titles to Christ but they are due to him and as he will accept of them so he will be answerable to them He is a faithful Teacher and a Ruler who will protect and defend them who come under his protection for saith he ye say well for so I am 4. Christ will not be content of titles or fair professions unlesse men do emprove them in practice and do not give their own tongues the lye Therefore Christ takes hold of their acknowledgement to urge the following doctrine upon them as being obliged thereunto by their own professions Ver. 14. If I then your Lord and Master have washed your feet ye also ought to wash one anothers feet In the third place we have Christs doctrine inferred upon this ground and the exposition of his carriage in washing their feet Namely that by his doing thereof who was their Lord and Master to them his servants he would teach them their duty to condescend so low as to wash one anothers feet Whereby we are not to understand only this particular service to be mutually done as some do formally and superstitiously imitate him herein but under this one abject peace of service all duties of love and condescendence how base soever are required Neither yet are outward actions of love to be understood as only comprehended under this but includes also all the internal ingredients thereof in the heart such as humility toward God a low esteem of our selves an high esteem of others c. And by this direction inforced from his own example he would obviate the great emulation among his Apostles which if not cured might do so much hurt after his departure From this purpose leaving the force of his example till the following verses Learn 1. Humility love and condescendence are most necessary among the members of Christ Therefore doth he so seriously presse these here See 1 Pet 5.5 2. True humility doth not consist in external shewes but will stoop to the meanest service wherein one may be steadable to another were it even to wash one anothers feet See 1 Cor. 9.19 20 c. Gal. 5.13 3. Albeit it bring rich advantage to the man himselfe who is humble and condescending though none other should joyne with him in it Yet it is necessary for the general good of the Church that mutual subjection to performe basest duties be the bond to binde Saints one to another for they should wash one anothers feet The Church doth then live in true peace when every one of her members becometh a servant to another 4. Albeit men be ready to look on this humility and mutual condescendence as a free-will offering for omitting whereof they are not convinced and in performing of it they are much puffed up Yet it is a commanded duty not to be omitted without sin and in the performance whereof we are still unprofitable servants for ye ought to wash one anothers feet 5. Humility and mutual condescendence are especially necessary in Ministers that their pride and emulation do not marâ—e the work of the Gospel Therefore Christ stooped so low as by his own example to binde this upon his Apostles I have washed your feet that ye may wash one anothers feet 6. The Lord alloweth of no superiority in any of his Ministers over the rest and requireth also that they lay aside any personal preeminence or prerogative and by love serve one another for they are all to wash one anothers feet Verse 15. For I have given you an example that ye should do as I have done unto you In the fourth place This duty is more distinctly inforced from Christs former practice in washing their feet wherein he sheweth that he did it as an example to them which therefore they are bound to imitate Whence learn 1. It is a commendable duty in the Lords children to study to be good examples in their carriage one to another for herein Christ hath led the way in giving good example 2. Albeit Christ as God and Mediatour hath done works of omnipotency and by way of satisfaction for sinners which are or can be imitate by none Yet in the matter of obedience to the Law he hath done works expressely for imitation and example which are to be marked for saith he I have given you an example 3. As in all duties of obedience so especially in the matter of humility Christ hath cast an excellent copy to his followers both to encourage poor sinners to come to him and excite them to follow him for this is the particular wherein saith he I have given you an example See Matth. 11.29 4. Such as acknowledge Christ to be precious as they will subject themselves to all his commands so they will count it a strong obligation to any duty that Christ hath gone about it in his own practice and thereby commended it to them for they ought wash one anothers feet ver 14. for I have given you an example c. 5. It stands as a general rule that what Christ hath done to us in love we stand bound in our stations and to our power to do the same to others for ye should do as I have done to you Our imitation comes alwayes short but we must follow him in so far as we can attain See Matth. 6.14 15. 1 Joh. 3.16 Verse 16. Verily verily I say unto you The servant is not greater then his Lord neither he that is sent greater then he that sent him In the fifth place This practice and example of Christ is further urged to presse this duty from the consideration of his excellency which he had laid down as a ground ver 13. and summarily urged ver 14. As Christs greatnesse above his servants is urged else-where to make them content with the lots he was exercised with Joh. 15.20 Matth. 10.24 25. So here it is made use of to presse them to that humility one toward another which he had shewed toward them And this makes the argument from his example conclude more strongly that they who were so far inferiour to him should not disdain to practice that condescendence he had used Whence learn 1. Whatever dignity Christ conferre upon his Servants and Officers Yet he is the authorizer of them all and Lord above them all and over all his Church And it is the greatest dignity of any to be his servants and represent him in a commission for so is here imported 2. Christs greatness and excellency contributes to set forth and commend his humility to us Therefore in this action he is so oft spoken of as Lord and sender of his servants See Phil. 2.5 6 7. 3. It becomes Christs followers to affect no greater eminency in this world then Christ had and not to disdain to stoop so low as he did for if the servant be not made lesse then his Lord it is no reason he should look to be greater 4. The consideration of our baseness should keep our mindes lowly and free of affecting
true believers may be clouded with much ignorance yet Christ hath his time and way to make them understand the mysteries of God to their comfort and salvation for at that day when he sends the Comforter ye shall know though now ignorant 3. Christ rightly known will be seen to be one in essence with the Father and consequently approven of him and he in whom the Father is to be found And to know this is the great encouragement of believers for it is held out as their encouragement Ye shall know that I am in the Father 4. It exceedingly addes to the comfort of believers to know that Christ who is one with the Father hath also a mystical union and communion with them so that God and sinners tryst together in Christ who is in both though in a different manner for this compleats the encouragement Ye shall know that I am in the Father and you in me and I in you 5. The communion betwixt Christ and beleevers is mutual they being in him by faith and needy dependance and he in them by his Spirit as the root of their spiritual being and to make all his fulness forth-coming for them for it is you in me and I in you 6. The communion betwixt Christ and believers is very near and intimate so that there can be no separation and the fruits and comfort of it must be very real Therefore is it called a being in one another 7. Believers may have an intimate communion with Christ who yet stand in need to be made to know that it is so for this communion is true for the present I am in the Father and you in me c. and yet the knowledge of it is but to come Ye shall know in that day So that it is a great priviledge to know our priviledges already received Verse 21. He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him The fifth benefit the same in substance with some of the former is that they shall be beloved of the Father and him and in testimony thereof he will manifest himself to them This he illustrates and amplifies from their duty and the qualification required in Christs disciples Namely that they evidence love to him by their respect to his commandments which as he had formerly inculcate v. 15. as the way to obtain the Comforter so he presseth it over again as the mean to attain to these benefits which they were to reap by the Spirits presence Whence learn 1. When Christ is most sweetly comforting his people it is not his minde they should be emboldened to cast off duty thereby but rather that they be encouraged to duty as the way to clear their right to these comforts and to assure them that what they receive is not a delusion nor are they abusing it Therefore doth he again in the midst of these consolations put them in minde of duty and of the evidences of true love to him 2. Christ is a Law-giver to give Commandments to his people and who renders them sweet by coming from him who hath evidenced so much love to sinners and by so imposing them evidenceth that he knoweth their burthen and is ready to take employment to enable them to obedience for he owneth the rule of believers duty as his Law my commandments 3. As variety of duties are imposed upon believers so it is the Will of Christ that none of them be slighted and that none please themselves in observing one or moe when yet they lay others aside for he requires a duty in reference to his commandments even all of them See Psal 119.6 4. Christs commandments are not entertained as they ought except when there is an endeavour of actual obedience thereunto for he requireth it of the approven man that he keep my commandments 5. None can make conscience of obedience as becometh unlesse they first know their duty and unlesse they have an high estimation of the authority of the Law and excellencie of the thing commanded for it is required that first they have the commandments by knowing them in their judgement and by keeping them in their heart as a precious jewel and then they will keep them and testifie their respect thereto by having them still in their eye and regulating all their practice thereby See Psal 119.11 5. Albeit many loose professours pretend love to Christ who yet neglect their duty yet in Christs account none do truly love him but these who make conscience of obedience Therefore to refute all such delusions he saith again He and he only that hath my commandments and keepeth them he it is that loveth me 7. Albeit we be unprofitable servants when we have done all Luke 17.10 yet of free grace through Christ obedience will not want a reward as here he promiseth 8. To get more confirmation and evidences of the love of God in Christ is a rich reward and encouragement unto duty and this every tender walker is sure of for this is the promise here 9. As the love of God in Christ doth prevent our love and obedience so it is his will that the sensible manifestations and refreshful proofes thereof be drawn out by us in the way of obedience and diligent use of means for this is the order here He that loveth me shall be loved of my Father Not as if our love begun first 1 John 4.10 but that his love setting them on work to obedience and begetting love in them as it did prevent them so it will give them a rich meeting 10. As the love of God in Christ is the rich allowance of obedient beleevers whatever they get beside so his conferring of his Spirit upon them is a rich evidence of his love for that the Father and Son loveth them is evidenced by the sending of the Spiit unto them as the scope of this whole purpose teacheth So doth it also prove Sonship Gal. 4 6. 11. Christ is so acceptable to the Father that whoever respect him are beloved of the Father and his love and the Fathers do still concurre so that who is beloved of the one is beloved of the other Therefore saith he He that loveth me shall be loved of my Father and I will love him 12. Christs love to his people consists not in empty complements but in real manifestations of good-will for I will love him and will manifest my self to him 13. As Christ alloweth special manifestations of himself upon his own by lifting up the light of his countenance upon them by intimating his good-will unto them his fulnesse and righteousnesse for them so this unto a beleever is above any evidence of his love beside Therefore is this given as the proof of his love to them I will manifest my selfe unto him See Psal 4.6 7. and 17.4 14. As only beleevers and tender walkers are capable of special
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-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
he doth confirme the truth for the good of others 6. Visible Churches and Councels even such as have most peculiar priviledges may erre and have erred And that particularly when they look more to tradition then to Scripture for these instructions do clear the Councel of Jerusalem to have erred in that they suppose the Messiah could be come as Johns answer to their first question understands them without a forerunner In that they dreamed following tradition that Elijah was to come in proper person for in that sense onely John denieth that he was Elijah though otherwise he was he as coming in the spirit and power of Elijah Matth. 11.14 Luke 1.17 And in that they dreamed from Deut. 18.15 18. of any singular Prophet to be raised up after the succession of Prophets in the Old Testament in the time of the Messiah beside the Messiah himself to whom that passage is applied Acts 3.22 and so John denieth that also though otherwise he was a Prophet of the Highest Luke 1.76 7. As Gods servants in all their Testimonies ought to be plain bold affectionate ingenuous and constant so in particular they ought to be ingenuous and fervent in renouncing the honour due to their Master not sleeing from it for the fashion onely that it may follow them the faster Therefore he confessed and denied not but confessed I am not the Christ not standing on what they might do to him not finding him to be so 8. Such as come not to the Word to be edified but to jangle and catch advantage it is righteous with God to leave them lying in their errours and mistakes without clearings Therefore doth John not cleare their mistakes concerning Elias or the Prophet nor clear in what sense he was Elias but nakedly answers their questions according to their apprehensions of things Ver. 22. Then said they unto him Who art thou that we may give an answer to them that sent us What sayest thou of thy self 23. He said I am the voice of one crying in the Wilderness Make streight the way of the Lord as said the Prophet Esaias John being further posed concerning his person and calling declareth that he had authority and commission to be Christs forerunner and to prepare his way as was fore-prophesied by Isaiah Whence learn 1. The reason which these Commissioners give for their so earnest questioning of him may teach every man to be faithful in what is committed to his trust especially in matters of publick concernment relating to the Church of God for say they Who art thou that we may give an answer to them that sent us What sayest thou of thy self 2. As faithful Ministers ought not to encroach upon their Masters honour so they ought not to passe from that authority that is due to them but assert it as need requireth for so doth John here declare what his Commission and place was 3. Every one who undertakes the work of the Ministry ought to be clear of his calling and have a warrant for it either ordinary or extraordinary according as the calling he claimes to is As being that whereon a Ministers courage comfort and successe doth much depend Therefore John sheweth his warrant for his extraordinary calling out of the Prophet As said the Prophet Isaiah to wit chap. 40.3 For whatever use these words had to comfort the captives in Babylon with the hope of a speedy return and of Heralds to publish it and Ushers to prepare their way and of removing of all impediments Yet in the substance it pointed at the manifestation of Christ and his forerunner as this text maketh clear 4. Christs coming into the world was stately and Kingly however in appearance it seemed base And wherever he is received he will be received as a King Therefore came he with an Usher and forerunner crying to prepare his way when he manifested himself which is the prerogative of Kings whereas private persons will come in with lesse noise and at narrower passages I am saith he the voice of one crying make streight c. 5. Men have hears naturally unpâ—epared for Christ to come into which must be cured before he come They are naturally averse from the purity of true Religion full of mountains of vanity pride and ambition valleys of dejection discouragement unbelief and hollow-hearted hypocrisie crookednesse and deceitfulnesse in their hearts and wayes whereby men deceive themselves and others and hide the need of Christ from themselves roughnesse of their passions humours and lusts ready to reject all warnings and offers And all these make mens hearts an unstreight way for Christs Chariot to march in Therefore cried John make streight the way of the Lord under this including the making low of mountains the exalting of valleys c. of which Luke 3.5 from Isaiah 40.4 and turning the heart of the children to the fathers c. of which Luke 1.16 17. from Mal. 4.5 6. 6. As all men in all places are naturally unfit for receiving of Christ so ordinarily the offer of him is worse entertained in places of eminency then in more obscure corners Therefore is this proclamation made not in Jerusalem but in the Wildernesse or hill-countrey of Judea where the inhabitants and Cities were fewer Josh 15.61 a place where he would more readily be received then in Jerusalem 7. Albeit that Christ commands us to prepare his way that he may shew us our duty and make use of exhortations as a meane whereby he works upon his own Yet this work of preparation is not in our power but must be his work whole reward is with him and his work before him And unto such as he convinceth of their own inability he will first come with a work of conversion unto faith and repentance that this may make way for his coming with consolation and sensible manifestation Therefore is this command sweetned with a promise Isa 40.3 4 c. Luke 3.4 5. Ver. 24. And they which were sent were of the Pharisees 25. And they asked him and said unto him Why baptizest thou then if thou be not that Christ nor Elias neither that Prophet 26. John answered them saying I baptize with water but there standeth one among you whom ye know not 27. He it is who coming after me is preferred before me whose shooes latchet I am not worthy to unloose These Commissioners seeking advantage as being no friends to the Gospel do question John further concerning his office and administration of Baptisme seeing he was neither the Messiah nor any of these extraordinary men To which he answers that he pretended to no more then the administration of the outward ordinance the efficacy whereof depended on Christ And that he did this much because he was the forerunner of Christ who was already come though yet unknown to them And that Christ in his person and dignity was so farre above him as he was not worthy to do him the meanest service Doctrine 1. It is an evidence of a
c. See Jer. 14.19 10. The Lords people may expect in troubles that though they will not be drowned nor swallowed yet they will have sad and fearful tossings before they see an outgate for the Sea arose whence the ship was tossed with waves Matth. 14.24 And this is a fit Embleme of the condition of the Church and the Lords people in it For. 1. As Mariners are often tempest-beaten by reason of the unsettlednesse of the Element wherein they travel so this world is so uncertain and unsettled and there are so many raging lusts of wicked men in it that it is a wonder if the Church get but one hour for breathing in it 2. Tempests do so tosse Mariners that they stagger and are put to their wits end Psal 107.27 and so are the Church and godly in their afflictions oft-times staggering and like to fall tossed and put from all their resolutions Psal 109.23 Isa 54.11 2 Cor 7.5 3. Tempests are dreadful in this that present death is before men and but very little betwixt them and it even a poor thin vessel and it much beaten And so also may afflictions pursue the Lords people as there will be little betwixt them and death in their own account and they may have deliverance to seek betwixt the jaw bones of death Psal 9.13 Yet in all this it is sweet that it is the Lord who raiseth the storme and hath the winds in his fists Doctrine 2. It is yet a sad addition unto trouble when the Lords people are not only afflicted under their present lot but there is a strong course and streame of providence meeting them in the teeth and crushing and making ineffectual all their endeavours to help themselves for so much may be gathered from this that there was a great winde that blew which not only caused the sea to arise but was contrary to them in their course Matth. 14.24 as if heaven were opposing any course they should essay in this extremity See Psal 80.4 Verse 19. So when they had rowed about five and twenty or thirty furlongs they see Jesus walking on the Sea and drawing nigh unto the ship and they were afraid 20. But he saith unto them it is I be not afraid Followeth the miracle itselfe or Christs coming unto them in a miraculous way for their comfort in this distresse which they mistaking are more affrighted ver 19. till he by his speaking unto them do comfort and assure them ver 20. And these are some of the consequents of his miraculous appearance From ver 19. learn 1. As it is a mercy in a strait to have any known duty wherein to employ our selves so no difficulty should deterre nor discourage us from dutie but the faster difficulties do grow we should be the more busie even albeit it should be to smal purpose so to do for so is imported here that they rowed forward and they were toiling with it Mark 6.48 Albeit they could promove little thereby by reason of the storme and contrary winde yet since Christ had commanded they should make forward they hold at the dutie 2. What ever be the pressing need of Christs followers in troubles and their constant cleaving to dutie for all that And whatever be Christs purpose of love toward them Yet he seeth it fit oft-times not to come to them at first but will let the trial go on till it come to an height and be a trial indeed and put them seriously to it for before he came he lets them row about five and twenty or thirty furlongs the last of which make neare four miles eight furlongs going to a mile and Mark. 6.48 he came not till the fourth watch of the night which is the morning watch We are indeed very sparing of our selves in trouble and do soon begin to think that we are low and tried enough and therefore would be delivered But our wise Lord seeth that we need more 3. What ever be Christs delaying to help his people in trouble and whatever may be their fears and apprehensions upon the extremitie of their troubles Yet deliverance in his due time will certainly come unto them and when their difficulties are at the height his help will be nearest for here after all their toile he cometh 4. Christ needs not our diligence to move him to help us in trouble but his own knowledge and observation of our case will plead for pitie and help when the trial is perfected for he cometh unto them when there is no mention of their crying to him because as it is Mark 6.48 he saw them toiling in rowing Albeit it be our duty to call on him in trouble yet his affection and sympathy will read supplications from our necessitie 5. Christ is not only a careful observer and tender sympathizer in his peoples trouble but he is ready to come over all impediments and to make up the distance betwixt them and him that he may help them for when it was impossible for them to come to him he is at the pains and walks on the Sea and draws nigh 6. Christ is omnipotent to bring deliverance unto his people and to remove impediments out of the way of their help And nothing will impede him to come to them in their need but he who is Lord of all will make a way through greatest difficulties for he walks on the Sea and draws nigh whereby he proves himselfe greater then Moses who went only through a divided Sea whereas he walks on the Sea it selfe and proveth that a deep Sea and a great storme lying betwixt him and his people will not withhold his company We are not here to conceive any change wrought in Christs body as if it were denyed of its natural properties that so he might thus walk for we finde Peter walking also on the Sea Matth. 14.29 But herein appeared the power of his Godhead carrying his manhead upon the Sea and any change that was was wrought on the Sea which his omnipotency did turn into a pavement to walk on 7. It is a sweet sight of our difficulties to consider that what doth most affright and trouble us yet Christ is secure of it and hath it under his feet for this was the first dawning of their deliverance that Christ treads upon that Sea and makes a walk and way of that which threatned to devoure them and so he proved himselfe Lord of it though they were not yet delivered from it 8. As Christs followers do meet with more trials then others so shall they be made witnesses of moe proofes of his power and love then others for beside the former miracle whereof they and the multitude were witnesses this new trial brings them the sight of a new miracle 9. Christ even when he comes to deliver his people in a remarkable way may be mistaken and even mercies may be matter of fear and terrour to them for when he thus cometh they were affraid supposing it to be a spirit and not
being manifested to his afflicted people will produce sweet changes and heaps of mercies and wonders to them and for them for beside his coming to them in a miraculous way now there are two wonders more one that the storme is calmed as it is Matth. 14.32 and another that they were immediately at land 5. Whatever be the tossings of the Lords people yet none of his purposes toward them shall be made void and their following of commanded duty shall have a good and desired issue for it is not their mercie onely that they get to land any where which yet is a mercie to tempest beaten men who may be driven farre from their course nor doth the contrary winde drive them back to the land from whence they came But the ship was at the land whither they went and so their voyage held good 6. Christ will let his people lose none of their toile wherein they spend themselves as would appear to little purpose But he will make it all up with his presence and when he cometh he will further them as much as trouble hath hindered them for they who were toiled in rowing against a contrary winde are upon his coming immediately at the land c. Verse 22. The day following when the people which stood on the other side of the sea saw that there was none other beat there save that one whereinto his disciples were entred and that Jesus went not with his disciples into the boat but that his disciples were gone away alone 23. Howbeit there came other boats from Tiberias nigh unto the place where they did eate bread after that the Lord had given thanks 24. When the people therefore saw that Jesus was not there neither his disciples they also took shipping and came to Capernaum seeking for Jesus 25. And when they had found him on the other side of the sea they said unto him Rabbi when camest thou hither Followeth unto the end of the Chapter Christs excellent Sermon or conference with his followers some occasions whereof are recorded verse 22 23 24 25. and the Sermon it self with the effects and consequents that followed thereupon in the rest of the Chapter In these verses we have the occasions of this Sermon which also are a further effect of the miracle of the loaves The first whereof is more remote that the multitude who had been miraculously sed knowing that Christ had not gone with his disciples and that there was no other boat there did the next day expect that possibly they would finde him there still on the mountain to which he went But finding him gone as well as the disciples they being provided of other boats as is marked verse 23. do follow and seek him The other occasion of the conference verse 25. is more near that having found him they enter into familiar discourse with him and enquire concerning his getting to that place It is not needful to determine whether they suspected any thing of his miraculous passage Though it be not improbable that they were taught as well as the disciples thereby And one work of Christ in feeding men miraculously may discover more of him and that he can passe over a sea without a boat And they who were on land free of a storme may have a better fight of Christs power then disciples in their perplexity whose judgements and discerning were confounded with tentation and trouble Yea their narrow marking of circumstances that there was no other boat there may import they suspected it by their following him when they found him not there And indeed narrow consideration will discover more of him then sleight observers do ordinarily remark But that which is certainly cleare is that they not finding him there do seek him where his disciples were and providence furnisheth them with boats for their passage From verse 22 23 24. Learn 1. The hot moods and fits of temporaries will not alwayes coole at the first but they may continue very earnest for a while for so did it prove in this people who it seemes stayed all night in the desert place watching for him and are eagerly seeking him the day following They are said to stand on the other side of the sea though the desert near to Bethsaida was on the same side with Capernaum where Christ now was because the nearest way to it was by sea and the disciples had gone that way 2. Such as follow Christ but for a wrong end he will soone be weary of their company and they will lose it for so did it fare with these Jesus was not there but had slipped from among them ere they were aware 3. When Christ is away it is the duty of such as respect him to resolve to follow him on any tearmes And even temporaries will not be put away with every repulse but may seeme for a time to follow the faster for such is their practice here they will go after and seek him though they should leave their families and interests 4. It is great folly and blindnesse in men to do at upon places wherein Christ hath gloriously manifested himself when he is removed thence in the ordinary signes of his presence for so much doth their practice teach they would not stay in that place though famous for a miracle and Christs presence when he is away but do follow him 5. When Christ is withdrawn men will be at a losse where to finde him and to know whither he is gone if they consult with reason for so much do they finde he is not there and yet they cannot when they have considered all circumstances discerne how or whither he is gone See Cant. 5.6 6. Albeit Christ be not alwayes visibly seene in the company of his disciples yet it is safest seeking him where they are for so do they with good successe They saw him not go with his disciples yet they came to Capernaum seeking for Jesus not onely because that was the place of his education but because the disciples went thitherward as it is like they knew when they went away See Cant. 1.7 8. 7. Such as have their heart and eye on Christ resolving to follow him his providence will serve them with means that they may follow him for they who resolve to follow and had no boats are within a while provided as verse 23. And if he do so to hollow-hearted men how much more to others 8. In mentioning the place of the miracle John takes notice that they did eat bread after that the Lord had given thanks to shew 1. That spiritual minds are much taken up with observation of spiritual things even when greatest outward wonders are a working for he passeth the miracle in a word but speaks more fully of that refreshing and edifying thanksgiving 2. Christs way of speaking to his Father in prayer and praise was very ravishing and did take deep impression upon spiritual observers who were witnesses of it Therefore is it now so warmely remembred by John 3.
his eyes anointed with clay and thâ—n to go wash in the pool of Siloam before the cure be wrought Whatever Christ may do in his soveraignty in grace yet it is our duty to beleeve as we would have his power and grace manifested on our behalfe Marke 9.22 23. And saiths first work must be subjection and obedience to commanded duties 2 Kings 5.10 14. 7. Faith in Christ yeelds prompt obedience and will repine at no command prescribing the means of help for he went his way therefore and washed And this no doubt flowed from faith given him by Christ who it may be hath said more to him then is here recorded which made him quit the opportunity of getting almes on the Sabbath day and essay so improbable like a mean 8. As there is no difficulty too hard for Christ So there are none who trusting in him shall obey and follow his prescribed means but they shall obtain a good and the promised issue were it never so improbable for he went and washed and came seeing 9. If we compare Christs method in this cure with that which he followeth in curing another blind man Mark 8.22 23 24 25. wherein he opens a mans eyes by degrees and here it is done at the first act If I say we compare these we will not only finde this difference that whereas Christ abode with the one therefore he did it by degrees but sending this man away and leaving him upon the first act of his faith and obedience he is cured As indeed Christ orders his dispensations according to the need of them he deals with Such as he is to stay with in some visible and sensible way he may give them more work about the curing of their diseases that so they may employ him more Whereas such as he is to withdraw from may get their businesse more easily done But further It will be found that this is common to both that being to meet with so great a mercy as to be cured of blindnesse it is not wrought at first on either but the one with whom he stayeth is cured upon Christs putting his hands twice upon his eyes and this man hath a time of it in going from before the Temple to the pool before he be cured Not only that many going with him and observing him they might be witnesses of the miracle but also that himselfe might have time to be prepared for such a wounderful and unexpected change And so it teacheth That great and unexpected mercies need much preparation to sit us for them as well as crosses that so we may be armed with strength to bear them and with grace to emprove them well Verse 8. The neighbours therefore and they which before had seen him that he was blind said Is not this he that sate and begged 9. Some said This is he others said He is like him but he said I am he 10. Therefore said they unto him How were thine eyes opened 11. He answered and said A man that is called Jesus made clay and anointed mine eyes and said unto me Go to the poole of Siloam and wash and I went and washed and I received sight 12. Then said they unto him Where is he He said I know not In the rest of the parts of the Chapter we have the several effects and consequents that followed on this miracle The first whereof in this second part of the Chapter is among his neighbours and acquaintance to whom it seems he returned with much joy when he found not Christ in the place where he left him whereupon followeth their conference upon this matter partly among themselves and partly with the man himselfe The conference contains the resolution of three questions 1. Whether such a cure had been wrought and whether this man who now saw was the blind man who sate and begged This the neighbours cannot clearly resolve but some assert it others alleage that he is only like him till he himselfe put it out of contraversie verse 8 9. 2. The second question is concerning the way of his cure which they propound for further satisfaction in the matter verse 10. and he answereth verse 11. wherein he is able to give an account of Christs name which he had learned either from Christ himselfe or from some who had been witnesses of what Christ did and had led him to the pool 3. The third question is concerning Christ the Authour of this cure They desire to know where he is and he cannot resolve them v. 12. From verse 8 9. Learn 1. The glory of Christs working for his people will not be gotten obscured and it should be taken notice of by all as they have occasion to see it for this miracle shines forth among the neighbours who seeing the man draw forth the knowledge of it by conferences and questions and by their means it becomes more publike 2. The Lord may so order his dispensations even toward them to whom he hath a purpose of good as one crosse may draw on another and many miseries may â—â—yst together That so they may have much exercise he may make their deliverance the more conspicuous and may make many mercies concurre in it for this man had not only been blind but his blindnesse had driven him to sit and beg that law concerning the poor Deut. 15.4 not being carefully observed in these times of confusion and bondage as appears also from Acts 3.2 and elsewhere 3. Even the many disadvantages and miseries that trouble brings upon us may contribute in due time to make Christs glory more conspicuous in our help for that his blindnesse made him sit and beg it contributed to make him more known then if he had been the sonne of a great man kept in a corner and this made the glory of the miracle to spread the faster 4. When Christ lets forth proofes of his power and love upon any in their miseries it will make so great and wonderful a change that they who knew them before may readily mistake and hardly know them their condition being so different from what it was for so appears in these neighbours who differ in their judgements whether this was he that sate and begged or if he is like him only 5. Such as have gotten proofes of Christs favour in mercy will not be ashamed of their former miserable condition before they were helped for they will seek Christs glory and not their own in their deliverance Therefore albeit this man having now occasion to change his beggerly condition seeing he could labour for his livelyhood might have let them continue in their uncertainties yet he thinks no shame to professe I am he and so puts them out of doubt that it is he who sate and begged From verse 10 11. Learn 1. It is not enough to take notice of any great work that is wrought unlesse we also take notice of Christ the author and the way and manner of working it Therefore when they are assured that
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
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
manifestations of Christ so their tendeâ— walking is so far from obscuring of Christ that the more tender they are they will need more of Christ his good-will and righteousnesse to be manifested to them to cover them and the defects which they will discover in their walking for even a keeper of the commandments needs this encouragement I will manifest my self to him 15. Christ can be known only by his own light and until he manifest himself believers will remain ignorant of him and be ready to mistake him for this cause saith he I will manifest my self Verse 22. Judas saith unto him not Iscariot Lord how is it that thou wilt manifest thy self unto us and not unto the world In this and the two following verses this their duty and encouragement is further insisted on by occasion of Judas his question who is declared not to be the traitour but a good man the brother of James the son of Alpheus and the Penman of that Epistle of Jude as appears from the first verse thereof and who also is called Lebbeus Matth. 10.3 with Luke 6.16 He in this verse hearing of the former promise desireth to be informed how Christ would manifest himself to them and not to the world Which is to be understood not only of this manifestation and the way of it in it self and that Judas being acquainted only with bodily manifestation wondreth how Christ should shew himself to his own and the world not see him But chiefly he desireth hereby to be informed of the cause and reason why the Lord makes that difference in his special manifestations And we are to conceive that his desire in this floweth not so much from any undervaluing thoughts of grace as if it were not rich enough for all the world nor yet from any low esteem of himself and the rest making him wonder why they are admitted to this favour when others no worse then they in themselves are secluded As from some pride and conceit of somewhat in themselves differencing them from others to which he desireth Christs assent As may be gathered from Christs neglecting to answer directly to his question Whence learn 1. It is the Will of God that neither the wicked be honoured nor the godly disgraced but that honest men should be known and reputed such and that traitours be accounted what they are Therefore mentioning Judas he guards that it was not Iscariot that none should brand this honest man because he was of the same name 2. Christs disciples may finde many difficulties in his doctrine which will put them to many questions As here we see comparing it with the practice of some of the rest even in this same chapter 3. All doubts and difficulties wherewith disciples are puzled ought to be put up to Christ for resolution as here Judas his practice doth teach 4. Ignorance and carnal conceptions of the things of God breed many difficulties in things that otherwise are very clear for so how is it that thou wilt manifest c may relate to his conceit of a bodily manifestation which makes it a difficulty to him how a difference can be made Though the other interpretation seem to reach the scope better 5. There is a real difference put by Christ betwixt the world and his own in the matter of special manifestations for so is here imported 6. Albeit there be no cause in the creature why Christ should make this difference yet even good men when priviledges and mercies are heaped upon them are ready to dream of some inherent worth in themselves preferring them above others for so much doth this question teach How is it that thou wilt manifest thy self unto us and not to the world that is not only what way wilt thou take that the one shall see thee and not the other but what moveth thee to make the difference wherein he desireth somewhat from Christ to confirme him in a conceit of some worth in them Verse 23. Jesus answered and said unto him If a man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him 24. He that loveth me not keepeth not my sayings and the Word which you hear is not mine but the Fathers which sent me In these verses we have Christs answer upon this question Wherein 1. He repeats his doctrine concerning their duty asserting again that love to him will draw men to keep his words and obey them 2. He repeats and enlargeth the former encouragement assuring them that the Father and he will love such and that his manifestation of himself shall be by his Fathers and his coming to make abode with them 3. He amplifieth this their duty from the contrary v. 24. that disobedience to the Word argueth that there is no love to him and that this is an hainous sin and will obstruct these comfortable promises seeing the Word which they observe not is the Fathers as well as his Now for the scope of this answer in relation to Judas question we finde not that Christ doth directly answer to his question either as to the way of this manifestation or cause of this difference in it Only as by his propounding the matter in general he curbs him for appropriating that priviledge to themselves only so by repeating and amplifying the former doctrine he leads them from enquiring about others to see to themselves and from studying the secret counsel of God and causes of his dispensations to study the means that God hath appointed for attaining communion with himself and to abhorre the contrary evils because of the sinfulnesse thereof and because they would deprive them of so great a mercy From v. 23. Learn 1. Albeit Christ be very tender of his people yet he will not cherish them in their folly and humours nor satisfie their curiosity or conceit Therefore doth he so much wave his question in this answer 2. It is a great fault whe disciples become curious priers into the case of others and the secret counsel of God and causes thereof neglecting what is commanded and turning idle in the point of duty for this is the fault Christ findes in his question that it imports so much idlenesse as needs the enforcing of duty and terrifying from disobedience As indeed much idlenesse in the point of real duty makes but too much work about what we have nothing to do withal 3. Whatever be Christs tender condescendence to his people yet he will not lay aside his Sovereignty over them nor exempt them from duty for notwithstanding all his encouragements yet he still insists upon the necessity of love and obedience if they would partake of his comforts 4. A true lover of Christ is faithful to him and his interests and what he commits to him in his Word he will carefully observe it in his understanding affection and practice for If a man love me he will keep my words 5. Christ will never recal
this is the reason why he calls them friends which is true of all believers in their measure as of the Apostles in theirs for all things that I have heard of the Father I have made known to you Verse 16. Ye have not chosen me but I have chosen you and ordained you that you should go and bring forth fruit and that your fruit should remain that whatsoever ye shall ask of the Father in my Name he may give it you A third evidence of Christs love is held out in three particulars each of them following upon another 1. That his mercy had prevented them in their election both eternall unto salvation and their effectual calling as the effect thereof as also unto the office of Apostleship 2. That being chosen he had appointed them to bring forth much and remaining fruit in their private stations and publike callings 3. That for any thing they needed to enable them to be fruitful they should have accesse to the Father through him for obtaining thereof Whence learn 1. Such as are true beleevers and have indeed given up themselves to Christ to do him service ought and will have a singular estimation of Christ preferring and exalting him in their hearts above all other things for ye have not chosen me is not an absolute denial but on the contrary imports they had done so only in respect of order he had chosen them before See Phil. 3.12 2. It is naturally incident to all men to dispute in their mindes against the freedome of Gods grace and to be ambitious to have matter of boasting in themselves and to see somewhat moving God to let out his love upon them Therefore must Christ not only assert his choosing of them but remove any conceit of their choosing him first ye have not chosen me c. 3. Whatever debate there be in this matter yet our Lord is the preventer of all good in us both by his eternal election and by effectual vocation as also by predeterminating concurrence and influence to every good work in particular for ye have not chosen me but I have chosen you See 1 John 4.10 4. As no man may take any office to himself in Christs Church unlesse both the office be appointed by him and they appointed and called to it so the reason why he calls any to do him service in a particular office in his Church is not any worth in them but his own free grace who furnisheth them and setteth them to work for this holds true also of their office ye have not chosen me but I have chosen you 5. Such as God hath chosen to eternal life and effectually called are likewise ordained to serve Christ and bring forth fruit to him in their private stations and publike emploiments Therefore it is subjoyned and ordained you that ye should bring forth fruit 6. Such as Christ hath honoured with a Ministerial charge in his house ought not to loiter in it nor to please themselves with an high conceit of their own dignity and advancement But it should be their care to spend themselves in gaining souls and bringing in fruit to Christ for this holds true of the Apostles in their calling in particular I have chosen you and ordained you that ye should go and bring forth fruit See Matth. 28.19 7. Albeit beleevers and Christs servants be bound to their duty in their stations and offices yet their fruitfulnesse depends not on their diligence but upon Christs commanded and appointed blessing for this I have ordained or put and appointed you to go and bring forth fruit imports not only that he had appointed them to endeavour fruitfulnesse in the use of means but that he had appointed fruitfulnesse to follow upon their endeavours See Eph. 2 10. Acts 13.48 8. The fruits of a mans carriage and calling which Christ approveth of must be real and solid not empty and evanishing for it is fruit that may remain 9. The solid fruits which beleevers and Ministers bring forth shall not be lost but they will remain to Gods glory and their own good nourishing and confirming their faith and hope and confirming Ministers in their calling that they are approven of God in it for thus also their fruit remaineth in its use and effect 10. Whosoever are faithfully studying to be fruitful in their calling and particularly honest Ministers will finde many humbling wants in themselves for carrying through in it as becometh Therefore it is subjoyned to the former that they will be put to need prayer 11. Such as truly discern their own inabilities and wants will finde no help for them but by prayer to God nor any accesse to God in prayer but through Christ for they will be put to ask the Father and that in my Name saith he 12. It commends Christs love to his people that when he emptieth them that they may be sent to God through him they shall not be disappointed but get a good answer were their difficulties never so many or so great for this is an evidence of his love Whatsoever ye shall ask of the Father in my Name he shall give it you 13. Albeit it be only of free love and through Christs merit that the prayers of beleevers do finde accesse yet their fruitfulnesse is the way wherein to come speed as evidencing their persons to be reconciled their condition to be good and that they seek not things from God to consume on their lusts Jam. 4.3 but to enable them to more fruitfulnesse for this depends on the former that your fruit should remain that whatsoever ye shall ask c. he may give it Where fruitfulnesse is commended as the way to come speed and yet no merit to be placed in it but the supplication put up in Christs Name Verse 17. These things I command you that ye love one another Christ having thus commended his love to them as the pattern and motive of their duty he doth repeat and resume the former exhortation v. 12. and presseth it over again by way of conclusion from the former grounds Whence learn 1. Mutual love is a duty of great importance and very excellent in the sight of God Therefore doth Christ so oft repeat and inculcate it 2. Our hearts by nature are very dull in taking up our duty and very untoward and averse from the duty of mutual love for so much also doth the inculcating of this exhortation teach us 3. Such as take a full and serious view of Christs love to them cannot but see themselves engaged to mutual love and to be without excuse if they neglect it for upon the former grounds he here repeateth it as a duty that cannot be declined 4. The duty of mutual love is very comprehensive and containeth many duties in the bosome of it to which love will stoop and condescend Therefore Christ exhorts to it as to many duties These things I command you that ye love one another See Rom 13.8 1 Cor. 13.4 5 6 7.
the strongest ought to subject themselves unto this Government for in the second repetition of the charge it is feed or govern and play the shepherd for the word is different from the former and that even to the sheep 8. The strongest of professours will not within time attain that height of perfection and sanctity as to out-grow Ordinances or a Ministry or not to need them and Ministers are bound to deal with them accordingly Therefore in the third repetition of the charge he useth the word first used feed or provide and afford food and that even to my sheep as well as to lambs Verse 18. Verily verily I say unto thee When thou wast young thou girdedst thy self and walkedst whither thou wouldest but when thou shalt be old thou shalt stretch forth thine hands and another shall gird thee and carry thee whither thou wouldest not 19. This spake he signifying by what death he should glorifie God And when he had spoken this he saith unto him Follow me In the next part of Christs conference with Peter he warnes him of his future sufferings promising that he should prove more stout then in his former trial This he propounds more darkly v. 18. and alluding to the custome of these Easterne people who wearing long garments did gird them up by binding their loines when they went to a journey and to the custome of binding malefactours when they were carried from place to place or to the place of execution He sheweth a great difference that should be betwixt his case in youth and in old age In his youth he girded up his loines and walked at his own pleasure but in his old age others should binde him and carry him whether his natural inclination did not lead him And in v. 19. he explains this shewing that he spake of his violent death sweetning it with this consideration that hereby he should glorifie God and commanding him presently to follow him Whence learn 1. Love to Christ must be evidenced not only by active doing of duty but by suffering also unto death if we be called unto it And Ministers especially when they undertake the charge of Christs flock ought to lay their account for such a lot Therefore is this prediction joyned with the former injunction as another proof of Peters love to Christ 2. The matter of suffering would not be lightly thought upon but we should have grave and serious thoughts of it that afflictions in some measure abide us that it is our duty to resolve for the worst and that suffering will indeed try us and therefore we should be laying up for such a strait for these causes doth he begin this doctrine with a grave asseveration Verily verily I say unto thee c. 3. There will be great difference betwixt a Saint trusting in his own strength and the same Saint leaning upon and supported by God he who before durst not look a damosel in the face will in the other case dare to look death in the face for so appeared in Peter of whom Christ foretels this when he is minding him of his former failing 4. As it is the duty of Saints alwayes to look on suffering for Christ as their great honour Acts 5.41 so in particular when a Saint is indeed penitent for his shifting of suffering and sliding in a time of trial it will be his great comfort to know that he shall have the honour to suffer and be born through in it that so to say he may be avenged on trial for his two eyes for here it is held out for Peters encouragement that Christ will employ him who had proven so weak yet to suffer unto death for his Name as a souldier who is shamefully beaten desires nothing so much as another day wherein he may shew his valour and repair his credit 5. As nature hath an antipathy at death and particularly a violent death so Saints have not an inclination to suffering ready to let out at their pleasure till God give them victory and resolution Therefore is his suffering called anothers girding him and carrying him whither he would not not only shewing that naturally he would be averse from it or that he would have no hand in his own suffering and death but that take him in his own resolutions and inclinations and he would decline such a lot though grace made him submit and stretch out his hands that they might gird him and this sheweth how needfull it is that the most resolute of men do seek willingnesse from Christ lest their natural inclinations prevail And that even where there is a natural antipathy and fear of death and suffering yet Christ may make eminent and resolute Martyrs of them they depending on him as many Martyrs who have been long exercised with the feare of death have found in experience 6. The thing which nature especially while men are young and in vigour would still be at is to be their own Masters not subject to the Law of God nor to the tossing Providences about the world for this was Peters way and what he delighted in then when thou wast young thou girded thy self and walkedst whither thou wouldest He was his own man and delighted to walk as he pleased and at randome and liberty 7. Men may expect strange changes in their lots and exercises in the several turnes of their life before they go off the world and particularly when men engage themselves in Christs service they may expect a strange change to follow on it Not only will their consciences within them curb their extravigant and lawlesse walking but whereas there were none before to trouble them now there must be nothing but bonds and death for them So much doth this opposition betwixt Peters lot in his youth and old age teach us When thou wast young thou girdedst thy self c. But when thou shalt be old thou shalt stretch forth thy bands c. 8. That Christ promisseth he shall not suffer till he be old He teacheth partly that the timing of his peoples suffering is in his hand and he can when he pleaseth give them a faire time wherein to serve him before he call them to seal the truth by their sufferings for Peter is old before they gird him c. See Luke 13.31 32. and partly That Christ may call his people to suffer when their visible ability is least that so the power carrying them through may be seen to be of him Therefore also doth he suffer when he is old when albeit old age might quench many lusts in him and experience and time might settle him yet his natural vigour was decayed and feares usually accompanying old age might retard him 9. Christ would have his doctrine distinctly taken up and understood by hearers therefore as Peter understood this well enough so John explains it for our use shewing that Christ spake of Peters death in these termes 10. The sufferings of Saints do contribute to set out the glory of
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