he hath not believed The sentence is declared just and confirmed by a new sentence since he will not take help And thus unbelief is the great unpardonable sin Mark 16.16 whereas other sins that against the Holy Ghost excepted because it is joyned with final impenitency would be pardoned if men would believe 7. It aggreageth the sin of unbelief that the sinner rejecteth so excellent a one as Christ whose excellency proveth him an all-sufficient Saviour and who is so clearly manifested to be so or if he pretend to beleeve yet he doth not take up Christ as he is revealed in the Word nor groundeth his faith on the Word nor followeth the order prescribed therein but taketh up a Christ according to his fancie and taketh a dream for faith for he hath not believed in the only begotten Son of God nor in his name whereby he is clearly revealed nor according to it Verse 19. And this is the condemnation that light is come into the world and men loved darknesse rather then light because their deeds were evil Christ insisteth on the second cause of sinners condemnation which is there sleighting of the offer of mercy in the Gospel And beside what was intimate in the former verse of the ratifying of the lawes sentence upon their not embracing the remedy he addeth the heavy condemnation that it brings on men while they not only embrace not but do contemn the remedy of miserie and delight rather in their own ways And withal he sheweth the reason of this which are mens evil deeds Doct. 1. The world without Christ lieth in darknesse void of spiritual light and full of errours and of the works of darknesse God is withdrawn from the creatures and they wander and stumble as in the dark upon Satans snares their case is void of true peace and comfort as men in a dark pit their way tends to utter darknesse and yet as men in the dark their case and misery is not discerned in its own colours for in opposition to all this it is said that light is come into the world by Christs being manifested in the Gospel 2. Christ offered in the Gospel hath brought a remedy for all sin and miserie bringing light to discover mens case in its true colours light to dispel the darknesse of errours and the vilenesse of sinful lusts light for direction and light of comfort to make things pleasant and comfortable upon solid grounds of reconciliation for light is come into the world 3. Where Christ manifesteth himself men will not so easily be drawn from their woâ—ul condition but their old darknesse will be suting their hearts to hold the grip it hath as well as the light suteth for entrance for their loving the one more then the other supposeth that both come in competion to their choice 4. Such is the perversitie of mens nature as not only not to embrace Christ offering himself but to love their woful condition far beyond the offered remedie to like to abide in darknesse rather then to see their misery or need of him and to like their own deluded peace better then to follow after his true comforts for men loved darknesse rather then light 5. Where Christ offering himself in the Gospel is not received in love but contemned it bringeth sadder condemnation then the breaking of the Law as being a sinning against the remedy and that with an high hand an undervalâ—ing of him and doing of what they can to make void his pains for this is the condemnation that light is come into the world c. 6. Mens living in ill works is an evidence of their rejecting Christ it being evil deeds that makes light hateful to men for men loved darknesse rather then light because their deeds were evil their love to their evil wayes maketh them hate this light as it is discovering and so they go no further nor attain to the refreshing light of it and maketh them that they cannot quit their lusts and come under Christs yoke Verse 20. For every one that doth evil hateth the light neither cometh to the light left his deeds should be reproved 21. But he that doth truth cometh to the light that his deeds may be made manifest that they are wrought in God Christ proveth that it is mens ill deeds which causeth them to hate the light from two general positions The first whereof being a proverbial sentence and holding true both in natural and spiritual light sheweth that evil doers hate the light lest it should discover them and the second that the godly on the contrary delight to have their wayes tried and made manifest by this light Whence learn 1. Whoever is yet in nature and on whom Christ hath not shined with the renewing light of the Gospel is an evil doer not only in a legal sense as all have sinned and the godly do sin daily but habitually it is his course study and endeavour to do that which displeaseth God and this study of doing evil is the aire he breathes in such is he who doth evil 2. The Gospel hath not only a refreshing light to comfort sinners in the due order but a reproving and discovering light which however men will stand as long as they are able in the defence of their own righteousnesse yet will convince and discover them to themselves for this is the light here spoken of which reproveth or discovereth or as the word is argueth and convinveth men to be what they are And albeit nature will discover some grosse sins yet mens self-righteousnesse the emptinesse of moral civility c. must be of the words discovering And albeit the Law which is spiritual discover these also yet it is ascribed to the Gospel in this challenge because it aggravateth these sins so much the more that the Gospel discovereth them with the offer of a remedy 3. The great plea betwixt Christ and sinners in the Gospel is about this reproving lights getting place and about mens being discovered to themselves as being the first lesson where the most part of men stick and so get no more for they hate the light and come not to it 4. As in the matter of natural light evil doers wait for the dark Job 24.15 so it is a mark of evil doers that they hate the spiritual light and shun all means of searching and knowing themselves as wishing such things were not sin not desiring to know them to be so and wishing there were not a God to punish them for every one that doth evil hateth the light 5. All these who do not out of jealousie over themselves come to the Word with a desire to be discovered to themselves but desire to hear what may flatter them in sin and to whom it is not only their tentation at some times but their habitual frame to take ill with reproof All these I say do prove themselves evil doers and haters of the light whatever respect they pretend to have to it therefore doth
he explain who are haters neither cometh to the light left his deeds should be reproved 6. A mark of a man who hath embraced Christ in the Gospel is not sinlesnesse but a studie and endeavour to do what is commanded in the Word of truth and to do it in truth and sincerity for he doth truth 7. As the godly man must have been at the light before he can do the truth so this light maketh him jealous and suspicious of himselfe as knowing that Satan and a deceitful heart may out-wit him and therefore he loveth self searching and examination well whereby he may know himself for this is his character He cometh to the light that his deeds may be made manifest not so much to others as to himselfe 8. The godly mans jealousie of himself will not be satisfied in comparing himself with others or the fashions of the world or with the external duties required in the law or in judging of himself as self-love would prescribe but it bringeth him to Gods ballance and the light of the Word as his Judge for he cometh to the light c. 9. The matter wherein a godly man puts himself to trial are his particular actions and that daily and not now and then only for he cometh that his deeds may be made manifest 10. That which the sincere man trieth in his way and which only quieteth his conscience about them is when he findeth them agreeable to Gods direction whatever others think of them and tending to his glory when he findeth they are done by him whose person is in God by reconciliation and who hath his strength in God by dwelling in him by faith for he trieth his works that they are wrought in God that is at the direction of God and by a person dwelling in God by reconciliation so empty in himself that he not only now and then employeth God but dwelleth in him for strength To live and walk in the Spirit is to be understood Gal 5.16 18 25. Verse 22. After these things came Jesus and his disciples into the land of Judea and there he tarried with them and baptized 23. And John also was baptizing in Aenon near to Salim because there was much water there and they came and were baptized 24. For John was not yet cast into prison Followeth in the second part of the chapter Johns last testimony given to Christ before his imprisonment three occasions wherof we have to v 27. The first more remote occasion is that Christ leaving the City Jerusalem came to the territory of Judea and baptized there by the Ministry of his disciples and that John being yet at liberty was busie baptizing also at the same time and having left Bethabara on the other side of Jordan was come to Aenon supposed to be in Manasseh or Galilee where Herod who beheaded him had power and baptizing there Their baptizing both at one time occasioned that emulation ver 25 26. which drew out the testimony Doct. 1. Christ was pleased to submit unto a tossed life and went from place to place according as he had to do or sinners to convert for after these things Jesus came from Jerusalem where he was ordinarily ill-welcomed into the land of Judea where he got work and had occasion to do good 2. It is the duty of Christs disciples to follow him whithersoever he goeth and however Christ may get many sleeces of followers yet it is only disciples that follow him in well and wo for therefore and not only because it was their particular calling is it marked that Jesus came with his disciples into the land of Judea 3. Christs own bodily presence being filled with the Spirit without measure for his peoples good did not take away the use of external Ordinances of Word and Sacraments as being the means in and by which he conveighs himself and his grace and fulnesse to his people for he tarried with them and baptized to wit by the Ministry of his disciples John 4.2 he used the same means that he appointed John to use that he might binde all to Ordinances 4. The Ordinances of Christ are as truly his Ordinances in the hands of weak men appointed thereunto as if he did administrate the same himself for so is here said of baptisme in particular He tarried and baptized when his disciples did administrate it The vertue of Ordinances doth not depend on the excellencie of the instruments 5. It is the duty of Ministers to continue their diligence whatever other means Christ use to further his own work and Gods raising up of clearer lights should not discourage faithful Ministers to go on in their duty for albeit Christ was now getting the name yet John was also baptizing 6. Whatever circumstantial difference there was betwixt Christs and Johns baptisme yet in substance they were the same pointing out and sealing up the same thing therefore they baptize together at one time and people go to both of them as to the same Ordinance 7. Under the Gospel the administration of Ordinances are not confined to any one place for John baptizeth in Aenon as well as in Bethabara with other water as well as Jordan and Christ is baptizing in another place 8. Ministers who are free ought to choose such places for to exercise their calling in where in wisdome they finde mainest circumstances concurre for furtherance of the work of God for he baptized in Aenon because there was much water there to baptize withal This doth not by any consequence give us to inferre that John did not sprinkle or poure water on these he baptized but that he dipped them for in these hot countreyes water being so scarce that oft-times it occasioned contention to get it for necessary uses as appeareth Gen. 26. Exod. 2. and elsewhere it needeth not seem strange that John was not permitted to make use of wells even for sprinkling the multitudes that came to him but behoved to go to rivers and brooks where the water was copious and common 9. Where God employeth his servants he will give them successe in some measure and albeit God raise up more shining lights yet the work of God in the hands of any faithful Ministers will not wear out of request among believers for when Christ is baptizing yet they came and were baptized by John 10. The most faithful of Gods servants may expect hard measure from the world for their pains and that they will do what they can to impede them in their work for it is here supposed that John was cast in prison though not yet 11. The servants of God are not upon feare of danger to lie by of their own accord but while they have liberty and opportunity of doing good they ought to use it well that it may further their account in a day of trial for it is a reason why John still baptized for he was not yet cast into prison Verse 25. Then there arose a question between some of Johns
chalenge here ye will not come c. So that it is our great advantage to be mourning for the unbelief we finde in us and when our unbelief is our burden Verse 41. I receive not honour from men Lest they should think that in commending himself and chalenging them he was hunting after vain-glory as false-teachers do Christ obviates that mistake and sheweth that he was seeking no such thing nor was capable of any addition of honour from the creature Whence learn 1. Christ is so omniscient that he knoweth and marketh the thoughts of every one that he dealeth with So much doth his obviating their thoughts teach 2. It is the usual fault of men that they have but low and base thoughts of Christ and that they measure and judge of him and his followers by themselves for this suspition of Christ imported that they looked on him as a meer man and as they were themselves ambitious verse 44. so did they judge of him and so are his servants judged of 3. Christ was no hunter after vain-glory nor is he capable of any addition of honour by mens acknowledging of him nor ought men to think that he seeks them because he hath any need of them or that they adde any thing to him when he makes them somewhat For albeit men are bound to manifest and declare his super excellent glory and men by sinne do what they can to dishonour him as who would cast dirt or spit against the Sun yet his infintie glory is neither capable of addition nor diminution from the creature for I receive not honour from men Verse 42. But I know you that you have not the love of God in you A second fault and a cause of the former ver 40. for which he chalengeth them is their want of the love of God and so he sheweth that he chalenged them not because they respected not him but that he might convince them of this want and take from them that great pretence of love to God and zeale to the Sabbath commanded by God upon which they pretended they opposed him and his working of that miracle Whence learn 1. It is the woful case of men to be void of the love of God Love being the fountain of desiring and fruit of enjoying communion in part with him being the true root of all sound obedience and the summe of the Commandments and that which is the evidence of being beloved of him and will make obedience to be active constant and pleasant Therfore Christ summeth up their woful case in this ye have not the love of God in you 2. True love to God doth not consist in outward pretences and shewes but must have a sure root of affection within breaking forth in deed and in truth And men may pretend zeale to Gods glory and for his Ordinances who yet have no true love to God for they pretended that all their opposition to Christ flowed from zeale for the Sabbath and Gods glory and yet saith he ye have not the love of God in you Châ—ist doth perfectly and exactly know men and what is in them let them maske themselves as they will and he will in due time decipher and detect the unsound Therefore saith he I know you that ye have not the love of God in you Verse 43. I am come in my Fathers Name and ye receive me not if another shall come in his own name him ye will receive The third fault chalenged is their not embracing him who is come in his Fathers name whereas they would receive a seducer coming in his own name wherein their great pervisitie and injustice toward him and Gods judgement on them appeared Whence learn 1. Albeit Christ be God over all equall with the Father and Lord over his own house and so acts in his own name Yet it pleased him to condescend as Mediatourâ— not only to purchase life to them that come to him but to be at paines and come into the world cloathed with a commission and authority from the Father to make offer of this purchased life that by his condescendence he might commend his love to his people and teach them humility and not to run on a calling unsent and that we might look on him as approven of the Father and that such as come to him the Father will accept them for saith he I am come in my Fathers name See Phil 2.5 6 7. c. Matth. 3.17 Heb. 5.4 5. 2. Christ thus coming is to be received his doctrine to be heard himselfe to â—e acknowledged for such in his person offices commission and benefits as he declareth himselfe to be to be rested on and embraced to be employed and submitted to as such for so is imported in that they should receive him 3. Albeit Christ be the great Ambassadour of the Father not a servant but the Sonne Matth. 21.37 And albeit he was singular in his administration of his office and all tending to the good of sinners Yet such is the perversenesse of the world as not to make him welcome for it is the peculiar priviledge of the elect to be drawn to him and others they neither see his excellency nor feele their need of him Therefore saith he I am come in my Fathers name and ye receive me not 4. Such as reject Christ and receive him not are destitute of the love of God nor have they any evidence of respect to him since Christ is the clearest image of the Father and cometh in his name and the Father will not be acknowledged but in and through him Therefore by this doth he prove that chalenge ver 42. 5. When Christ manifests himselfe to the world it is usual with Satan to hound out seducers and false teachers to study to beare him down to seduce souls and by their courses to make the way of truth odious for so is imported that another shall come pretending either to be the Christ or to hold him out to others See Matth. 24.5 24. Act. 5.36 37. 6. Albeit false-teachers pretend to come in God and Christs name Matth. 24.5 Yet they do but come in their own name as having no commission when they runne as making themselves their reputation and advantage their chiefe aime in their undertaking and as speaking the imaginations of their own heart and brain without any warrant from God for another shall come in his own name 7. Such as love not God nor embrace Christ or his sent servants may take worse in their roome and will easily receive and embrace false-teachers and seducers Mens nature is propense to evil courses and is readiest to be affected with what is wrong And seducers are more ready to serve mens humours then faithful Ministers may be and withall it is Gods just judgement on the world to give them up to such since they will not receive the love of the truth 2 Thes 2.10 11 12. Therefore saith he if another come in his own name him ye will receive
to let them see and feel what a woful course they have been upon for so much also is imported here that when ye have lift up the Sonne of man then shall ye know that I am he c. 9. Christ in his works and doctrine as he was taught them from the Father as man so they are altogether agreeable to the Fathers will for this is a truth whereof he will have very enemies convinced I do nothing of my selfe but as the Father hath taught me I speak these things So that sinners are to come to and seek the Father in him and ought to look on all he doth and saith as agreeable to the Fathers will 10. As the Father is unseparable from his Sonne Christ in respect of the unity of the divine essence so he is alwayes with him as Mediatour being in him as his Ambassadour reconciling the world to himselfe 2 Cor. 5.19 and with him to support and uphold him as his servant doing his work according to the Covenant of redemption Isa 42.1 Therefore saith he He that sent me is with me the Father hath not left me alone though all the world should forsake me Wherein we may see how well-pleased the Father is with the redemption of lost sinners that he was still upholding the Sonne in it and how richly they are made up who have him with them be against them who will as Christ here reckons 11. Whosoever would have the comfort of Gods presence and company in all conditions they ought to set themselves to please God and observe his will in all things for so did Christ finde it for I do alwayes those things that please him 12. As Christ the Sonne did learn obedience and submit himselfe to the will of the Father So his obedience was full and compleat and in all things he did the Father was well pleased for saith he I do alwayes those things that please him Ver. 30. As he spake those words many beleeved on him 31. Then said Jesus to those Jewes which beleeved on him if ye continue in my word then are ye my disciples indeed 32. And ye shall know the Truth and the truth shall make you free In these verses John records that this his doctrine had successe among many And albeit it was but weak beginnings they had as appears by Christs doctrine to them yet he exhorts them to perseverance and encourages them in that study by promising 1. That so they shall prove themselves to be among the number of his real disciples 2. That they shall encrease in knowledge of the truth and in feeling the power and efficacy thereof 3. That they shall be made partakers of true Christian liberty Whence learn 1. Opposition made to Christ will not hinder the successe of his Gospel but even the contentions and debates occasioned by malicious men may do much good to many for as he spake these words many beleeved on him Even from amongst the crew of opposers he gathers followers 2. As it is preaching which God hath appointed to be the mean of conversion so in particular when men consider either the danger of Christs forsaking and giving up with them or his own true excellency as they are revealed in the word it may be a mean to excite them to lay hold on him for this successe followed upon his speaking these things which may relate either generally to the whole preceding doctrine wherein he leaves them to give an account to God of their despising of him or particularly to the last words wherein he points out his conjunction with and his being approven of the Father 3. Christ is a tender cherisher of weak beginners and will rather take paiâ—s to encourage them then weaken their hands for albeit they were weak yet he calls it beleeving and encourageth them to hold on 4. Such as embrace Christ do stand in great need of confirmation and should be seriously affected with that great undertaking wherein they engage Therefore doth Châ—ist so much excite them and labour to set their joints aright Albeit conversion be a very great work yet confirmation of the converted is no small work and a notable fruit of the Ministry Eph. 4.8 9 12 13. 5. It is not enough that men do embrace Christ for a sit only but if they would reap the benefit of piety they ought to persevere And albeit such as do persevere may be kept a while without sensible feeling of the advantage of their course yet in due time they shall finde it Therefore doth he propound this condition to them if ye continue and upon performance of that makes the promise 6. They who would persevere indeed ought to cleave closly to the doctrine of Christ not only renouncing false doctrine and giving obedience to his truth but as faith is begotten by the Word so it must be cherished and fed by it and they must embrace and cleâ—ve to Christ as he reveals himselfe in the Word though otherwise they do not sensibly finde his presence yea aâ—d their sense and fear and guilt may represent him otherwise then the Word saith of him Therefore saith he unto them Continue in my word 7. It is the great priviledge of lost sinners to be made disciples to Christ taught of him and admitted to follow him and be in his company as a pledge of their being with him for ever Therefore it is held out as their encouragement and reward ye are my disciples 8. As Christ hath some disciples who are so in reality and others who are such but in shew only So whatever external priviledges may follow on mens outward profession and shew Yet there is no true ground of solid comfort but in being real disciples Therefore doth he encourage them with this which only could yeeld true comfort ye are my disciples indeed or truly and in truth 9. Albeit real converts be disciples unto Christ from the first moment of their conversion Yet that is oft times hid from them till they give proofe of their sincerity by perseverance and then their faire advantages are intimaâ—e unto them Therefore saith he If ye continue in my word thou are ye my disciples indeed He saith not then ye shall be my disciples as if the reality of their state depended upon their perseverance but then are ye my disciples that is ye prove and make the truth of it manifest by your perseverance and ye shall since the comfort of it your selves 10. As all natural men and counterfeit disciples are but ignorant of the truth of God especially of the power and life that is in it and accompanieth it So even sound beginners may be for a time weak in these things for so is here supposed that however they had some beginnings yet they were yet to know the truth 11. It is a very great advantage to get found and saving knowledge of the truths of the Gospel that so faith may close with them and men may be established in them and kept
judge him to be a sinner who had done so notable a miracle and he who had received a benefit could not but think well of him Wence learn 1. It is a great injustice to calumniate Christ and his followers when yet their practice and works do refute these calumnies Therefore doth he think their charge against Christ to be a sinner not worth the answering when this miracle did clearly refute it 2. Such as have received kindnesses from Christ will not have an ill thought of him nor will the prejudices or opinions of any sway them in that matter Therefore doth he reject all their thoughts of Christ upon the consideration of what he had done for him 3. Such as have participate of Christs goodnesse will not conceal his glory by denying the same whatever hazard there be or whoâ—ver shift to confesse it Therefore albeit his parents had declined to give a confession of this truth and there was manifest hazard in confessing it yet he will not deny it one thing I know that whereas I was blinde now I see 4. No man can set such a price upon mercies or on Christ the Author of them as they who have tasted of the bitternesse of wanting of them Therefore albeit the favour of eye-sight be common generally to men yet few are so affected with it as he and that because it was given him after he had wanted it long whereas I was blinde now I see Verse 26. Then said they to him again What did he to thee How opened he thine eyes 27. He answered them I have told you already and ye did not beleeve wherefore would you hear it again Will ye also be his disciples Seeing he will neither deny the miracle not yet have evil thoughts of Christ they give him a second assault and pose him concerning the manner and way of his cure if so be they might â—ut-weary him or make him contradict and so invalidate his own testimony verse 26. But he being encouraged by the Spirit and perceiving their dâ—ift doth answer them roundly chalenging them that he had told them before to little purpose and in derision enquires for what end they were so careful to hear it if they had a minde to become converts which imports that he knew they would not give up their names to Christ let him repeat it never so often Whence learn 1. Persecutors are importunate and incessant in their endeavours to pervert such as confesse Christ and to get advantage against them for this repeated question doth import not onely that this poor man put them to great puzzles driving them to question him so passionately but that they would not give over their endeavours to make him faint or entrap him 2. The obstinate continuance of persecutors in their incessant trying of weak Professors is a sifting exercise which iâ— apt to prevaile with them who might endure one assault well enough for they look on this course of holding him at it as a mean to prevaile at last and that however they prevailed not at first yet when he saw they were not wearied nor minded to give it over he might be broken 3. The manner and way of working any good work is a special way to try whether the doer of it be approven or not Therefore do they so much insist on that What did he to thee how opened he thine eyes If possible they might gather some ground of chalenging Christ as working the miracle in an unlawful way 4. Albeit persecutors be politick and confessors of truth oft-times weak and simple Yet the Lord cannot onely give them courage but wisdome also to discern the drift of persecutors for so doth this man insinuate that he knew it was for little good they were so inquisitive 5. It becomes the people of God well when they perceive men dallying with truth and Christs working to put on an holy indignation and zeal for so doth he here with these Pharisees who are so inquisitive to know the way of the miracle when they minde to make no right use of it 6. It is the duty of friends to truth not to foster up enemies with answering their needlesse questions propounded onely out of malice for saith he I have told you already and ye did not hear or beleeve or liked not of it wherefore would you hear it again Since it is just the same it was 7. They who were in esteeme above others do by their malicious opposing of Christ become justly contemptible to the basest and may lawfully be touched in the sore by the avowers of truth for here they are so absurd that he who had been a blinde beggar doth taunt them to their faces and lets them know how he saw into their malicious disposition 8. Albeit sinners be invited to hear what God saith or what is reported of his doings Yet he will not be sleighted by any And such as out of malice will not give credit to what they hear it is just they be denied further information and that pearles be not cast before such swine for so is imported here I have told you already and ye did not hear wherefore would ye hear it again 9. The right fruit of all we hear of Christ is to gain our consent to be disciples and followers unto him and they who will not yeeld to that it is just they get no more of his minde revealed unto them for so is imported in this reasoning wherefore would ye hear it again will ye also among the rest be his disciples For it implieth that since they had no purpose to become scholars unto Christ there was no reason that his glorious works should be so much revealed to them Verse 28. Then they reviled him and said Thou art his disciple but we are Moses disciples 29. We know that God spake unto Moses as for this fellow we know not from whence he is Being angry at this boldnesse of the man they give him a third assault Wherein 1. They declare that however he and such as he were so silly as to become disciples to him which was little matter Yet they would cleave to Moses from whom Christ and his followers made apostacie verse 28. 2. They give a reason of their resolution which they think may render Christ suspected to him They think they may lean to Moses with whom they knew God spake but as for Christ they knew not whence he had his office and authority as they alledge ver 29. Whence learn 1. Corrupt men cannot endure to have their idols rubbed upon and particularly corrupt Church-men take it ill when they are not in such estimation as they would Therefore do they raile on him because he did not give them reverence enough 2. It is persecutors policy to cast disgrace upon the course they persecute that so they may shame professours from it Therefore do they upbraid him with being Christs disciple as a very odious course which they would be very loth to joyn in
one another See Rom. 13.8 6. Whatever Christ commands his enjoyning of it puts a new obligation upon his children and commends the thing enjoyned as excellent for his sake which therefore should not be entertained with formal and dead dispositions for it is a new commandment as hath been cleared 7. Christ hath loved his disciples and followers and so loved them as may well be a copy and pattern of all love for saith he I have loved you and so loved that he makes it their copy to love one another as I have loved you As Jonathans love surpassed the love of women 2 Sam. 1.26 So doth his love infinitely surpasse Jonathans And this is the reason why he presseth love so much even because it was so much in his own heart 8. Christs love to us is a new obligation pressing on us to love one another Whosoever believe his love cannot but love him againe and will account themselves obliged to obey what he commands and recommends by his own example And particularly to love them who have obtained like mercy with themselves and do beare his image and are begotten of him who hath loved them And they will be sensible of so much tendernesse in him toward them as will oblige them to be tender and condescending toward their brethren for this is an argument and makes it a new commandment in a special manner that ye love one another as I have loved you And that so much the rather as the one is the evidence of the other See Matth. 18.23 35. 9. Christs love is not only an argument obliging but a patterne directing Saints in their mutual love and albeit none can imitate him in the nature and kinde of some acts evidencing his love as being acts peculiar to his office of mediatour Nor yet can any come up to his measure in what is imitable yet his love to us is a copy after which we should strive to write in this matter By being willing ingenuous and free in our love as he was By loving sincerely and not for by ends By loving the Saints as such and because of their interest in him as he loved his own John 13.1 and so love them all as he did John 13.1 not as James 2.2 3 4. and specially them that are most gracious as John 13.1 with John 21.20 By loving them however they may hate us as he loved them when enemies By loving them not in word or tongue only but in deed and real truth as he gave his life for them he loved by bearing their infirmities and not pleasing our selves but them for their good to edification as he also did Rom. 15.1 2 3. And by loving them constantly as he loveth his own John 13.1 so much is imported in this A commandment I give you that as I have loved you ye also love one another Verse 35. By this shall all men know that ye are my disciples if ye have love one to another This verse contains a third argument pressing this duty of mutual love taken from the necessity thereof as the badge of their profession For as all Sâ—â—â—s and societies have their badges and observations whereby they are known distinguished from others So Christ hath appointed this mutual love to be the badge whereby his followers may be discerned Whence learn 1. As Christ hath disciples in this world so they serve a master of whom they need not be ashamed but they may and ought to avow him in well and woe and look profanity and trouble out of countenance for it is supposed here as great honour that all men know that ye are my disciples 2. Albeit true Saints should not be ostentative nor self-seekers yet as they ought to assure their own hearts of their good condition before God So they ought in their station to shine and appear such as they are for it is their duty by â—wful means and right walking to make all men know that they are Christs disciples 3. As true mutual love of the brethren is an infallible evidence oâ— regeneration 1 Joh. 3.10 14. and 4.7 So this love is the Châ—â—stians badge whereby they are known to the world and without which Christ and men may look upon them as mâ—â—â—wayes from their colours be what they wiâ—â— otherwise for By this shall all men know that ye are my disciples if ye love one another See 1 Cor. 12.31 with Chap. 13.1 2 3 c. Verse 36. Simon Peter said unto him Lord whither goest thou Jesus answered him Whither I go thou canst not follow me now but thou shalt follow me afterwards Followeth the last part of the Chapter wherein Christ reprehends and represseth Peters 〈◊〉 presumption in conceiving of his own ability to suffer with and for him by foretelling his denying of him And by this the wound is made yet wider in that they were not only to want their Master and one of them to betray him but another to deny him under tentation and all of them to forsake him as this intimation was further enlarged at another time Matth. 26.31 32 33 34 35. The purpose contains two conferences or discourses that past betwixt Christ and Peter In the first whereof in this ver Peter reflecting on what Christ had said ver 33 propounds a question to Christ whither he went which he did not so much out of ignorance as wondering that he should go any wheâ—e from them where he could not follow as the following discourse makes clear Christ gives a milde answer to this proposition assuring him that for the pâ—esent he could not follow him but should get the honour to follow afterward Whereby is not meant only that he was not yet ripe to come to glory with Christ till he had finished his course but chiefly that he was not yet strong enough to suffer with and for him and so follow him in that path to glory as he should do afterward Hence learn 1. It is an evidence of our great weaknesse that in hearing one point may put us by the hearing of many other points and the hearing of our danger impedes our hearing of our directions and encouragements under iâ— for by Peters insisting on this point only it appears he had not so well hearkned to what Christ said after that ver 34 35. but that point had so vexed him that he could not rest till he thus burst out 2. Such as have tâ—sted of the sweet of Christs society will be very loath to part with him but would follow him where ever he goeth for albeit Peter erred in limiting the comforts of Christ to his bodily presence and in trusting too much to his own strength yet it is commendable that he cannot digest Christ should go to wit where he and the rest might not follow 3. Saints are oft-times little acquainted with their own weakness and the deceitfulness of their heart especially when their affection and willing spirit is locked unto without considering that they have weak slâ—sh