but a new ground and pattern being laid in Christs loving of us which makes the whole complexe commandment be a new commandment And upon all these considerations it followeth that this commandment should still be new to us our obligation to such a commander still sweetly binding the subject matter so recommended by him still new and fresh and sweetly alluring to obedience and such a pattern still drawing our hearts to imitate it Doctrine 1. The doctrine of the Gospel contains not only sweet comforts but necessary commands and directions also for our attaining emproving and clearing our right in these comforts for here is a commandment given and pressed by Christ in his sweet farewel Sermon 2. Christ is true God and soveraigne Lord over and law-giver unto his people having authority to give a law unto them binding their conscience for a commandment I give unto you saith he 3. Sad lots may be made up and compensed not only by sweet comforts from Christ but may be made easie and much sweetned also by our cleaving to duty in such a lot for here mutual love is recommended as a mean to sweeten that sad lot of his removal So our love to him is left us to make up his being not seen 1 Pet. 1.8 And indeed they are never sadly deserted however they want comfort who are not driven from duty Nor is comfort allowed on any but these who cleave to duty 4. While Saints are absent from Christ in respect of his bodily presence it is especially required of them that they entertain mutual love That so they may be mutually useful and comfortable one to another in such a languishing time and while they are hated in the world That they may not fall in emulation and quarrels during their Masters absence and so marre his work and their own peace and expose his wayes to reproach and obloquie And That they may be fitted to partake of the sweetnesse blessing and consolations which God hath commanded upon his people in their being united Psal 133.1 2. 3. For these causes among others doth Christ in his absence enjoyne that they love one another and so may partake of the consolations left in his Testament 5. Albeit oft-times we look on love as an indifferent and arbitrary thing which we may practice or forbear at our pleasure and according as we judge our selves obliged or disobliged Yet Christ hath not left it arbitrary to us but enjoyned it as a debt and duty by his command for saith he A commandment I give you that ye love
is that it honoureth God and the second also in this verse that it evidenceth unto them and confirmeth them in their good estate and high priviledge of being his disciples Whence learn 1. Christ abhorreth all pretences of keeping communion with him which doth not appear in effects for this end it is that he is not content to presse abiding in him unlesse he presse fruitfulness also as the true evidence thereof 2. Such as would prove themselves to hold communion with Christ ought not to rest satisfied with flowers and leaves of a profession and external shewes but must study for solid fruit and good works for he requireth fruit 3. True members of Christ ought to abound with fruit even all the fruits of the Spirit Gal. 5.22 23 24. Not pleasing themselves with some few that they would cull out neglecting others 2 Cor. 8.7 nor seeking most after what may please or adorne themselves neglecting the really best things 1 Cor. 12.31 And studying chiefly to abound in these fruits which the dispensations of the time and their own stations in their several relations call for Rom. 12.15 1 Pet. 3.1 2 3 4 5. Therefore it is required that there be much fruit And albeit truely fruitful souls as sometime they finde no fruits of Gods dispensations toward them so they finâ—e not themselves abounding in fruits of duty Yet if they be sensible of their barrennesse and it be matter of lamentation and humility that they are so and that they do not keep communion with Christ to make it otherwise if they seriously desire fruitfulnesse in duty and under dispensations and do not rest on any measure they have Christ will look on them as having much fruit and they are bound to beleeve fruit when they do not see it 4 As Christ sought his Fathers glory in all he did so true beleevers who keep communion with him will be tender of and dearly affected with Gods honour and what may promove it And will be ashamed of selfe-seeking or want of zeal for God who by many favours hath proven himselfe a Father and purchased them that they may be for his glory for as this prevailed with Christ so he propounds it as a strong argument to move his followers to study fruitfulnesse Herein is my Father glorified 5. Fruitfulnesse especially when we abound in it otherwise men may get through who do not honour him as they ought doth indeed honour God As evidencing his fulnesse and fidelity to his own Psal 92.13 14 15. As begetting high thoughts of him in their hearts who participate of this his bounty Joh. 16.14 And as drawing in others to glorifie him Matth. 5.16 1 Pet. 2.12 for however some think they glorifie him by a naked profession and others are so presumptuous as to pretend to glorifie him by persecuting his servants Isa 66.5 yet saith Christ Herein is my Father glorified that ye bear much fruit So that they have need to look to it who by their barrennesse would reproach him as if he were a wilderness Jer. 2.31 6. How contemptibly soever men think of a relation to Christ Joh 9.27 28. Yet it is the high dignity of sinful men to be disciples to him Therefore it is held out as a sweet encouragement to be my disciples 7. Such as are disciples indeed will need dayly confirmations that they are so And will look on it as a priviledge whereof they ought dayly to assure themselves and make evident to others that they have right to it by submitting to be taught by him and following his directions daily for this is the force also of the argument pressing them to their duty ye shall be my disciples that is not made disciples for that goeth before fruitfulnesse but confirmed that they are such indeed Joh. 8.31 and the world convinced of it Joh. 13.35 Which is in its own kinde as needful as to be a disciple for they who are admitted to that priviledge cannot but daily feed upon it and need daily confirmations of it their good condition not permitting them to sleep but cherishing tendernesse in them 8. Albeit our fruitfulnesse do not merit heaven nor be any cause of our good condition Yet it is the way to happinesse and the infallible evidence of our good condition and estate for So by bearing fruit shall ye be my disciples Verse 9. As the Father hath loved me so have I loved you continue ye in my love 10. If ye keep my Commandements ye shall abide in my love even as I have kept my Fathers Commandements and abide in his love The third argument pressing fruitfulnesse is that hereby they continue in his love For understanding whereof albeit his love wherein we are to continue may be understood of our love to him as a special effect of communion with him and of his love to us which he so much commends ver 9. And as a root of fruitfulnesse and obedience which is enjoyned ver 10. And it is true indeed That love to Christ is one of the fairest fruits of faith and communion with him That love must be the root of wel-doing and is never idle but must be about obedience Joh. 14.15 That the faith of his love to us cannot but beget love to him That Christ delights to be loved by us and therefore exhorts unto it and that he requireth constancy and continuance in this love as if it be sincere it will be constant It is true I say these points are sound and arise from this exhortation and purpose annexed to it so understood And it is not sit to restrict the interpretation of Scripture where it may be taken largely Yet the purpose and scope in this place seemes chiefly if not only to lead us to understand it of his love toward us in the assurance and sense whereof we are to continue and which we are to entertain by tender walking And so in the words 1. He propounds the greatness and matchlesness of his love to them ver 9. 2. Upon this he inferreth that it was their duty by all means to entertain the sense of that his love constantly and not to forfeit the right or loose the sight of such a jewel ver 9. 3. To presse the point of fruitfulness He assureth them there was no way to abide in this love but by tender walking which he further confirme from his own example who by obedience did continue in his Fathers love ver 10. From ver 9. Learn 1. It tends to the advantage and comfort of these who have fled to Christ to know that he is dearly beloved of the Father and therefore the Father cannot but be well pleased with them in him Therefore doth he tell them the Father hath loved me 2. Christ being beloved of the Father is a storehouse to receive and a conduit to conveigh that love to his people through him as his assignes and members and he doth himselfe love them for the Father hath loved me and I have loved you 3
his friends yet he had done this and more also in that he had done it before they were brought into actual friendship with him Ver. 14. Ye are my friends if ye do whatsoever I command you Before Christ proceed to another evidence of his love and friendship he takes occasion to apply this priviledge of his dying for his friends to them upon condition of their obedience Hereby commending this his friendship as worthy that they should assure themselves of an interest in it by friendly carriage and obedience on their part which makes way for the exhortation to mutual love in particular which he afterward resumes Whence learn 1. Christs offers of friendship are never esteemed of as they ought unlesse we be stirred up thereby to make sure an interest therein on right tearms Therefore doth he take occasion to urge them to make sure of such a priviledge And indeed even disciples are not rashly to lay hold on it but upon sure groundâ— 2. There is a real friendship made up betwixt Christ and beleevers consisting in an intimate conjunction and unity harmony and aggreement in minde and will sympathy and fellow feeling mutual delight in the fellowship of one another communion in estates and conditions c. Therefore saith he ye are my friends See 2 Chron. 20.7 Isa 41.8 Sam 2.23 3. Friendship with Christ doth not disengage his friends from dutie nor will they so far miscarry as to neglect obedience as bond-servants for these two will go together to be my friends and to do what I command you 4. As friendship obligeth to obedience so only friends to Christ can obey rightly Friendship will carry them through the hardest of duties and will make them cordial cheerful zealous universal and constant in their obedience for in this respect also do these go together 5. Albeit Christ will not over-drive his friends in his service yet his dominion over them is unlimited and he will have them to decline nothing which he shall be pleased to enjoyne for they must do whatsoever he commandeth 6. Obedience unto God is a true evidence of friendship with him And they who having fled to Christ do yet keep themselves in the posture of servants and are willing to do service to him he will esteeme of them as friends for ye are my friends if ye do whatsoever I command you See Jam. 2.23 Ver. 15. Henceforth I call you not servants for the servant knoweth not what his lord doth but I have called you friends for all things that I have heard of my Father I have made known unto you A second evidence of Christs love and a reason why he changeth their stile from that of servants usual to him before Matth. 10.24 Joh. 13.16 into that of friends is his communication of secrets and of his counsel with them unto which no meere servant is admitted by his Master For understanding of this Consider 1. While he refuseth to call them servants any more but friends it is not to be understood as if they were henceforth to be exempted from obedience or from being servants indeed For in the former verse and v. 20. we have both name and thing of servants continued But the meaning is they were not to be meere servants but friends also and used like friends 2. This also cleareth what is said that a servant knoweth not what his Lord doth Namely that common and ordinary servants in the world though they know so far of their Lords minde as to understand their duty yet they are not admitted on their Masters secrets Nor to know his purposes in what he employes them about But the Disciples were priviledged servants who were admitted to know the counsel of God revealed to Christ 3. While it is said that henceforth he changeth their title it is not to be understood as if they were not friends before yea he calls them so with an eye to their after sufferings Luk. 12.4 But that now being to remove he lets out his heart and good-will more fully 4. As for Christs revealing to them all that he had heard of the Father compare what is said Chap. 14.25 26. Only it is not to be understood of that infinite treasure of knowledge communicate from the Father to the Son as God But he speaks here as the Prophet of the Church sent out to reveal all things necessary to salvation whereof he kept nothing back Doct. 1. Albeit Christs followers ought to be his servants as being created and espeeially as being redeemed by him and because of the many benefits conferred on them daily yet by being servants they are friends also in regard of intimate communion and tender usage for I call you not servants but I have called you friends 2. The dignity of beleevers is a growing dignity so that the longer they follow Christ they will know more of the high priviledges allowed by him upon them for this cause saith he Henceforth I call you not servants but I have called you friends and so after his resurrection he goeth higher and calleth them brethren John 20.17 3. Christ hath many sweet encouragements and proofs of his love abiding his people in a time of trial which they will not get at another time Therefore he reserveth this sweet stile till the time of their sad trial by reason of his departure And therefore it is given them before when he speaks of their sufferings Luke 12.4 4. Christs love to his people is not diminished by his bodily departure from them but rather he thereby takes occasion to let out more of it Therefore also doth he choose to call them friends now when he is to remove 5. In so farre as beleevers list themselves to be servants to Christ they must stoop to be ignorant of what he pleaseth not to reveal and must blesse him that they know their duty and should go about it not enquiring into the reasons of it for this is the lot of servants though disciples be advanced to get more when their Master pleaseth A servant knoweth not what his Lord doth 6. All the Fathers counsel and what is needful for us to know is faithfully revealed by Christ to his Apostles and by them to the Church for All things that I have heard of my Father I have made known unto you 7 As the Apostles were admitted into great friendship in being taught the minde of Christ so it is an evidence of Christs friendship to his people that they understand the counsel of God in his Word and that the secret of the Lord is with them to clear their Election unto them to make them know and esteem the mysteries of the Kingdome of God to make them discerne the secret of his favour and good-will notwithstanding their unworthinesse and many thick clouds to clear his purposes in his strange working in the world and to clear their way in dark steps and cases And all this by his Word made clear and lively to them by the Spirit for
this part of the Chapter he doth here subjoyn how Annas to whom Christ was sent v. 13. had sent him bound to Caiaphas Not as hath been cleared on v. 12 13 14. as if the things formerly recorded had been acted upon him before he was brought thither But only by way of conclusion to the former purpose and by way of transition to what followeth he declareth that Christ before this had been brought to the High Priests hall where he was examined and injured by the High Priests servant and where Peter denied him though he had not mentioned his bringing thither before From the purpose in this verse Learn 1. It pleased the Father to expose his Son Christ to the malice of his enemies who shewed him no mercy but the uttermost of their rage that so he might purchase a better lot for his people for therefore it is marked that as he came bound to Annas v. 12 13. so he doth not release him but sent him bound to Caiaphas his mortal enemy 2. God will not only mark what cruelty people exercise against Christ and his followers themselves but how they contribute to and are instrumental in their ill usage from others Therefore it is marked to the perpetual infamy of Annas that when he had insulted a while over Christ he sent him bound to Caiaphas where he might be yet more cruelly handled 3. It pleased our Lord in his sufferings to condescend to come bound as a delinquent before an High Priest that so he might teach his people what delinquents they were before the Tribunal of God and might purchase for them a more comfortable and free accesse to himself their High Priest and to the Father through him for so much may be gathered from his being sent bound to Caiaphas the High Priest See Heb. 4.14 15 16. Verse 25. And Simon Peter stood and warmed himself They said therefore unto him Art not thou also one of his disciples He denied it and said I am not 26. One of the servants of the high Priests being his kinsman whose eare Peter cut off saith Did not I see thee in the garden with him 27. Peter then denied again and immediately the cock crew Followeth in these verses the third branch of this part of the chapter wherein Peters second and third denial of his Master are recorded John doth in brief declare that Peter after his first denial staying still in the crowd and warming himself as is also formerly marked v. 18. was the second time assaulted and challenged as one of Christs disciples and doth againe deny it And that after a while as is marked Luke 22.59 he is the third time assaulted by one who had interest in the man whom Peter had hurt and who had seen him in the garden with Christ But he persists in his denial till the cock crew the second time which being accompanied with Christs looking on him and his remembring what Christ had foretold is a mean to draw him to repentance as is marked by the rest For clearing this purpose Consider 1. Whereas in his second assault as is said in general that they to wit who were present said to him c. and yet two of the rest assert this assault to have been by a maid Mark 14.69 Matth. 26.71 and another that it was by a servant Luke 22.58 This difficulty may be thus reconciled that a maid and a servant assaulting him and he seeming to neglect them the whole company or many of them do charge him with it which puts him on the snare of an open denial 2. As for the third assault the differences betwixt the Evangelists may be thus reconciled That being challenged to be one of Christs followers as being a Galilean whose speech bewrayed him Mat. 26.73 Mat. 14.70 Luke 22.59 this servant which saw him in the garden and belike saw him also cut off his kinsmans eare confirmeth the challenge All which importunity and possibly some intimation that it was known what he had done in the garden precipitates him upon a third denial 3. As for the manner of his denial there is no great difficulty for it is the same thing in substance that he is said to deny by all of them to wit that he was Christs disciple or with him Only while the rest observe that he denied to have known Christ or to understand of what they spake when they challenged him it points out to what an absurdity his feare drave him in that he professeth his ignorance of him of whose fame and report almost none in the land were ignorant And his swearing and cursing recorded by them to have accompanied his denial doth further point out what the violence of the tentation was and what stuffe may lurk in the bosome of Saints ready to break out when there is a tentation From v. 25. Learn 1. The Lord takes strict and constant notice of mens deportment and walking upon snares however they little heed it themselves and the longer they do so he is the more offended Therefore it is yet again remarked that all this while Simon Peter yet stood and warmed himself in that place among such company 2. Such as do cast themselves in unwarrantable company and continue among them partaking of their accommodations do not readily escape without a foule trial and slip and that moe then one for Peter standing and warming himself his carriage casts him upon the snare of a new denial 3. Men are so much the nearer a fall as they continue among snares and tentations when the Lord is eminently calling them to their duty and to mourn for their former failings and so their carriage is nothing answerable to what their condition or the Lords dispensations calls them aloud unto for this addeth to his guilt and ripens him for a new assault and fall that he stood and warmed himself when he should have been mourning for his former denial 4. As Satan is alwayes tempting beleevers as he hath opportunity so especially when he hath gained any ground upon them he is an eager pursuer of them by his fitted means and instruments and their falling in any degree is but a preludie to greater tentations for Satan having prevailed by the voice of a weak damosel doth now the second time assault him by a maid a servant and many together They said therefore unto him Art thou not also one of his disciples 5. As Satan is ready to tempt and assault sliding disciples so they being once entred in a course of defection are ready to persist and go yet further wrong especially when they are not sensible of their former failings for he again denied it and said I am not and that with an oath as is recorded by the rest 6. It is the great sin of Christs disciples to deny their Master or themselves to be his disciples and followers for this was Peters fault He said I am not one of his disciples And albeit it was his eminent slip to renounce
respect of others may yet prove stronger then they in a trial and these of the weaker sexe may be enabled to out-strip others for all these except John who stood by him when the rest are gone are weak women And albeit we are not to ascribe this courage to any thing in themselves even of what they had received yet it may be considered that as all of these were eminently gracious and as grace did excite his mother and his motheâ—s sister to testifie their natural affection to him so also in particular John was much beloved of Christ and Mary Magdalen had seven devils cast out of her by him And it may be expected that such as enjoy the sense of Christs love and do entertain the sense of his special kindnesse will cleave to him as long as any 4. Christ takes notice of all who sincerely testifie their affection toward him and doth indeed respect them though possibly they get not all alike expressions of his respect for here all are recorded who stood by the Crosse of Jesus as a testimony that he took notice of their affection though he speak to none but to his mother and John and doth take particular care of her only and because of this it is recorded that he saw them 5. That Christ in the midst of this his extream pain and agony is at leisure to take notice of his mother and John and to express his care of her it may teach partly How wisely the Lord doth order the trials of his own and that he will give them such intermissions of the extremity of exercise as may be needful for them or their affaires for hereof hath he given proof in the suffering of his Son who though he still continued in bodily pain yet he got some intermissions and case of that overwhelming cloud of soul-trouble which pursued him because of our sins so that he can think of something beside Partly it may teach That Christ even in his extream suffering began his triumph over it in part and testified himself a Conquerour for so much appears not only in that he was alwayes free of any sinful perturbation which might confuse his thoughts but in that his sinlesse perplexities also are at his command as God to moderate them when his thoughts were otherwise to be employed And partly it may teach That Christs heart is at all times upon his people to perform all duties toward them to which he is bound either as a man under the Law or as Mediatour for in the extremity of his pain his free thoughts are upon his mother to care for her and upon a beloved disciple to give him a proofe of his love in this honourable emploiment And if his thoughts were at this time thus employed how much more are they so in glory when he hath no exercise or suffering of his own to take him off 6. By Christs care of his mother at this time recommending her to John as a mother to a son to be cared for he would teach 1. That it is the Will of Christ that children honour their Parents and have a care of them in their decayed and desolate condition for so much doth he teach in his own person who was not only subject to his mother and his supposed father in his life but hath a care of his mother at his death See Mat. 15.4 5 6. 2. No personal trouble or trial upon our selves doth exempt us from the performance of duties toward others in our relations nor warrant us to lay thoughts thereof aside for Christ in his extream suffering accounts it his duty to provide for his mother at his death 3. Christ is so tender as he will not faile to have a care of them who are little minding their own condition and trials but are chiefly taken up with what concernes him for while his mother stands by his Crosse afflicted and affected with his sufferings he is finding out a way how she may be provided and cared for 4. The Lord never removeth one comfort or mean of subsistence from his people but he will provide some other to put in the room thereof in so far as is for their good for now he is to be removed who was not only her Redeemer but comfortable to her as her Son and albeit none could fill his room even in that respect yet he provides one who by taking her home might supply her want in some measure as a Son to her Behold thy Son Behold thy mother Doct. 7. Christ calls her woman and not mother in this his care Not because he would reprehend any fault in her as chap. 2.4 nor yet only because he would not discover her to the souldiers who were standing by to be his mother but that he might teach That it is the duty of all especially in their suffering to have the moderation of their affections toward their relations mixed with the conscientious discharge of duty toward them that so their affections may not blunt them in their great service and yet they may not neglect any needful or possible duty which might bâ—ing scandal and reproach upon what they suffer for or their suffering for it Therefore doth he call her woman to testifie how far he was above these relations in his suffering which testified his obedience to the Father and his love to his people and yet he neglects not to provide for her 8. That John gets this trust put upon him and he takes it on it may teach 1. Such as are beloved of Christ and do dwell in the faith thereof may expect that peculiar advantages shall be cast in their way daily by Christ for it is to the disciple whom he loved that he saith Behold thy mother and puts him on this honourable service 2. Such as do possesse and feed upon the love of Christ will desire no greater benefit and advantage then to be honoured to do service to any of his for this is Johns advantage that Christ will say to him Behold thy mother and it so affects him that from that houre that disciple took her unto his own home or looked upon her and took care of her as his mother and one of his family Verse 28. After this Jesus knowing that all things were now accomplished that the Scripture might be fulfilled saith I thirst 29. Now there was set a vessel full of vineger And they filled a spunge full of vineger and put it upon hyssope and put it to his mouth The sixth branch of this part of the Chapter contains the accomplishment of a Scripture-prophecy in Christs thirsting and their giving him vineger to drink immediately before his death In recording whereof it is insinuate that his thoughts in his suffering ran upon his work and what was appointed him to accomplish And that finding all was accomplished which he was to do before his death but only that passage Psal 69. 21. He for the accomplishment thereof intimates to them that he thirsted
them was not so much to enrich themselves as that they might not lose what providence had brought unto them 2. The sincerity and desire of Saints to be at Christ is not to be measured by what at some-time themselves or others attain unto for this was an extraordinary gale of affection in Peter not at all times attained by himselfe and therefore it doth not defame them who follow the ordinary way of expressing affection unto Christ in such cases 3. Some may the more warrantably expresse their affection to Christ by neglecting at some time all other affairs that they have others to do them for them and so they do not miscarry through their laying them by for Peter might the more safely leave all and come to Christ that there were others sufficient to bring the draught to land Otherwise it had not been commendable in him to leave them and it had been their sin if all had done as Peter did Though this also must be added that however men have others to do affairs for them yet that will not warrant them alwaies to neglect a worldly calling if that be their station though at sometimes it may 4. It were safe for us to conjoyne both these practices as pointing out our duty in relation to several times and to make Peters practice of leaving all our rule in extraordinary cases and times and when we are called to forsake all As Peter had some reason to be forward now above the rest because of his foule fall And to make their practice our rule in ordinary cases and so to follow duty and have a care of worldly affairs as they do not sinfully retard us from coming unto Christ 5. In our ordinary walking also the conjoyning of these practices would make compleat Christians to be like Peter in our affections above as no doubt they also were and undervaluing these temporary things about which we must notwithstanding be necessarily taken up and being ready to abandon and forsake them when called so to do as he did And to be like them in our outward carriage conscientiously following duty in obedience to a command Verse 9. Assoone then as they were come to land they saw a fire of coales there and fish laid thereon and bread The next consequent recorded here is his preparation for their dineing with him which they observed when they came to land and which it seems he did by miracle Whence learn 1. Christ can afford wonders on all hands where he is to his people And it is no strange thing where he cometh to see wonders and mercies heaped one upon another for here after a miracle at sea they meet another mercy miraculously provided at land Assoone then as they were come to land they saw a fire of coales there and fish laid thereon and bread 2. Christ delights to prove and manifest his God-head and power in shewing kindenesse and letting out needful favours upon his people for being to prove his God-head he chooseth to give a proofe of it by giving them food which now they needed rather then by any other extraordinary work 3. Christ hath a very tender respect to the meanest necessities of his people to see to the supply thereof Therefore hath he fish and bread ready for them who had been at hard labour all night 4. Albeit Christ binde us to the use of lawful means Yet he hath given abundant proofe that he needs none of our diligence to provide for us but can do it without us that so we may not cease to trust him when either we are debarred from the use of means or they do not succeed with us Therefore albeit he tied them to fishing yet when they come to land he lets them see he can feed them without any of their provision They saw a fire of coals there and fish laid thereon and bread Ver. 10. Jesus saith unto them bring of the fish which we have now caught 11. Simon Peter went up and drew the net to land full of great fishes an hundred and fifty and three and for all there were so many yet was not the net broken The third consequent recorded is the discovery of the reality and greatnesse of the miracle wrought for them Christ before he dine with them will have the Disciples who had come to him and left net and all so soon as they got it so near the shore as the sea could not take it away to bring of the fishes they had caught which they obeying do finde there were a great many fishes and yet the net not broken as formerly it had been in the like case Luke 5.6 Christs end in bidding bring of the fishes was not chiefly for their present eating seeing he had already provided for them v. 9. though it may be also he allowed this that their tast of the fish as well as the sight of the multitude thereof might confirme and assure them it was a real miracle and the original Word here rendred fish is not against that sense But his chief end was to feed their mindes with a sight of the greatnesse and reality of the miracle before he fed their bodies for so much doth their observation v. 11. point out to us And while this going up to wit into the ship that he might come at the net and drawing the net to land is ascribed unto Peter only it is not to be understood as if he alone did it but he only is mentioned because of his forwardnesse to give obedience as he had been formerly forward to come to Christ Doct. 1. Christ will not be wanting to give evidence how well he approves of his peoples following of a lawful calling and that they have a care of their outward enjoyments in their own place for here his command justifieth them who brought the net along with them v. 8. in that when all have left it as well as Peter he bids them bring of the fish And Peter by his obedience to the command doth also clear that he accounted it no cause of reproach that they left it out formerly as he did 2. Christ is a great esteemer of peoples diligence and using of means and of his goodnesse will ascribe all that he doth for them to their diligence that so they may be encouraged not to conceit of it but to continue in it for albeit he gave them these fish by miracle yet in regard of their casting out the net and dragging it to land he ascribes it all to them Bring of the fish which ye have now caught 3. When Disciples have seen much of Christ in his working they need yet a more particular observation thereof that they may see and consider his glory more distinctly and they may be affected of new with it and it may take more deep impression in their mindes Therefore albeit they had seen and known Christ already by this miracle v. 6 7. yet for these causes will he have them bring of the fish that
being as so many witnesses confirming the same for here is the third time or witnesse proving this After which he confirmed it further on the Mount of Galilee Matth. 28.18 and at Jerusalem in the time of his Ascension Acts 1. 2. Christs tender condescendence again and again to remove and cure his peoples unbelief is much and seriously to be studied and taken notice of Therefore also is it marked that now the third time he shewed himself to his disciples c. to cure their unbelief in this matter 3. Christs present favours should be a mean to bring his former mercies to remembrance that use may be made of all together Therefore also doth John upon this occasion thankfully remember the former and record that this is now the third time that Jesus shewed himself to his disciples after that he was risen from the dead Verse 15 So when they had dined Jesus saith to Simon Peter Simon sonne of Jonas lovest thou me more then these He saith unto him Yea Lord thou knowest that I love thee He saith unto him Feed my lambes 16. He saith unto him again the second time Simon son of Jonas lovest thou me He saith unto him Yea Lord thou knowost that I love thee He saith unto him Feed my sheep 17. He said unto him the third time Simon sonne of Jonas lovest thou me Peter was grieved because he said unto him the third time Lovest thou me And he said unto him Lord thou knowest all things thou knowest that I love thee Jesus saith unto him Feed my sheep In the fifth branch of this Narration Christs conference with Peter is recorded and that both concerning himself to v. 20. and concerning John v. 20 21 22 23. That which concernes Peter himself seems to have been his special end in shewing himself at this time as his general end was to confirme the truth of his Resurrection but that which concerneth John was only occasionally drawn out by Peters curiosity Christs conference concerning Peter consists of two parts In the first whereof in these verses Peter upon Profession of his love unto Christ is restored unto and confirmed in his Apostolick office and former dignity which he had forfeited by his foule and grosse fall Christs threefold question concerning Peters love tends only to draw out a threefold answer from Peter and that his professed repentance might be as frequent as his denial And consequently we are not to look upon Christs threefold injunction to Peter to feed his lambs and sheep as three distinct commands enjoyning divers things but only as one command thrice repeated upon occasion of his threefold answer And therefore I shall take them together in drawing observations from them And first this whole purpose with the dependance thereof upon what precedes may teach in general 1. Apostacie and denial of Christ though even out of weaknesse in a time of strait is a matter full of hazard and brings disciples to a losse not easily recovered for Peter by reason of his fall needs a kinde of restitution and a confirmation of new in his office and dignity And albeit not only he had wept bitterly immediately after his fall but Christ after his Resurrection and before this time had caused remember him in particular in that message to the disciples Mark 16.7 and had appeared to him alone Luke 24.34 yea and had confirmed him in his office with the rest when he appeared to all of them John 20.21 22. yet here again he is brought publickly on a stage to testifie his repentance before them all 2. When Christ doth put his people on service and calls for evidences of their love to him he first prevents them with proofes of himself his power love and care to engage them to their duty for this enquiry after Peters love and his engaging him to service was not till after he had given proof of himself by the miracle and when they had dined and after their bodies were refreshed by him Secondly Christs question unto Peter and the thrice repeating and way of propounding it may teach 1. Love to Christ is the Christians badge and he is a Run-away who deserts that Standard for by this Christ trieth Peter Simon son of Jonas lovest thou me 2. Ministers who are called to take charge of Christs children and stock had need of much love to him no service about them being approven if it flow not from this but be undertaken for by-respects and there being no possibility without this love to endure the many blasts they will meet with from without in their calling nor the much toile they will have even with and from the flock themselves Therefore is the enquiry concerning this premitted lovest thou me as a needful qualification for discharge of the trust committed to him 3. Whatever love men may warrantably professe they have unto Christ yet it doth not allow them to swell in their own eyes because of it or because of any dignity conferred upon them as lovers of Christ And Saints in their repenting for their failings should look back to the low estate from whence Christ raised them that they may see their ingratitude the more in back-sliding or forsaking him Therefore doth he guard all these questions with this designation Simon not Peter which was the name he gave him chap. 1.42 and sonne of Jonas a poor fisherman that now he might in professingt his repentance and renewed love affect his hear with thoughts of his low estate from whence he was exalted and to which Christ might justly debase him again and leave him as he found him Simon son of Jonas And that in professing his love and embracing this charge he might still remember his Original 4. The sense of the Lords peoples backslidings should be a whet-stone to sharpen their love to Christ and to make them not content to return to a formal way of profession after their foule slâ—ps unless there be a new edge upon them to recover their losses and prevent the like failing in time to come therefore doth he enquire particularly at Peter lovest thou me as one who if he were truly recovered ought to be eminent in love and have it more deeply rooted in his heart that he slide not again and in testimony of his sense of Christs kindnesse who looked upon him after his fall 5. True repentance ought and will not only be sincere and real but as eminent in the effects thereof as sinners fall hath been Therefore doth he pose him thrice concerning his love to try if he was real in his Profession and might indeed stand to it and that his threefold profession of love might be answerable to his threefold denial 6. Such as have fallen grossely in an houre of tentation and have through mercy recovered again ought yet still to be jealous and suspitious of themselves as having grossely given the lie to their former professions for so much also doth the repetition of these questions teach that he would have
God the glory of the truth of the Word when they are ready to seal it with their blood and to stand to the defence thereof unto death The glory of the truth and riches of his promises and of eternal life held out therein when they hazard on the enmity and opposition of all and on death it self in the faith and hope thereof and do look on eternal life as sufficient to compense all their losses and The glory of his excellency and alsufficiency when they count all things but vanity and losse that they may please him and so they proclaim their faith to be richly made up in him therefore saith he that by his death he should glorifie God 11. The consideration that God is glorified by any lot should put a lovely face upon it were it even suffering a violent death to Saints Therefore is this propounded as the lovely sight of his suffering that hereby he should glorifie God See John 12.28 12. Saints ought to give proof of their sincere resolutions for sufferings by their close following of Christ in their present service Therefore doth Christ subjoyne And when he had spoken this he saith unto him Follow me Where it appears from v. 20. that Christ rose from the rest of the company and went away when he gave this command And this he did not so much for any present journey as by calling him to obey this present command to leave all his enjoyments and company and follow him whereever he goeth he takes proof of his sincerity and whether he is resolved indeed to follow Christ in suffering when he shall be called to it and would have him begin to practise that lesson in time that he might be the more fit for it when it came to a push and so we will finde it made use of v. 20. 13. It is the duty of such as would either serve or suffer for Christ to make him their pattern and copy in what is imitable and it is their encouragement and may sweeten their way that he hath gone before them Therefore also bids he him follow me to point out not so much his duty of present going after him as thereby to signifie his duty to imitate Christ in all his actions particularly in his care of his sheep and resolution for suffering and to hold out this encouragement and how it might be sweet to follow him Verse 20. Then Peter turning about seeth the disciple whom Jesus loved following which also leaned on his breast at supper and said Lord which is he that betrayeth thee 21. Peter seeing him saith to Jesus Lord and what shall this man do 22. Jesus saith unto him If I will that he tarry till I come what is that to thee Follow thou me In these verses we have Christs conference with Peter concerning John the beloved disciple wherein is recorded that after Christ and Peter had left the rest of the company John of his own accord did follow on which Peter turning back and observing he enquires at Christ who had foretold of his own sufferings what should become of John For which he is checked by Christ as medling with that which concerned him not and he sheweth him that although it should please him not only to exempt John from suffering death but to continue him alive till his own second coming it ought not at all to retard him in his resolutions and therefore he commands him to follow him and cleave to his duty which by this means he had neglected Whence learn 1. Much love to Christ and much of the sense of his love will make a man an earnest pursuer after Christ and to cleave to him even when Christ seemes to take no notice of him Therefore John followed when Christ had bidden only Peter follow him and when it seems the rest did not stirre and in this he is described to be the disciple whom Jesus loved one who had been very familiar with Christ and leaned on his breast at supper and very inquisitive concerning Christs safety and said Lord Lord which is he that betrayeth thee of all which see chap. 13.23 and therefore he could not stay behinde 2. The children of the Lord are subject to many distractions and interruptions in following their Christian coursse and do often look or turn aside and intermit their earnest eyeing of their mark and prize for when Peter is bidden follow Christ at this time hereby to teach him closely to follow his calling and set his heart and eye upon it and what he was to meet with as the check and repetition of that command in this verse doth teach us he turned about to look to somewhat behind him and that either meerly of his own accord or because he had heard some noise of one following See Luke 9.62 3. Albeit the intermissions of the children of God in their duty may seem very little and small yet oft-times it casts them upon snares and tentations which are ready to catch and detain them more and so draw out reproofs from Christ for Peter but turning about seeth the disciple whom Jesus loved following and this occasions his curious question and draweth out a reproof not only for his looking back but for his curiosity 4. Christ abhorreth curiosity in his people and that when they have so much needful exercise among their hands yet they should meddle more with what concerneth them not so much for when Peter propounds this question and what shall this man do or and what this man that is what shall become of him as Christs answer makes it clear he gets this answer what is that to thee follow thou me Not that Christ condemnes sollicitude for our brethren which floweth from charity but that he is ill pleased with his idle curiosity when now he had received a strict command to follow him 5. It is a sin to be anxious or too much careful about what Christ will do with his beloved people for so much also doth Christs reproofe of his enquiry concerning the beloved disciple import that it was weaknesse in Peter to be any way troubled concerning him 6. Christ hath soveraigne authority to dispose of his own and to keep them longer or shorter time in the world and give them ease or trouble as he pleaseth without giving an account of his dealing to any for saith he If I will that he tarry till I come what is that to thee Wherein there is no hint given that John should not suffer and that he should live long and till Christ should come by his judgements against the Nation of the Jewes though these proved true in the event but it is only an absolute supposition that if Christ pleased to preserve him alive even till his second coming or otherwise disposed of him at his pleasure Neither Peter nor any other had any thing to say to it 7. As Christ will come again so the sweet notion under which Saints should take up the last and dreadful day