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
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
in hast here they took not such leisure as otherwise was usual These particulars may teach us 1. It is the will of God that zeal and affection run in a right channel and keep his way being as pure so peaceable and orderly for Joseph goeth first and sought Pilates leave who had power of the dead bodies v. 31. and obtains it before he do any thing 2. It is the will of God and very commendable that the living do performe due honour to the dead bodies of Saints And such as have received mercy from Christ will think no expence too much were it even bestowed on his dead body for a mixture of mirrhe and aloes about an hundred pound weight is employed this way together also with fine linnen as it is Mark 15.46 See 2 Chron. 16.14 Jer. 22.18 19. Psal 79.2 3. It was beleeved even in the Church of the Jewes that there should be a resurrection of the same bodies which were dead for so much also did this practice of embalming among the Jewes point at though the Heathen also borrowed it from the Patriarchs albeit they were ignorant of the resurrection they wound his body with linnen cloaths with the spices in expectation of the resurrection thereof though it may be not beleeving that he should rise on the third day Only seeing Christ hath now given a clear pledge of our Resurrection by his own rising from the dead there is no cause why that custome should be continued for that end Fourthly Their burying of him in a new grave in a garden which was Josephs own Matth. 27.60 may teach Not only that he would be buried in a garden to expiate Adams sinne in the garden and that he was buried in another mans grave who suffered for the sins of others But further 1. It is mens duty to acquaint themselves with the thoughts of mortality in time that so they may be the more ready when death comes Therefore had Joseph his sepulchre ready in the garden daily before his eyes 2. Selfe-denying affection unto Christ will quit any thing to him that he calls for or needs for Joseph quits his grave to Christ 3. All suspition of any others rising in stead of Christ or of his rising by the vertue of any other was prevented by his being buried in a new sepulchre wherein was never man yet laid And so none could rise out of it but he nor could be raised by any vertue from any other buried there before him as a man was raised at the touch of Elisha's bones 2 Kings 13.21 Fifthly a reason is given why he was buried there Namely That being the preparation day wherein they could not attend long therefore they hastily laid him there as being near at hand and belike also they did not by reason of this attend upon all the particular circumstances required in embalming of him This may teach 1. Albeit ceremonial performances give place unto moral duties and men may lawfully omit the one when they come in competition with the other Yet men ought so to follow the one as they strive so far as is possible to overtake all Therefore they so go about the burying of Christ as they make all the hast they can to observe the Jewes preparation day 2. When the Lord doth not let things frame with his people as they would it doth oft-times prove to be so because they shall not need what he is not pleased to give for they got not leasure to wait upon this businesse but hastily laid him in that sepulchre for it was nigh at hand because he was not to need a grave long nor to need that way of embalming which they would have used toward him 3. The Lord also did so order that every passage about Christs burial and even these which his friends would have had done otherwise did contribute to his great scope of glorifying Christ for therefore also was it ordered that they being hastened laid him in the sepulchre which was nigh at hand that so he might rise in the view of all his enemies where they had the stone sealed and a guard to keep him in whereas had he been carried further off the matter had been more obscure and might have seemed more doubtful And thus also doth he bring about his glory by that wherein his people could little expect it should be so CHAP. XX. THis and the following Chapter contain Christs exaltation and begun triumph over all his enemies by his rising again from the dead which being done without witnesses all the Evangelists do confirme the truth of it by recording the several steps and degrees of the manifestation thereof And namely by the empty grave which did more obscurely put it out as the dawning of that bright day by the testimony of Angels which was yet a clearer light and by his own apparitions which were the full shining of that Sun of righteousnesse in that morning of his Resurrection In handling this begun exaltation of Christ I shall as formerly speak only to what is recorded by John save in so far as may be needful for clearing the greatest contrarieties which seem to be betwixt him and the rest And in this Chapter First Christs Resurrection is evidenced and confirmed by the empty grave And that first unto Mary Magdalene v. 1. Next unto Peter and John who being informed by Mary of what she had found v 2. do run unto the grave v 3 4. and find it empty and do observe such circumstances as perswade John to beleeve v. 5 6 7 8. though they had not considered or beleeved the Scriptures before which spake of this matter v. 9. and so they return back again v. 10. Secondly Christs Resurrection is further evidenced and confirmed by three apparitions and manifestations of himself First to Mary who staying weeping and looking into the grave v. 11. gets a vision of two Angels who conferre with her v. 12 13. Then she meets and conferreth with Christ as yet unknown to her v. 14 15. who afterward maketh himself known unto her v. 16. and gives her directions and a Commission v. 17. which she obeyeth v. 18. Secondly To all the disciples except Thomas to whom he appeareth that night at their meeting confirming them in the faith of his Resurrection by his usual salutation v. 19. and by ocular demonstration to their comfort v. 20. And reneweth and confirmeth their calling to the Ministry v. 21. endowing them with furniture for that office v. 22. and asserting their authority in the discharge thereof v. 23. Thirdly to all the disciples and Thomas with them who being absent the former time and refusing to beleeve upon their report unlesse he himself got sensible satisfaction of his own prescribing v. 24 25. Christ after a week appears to them again after the former manner v. 26. offering satisfaction to Thomas doubtfulnesse v. 27. which drawing out a faire confession from him v. 28. it is entertained with a reproof and caution v. 29.
truth and piety in their station and generation In subserviency whereunto I have presented this piece to your Ladiship as containing a brief hint at many of these precious truths which are necessary to salvation and useful to be inculcate upon these who minde the way to heaven And for Your Honour My Lady Beuccleuch Albeit by reason of your young and tender years many of these truths here presented may transcend your capacity for present yet as your grave prudent and sweet disposition and behaviour your opposition to profanity and respect to the sabbath-Sabbath-day and your careful observance of such duties of Religion as your tender age is capable of do much refresh those who are concerned in you and converse with you as being things not usual in so tender an age especially in one who wants not sufficient baits of worldly advantages and contentments to divert you and do give good ground of hope that if the Lord continue you ye shall prove an ornament to your dignity and station So it hath engaged me to prefix your name also to this piece as an incitement to you to proceed in that good course and that your Ladiship may have an help ready at hand from whence as ye grow up ye may drink in that sound doctrine which is according to godlinesse Now that the Lord himself may blesse you both in all your relations and concernments may continue you long togther may make you a blessing to each other and may blesse this and the like means unto you for your furtherance in faith and godlinesse till ye come to your eternal rest is the hearty prayer of Your Honours obliged servant in the Gospel GEORGE HVTCHESON To the READER Christian Reader THat I do again appear in Print floweth from no other cause but my desire to do service to the Church of Christ in my generation and to contribute my endeavors for promoving that publike designe of making the holy Scriptures yet more cleare unto the Lords people Some while ago I received such an intimation of my mortality as did excite me to emprove my time the best I could And accordingly I made haste to perfect this Exposition which formerly I had begun to cast in this mould out of some Notes of Sermons I had preached on this Gospel And now through the good hand of God upon me thou hast it here presented compleat unto thee I shall not say much to what is mine in it But this may commend it unto thee that the subject-matter is indeed divine and as full of that marrow of the Christian Religion as any other parcel of Holy writing Here the profoundest mysteries of Religion are opened up by a beloved Disciple Christ is lively pointed out in his Person and Offices and in his heart and affection to his people We are here directed in the way of closing with him by faith and the sure grounds of lost sinners confidence are clearly demonstrate And albeit this Exposition be swelled up to a great bulk upon my hand yet such is the riches of this Treasure that whoso would search into it will finde that I have onely gathered some gleanings and for what I have hinted at I could with much lesse trouble have given it more at large then contracted it in these bounds I need say nothing to the mould of it being the same with that I made use of in the pieces formerly published Onely if any do think that the Summe of each Chapter is given too briefly especially toward the beginning of the Book They will finde for satisfaction that to save my self and them a labour I have in going through the several parts of the Chapter supplyed that defect and given a Summe of every part as I come to it If any shall conceive that upon several places to which they may turne the Notes are not so many nor so full as might be expected They may be pleased to consider that beside my too true Apology of my inability to satisfie the expectation of the judicious and learned for whom this work is not chiefly intended my scope is not in this to proceed after the way of a Sermon on a select place Vpon which occasion many things might be brought in But commenting upon an entire book of Scripture I satisfied my self with the most obvious things upon every particular verse And beside some purposes frequently occurring I resolved to be more brief upon these afterward which I had once and it may be again spoken before And who so will be pleased to read the whole or to compare the Notes on those passages which frequently occurre in all the places where they are observed will I hope finde more satisfaction then if they look onely on some one place If the Reader finde many repetitions not onely of the same Doctrines but it may be also of the same cautions or reasons couched in and subjoyned to the Doctrines He should consider beside other reasons that in a work of such bulk wherein there are so many doctrines it was almost unpossible to get all in my view at once that so I might have corrected needlesse repetitions And as the Doctrines are I hope the genuine Doctrines of every place and are inculcate by Christ in his frequent repetitions of them So I conceived it not fit to omit them Especially seeing I could almost as briefly and I suppose to better purpose repeat them then referre the Reader to the place where they had beene formerly observed I shall adde no further Apology in behalf of this undertaking but what ever my failings have been in it and I believe judicious Readers will finde more escapes then I could my self observe yet I hope thou wilt finde the Exposition sound and the observations pertinent and Orthodox and such as may through the Lords blessing contribute to thy edification in the faith which is in Jesus Christ To his Grace thou art commended by Thy servant in the work of the Gospel GEORGE HVTCHESON AN EXPOSITION Of the GOSPEL of Jesus Christ According to JOHN The ARGUMENT JOHN the son of Zebedee being called from the fisher-trade to be an Apostle Matth. 4.21 22. was in a special way favoured of Christ during the time of his abode in the world being admitted to be one of the witnesses of some of his special miracles Mark 5.37 of his transfiguration Matth. 17.12 and of his agonie in the garden Matth. 26.37 He was likewise entrusted by Christ upon the Crosse with the care of his mother John 19.26 27. and which is above all he was one specially beloved of Christ and very intimate with him John 13.23 and 21.20 24. After Christs ascension and the pouring out of the Spirit he is employed with the rest in proclaiming the glad tidings of salvation and was joynt with Peter in healing of the creple and enduring of the trials which followed thereupon Acts 3. and 4. After that we finde him sent with Peter to Samaria Acts 8.14 c. Afterward as
he holds forth the excellency of Christ first as being above himself in dignity ver 15. Next as being above all beleevers in the point of fulnesse and sufficiency for the supply of lost sinners ver 16. Thirdly as being preferred to Moses the Minister of the Law ver 17. Fourthly as being preferred to all men in the point of knowing and revealing of God ver 18. In the first branch of this commendation Christ being now immediately gone from John after his Baptisme to be tempted in the Wildernesse and therefore he saith this was he speaking of one who had been with him but was now gone John doth repeat his former testimonies and apply them to this individuall person who had been with him Wherein he had declared and yet again doth declare that howsoever Christ did come after him in time of nativity and in time of manifestation and execution of his office Yea and after him for a time in place as coming to be baptized by him and as yet more obscure then he Yet he was truly before him in dignity of person and office as being the eternal God Doctrine 1. It is a commendable and sweet thing when Ministers prove faithful in their trust and mind the work about which they are sent for John was sent to bear witnesse of the light ver 7. and accordingly his practice is John bare witnesse of him 2. The testimony of faithful Ministers doth not evanish with the publication thereof nor dieth with themselves but continueth as a constant witnesse to all those to whom the knowledge thereof cometh And particularly it is so with the doctrine of extraordinary Messengers whose doctrine being recorded standeth as a constant witnesse for in the Original it is John beareth witnesse of him in the present time though John was long since dead 3. Faithful Ministers having to do with hearers at a great distance from God who are deaf and distracted with the noise of tumultuous lusts had need to be earnest and instant in their doctrine and should in plain termes not going about the bush with boldnesse and fearlessenesse and with fervency and not for the fashion only publish what they have in commission for in these respects John bare witnesse of him and cried Beside that John entring to his Ministry in a year of Jubilee as is supposed did thus become the trumpeter to proclaime the acceptable year of the Lord. 4. Christ needeth not visible manifestations of himself to invite such as know him from the Word to commend him and esteeme highly of him for John before Christ came unto him or he saw him had given ample testimonies concerning him This was be of whom I spake even all these testimonies before Christs Baptisme recorded by the other Evangelists 5. As faithful Ministers ought to be preparing people for Christs manifestations of himself So when he doth manifest himself a Minister is yet needful to expound these manifestations to be the thing promised that so they may not be mistaken nor stumbled at Therefore John having spoken of Christ before he manifested himself finds it needful to apply that doctrine to that person that they might not stumble at his low condition This was he of whom I spake And we are ready to fall in the like mistake of his promised comforts and outgoings when they come 6. Christs real excellency and worth is such that commenders of him according to his word will never have cause to change their note but when he manifests himself they will see all true that was said of him and when again he obscureth himself there is no cause to change our thoughts for here when Christ comes to John he points him out as making good all he had said and when now he is gone to the Wildernesse to be hungry and to be tempted of the Devil John saith the same things of him This was be of whom I spake c. 7. Aâ— Christ is still above and preferred before the choisest of Ministers however he abased himself in the dayes of his flesh and subjected himself to fulfil all righteousnesse So it is the duty and will be the practise of faithful Ministers and honest Christians to abase themselves that Christ may be exalted and to guard against any respect that may encroach upon his honour for thus did John preach of him first and last he that cometh after me is preferred before me 8. The dignity and eternity of Christs person as God sets him up above all creatures how excellent soever for albeit as man he was for a time made a little lower then the Angels yet by vertue of the personal union he is even as man made head of Angels And as God there is no comparison betwixt him and the creatures So much doth Johns reason teach us he is preferred before me for he was before me Ver. 16. And of his fulness have all we received and grace for grace In the next branch of this commendation John preferreth Christ to all beleevers as being he in whom all fulnesse dwelleth and from whose fulnesse all graces and gifts that ever any had or hath do flow in all the steps and degrees thereof Doctrine 1. All men and even the choisest of Christs servants are by nature and of themselves empty of any thing that is good for so much is implied in that we must receive of his fulnesse 2. All fulnesse of grace and goodnesse for supply of beleevers wants is treasured up in Christ He hath an increated fulnesse as God and as man a created fulnesse A fulnesse of dignities and prerogagatives a fulnesse of divine perfections gifts and graces answerable to these dignities the fulnesse of the Godhead dwelleth in him bodily and the Spirit without measure is poured out upon him for this is also supposed that he hath this fulnesse 3. The fulnesse that is in Christ is for the supply of all beleevers wants as their treasure and store-house These who come to him he needs them not to receive from them but to give unto them he needs not their fulnesse but their emptinesse that his fulnesse may overflow to the supply thereof And this may invite sinners to come to him as they need for of his fulnesse we receive 4. God hath in great mercy so ordered the way of his peoples salvation as not to entrust their own stock of grace into their own hands as he did to Adam before the fall but to put them and their allowance in Christs hand that he might keep it for them who can contain infinitely more then they could receive and they may come and draw it daily out of him as they need for so is it ordered here that he hath the fulnesse and we receive of his fulnesse 5. There is no man of any rank quality or degree that hath any gift or grace but he hath it of Christ The most eminent ought to look humbly on what he hath as Christs gift and the meanest ought to adore and
sick and corrupt Church when corrupt men are entrusted with most grave and weighty employments in it for so was it with the Church of the Iewes when they which were sent were of the Pharisees A precise sect abounding in errour superstition and hypocrisie as the history of the Gospel maketh manifest 2. Corrupt men are more ready to jangle and lie at wait for advantages then to embrace the truth of God delivered by his servants for these Pharisees take no notice of what he had said from Isaiah nor seek to be further cleared in it but think they have an advantage of him that he should presume to baptize Why baptisest thou then if thou be not that Christ c 3. It was an uncontroverted truth both among friends and foes in the Jewish Church that at the coming of the Messiah there should be some changes in the way of Religion and an institution of new Ordinances for the Pharisees have nothing to say against his Baptisme if he were Christ or Elias or the Prophet their onely objection is Why baptizest thou then if thou be not that Christ nor Elias neither that Prophet And John's answer I baptize but there standeth one among you c. importeth that he being Christs forerunner who was now come into the world it was lawful for him to administer this Sacrament 4. Ministers ought to arrogate no more unto themselves then to be Ministers and dispensers of the external meanes of Word and Sacraments leaving the glory and efficacie thereof unto Christ entirely And people ought so to be affected in coming to these Ordinances Therefore saith John I baptize with water not denying that Christ also baptized with water nor yet denying that baptisme administred by him was accompanied with Grace and the Spirit of God but he onely compareth his person and office with Christs and sheweth that whatever grace came by the Sacrament administred by him yet he was not the giver of it but Christ onely who had appointed him to dispence the outward seale 5. Christ may be among a people and yet they who reckon themselves very high in the Church neither see him nor know him for saith John there standeth one among you not that he was present then at that time for he came but the next day to him from the Wildernesse ver 29. but that he was come into the world and conversant with the Jewes whom ye know not 6. It is the duty of Ministers and will be the care of such as are faithful and zealous to exalt and commend Christ at all occasions that men may fall in love with him Therefore doth John again repeat his doctrine he it is who coming after me is preferred before me whose shooes latchet I am not worthy to unloose 8. The more high employment and the more eminent gifts men have and the more ready men are to esteeme of them the more will they abase themselves if they be truly gracious and be affected with the excellency of Christ for it is John the greatest among them that are born of women and so much esteemed among the Jewes and the fore-runner of Christ who thus abaseth himself he is preferred before me whose shooes latchet I am not worthy to unloose 9. Albeit Christ of free grace do honour men with eminent employments under him and particularly Ministers of the Gospel Yet such as know Christ and themselves well will not onely see that they are unworthy of the high employments they have but even to do the basest service to him for John saith not I am unworthy to be his fore runner though employed in that service but whose shooes latchet I am not worthy to unloose which was a mean and base office Verse 28. These things were done in Bethabara beyond Jordan where John was baptizing Unto this testimony the Apostle John subjoyneth the place where it was given It was as the name signifieth an ordinary place of passage over Jordan This is remarked not onely to confirme the truth of the testimony by recording the circumstances But 1. To shew that as this place where John baptized and preached was an ordinary entry to the Land of Canaan so Christ whom he preached is the Author and the Sacrament he administred a meane of entry into the heavenly Canaan 2. To shew that faithful Ministers ought to omit no opportunities but to take advantage of all occasions for setting forth of Christ and gaining of souls to him Therefore doth John make use of Bethabarah to preach and baptize in because of the daily concourse that was there Verse 29. The next day John seeth Jesus coming unto him and saith Behold the Lamb of God which taketh away the sin of the world This is Johns third testimony concerning Christ after his Baptizme given in Christs own presence when he returned to John after his tentations in the wildernesse wherein first he points out Christ as the true sacrifice for expiating of sin ver 29. Next he again applieth his former doctrine concerning the Messiah to this person ver 30. Thirdly he sheweth how he came to know him and thus to testifie of him which was not upon any acquaintance by eye-sight but when he got Commission for his Ministry it was revealed to him that the Messiah was in the world and to be manifested by him ver 31. and that he got a signe from God whereby to discerne the Messiah which was accomplished in this person ver 32 33. vpon the sight whereof he was encouraged to proclaim Christ to be the Son of God ver 34. In this verse John who had hitherto set forth Christ in the dignity and excellency of his office doth now declare how he was to execute his office and to bring about these benefits which was by suffering and therefore he points out Christ as the substance of the Passeover and daily Sacrifices who by the merit and vertue of his death takes away the sin of his own both Jewes and Gentiles Doctrine 1. Faithful Ministers and such as know Christ will diminish nothing of his commendation for any outward dispensations he may meet with for the occasion of this testimony declareth that when John was publishing the former testimonies Christ was absent and particularly under his tentations in the Wildernesse as the Harmony maketh clear and yet in the mean time he had been commending him 2. Such as faithfully point out and commend Christ he will give them occasion to do it yet more by becoming more familiar with them that so they may make him better known for whereas John had preached Christ faithfully the next day John seeth Jesus coming unto him and so will he do still though he come not any more in person 3. As faithful Ministers get more clear and renewed sights of Christ so they ought to improve those dispensations by making him known yet more to others for when Christ cometh to John he publisheth a new testimony and points out yet more of him 4. It is no
before they came away It saith much to the incurablenesse of mens spiritual condition when they are afflicted and make some fashion of coming to Christ with it yea and are delivered and yet continue unrenewed Doctrine 9. His pleading this as a work of charity and necessity teacheth That mercy and compassion in Christ will omit no occasion of shewing it self comfortable to the miserable and them that are in necessity for he will not intermit to help them when he seeth them even albeit it be the Sabbath And this will yet further appear if we consider that one might object that there was no such necessity but the man who had endured that infirmity thirty eight years might endure it yet one day whereas Circumcision in respect of the command could not be omitted But the answer is easie that not only the duty of charity requireth that the miserable be presently helped but however the man might have endured it yet Christs love and pity laid on the necessity and could not forbear And albeit the man might be hardened in his trouble by reason of long continuance yet Christs pitie is as tender towards him as if it had been the first day yea so much the more as he had endured it so long albeit in deep wisdome he reserved the cure for his own hand This may help to correct the jealous thoughts of Gods people who complain that they are forgotten under their long continued trials 10. In declaring that Moses gave them Circumcision Christ adds a correction not because it is of Moses but of the Fathers as indeed it was given to Abraham long before Gen. 17.10 Whereby 1. He would put them in minde that there was a covenant and promise made and seals annexed to it long before the giving of the law by Moses that so they might gather that the law which came after could not make the promise void as it is argued Gal. 3.17 2. Because they doated so much upon Moses yeâ— and eyed him more then God in the ordinances they receiveed by his Ministry Therefore Christ puts him in his own roome and sheweth that precious Ordinances were given to others as well as to him It teacheth That when eminent instruments are too much doated on and idolized by men it provokes the Lord to debase them and to let it be seen that they are but his instruments As here he doth with Moses Verse 24. Judge not according to the appearance but judge righteous judgement Unto this argument Christ subjoines an inference or conclusion that it was their duty to judge righteously of his work and not to be led by appearances such as looking on the one part to Moses his authority and on the other to his basenesse and so to condemne him but should compare the one fact with the other and see how they aggreed and rather see a divine power shining in his works setting forth his glory and justifying them then stumble at his works by judging him according to outward appearance to be a meere man Doctrine 1. Christ and the friends of truth desire nothing but righteous judgement and will not be affraid to go to the bar with their enemies if they can get justice and equity for he desires that they judge righteous judgement He had already examined his own way and found it to be right and therefore feared no trial and so should his people sit upon their own assize 2. Men are oft-times so blinded with visible appearances and maskes with passions interests and prejudices that they see not through causes as they are in truth but do judge of them according as they are represented in a false mirrour either judging of a cause as it is masked with pretences or loaden with prejudices or according as they esteeme of the person that owns it Therefore it is requisite they be warned that they judge not according to the appearance or according to external appearance or the outward view they take of persons 3. Whosoever do condemne what is right because of their prejudice against persons or out of respect to persons do justifie what is wrong and who so do rashlie judge of things without considering all circumstances do deal unrighteously before God for so much is here condemned by Christ judge not according to the appearance but judge righteous judgement See Deut. 1.16 17. Verse 25. Then said some of them of Hierusalem is not this he whom they seek to kill 26. But loe he speaketh boldly and they say nothing unto him Do the Rulers know indeed that this is the very Christ 27. Howbeit we know this man whence he is but when Christ cometh no man knoweth whence he is Christ having thus debated with the Jewes and multitude about his doctrine and practice he in the second place is assaulted by the inhabitants of Jerusalem who knew the Rulers plots better then others And 1. They crie out upon their Rulers wondering what is become of their zeal and forwardnesse who were seeking him to kill him and yet now when he preaches so boldly they meddle not with him 2. They alledge in derision that the Rulers were so moderate possibly because they beleeved him to be the Messiah But as for them they think they have strong reasons wherefore they could not joine with them in that opinion For they know whence this man is whereas no man will know whence the Messiah is when he cometh As for the first part of their reason it cometh more fitly to be considered in Christs answer But in the second part they assert a manifest untruth for albeit Christ in respect of his Godhead was prefigured by Melchizedek who in that state is brought in Scripture without father and mother without descent having neither beginning of dayes nor end of life Heb. 7.3 and it is said of Christ in that respect who shall declare his generation Isa 53.8 Yet it is as clear that in respect of his humanity the Scripture clearly points out what tribe he should come of his descent family and linage and the place of his birth Doctrine 1. When wicked men are put to silence in debates yet will they not be gained but this will irritate their corruptions to start new questions about truth and new prejudices against the maintainers thereof for their not replying to his reasonings makes it clear they were convinced and yet this availeth not but they are irritate and imbittered that the Pharisees are not more violent and they run to new debates 2. Ordinarily they who enjoy most advantages in a visible Church do in a declining time prove worst of any for they of Jerusalem the chiefe City and the place of solemne publike worship for all the Nation are more upon the persecutors plots and more enraged then any 3. God can preserve his own in the faithful discharge of their duty in ill times in an admirable way so that even their enemies themselves may wonder at it for say they Is not this he
escaping of their fury ver 59. Ver. 1. JEsus went unto the mount of Olives 2. And early in the morning he came againe into the Temple and all the people came unto him and he sate down and taught them Unto this history of the adulterous woman somewhat is premitted in these verses by way of introduction which also points out the connexion of this purpose with the former And 1. Whereas his persecutors had houses of their own to go to Chap. 7. 53. he after his preaching and debates retires to the Mount of Olives without the City that night ver 1. We finde elsewhere that he went out and lodged by night in Bethany which was upon the side of that Mount belike with Lazarus and his Sisters that so he might prevent any designe they might have against him to be acted in night uproares See Matth. 21.17 But his early returne ver 2. makes it probable that he rather went out to the Mount it selfe that he might pray in secret and so it seems to be understood Luke 21.37 with Chap. 22. 39 40. And this seems to have been his constant custome after this time to leave the City by night 2. Having spent the night there he returnes to the Temple and finding the people stock about him he teaches them Who these hearers were whether the people that were now ready to depart on this day after the feast for whose cause Christ returns so early or the multitude of the in habitants of Jerusalem is not much material Only it seems that they were of the common sort and few or none of the Rulers And as for his gesture in teaching that he sate down it was their custome in these times and a testimony of the respect that is due to them that carry the minde of God and we finde Christ sometime preach sitting Luke 4.20 21. sometime standing Joh. 7.37 and at this time his wearinesse with night watching might call for it Nor is it much to be stood upon which of these gestures men use in preaching But Preachers ought in these things accommodate themselves to seek the benefit of hearers and that they be heard and seen by them Doctrine 1. It is no strange thing to see Christ and his followers for all their faithful services in an ingrate world yet wanting any comfortable accommodations in it for after Christ hath spent the day time in teaching he wants a safe and convenient place to retire unto within the Citie and must go out to the Mount of Olive See Luke 9.58 2. It is the duty of Christs Servants and people not to rest satisfied with any publike and open performances in Gods service But they should also joyne therewith a conscientious observance of the duty of secret prayer which is not only needful in Ministers that they may draw down blessings upon their endeavours but in all the godly also that it may be a witnesse of their sincerity and a mean of keeping up communion with Christ and of preventing much anxietie Therefore Christ after his preaching all day goes to prayer in the Mount of Olives 3. As the sinnes of the Elect deprived Christ of many a nights sleep that so he might sanctifie rest and sleep to his beloved whereof this passage is one instance So they who are servent in following after communion with God will rather take their sleeping time then they should want an opportunitie of secret prayer As here Christs practice doth teach 4. As the general calling of Christianity is a very throng task wherein a man needs never want an opportunity of doing service to God Yet without prejudice to his outward calling and occupation So in particular a Ministers task is very great and preaching and prayer and the duties of his calling following thereupon may take up his whole time if he be faithful As here Christs practice doth teach who having spent the night in prayer early in the morning came againe into the Temple and taught See Act. 6.4 5. As Christ can get hearers to himselfe when he pleaseth and purposeth to do good even in despight of all his enemies So affection to Christ and his doctrine will stand upon no impediment that would stop the way Therefore albeit it was yet early and the Rulers were raging against Christ yet all the people came unto him 6. Where affection is kindled and drawes men to frequent Christs company they will be sure of a meeting and to be taught by him Therefore albeit he might justly have a great quarrel against that Citie Yet since affection drew the people he could not refuse them but sat down and taught them Verse 3. And the Scribes and Pharisees brought unto him a woman taken in adultery and when they had set her in the mids 4. They say unto him Master this woman was taken in adultery in the very act 5. Now Moses in the Law commanded us that such should be stoned but what sayest thou 6. This they said tempting him that they might have to accuse him Followeth the history it selfe wherein first in these verses we have the case propounded to Christ by the Scribes and Pharisees who while he is preaching do present a woman taken in the act of adultery unto him and pointing out what was determined in Moses law they do in an insinuating way ask his judgement only that they might take some advantage of him by his answer For if he should according to his wonted offers of clemency assoile her they would condemne him as contrary to Moses and if he condemned her to die then they thought to make him odious to the people as contradicting his own practice in eating with Publicans and sinners and his Doctrine in offering mercy and grace so freely We need not be inquisitive why they present only the woman though it be probable that however they were taken in the very act yet the man had escaped from among their hands Doctrine 1. Christs servants ought not to think it strange when they get not through spiritual duties with ease but do meet with many temptations and interruptions in them for Christ himselfe was interrupted by these wicked men They brought in a woman taken in adultery c. 2. It gives just ground of suspition when men who were violent enemies do on a suddain become flattering and insinuating friends for it was for little good that they who even now were seeking to kill him do in a flattering way call him Master and do set this woman in the mids or in open judgement before him and do seek resolution concerning her from him 3. Such is the perversity of fallen man that whatever God do testifie of his displeasure by word or judgements against grossest sinnes Yet they are continued in and followed yea and committed in times when God calls them to solemne-exercises of his worship for albeit adultery be expressely prohibited as a grosse iniquity and albeit that and the like uncleannesse had oftentimes drawn down very remarkable
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
In these verses we have Christs present answer by deeds to this message to wit That however he loved not only Lazarus as they propound it ver 3. but themselves also ver 5. Yet when he heard of his sicknesse he stayed still two dayes before he motioned his returne to Judea ver 6 This he did that Lazarus being dead before he came the two sisters might be the more fully tried and his own glory might shine the brighter for strengthening the faith of his people as will be seen in the sequel of the history particularly ver 15. Doct. 1. As God hath set his love on sinful dust and Christ man hath by his own practice sanctified holy friendship So mens pretending and saying they are beloved of Christ is to little purpose unlesse Christ say so also Therefore is it confirmed here what they had expressed concerning Lazarus 2. Such as upon Gospel tearms and grounds do lay claime to Christs love will not be repelled nor disappointed for they say it is he whom thou lovest and here Amen is said to their claime Jesus loved Lazarus 3. It is a great mercy to be beloved of Christ but it is a double mercy when the Lord lets out his love on a whole society and children of a family together Therefore it is added Jesus loved Martha and her sister and Lazarus which might be a comfort to every one of them in respect of the rest 4. Saints sobriety in esteeming of themselves and in preferring others to themselves will never loose them any thing in Christs estimation Therefore albeit they mention only Lazarus as beloved of Christ ver 3. yet here themselves also are added Unbeliefe is indeed no sobriety nor yet is it sobriety in Saints to shut out themselves from any part in Christs love Yet when men have laid hold on him it becomes them to preferre others and make more noise of them then of themselves 5. Albeit there may be much difference of growth among Saints some may have moe blemishes then others Yet Christ doth love true grace in any of his how weak so ever Therefore albeit Martha was more wordly then Mary Luk. 10.39 40 41 42. and it appears afterward she was not so broken spirited as she yet Jesus loved Martha as well as Mary 6. Christ requires that his peoples heart be guarded against any misconstruction of his dealing by the faith of his love and seeing love in all of it Therefore is this premitted of his love to them to prevent any misconstruction of his stay till Lazarus should dye 7. There is no outward crosse-dispensation nor apparently harsh dealing but it is consistent with love and may slow from love to his own And particularly Christ may dearly love his own and yet may delay to help them even in their extremity till a fit time come wherein his glory may shine and the mercy be more conspicuous Therefore upon this that Jesus loved them it followeth When he had heard therefore that he was sick he abode two dayes still in the same place where he was Verse 7. Then after that saith he to his Disciples Let us go into Judea againe Followeth the last thing antecedent to his returne which is his preparation to return and his trial of the disciples about that matter This is contained in several conferences with the disciples to ver 17. which shall be spoken to in order In this ver he excites and invites to go and return with him again which draws on the following conference Whence learn 1. Such as seem to be but onlookers in the trials of others may yet get a sharper trial by it then they expect for so much may we learn from this conference in general wherein the disciples get a trial about Lazarus sicknesse by reason of their own fear and therefore he conferred with them and said to his disciples let us go c. 2. Christ will in due time satisfie the â—eedy requests of his own and will let it be seen that he doth not slâ—ight however he delay them Therefore after that when the two dayes are expired he will go into Judea again to visite and restore Lazarus 3. Christ may make the first view of a calling or duty appeare more terrible to his followers for their trial then it will prove afterward Therefore doth Christ propound the invitation in these tearmes let us go into Judea again Whereby he puts them in minde how they had been driven out of it and yet will have them to it again though yet for a time they found no such hurt by going as the sequel cleareth 4. It may give ground of hope that a calling and duty will not be so hurtful as it appears dreadful when Christ gives a call to it and so puts us in his way and when he offers to go with us and bear us company for so is this sweetned let us go saith he importing his call and that he will go with them Ver. 8. His disciples say unto him Master the Jewes of late sought to stone thee and goest thou thither againe In this verse is recorded how they relished this invitation They being weak and unwilling to meet with suffering are astonished at the call and pretend great respect to him and therefore oppose his motion as not proceeding from wisdome wondering that he who had been so lately in hazard would cast himselfe in new difficulties Whence learn 1. As oft-times spectatours and on-lookers are more terrified with the crosse then sufferers themselves So in particular Christ did endure the crosse and make for it with such resolution as astonished his followers for he invites them to go into Judea when they wonder he should go thither again 2. Such as are affraid to grapple with trouble will not readily let it be beleeved that they are so but will bend their wits to seek some fair pretence whereupon they may decline iâ— Therefore do they only hold out his danger The Jewes of late sought to stone thee c. to hinder that journey Whereas however it was true they did respect his safety yet they were as much taken up with fear of their own danger as may be gathered from ver 16. 3. Men in following Gods way may meet with enemies that are very near friends and even disciples may cast impediments in their way who are on a good course for even the disciples who acknowledge him their Master oppose him in his duty See Matth. 16.16 17 c. with 22. 4. Mens wisdome oâ— their conceit of it is a strong rebel against Christ And it is the great presumption of disciples when in stead of following Christ they will offer him a counsel as if they were wiser then he for herein do they saile when they vehemently urge him with a question goest thou thither againe as if he had not considered the matter well enough 5. The arguments of the wisdome of the flesh and of carnal fear are but invalide to satisfie the
until it be acquired and prepared for him for so is here imported that a place must be prepared even for disciples 10. Albeit in Gods decree heaven was prepared for the Elect from the foundation of the world Matth. 25.34 Yet it is through Christ only that they come to get actual right to it for I prepare a place for you saith he 11. As Christ by his death did purchase a right and title to heaven for Saints So by his ascension into heaven he prosecutes and applies that right For in his ascension he is declared acquit and righteous in our name He led captive all these who might hinder us from it Eph. 4.8 As harbingers go before to prepare roomes for these who are to follow after So he ascended as a common person to take possession in our name Heb. 6.20 Eph. 2.6 As the High Priest entered into the most holy place with the names of the children of Israel on his breast and with the blood of the sacrifices Heb. 9.7 So he hath entered heaven with our names on his heart to present the merit of his blood continually to poure out his spirit to fit us for glory and by his Intercession to promove our going thither See Heb. 9.11 12. Therefore saith he I go not only to die but to my Fathers house to prepare a place for you So that his ascension proves the way is patent is a pledge of our ascension and assures us that the inheritance will be keeped till we be ripe for it Which yet is not to be understood as if heaven had not been prepared for any before his ascension but that without his miret either as ascended or to ascend none hath accesse to heaven So that he ascended first in priority of nature as the cause of the ascension of all his followers though not first in priority of time 12. Whatever be Christs condition it is still for the beleevers good and wherever he be he is about their affairs for as he descended from heaven when our affairs required it so also he ascended again on our affairs 13. It is an undoubted pledge that Christ exalted in glory will not forget his followers on earth that their affairs was a great part of his errand thither for if he go to prepare a place we may be sure he will not forget his errand Verse 3. And if I go and prepare a place for you I will come again and receive you unto my selfe that where I am there ye may be also The third argument of consolation is that having done his work in heaven in their name he will return and fetch them to glory and the full fruition of the promises Which is not only to be understood of his fetching particular beleevers at death but chiefly of his coming at the great day when he shall make one errand of all and take up all his followers to perfect them both in soul and body This consolation is confirmed 1. From his errand in departing If he go away on their affairs he will stay no longer then their affairs require but when he hath done his work he will returne 2. Which is also a description of that blessed estate to the possession whereof he will take them from his love to their society and therefore he will have them to be with himselfe and where he is Whence learn 1. The saith of the second coming of Christ ought to uphold the hearts of beleevers during his absence for this another consolation I will come againe and receive you See Act. 1 11. Titus 2.12 13. 2. It is the great consolation of beleevers that their living by faith shall at last end in fruition And albeit this be only beleeved for the present yet it may make all other exercises of faith comfortable that this is one among the rest even that their faith having carried them through many a tempest and dark cloud will at last resolve in sight and enjoyment Therefore is this consolation of his receiving them subjoyned to the former of faith and hope ver 1 2. as that which will perfect them all being the day of full redemption Luk. 21.28 See 1 Cor. 15.19 54 55. 3. It is ample matter of encouragement to beleevers that not only shall they be eternally glorified but that Christ doth condescend to do all the duties for perfecting their happiness that can be expected by reason of his relations for as bridegroomes use to fetch their brides so he will not decline to do that duty to his bride how naughty soever she be I will come again and receive you He not only knows she could never come to him otherwise but his great love to her and his purpose to make her glorious doth endeare her to him so that he will stoop to such duties 4. It doth commend the love of Christ to beleevers and augment their comfort that he is so eminently active in promoving their eternal happinesse in all the steps thereof and taketh the whole burden of it upon himselfe leaving them little or nothing to do for as it is he who descended for their behoofe and came to seek them when they had no minde of him so it is he who goeth up again for them who prepareth a place for them there ver 2. and who after all that commeth again and receiveth them It is true He hath enioyned beleevers their duty which they must not sleight through presumptuous leaning on him Yet not only doth not that merit any thing but he layeth on a yoke of duty on us that we may employ him to work all our works in us and for us and so he will work in us both to will and to do 5. A right study of Christs errand to heaven may assure us that he is engaged to come again and perfect us and that he will return when he hath done our employment there for so doth he confirme this consolation If I go and prepare a place for you or when I go and shall have prepared a place for you as the one particle is often put for the other I will come again and receive you This doth most clearly follow because his love having taken on that employment will not put it off again nor will he be unanswerable to his trust nor lose all the pains he hath taken to purchase and prepare a place by not coming again to perfect his own 6. Albeit Christ removed his bodily presence from his followers yet his love to them and their fellowship did not cease nor will he rest satisfied till he and they meet to enjoy his company for he who delighted among the Sons of men before the world was Prov. 8.31 who delighted to converse with his people in humane shape before his Incarnation and who took pleasure to spend his time busily among them while he was with them in the dayes of his flesh Joh 9.4 5. Even he is so tender in his love that he hath minde of returning before he
great advantage of accesse to God and successe in prayer if they be and abide in him Whence learn 1. As the communion betwixt Christ and beleevers is very intimate so they who have attained to it need frequent up-stirring to persevere in it not only to prove the reality of what they have thereby and that by continuance they may reape the fruits of communion which they will not finde at first John 8.31 32. But also because for the most part men are so ignorant of the way of constant employing of Christ in all things so unwilling to deny themselves and depend so ready to swell with conceit if they have any thing for present And so hotly assaulted with tentations if their faces be toward Christ and kept so poor and empty in themselves in Christs deep wisdome that they get not leave to run away from him That they are every day ready to weary of this duty Therefore it must be again recommended that ye abide in me 2. Albeit when a man hath fled to Christ he may exercise him sharply and permit him to be buffeted very sore yet nothing doth warrant him to give over abiding in him or to think that Christ will cast him off for whatever his dealing be we are allowed to credit nothing to the prejudice of his Word which still saith to such Abide in me 3. Such as do entertain communion with Christ will not only be much conversant with his Word but will study to have it deeply rooted and constantly setled in their heart by faith meditation and prayer for of such as abide in him it is verified my words abide in you See Col. 3.16 4. The way how such as have fled to Christ to finde communion with him ought to take him up and finde communion mutual is in and by the Word for on our part when we are driven out of our selves to be found in him our only recourse is not to seek to climbe up to heaven or descend to the deep but to lay hold on him in a word of promise and to trust to it whatever be the verdict of tentation or sense or dispensations And on his part He is to be found in his Word hid in our heart by faith and being sought without his Word he is sought without himself and it is by his breathings on his Word laid up by faith in our hearts that he sensibly evidenceth how near he is to us Therefore in place of his abiding in us as the other branch of mutual communion he puts the words abiding to shew that he is to be found only in his Word and that they who have the Word abiding in them by faith have him abiding in it If ye abide in me and my words abide in you See Rom. 10.6 7 8. 5. As it is sense of need which driveth beleevers to Christ so by their coming to him their sense of need is not taken away but rather augmented their clearer light making greater discoveries and enjoyments begetting much work and many errands for here it is supposed if they abide in him they will have yet more work for prayer And indeed it is by this means that he keeps them abiding in him whereas otherwise they would be ready to run away So that to grow in sense of need is not a mark of one wanting communion but of the contrary 6. Whatever be the wants and necessities of them who keep communion with Christ yet abiding in Christ will breed them that they can see no out-gate but by prayer nor can they essay any other mean till first they go to God for Abiders in Christ are put to ask and see the necessity and excellency of prayer 7. As prayer is the only out-gate for abiders in Christ so they are actual supplicants and their keeping of communion promoveth prayer the Spirit being a Spirit of prayer in them and their keeping communion with him making them delight to have many errands to him that so they may be much in his company for of them it is said ye shall ask 8. Such as keep communion with Christ will thereby finde a conformity promoved betwixt God and their will in the matter of their desires so that in so far as they are renewed and hold communion with him their unruly lusts will be subdued and their unlawful desires whether for matter manner or end will be laid aside and they will acquiesce in the good pleasure of God and seek the most excellent things Therefore it is offered here Ask what ye will Not that men are warranted to pray for what they will or to expect an answer in whatsoever they desire but that in so far as they abide in him and his words abide in them their wills will be limited in asking by his Word and Will and the Spirit in them will make intercession according to the Will of God Rom. 8.26 27. Though otherwise their unrenewed part will be debording and when they interrupt their communion lusts will make their prayers muddie 9. Such as keep communion with Christ will not only see their wants and be put to prayer but they will have an high estimation of the answer of their prayers as a thing they cannot want for it is an encouragement to them that it shall be done unto them 10. A right sense of need in supplicants and a due estimation of the hope of audience is an argument to move them to entertain communion with Christ and not to go far from him lest they misse their help when they have most need for it is an argument strongly pressing them to abide in him that what they ask shall be done to them See Mic. 7.7 11. Such as entertaining communion with Christ do conforme their desires to his will and present and prosecute them by prayer though they were never so many or difficult to compass yet they shall get a good answer and they dwelling constantly in Christs bosome shall finde it but a short step to go to God through him and get audience in every particular need for ye shall ask even what ye will and it shall be done to you And albeit he may exercise supplicants for a time for their good yet they shall succeed at last according to the tenour of the promise See 1 Joh. 5.13 14. Whereas the ill entertainment of communion makes us speed worse in our particular suits even albeit the things desired be lawfull Verse 8. Herein is my Father glorified that ye bear much fruit so shall ye be my disciples In this and the two following verses Christ doth presse fruitfulness upon his disciples which formerly he had recommended as the effect of keeping of communion and as a strong motive to it So that by these arguments he doth not only presse fruitfulnesse in it selfe but also doth more strongly urge them to keep communion with him since fruitfulnesse which is so commendable cannot be attained without it The arguments pressing fruitfulnesse are three whereof the first
thing of Christ we are bound to witnesse the same in our places and stations for so much may this general teach us ye shall bear witnesse because ye have been with me c. CHAP. XVI IN this Chapter wherewith this farewel Sermon is closed Christ goeth on to let out more of his heart unto his disciples and doth resume many of the most necessary points formerly spoken of and sweetly enlargeth the same The Chapter may be taken up in four principal parts In the first whereof Christ further prosecutes that purpose begun in the former Chapter concerning their sufferings Wherein he intimateth his scope in foretelling thereof v. 1. expresseth more particularly what sufferings they were to meet with v. 2. propoundeth grounds of encouragement under such a lot v. 3 4 and giveth a reason why he did no sooner give them this distinct warning v. 4. In the second part of the Chapter he again intimateth his departure reprehending their abuse of this warning v. 5 6. And encourageth them against the bitterness of this lot 1. By the promise of the holy Spirit who would not come but on his departure v. 7. and who being come would convince the world v. 8 9 10 11. instruct them v. 12 13. and glorifie him by what he should communicate of and from him who is one and equal with the Father v 14 15. 2. By a promise that however he was shortly to be removed yet they should shortly after that see him again which is propounded v. 16. and by occasion of the disciples doubtfulness v. 17 18. is more fully explained v. 19 20 21 22. 3. By a promise of their increase in knowledge and 4. of successe in their prayers put up in his name both which are propounded v. 23. and further amplified and enlarged v. 24 25 26 27 28. In the third part of the Chapter The disciples making a fair profession of their proficiency by his former doctrine v. 29 30. their presumption herein is checked and they forewarned of their scattering and deserting of him v. 31 32. The last part of the Chapter containeth the conclusion of the whole Sermon pointing out his scope in all of it v. 33. Ver 1. THese things have I spoken unto you that ye should not be offended In the first part of the Chapter Christ prosecutes his former doctrine concerning his disciples sufferings in four particulars In the first whereof in this verse he points out what he aimed at in intimating and foretelling this their hard lot Namely that by this warning they might be so armed and so fortified by the encouragements subjoyned as not to stumble at it when it came to passe Whence learn 1. Christ speaks nothing to his people at randome but what he hath well digested as needful for them and which they should accordingly ponder and esteeme of Therefore doth he shortly resume what he had spoken as being of much importance and seriously to be thought upon by them These things have I spoken unto you 2. It is not enough to consider what Christ saith unlesse also we take notice of his scope in speaking of it which oft-times we are ready to mistake unless he reveal it Therefore whereas they might be ready to sink in sorrow upon this intimation he must tell them he hath another scope in it These things have I spoken unto you that ye should not be offended 3. It is no strange thing to see many things concerning Christs person doctrine way of dealing c. occurre as stumbling blocks in the way of professours to make them fall and turn out of the way And particularly afflâ—ctions and persecutions accompanying Christ and the Gospel are grievous stumbling blocks and do prove a neck break to many for it is here supposed that by reason of this lot they will be ready to be offended or stumbled and scandalized to divert them from good tempt them to make apostasie 4. Afflictions and persecutions are so searching and trying that even the best have need to be guarded against the scandal thereof for even disciples have need to be spoken unto that they be not offended 5. How strongly so ever tentations and prejudices may seem to plead for stumbling at Christ in a day of trial Yet it is most necessary that professours do not stumble seeing there is no safe retreat without a neck-break Therefore doth he propound it as a necessary duty that however matters go they be not offended 6. Whatever stumbling blocks be laid in the way of professours and how many soever do stumble and fall upon them Yet there are sufficient means to prevent their stumbling and to convince them that there is no just cause why they should offend for here he intimateth that he had taken sufficient course that they should not be offended 7. The Word of Christ and particularly his intimation of the crosse and encouragements against the same is a sufficient guard against offences and scandals at the crosse For 1. His intimation warneth men of their danger so that they have themselves to blame if they be not armed with resolution but still promise great things to themselves And it doth assure beleevers that he hath an eternal purpose and effectual providence about these things which he can foretell before they come to passe 2. He guardeth this intimation with so many encouragements and antidotes in the Word as it cannot prove deadly to them that emprove the same 3. The Word rightly emproven doth purge out idols and lusts which tempt men to stumble doth direct their way in dark cases that they may not stumble and doth afford such confirmations of faith as may support their hearts under trouble and such intimations of the severity of God as may deterre them from apostasie Therefore saith he These things both of intimation and encouragement mentioned in the former Chapter have I spoken unto you that ye should not be offended Not only was this the scope of his doctrine and intimation but these were a sufficient mean to prevent their stumbling however they not emproving the same were offended for a time Matth. 26.31 Ver. 2. They shall put you out of their Synagogues yea the time cometh that whosoever killeth you will think that he doth God service In the second place he more particularly expresseth what sufferings they were to meet with not naming every particular kinde of suffering but instancing in two of the saddest kindes thereof which may comprehend all the rest as inferiour thereunto One of spiritual censures of the Church of which excommunication is the saddest The other of bodily sufferings whereof a violent death is the sharpest Both these he warnes them of foretelling that they may look for excommunication from the Jewes as a Church of which see Chap. 9.34 and 12.42 and for violent deaths from them or others in a tumultuous way or from civil authority abusing their powers Yea and that they may look in their saddest sufferings to be laden with
made foure parts to every souldier a part and also his coat Now the coat was without seame woven from the toppe throughout 24. They said therefore among themselves Let not us rent it but cast lots for it whose it shall be that the Scripture might be fulfilled which saith they parted my raiment among them and for my vesture they did cast lots These things therefore the souldiers did In the fourth branch of this part of the chapter Christs suffering from the souldiers is recorded That having stripped him of his garments when they fastened him to the Crosse they do divide these garments which could be parted among them and cast lots for his woven coat which could not be divided All which was done according to that foregoing Prophecie Psal 21.18 which whatever accomplishment it had in David the type yet it pointed ultimately at Christs sufferings Not to seek any Allegory we may from this purpose Learn 1. Instruments will not be wanting to crucifie Christ if it were but for his old cloathes and these but little worth for these souldiers crucifie him though they got but his garments for their reward 2. Christ did submit not only to be crucified but to suffer naked the souldiers dividing his garments and coat among them hereby to teach us 1. That all flesh are really naked before God by reason of sin Exod. 32.25 2 Chron. 28.19 and therefore our Surety behoved to suffer naked 2. That he offered himself a real captive in his sufferings that so he might fully satisfie justice by being under the power of his enemies till he redeemed himself by the strong hand having fully paid the price for therefore did he submit to be stript naked as Conquerours use to do with prisoners 3. That by this suffering naked he would expiate our abuse of apparel and purchase to us a liberty to make use of suitable ralment and such as becometh us in our station 4. That by this suffering naked he would purchase unto them who flee to him to be covered with righteousnesse and glory and to walk with him in white for ever and would point out the nakednesse of these who not being found cloathed with his righteousnesse shall not be cloathed upon with immortality and glory 2 Cor. 5.2 3. 5. He would also by this teach all his followers to resolve on nakednesse in their following of him as a part of their conformity with their Head Job 1.21 Rom. 8.35 Heb. 11.37 and that therefore they should not doat much on their apparel when they have it Doct. 3. A sight of God and his Will in the trials of Christ and his followers will make them very sweet unto them and should be a mean to prevent stumbling for this cause is it subjoyned that it was done that the Scripture might be fulfilled c. 4. God hath a providence about the smallest circumstances of the suffering of Christ and his followers for Scripture had foretold even concerning the parting of Christs garments and casting lots for his vesture to shew there was a providence in these things though they were but very common 5. When Christ and his people are very low yet the Scripture stands firme and will not be broken if it were but about the matter of an old coat And however Christ and his followers be put in the hands of wicked men led by their wicked principles yet the least circumstance of their sufferings are over-ruled by God and men shall not transgresse the bounds set by him for this being foretold These things therefore and no more then had been foretold the souldiers did And albeit they did this and no more freely yet it was necessary in regard of the prediction that they did it and went no further Verse 25. Now there stood by the Crosse of Jesus his mother and his mothers sister Mary the wife of Cleophas and Mary Magdalene 26. When Jesus therefore saw his mother and the Disciple standing by whom he loved he saith unto his mother Woman behold thy sonne 27. Then saith he to the disciple Behold thy mother And from that houre that disciple took her unto his own home In the fifth branch of this part of the chapter we have recorded what was Christs care of his mother who with two other women and John the beloved disciple as is gathered from v 26. with chap 21 20 24. did stand beside his Crosse Christ in the midst of his suffering taking notice of her sorrowful and desolate condition he being to die and depart from her and Joseph being dead as would appear He recommends her to John as a Mother to her Son who accordingly takes her home with him and careth for her It is said Mark 15.40 41. that these two womâ—n with many others were looking afar off But it seems here that they with Christs mother had drawn nearer then the rest and that after his death which is the time wherein Mark observes that to have beeâ— they retired to the rest Doct. 1. This their standing by the Crosse of Jesus was not to be any wayes assisting or helpful to him in that great work he was now about nor yet did it flow only from natural affection no not in his mother but from their faith seeing through his sufferings and unto what they did tend nor yet doth it only serve as a pattern of Christian practice teaching us to stand beside his Crosse and feed upon his sufferings and our interest in them But further it may teach 1. Christs followers may have many sad dayes about Christ and his interests both for their own trial and that the thoughts of many hearts may be discovered for in this sight Mary found that accomplished which Christ had foretold Luke 2.35 and so the rest also every particular of his suffering being a wound to their hearts 2. Christians are bound not to forsake nor desert such as suffer for truth but they should be comfortable to them by their sympathy and countenance when they can do no more for albeit they could not joine with Christ in that great work yet they look upon him as a suffering man and their standing by the Crosse and their tender looks upon him were in their own measure sweet to him who had cruel enemies round about him and many a piercing and insolent look upon him in that day Ps 22.17 And their practice toward him is a pattern of our duty toward sufferers See 2 Tim. 1.15 16 17. and 4.16 17. Doct. 2. Albeit the generality even of Professours may turn their back upon sufferers and they are to expect that as a part of their trial yet they will not want some to countenance them when God seeth it meet for here of all his followers a very few did stand by the Crosse of Jesus and yet a few stood by it his mother and his mothers sister or kinswoman who was Mary of Cleophas and Mary Magdalene with the disciple whom he loved 3. Such as seem but weak in
institution the Sabbath and some extraordinary feast fell to be on one day they did observe it the more solemnly as their practice in this case maketh evident and this should point out our duty unto us Ver. 32. Then came the Souldiers and brake the legs of the first and of the other which was crucified with him 33. But when they came to Jesus and saw that he was dead already they brake not his legs 34. But one of the Souldiers with a speare pierced his side and forthwith came there out blood and water In these verses we have the Souldiers part contributing to clear this truth and accomplish prophecies They upon Pilates granting this desire and commanding of them both which are to be supposed here do execute what the Jewes desired upon the other two v. 32. But finding Christ already dead they do not break his bones v. 33. but one of them will make all sure by thrusting a speare into his side and searching for life at the well-head thereof and accordingly there came out blood out of his heart and water from about it proving that he was really dead v. 34. In all which the Lord had an over-ruling hand to see to the accomplishment of prophecies as is after cleared Whence learn 1. All things outward may come alike to all and however men may be in different conditions before God yet he may let their outward lot be equal for here albeit as the rest observe there was great difference betwixt these two the one being penitent and the other not yet they are alike handled they came and brake the legs of the first and of the other which was crucified with him 2. Albeit where the Lord pardons sinne there remains no satisfactory punishment to be payed by the sinner to justice yet the Lord may see it fit to pursue pardoned men with rods for their own exercise and the instruction of others for albeit the one was pardoned yet he not only suffered death but his legs were broken 3. Christ our Lord was not only nailed to the crosse but did really die and give up the ghost to satisfie divine justice for of this the Souldiers were witnesses who when they came to Jesus they saw that he was dead already And that he was so soon dead before the other two doth not only evidence that he having death at his command might die when he listed and when he had done his work But also that he had more upon him then any of them and therefore was the sooner dispatched by death and taken away as a prisoner 4. No opposition will make void the purposes of God but opposition and difficulties in the way of what he hath purposed are let forth for this very end that he may manifest the immutability of his counsel for albeit the Jewes desire Pilates command and the Souldiers intentions concurred to break his bones And albeit there was great hazard that they should execute it having broken the legs of these on every side of him nor was there any great ground to expect that these bloody souldiers would not exerce their cruelty upon him though dead as they did in piercing of his side Yet seeing God had determined the contrary they are impeded they brake not his legs 5. The Lord needs not miraculous waies and actings whereby to fulfill his purposes But he may bring about his especial providences and purposes in a very common way and in the ordinary actions of men for this purpose of God is fulfilled of their own free accord upon a clear and rational ground when they saw that he was dead already they brake not his legs 6. Albeit Christ over-ruled his enemies that they should not make void his purposes Yet no cruelty was omitted toward Christ dead or alive which might testifie the great desert of our sins nor was there any needful evidence wanting which might make clear the truth of his death for But one of the Souldiers with a spear pierced his side c. Albeit they were over-ruled that they should not break his legs yet they cease not to exercise cruelty upon his dead body and they put the truth of his death out of contraversie 7. That Christs side was thus pierced may point out unto us how deeply he was wounded for our sins and that as his side was pierced and a passage opened to his heart so by his suffering we may look into his heart wounded with love to us and pouring out it selfe for us and That as an hole was made in Adams side to take out a wife so a hole was made in his side to take in his beloved bride to his heart All this may we gather from this that one of the Souldiers with a spear pierced his side 8. That water and blood came out at this wound it serveth not only to confirme that he was really dead the spear piercing his heart and drawing out the blood thereof and the water that was about his heart to refresh it But it may further point out that it is he who came by water and blood 1 John 5.6 and that from the merit and efficacy of his death there floweth out water to regenerate and wash us from our uncleannesse and blood for obtaining remission and for sprinkling and quieting of the conscience Verse 35. And he that saw it bare record and his record is true and he knoweth that he saith true that ye might beleeve 36. For these things were done that the Scripture should be fulfilled A bone of him should not be broken 37. And againe another Scripture saith They shall look on him whom they pierced In these verses we have Johns part in this businesse who 1. Bears witnesse of the certainty of his death and of the truth of these proceedings confirming the same for confirmation of the faith of others v. 35. 2. He clears these proceedings of the Souldiers by comparing the same with Scripture shewing how they were accomplished thereby And particularly that their not breaking his bones was an accomplishment of the truth of that type of the passeover Exod. 12.46 Num. 9.12 and that the promise made to all the godly Psal 34.20 was eminently accomplished in him And that their piercing of his side was agreeable to that prediction Zecb 12.10 wherein it is foretold that the Messiah was to be pierced which is all that John points at here though there it be further intimate that they or the Jewes of whom the Prophet is speaking pierced him their malice and cruelty being the chief wheel that moved in this matter and set Pilate and the souldiers on work and therefore the Jewes are said to crucifie him by the Souldiers hands as Act. 2.36 There is also further intimate in that prediction a promise of the conversion of these who thus pierced him the full accomplishment whereof is yet to come and this imports further that he was not only pierced by their cruel persecuting of him but by and for their sinnes
rather prevent then prorogate his terms And by this rule are we to correct our thoughts concerning his dealing for albeit he had set the tryst after his resurrection to be in Galilee Matth. 26.32 and the Angels had repeated the same to the women Mark 16.7 yet his love will not stay so long but he will come unto them the same day at evening 2. It is the duty of scattered Saints to gather together in times of straits and to make use of the fellowship one of another as conveniently they may for now the scattered Disciples were assembled and conferring one with another and communicating what light any of them had received as hath been cleared See Mal. 3.16 Acts 1.14 3. It hath been no strange thing in the Church that Saints have been put to frequent their assemblies with great fear and have been forced to meet in the dark-night and with great caution because of danger from persecutors for they were met at evening and the doores were shut where the Disciples were assembled for fear of the Jewes And this may teach us to blesse the Lord for our liberty 4. The danger and hazard wherein Disciples are will not hold Christ from their company And he can come even when he is little expected and many impediments are in his way for when they are in this case and when the doores are shut and they little expect him Jesus came and stood in the midst which posture also points at the manner of his presence among his people as Matth. 18.20 Namely that he is very near to every one of them and they all round about him and that he takes not a weak list nor hath a remote influence upon their way and society 5. Peace is Christs company and allowance to his people where he cometh And as it is he who can command and speak peace so he alloweth it upon them whatever his dealing be or he speak unto them beside for by this he evidenced his presence that he saith unto them peace be unto you which was his allowance and legacy before his suffering Chap. 14.27 And this he alloweth upon them however he upbraided them at the same time as it is Mark 16.14 and in opposition also to any terrour they might have by reason of his so suddain and unexpected appearing among them Verse 20. And when he had so said he shewed unto them his hands and his side Then were the disciples glad when they saw the Lord. The next and a more clear evidence of his resurrection is by shewing them his pierced hands and side and the scars and wounds which he yet retained after his resurrection though it be needlesse to determine whether he keep them to all eternity or not Which doth fully confirme and affect them with much joy Whence learn 1. Christ after his resurrection had still the same body for substance and essential properties which he had before his suffering for by shewing his hands and his side as they had been pierced he makes it evident to them that it was the same body and consequently that it was truely he who appeared now to them 2. Christ even in his exaltation looks upon his sufferings for his people as his crown and glory Therefore did he rise again with his pierced hands and side as is clear from this compared with v. 25 27. and retained these prints at least for a time in his state of exaltation 3. Christ will not forget how dearly his people though worthlesse cost him that so he may see the better to his purchase Therefore also did he retain the print of these wounds at least for a time in his begun exaltation 4. It is the Churches great comfort not simply that Christ is alive but that he had been dead and was now alive having overcome all their enemies for this also may be gathered from his shewing them his hands and side wheâ—eby he would point out unto them that he was returned unto them a Conquerour over death and all his sufferings See Rev. 1.8 5. Whatever sight beleevers get of Christ yet it is still needful to look upon him as pierced by their sins that this may season their other exercise with useful tendernesse and sorrow for this fuâ—â—â—â—e may be pointed at in his shewing them his hands and side that he would keep them in minde even in his exaltation how he had been pierced for their sakes 6. Christ is the most joyful sight to Disciples of any that ever they see And whatever their condition be yet a sight of him will make them glad especially after they have had sad apprehensions about the want of him for of this sad company it is said Then were the Disciples glad when they saw the Lord. Ver. 21. Then said Jesus to them again Peace be unto you As my Father hath sent me even so send I you The second part of Christs scope and errand in appearing is to confirme and renew their calling to the Apostleship and work of the Ministry who had just cause to be much shaken with the remembrance of their faint-heartednesse in his late sufferings It containeth three particulars In the first whereof in this verse after a preface wherein he reneweth his allowance of peace unto them He doth in general commissionate and send them to the work of the Ministry as the Father sent him Whence learn 1. Disciples are so often essayed and opposed in their enjoying of Christs allowed peace that they need to have the sense thereof and their right thereunto often renewed and repeated unto them by Christ Therefore he said unto them again after that v. 19. peace be unto you 2. The summe of the employment of the Ministers of the Gospel is peace as being sent to publish the glad tidings of the Gospel of peace and the scope of their work being to bring people to enjoy sound and solid peace in the due order Therefore also doth he say Peace be unto you in reference to their Commission and emploiment 3. Preachers of the Gospel of peace have much need of Christs peace both to support them under the tribulation they will meet with in discharge of their trust and to enable them experimentally to preach that peace unto others Therefore further doth he say Peace be unto you to qualifie and encourage them for this work and that they having received this peace might be fit preachers of it 4. It pleased the Father to send his own Son into the world cloathed with a Commission that hereby he might give a proof of his great love unto lost man for my Father hath sent me saith he 5. Christ did not leave his Church destitute when his own Ministry was ended but hath substituted a Ministry in his Name till the end of the world for saith he I send you which was true of them and their successours to the end of the world Mat. 28.19 20. 6. Ministers are of Christs sending and employing by his soveraign authority as his
is that Christ will then come again unto them for so doth Christ here point out that day I come See 1 Thes 4.16 17. 8. It is the duty of Saints not to compare the Lords dealing with themselves and others so as to be thereby withdrawn from or discouraged in their own duty and lot for whereas Peter might think it strange if he only were called to suffering Christ takes him off looking to his dealing with John and bids him minde his own work If I will that he tarry till I come what is that to thee follow thou me Such comparisons however sometime they may sharpen us and afford matter of praise yet do oft-times breed many inconveniences For we are naturally inclined to be discontent with our own condition and to think that best which we want and so will more readily be grieved if we got a harder lot then others whereas Christ hath variety of services and may lay them on as he pleaseth And beside Such comparisons may oft-times tempt men to sit up from duty when they see the security of others 9. Such as would avoid curiosity and much needlesse and vain exercise ought closely to follow their own work and calling Therefore doth Christ withdraw him from all these enquiries by bidding him again follow thou me Ver 23. Then went this saying abroad among the brethren that that disciple should not die yet Jesus said not unto him He shall not die but If I will that he tarry till I come what is that to thee In this verse John clears a mistake that continued in the Church occasioned by their misunderstanding of Christs speech They imagined upon Christs speech that John should not die and it is like they were confirmed in their mistake by Johns living so long after the rest of the Apostles whereas Christ said no such thing but only by way of supposition asserted that suppose he should keep him never so long alive Peter had nothing to do with it Whence learn 1. The people of God are brethren and ought to entertâ—in and cherish mutual affection and live in concord as brethren Therefore had they this designation in the primitive times The brethren 2. Even Christs own speeches were mistaken by the Saints in purest times much more may others be mistaken and their words wrested contrary to their sense and meaning for here a mistake ariseth upon what he said 3. It may commend unto us the wisdome of God in leaving with us and astricting us unto the written Word when we see erroneous Traditions so soon on foot in the Church concerning Christs words which were not written and the mistake growing by going from hand to hand till the writers of Scripture refute it for here we see an unwritten and erroneous tradition going abroad among the brethren till John clear the mistake and â—â—uâ—e it when he wrote this Gospel 4. Such as would rightly understand Christs speeches must take good heed to every word and particle in his expression to the forme of speech whether it be absolute or by way of supposition and to Christs scope in it according to which we must take up his meaning for hence rise their mistake they took Christs way of speech as absolute that that Disciple should not dye whereas he spâ—ke only by way of supposition for Jesus said not he shall not die but if I will that he tarry till I come c. And they look upon his speech as tending to give a promise concerning Johns life whereas Christs scope was only to shew Peter that he had nothing to do with the matter albeit he should continue him If I will that he tarry till I come what is that to thee Verse 24. This is the Disciple which testifieth of these things and wrote these things and we know that his testimony is true 25. And there are also many other things which Jesus did the which if they should be written every one I suppose that even the world it selfe could not containe the books that should be written Amen John takes occasion of this mistake and the clearing thereof to close this Evangel And 1. He asserts that he was the pen-man thereof and sets his seal to the truth and certainty thereof v 24. 2. Lâ—st any should think that his love to Christ being the beloved Disciple should move him to forge any thing in this Narration and lest they might wonder how he got so much to write especially after the other three had written Therefore as Chap. 20.30 he subjoyned a particular conclusion to the signes done by Christ after his resurrection So here v. 25. he subjoynes a general conclusion to this Gospel professing that he gave not over for want of matter it being impossible to write all fully and particularly that Jesus did but because it pleased the Lord not to overcharge the Church with an infinite Narration which he expresseth in an hyperbolicke tearme which imports this much that the books which might be written of this subject would burthen and overcharge the world and mens judgements and memories could not overtake or retain the Narration of all particular passages This acknowledgement of John that there are many other things which Jesus did and yet are not written being extended generally to passages in his whole ministry is to be understood with the Rules and according to the caveats mentioned on Chap. 20.30 31. and as nothing derogatory to the perfection of Scriptures in the matters of faith and manners which is there asserted notwithstanding these things are omitted For albeit a great many of Christs miracles in the course of his ministry which properly are to be understood by things that Jesus did be not recorded yet neither will that argue that any point of doctrine is omitted nor yet that the doctrine is not sufficiently confirmed to us by the miracles that are recorded and by their declaring that there were yet many moe Yea suppose it be granted that many particular conferences and Sermons which Christ had in the course of his Ministry are not written yet it will not follow that the summe of these and of all his doctrine is not recorded in what is written But on the contrary the wisdome of God choosed to comprehend all that was needful in a brief summe even of the Sermons that are recorded for the ease and benefit of the Church And as for them who upon these expressions would gather that many things needful to salvation are not to be found in Scriptures but to be sought out of unwritten Traditions I would have them before they assert such a thing resolve these questions for the satisfaction of the Church in this great article so nearly concerning her 1. If the pen-men of the Spirit of God have taken pen from paper accounting that sufficient which they have written how dare they undertake that task which those have given over 2. If these things not written be alike necessary with what is written what reason can be given
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