Exposition of John

This first part of the Chapter containeth four particulars; Whereof the first (in these verses) is the proposition of the parable, (as it is called, ver. 6.) concerning the true and false shepherd, who are described from their contrary marks and properties; the false shepherd, chiefly, ver. 1. and the true, ver. 2, 3, 4, 5. In it several things occur, to be cleared and observed. And,

First, The occasion and scope of the parable is briefly to be cleared. And for this end, it is to be considered, that the Scribes and Pharisees took it in ill part, that they were not looked on as the only Teachers of the Church, and they did disclaim that Christ had any authority to teach the people, Chap. 9. 29. And in particular, they were grieved that Christ had not only asserted his own authority, but had insinuate that they were blind guides, Chap 9. 39, 40, 41. Therefore Christ, continuing his discourse to the same auditory that were present, doth by this parable point out himself as the true shepherd of his sheep, and consequently, that he was the true Messiah, who had been promised under that name, Ezek. 34.23. And he doth, on the contrary, point out who were not the true shepherds; under which description are comprehended all these who either assumed to themselves the office of the Messiah; or, who in their entry to an ordinan • y calling, were intruders and not of God's appointing; or were, in their doctrine, erroneous; or these who albeit they had an external call, and preached sound doctrine, yet were but hirelings, as to their fidelity in discharge of their trust. And as for the application of this to the present Teachers of the Church of the Jews, (which Christ doth in the first place intend here;) we are not to conceive that Christ doth contradict his own doctrine, Matth. 23.2, 3. where he asserts their lawful calling, and men's obligation to hear what they taught according to the Word; For, albeit all that be true, yet they come in among false shepherds; partly, in so far as they were an order of Pharisees, not institute by God; partly, as they taught unsound doctrine, and particularly, did corrupt the doctrine concerning the Messiah, and righteousness to be had by him; and partly, as they were but mercenary and unfaithful, either in the exercing of any lawful calling they had, or in dispensing the true doctrine which they acknowledged.

Secondly, Christ's grave asseveration, Verily, verily, I say unto you, used both in the proposition of the parable, verse 1. and the exposition of it, verse 7. may teach. 1 There is great need of frequent excitation and up stirring to hear doctrine, and lay it to heart; Therefore doth he, in whose mouth no guile was ever sound, 1 Pet 2.22. find it needful to stir them up, by this grave introduction. 2. It is a matter of no small importance to people, that they discern who are their true shepherds, and who are but intruders to deceive them: Therefore doth Christ propund it thus, as a weighty point. 3. Christ by his doctrine hath not only gross or open vices, generally condemned by all to reprove, but even these principles and courses that ordinarily pass currant among all; Therefore also is this asseveration premitted, to show that it was a very weighty point, and hard to be received, as being contrary to the general received opinion, that the Pharisees were the only true shepherds. 4. Such as are employed to carry truth, should publish it in a reverent and grave manner, and so as their behavior give no occasion to despise or reject it; Therefore, also, doth Christ, by his own grave way of preaching, commend this doctrine to the hearers.

Thirdly, Christ's practice, both here, and elsewhere, in making use of a parable in propounding spiritual truths, would be considered. And this way of speaking truth in borrowed terms, though taken from things known among men, did serve for these ends. 1. To make spiritual things plain and clear, being spoken of in terms borrowed from things wherewith we are best acquainted; So Joh. 3.12. And as this doth commend plainness in the way of preaching, and showeth Christ's great skill and happiness in expressing his mind to men's capacity, (which was a fruit of his perfect knowledge, seeing it is but men's darkness and confutednesse that renders them unable to express truth to the capacity of mean ones:) So also it puts us in mind, that it is our duty in observing these common things, whereof Christ makes use in preaching, to gather some spiritual instruction from them, as his practice doth teach. 2. Albeit the propounding of parables, being joined with the explications thereof, did tend to make truth more plain; yet on the other hand, the naked propounding of parables without the explication, did keep the matter dark, and that in God's righteous judgment upon malicious and wicked men, to whom the means of salvation do no good at all, Matth. 13.10, 11, 12, 13. 3. This way of preaching did also tend to inculcate divine and necessary truths; as being not only twice told, once in the parable, and again in the exposition, but use being made of such obvious things, as might make the matter (being once understood) take deeper impression. And herein, Christ's wisdom doth meet with an ordinary disease among men, which is, to receive but a slender impression of most material truths, which therefore they do easily let slip, Heb. 2.1. 4. This way of preaching did also tend to beget and excite an appetite after divine truths, while as the hearers are held in suspense in hearing the parable, and excited to desire to know the explication, as was the disciples frequent practice: And indeed, where there is much wealth of spiritual doctrine, nothing is more difficult, then to keep men in appetite after the Word, and from leathing of it.

Lastly, somewhat is here to be spoken of the whole structure and parts of this parable. For albeiet it were very impertinent to explain here the properties of sheep, and their herds, and folds, in themselves; seeing that is not the doctrine intended here, but another thing is pointed at under that representation; And albeit it be only required in a parable, that the matter propounded be purpose-like in it self, having its own parts, all suitable and agreeing to the fabrike of the parable; and that some of the chief parts, and the whole parable jointly considered, have some analogy to the purpose intended to be spoken of under that parable; So that to press every particular part thereof to point out some spiritual purpose, is but to wrest the parable, and the scope of him that useth it: Yea, albeit Christ in the explication, do chiefly insist upon that of the door, and the true and false shepherd, and do speak of the true shepherd chiefly with relation to himself; Yet if we consider, 1. That what is here explained is twice told, that we may be excited to consider it again and again. 2. That what is not expressly explained, is yet touched in the by. 3. That this parable is not like to many others, wherein some purpose or thing is made use of for once, the scope whereof tends to illustrate the present purpose; but this, for most part, contain nothing but the very ordinary similitudes and borrowed expressions, whereby the Scriptures point out spiritual things and truths; and some of them are afterward repeated in this same Chapter, as familiar and plain doctrine. 4. That some things which are but hinted in the by in the exposition, are more fully spoken to on the parable; So that we are remitted to it for the further consideration thereof. If, I say, we consider these things, we may hold forth the structure and parts of this parable in these particulars, which are so many instructions. 1. Albeit the Lord might justly have rejected all Adams posterity, upon the breach of the Covenant of works; Yet it pleaseth him, from among these lost ones, to select unto himself some to be vessels of mercy; for, here he hath sheep, whereby, (as is after cleared) are understood his elect and converted children, who are differenced from reprobate goats, as will be made visible at the last day. As for the reason of the name, and the resemblances betwixt them and sheep, sundry may be brought, from their harmless simplicity, their cleanliness, and profitableness, their readiness to wander, their tractableness, &c. But these may suffice us, which are recorded afterward in the parable. 2. Among other favors conferred upon Christ's people, he hath, in particular, appointed for them the privilege of a Church society, wherein the elect are converted, and the converted live under his care and blessing, in the use of his Ordinances, till they be fitted for glory; for, the sheep have a sheepfold, which is expounded to be the Church, as may be gathered from verse 16. It is but a needless alegorizing, to gather from hence the outward baseness of the Church in this world; seeing the scope is only to show, that their Church society is as suitable to them, as a sheepfold is to sheep; and that, however reprobates may be within the visible Church; yet, the good of the privileges thereof do redound only to the elect. 3. Albeit Christ's sheep are bound to watch over themselves; Yet are they not altogether left to their own care of themselves; but he hath provided pastors for their better provision and security; for, there is the shepherd of the sheep, Christ himself and his sent servants. Whereby is intimate, that they can no more safely want pastors, then a weak flock can want a shepherd. 4. As God hath provided lawful Ministers for the good of his people; so others are ready to obtrude themselves upon them under that name, who have no such warrand; for, as there is the shepherd, so there are thieves and robbers, who yet will seek the sheep to follow them, and hear their voice, as if they were true shepherds, as is imported verse 5. 5. It is one clear evidence of a false shepherd, that he doth not enter in a right way, or by the right door, but taketh some sinistruous course of his own; for, so much may be gathered from this, that he entereth not by the door, but climeth up some other way, of which more in the explication. And, on the contrary, the lawful shepherd entereth in by the door, and to him the porter openeth, that is, (without straining what Christ hath not explained) he is admitted as a known man, and enters with God's approbation, and in his way, as a porter openeth to him whom the Master of the house alloweth to be let in. 6. Such as do unwarrantably thrust themselves into the Ministry, are sent, and do come for little good, but much hurt to the flock, let them pretend to what they will; for, the same is a thief and a robber, of which also afterward. 7. As faithful pastors have God's approbation in their entry; so they do acquit themselves faithfully in discharge of their trust; so is here held out in several particulars. His calling his sheep by name, imports his particular inspection and care of everyone of the Lord's flock, and his acquaintance with them and their conditions; which though it be eminently verified on Christ, yet it is the duty of every faithful pastour in his measure. His leading them out, to their pasture, must not be so strained, as if the Church, which is their fold, were not the place of their feeding also, But it imports that faithful pastors will make it their care, not only to keep the Lord's people in some external Church-order, as sheep within a fold, but to feed them also with sound doctrine. His going before them, when he putteth them forth, (which is the practice of shepherds in some Countries) imports not only his going before them by doctrine and good example, but also his vigilancy and care about them, and to protect and defend them. 8. The true sheep's carriage in reference to these shepherds, doth hold forth several properties of Christ's true sheep. As, 1. They are brought to be sensible of their need of direction from God; for, they are guided by the voice of the shepherd. 2. They are gifted with discerning to know the voice and doctrine of Christ, and of his faithful servants; for, they hear and know his voice, as sheep in some countries do discern the voice of their own shepherds. 3. What directions they get, they do upon all hazards follow; for, as sheep in some countries do follow their shepherd upon his call, so they follow him. 4. They are so far enabled to discern false Teachers and corrupt doctrine, as they do approve of neither; and not only will not obey their doctrine, but will flee from them, that they be not infected nor ensnared with their allurements; for, a stranger they will not follow, (when he calls them to follow him in a wrong way) but will flee from him, (as one they will have nothing to do with all,) and that because they know not the vo • ce of strangers, that is, they do not approve them, though they have a knowledge of discerning, whereby they know them and their doctrine to be naught. This is asserted of Christ's sheep, not because they cannot at all err, nor yet only because it is their duty thus to do, (for that is common to them with reprobates;) but because, 1. When any do either embrace false doctrine, or fall in liking with corrupt men, who run unsent, it is no sign of their grace, but of their corruption, so to do. 2. Whatever dangerous errors a child of God may be overtaken with, yet he will at length recover out of them. And, 3. Whatever may be said of a child of God his living and dying in some lesser errors, in times of ignorance; Yet such as persist in gross errors, and particularly in seeking another way of salvation beside Christ, (which is the first and chief thing Christ points at here in these Pharisees) they do prove that they are no sheep, whatever glorious shows they make.

The second particular in this part of the Chapter, is, the ignorance of the Pharisees, and their not understanding what Christ pointed at by this Parable, which occasions the following explication. Whence learn. 1. Such as are most taken up with a conceit of their own knowledge and abilities, are ordinarily most ignorant, especially, of the doctrine of Christ; for, these Pharisees (who could not endure to be accounted blind, Chap. 9. 40.) understood not what things they were which he spake unto them. 2. It pleaseth the Lord, sometime, to give unto conceited men many evidences of their own weakness, if so be they would make use thereof, to humble them; As here he gives a speedy proof that these conceited men were indeed blind. 3. It is a double mercy, when Christ not only speaks unto a people, but doth make his mind plain thereby, and doth open their eyes to understand it; Therefore is their ignorance marked, to show the mercy of the following explication. And a particular Sermon is made, to point out this privilege of getting knowledge of Christ's doctrine and Parables, Matth. 13.10, 11, 12, &c.

The third particular in this part of the Chapter; is, the explication of the parable, in so far as was needful, or for Christ's present purpose; Which we may take up thus: 1. Christ declares himself to be the door of the sheep, ver. 7. both in respect of pastors, ver. 8 and believers, ver. 9. 2. He declares him else to be the good shepherd, in opposition to tyranous robbers, ver. 10. and to hirelings, ver. 11, 12, 13. And in respect of his fidelity and care of all his sheep, ver. 14, 15, 16. 3. He obviates the scandal that might be taken at that proof of his fidelity, of laying down his life, ver. 17, 18.

In this verse Christ doth gravely assert that he was in effect, to his elect and Saints, what the door of the sheepfold is unto sheep. Whence learn, 1. Christ is a Teacher who can make his own mind to be understood, and when he pleaseth, he will so do, to the conversion, or, at least, the conviction of the hearers; Therefore, seeing they understood it not, he spake unto them again, that he might explain it. 2: Borrowed speeches and types, are plain enough, if rightly understood; and the name of the type may be given to the thing typified, without any transubstantiation of the substance of the one into the other, but only by reason of some similitude of properties and effects that is betwixt them; Therefore, saith Christ, I am the door, because he is that unto his children, which a door is unto sheep entering the fold. 3. Even Christ's elect are, of themselves, and by nature, secluded from all access to God, and from all communion with him, in grace here, or glory hereafter; for, that they need a door, it imports they are without. 4. It is by Christ only that lost sinners are admitted to partake of the privileges and benefits of grace here, or glory hereafter, and who so come to him, and employ him on his own terms, will be admitted; for, saith he, I am the door of the sheep.

In this verse Christ clears how he is the door in respect of other pastors; for clearing whereof, we are not to understand that by these that came before him, are meant the true Prophets, for he speaks of them who came, and not of them who were sent. But the speech relates, partly, to them who before that time gave out themselves to be the Messiah, (as some, it seems, there were, Act. 5.36.) And partly, to them who did intrade themselves into a lawful office, not entering by him, and his warrant, who is the door, and who did not preach him up to be the only door by whom believers have access to God, or did establish any religious means and ways of reconciliation to God beside him. These, and such as they, whether they be before or after Christ, in respect of time, yet they come before him, in so far as they run without his commission, and instructions. And though the context seem to refer it, chiefly, to them who were before him in time; Yet these are sufficient characters whereby to try the like persons, or courses in all ages. So the meaning is; That whosoever take upon themselves the person and office of the Messiah, and whosoever do usurp a lawful calling in the Church without his call, and do not preach the sound doctrine of Christ: they are in effect, and ought to be accounted but murderers and robbers, and whoever do follow them and their doctrine, yet none of the elect will finally persist in such a course; as had been verified in the case of former seducers. Whence learn, 1. Such is the vanity & perversity of men's hearts, and so great, ofttimes, is the Lord's quarrel against the visible Church; that there will not be wanting in all ages, men of deluded and corrupt judgments, to corrupt the doctrine, and usurp the most eminent Offices appointed for her good; for, there is an all of them who come before him. 2. However men of old, and of late, have cried up themselves, and their devised doctrines concerning the reconciliation and salvation of sinners; Yet there is no Mediator but Christ, nor any access to the favor of God since the fall of man, but by him; for, all these came before him, as is explained, and so mistook the way. 3. As faithful Teachers of Christ are a great blessing to the Church; So they who • unne unsent, or corrupt the doctrine of reconciliation and salvation, which is only to be had by him, they are a great judgment and plague, and ought to be looked on as such; Therefore are they resembled to thieves and robbers, of which, verse 10. 4. Albeit corrupt men will not want their own followers, who, for not receiving the love of the truth, are given up to strong delusions; And albeit not only the unconverted elect, but even regenerate Saints, may for a time be overtaken: Yet none of the elect will be suffered to persist finally in following these Sect-Masters, and their corrupt doctrines; for as it was before, the sheep did not hear them (to wit so as is expressed in the doctrine) so it will be so still.

In this verse he repeats the assertion, that he is the door, and clears it with relation to the sheep, showing that whoever entereth by him, shall be put in a secure condition, till they obtain eternal salvation, and shall be abundantly refreshed and fed. And, by this he points out the necessity of pastors entering by him, and their pointing him out as the only way of salvation, which is the principal scope of the doctrine. To go in and out, is not to be strained here, as signifying that they who enter into the fold of the Church, may lawfully go out again; but, as sheep are cared for by their shepherd, secured in their fold, brought out to pasture, and watched over there; so they should find in him protection and refreshment; and as men in times of peace go out and in securely about their affairs, so should they walk securely under his shadow. See Psal. 121.8. Whence learn, 1. The absolute necessity of Christ is a doctrine never enough inculcate upon lost sinners, who either lie secure, dreaming of God's favor, or look to make their peace by other means without him. Therefore is it repeated I am the door. 2. It is not enough that men be convinced, and in their judgment do acknowledge the necessity of Christ, and the great privilege of access through him; unless in their practice they improve and make use hereof; for, he is the door, that by him men may enter in, and not stand afar off, commending the great privilege only. 3. Such as come to God through Christ, and do seek salvation only through him, shall be preserved in all hazards, till they attain to eternal salvation; for, by me if any man enter in, he shall be saved. 4. Such as come to God through Christ, have allowance of much spiritual freedom, tranquility, and security of mind, in all their Christian course, till they arrive at their complete rest; for, he shall go in and out, doth import this, that he shall not be shut up, but at freedom, that he may go about his lawful affairs, and may do it without anxiety or fear. 5. Such also as do thus come to God, will find such satisfaction and spiritual refreshment for making them grow in grace, as they shall not need to complain, or betake themselves to other comforts; for, he shall find pasture.

Christ proceeds to declare that, as he is the door, so, he is the true shepherd. And that first (in this ver ) in opposition to these whom he called thieves and robbers, that is, they who give out themselves to be the Messiah, or who run unsent and bring corrupt doctrine. These he declares to be enemies and not shepherds, as coming only to do the flock prejudice; But his errand is to give them life, and that in great abundance. Whence learn, 1. False Teachers and seducers will have so many fair pretences, and plausible shows and appearances, that the evil of their way will not be soon seen; Therefore must it be so much inculcate, what it is the thief comes about. 2. Let seducers pretend never so fair, and people be never so much taken with them; Yet they do really come for the hurt of the flock, and it will prove • o, and be seen in end; for, the thief comes not, but for to steal &c. that is the whole scope of their work. And this me • s with the blind charity of any in the flock, who fear not so much hurt by their errors • s they expect good by their fair shows of piety and p ••• . 2. Seducers are but thieves, in regard they do but make a prey of men, taking them away from Christ, stealing away their food that they may give them poison and betraying Christ of his glory, and them of their happiness; and in regard they do all this in a clandestine and indirect way; Therefore is it said, The thief cometh not, but for to steal. 4. How happy so ever ••• ded souls may think themselves, in being made a prey to seducers, and in being deluded with their indirect insinuations; Yet all this tends but to their destruction, and to their eternal ruin, if mercy prevent it not; for, as the thief cometh to steal, so also to kill and to destroy, and so they are robbers, or murthering thieves, as ver. 8. 5. Christ is a shepherd who will be so far from destroying his flock, that he will give life, even to these of them who are dead; for, I am come that they might have life. 6. Christ's great scope in coming to the world, is, to purchase and confer life upon his own Elect; And whatever his dealing toward them be, yet it tends all to this, and when they find it otherwise, it is their own mistake: for, saith he, I am come that they might have life. 7. Christ by his coming, not only intends life, but more abundant life to his flock, that is, 1. Albeit he gave life to his people before his coming, yet he hath let it out more abundantly since, to show the difference betwixt the Son of righteousness now arisen, and the light that his people had (though from him) before. 2. He will not only give that life that may simply supply the necessity of his people, but such a superabounding measure, as may testify his fullness, and may completely refresh them. 3. Having conferred this abundant life in conversion, he will make it grow more and more while they are within time, 1 Thes. 4.1. 4 All this is but a drop, in comparison of that abundance of life that is reserved for his people in glory. In these respects it is said, I am come that they might have life, and that they might have it more abundantly.

Secondly, Christ declareth himself to be the true shepherd, in opposition to hirelings, who albeit they have a lawful calling, and do not come to kill with false doctrine, but do preach truth; yet they are unfaithful in the discharge of their trust. In this verse Christ declareth what he is in opposition to these; asserting that he is that good shepherd, who layeth down his life for his sheep. For understanding whereof, it would be considered, that taking these properties of a shepherd strictly, they do properly and only belong to Christ, and by them he is distinguished not only from hirelings or seducers, but from all true Ministers also that are sent out in his name. But considering that he doth approve of lawful shepherds under himself, and doth only oppose himself here unto hirelings; we may (beside the consideration of what is peculiar to him, or requires a peculiar consideration in him) look to these properties as they are taken more largely, and so some of them do belong also to his faithful servants in their measure and proportion, and by them they are distinguished from hirelings and false teachers. Doctrine 1. Whatever hirelings or seducers infest the Church, yet the elect want not a shepherd; And albeit Christ employ servants under him, yet he doth not give over the charge of his people, but remains still chief shepherd and overseer unto them, to care for them, and furnish food unto them by his own appointed means; for, in both these respects, I am the shepherd, saith he. See 1 Pet. 5.4. 2. Christ doth eminently deserve the title of a good shepherd, as being infinite in knowledge, to discern all the necessities of his flock, and in pity and wisdom, to deal tenderly with them, according to their necessities; for, I am that good shepherd, saith he. See Isa. 40.11. 3. Good and faithful shepherds do prefer the good of their flock, even to their own life; And as Christ not only gives life to his sheep, but his own life for them, by way of ransom; so his faithful servants should not account their life dear, so they may fulfil their Ministry, and bear testimony to the truth: for, it is the character of a true shepherd, the good shepherd giveth his life for the sheep. And Christ propounds it in general terms, to intimate that though this was eminently and singularly true of him, as the Savior of his people; Yet his servants must be resolved to lay down their lives, not to expiate sin, but for the service of the Churches faith.

In opposition to these properties, Christ declareth what the hirelings are, who minding only their gain, and having no interest in, nor affection to the sheep, do upon the sight of any danger from seducers or persecutors, desert their stations, and expose the flock to danger, verse 12. And from this fleeing, Christ concludes that such are hirelings, and care not for the flock, verse 13. Whence learn, 1. It is not enough that men have an external lawful calling to the Ministry, and that they be not erroneous; unless also they be faithful and single in discharge of their trust; for, beside thieves and robbers, there is also the hireling, who is opposite unto, and disapproven by Christ, as not the shepherd. 2. Albeit it be the will of God, that Ministers and laborers get their wages, and be maintained; Yet such as make it not the scope of their calling, to honor God, and seek the good of souls, but do mind only, or chiefly, their own game and base ends, they do prove themselves not to be honest Ministers: for, so is imported in his name, an hireling, and not the shepherd. 3. As the sheep are all Christ's own, by reason of his purchase of them, and dominion over them; So every true pastour will account Christ's sheep as dear to him, as if they were his own, and that because they are Christ's: And who so do not thus respect them, they prove themselves to be but hirelings: for, he is an hireling, whose own the sheep are not, not only by way of possession, (for so they are Christ's only) but in respect of affection, and so it is expounded, verse 13, he careth not for the sheep. 4. Albeit it be a sad enough stroke for the Church to be under hirelings, yet Satan is not satisfied with that, but, by God's permission, may hound out erroneous Teachers and Persecutors, to molest and vex her more: for, beside the hireling, there is a wolf which troubles the sheepfold: whereby we are to understand both false Teachers, and Persecutors, as readily corrupt doctrine is pressed with violence. See Acts 20.29. 5. Albeit Ministers in some cases may lawfully flee, and particularly, when the trial and danger is personal to themselves; Yet when they look more to their own case, then to the flocks weal, and when to avoid trouble, they desert the flock in times of error and common hazard, they prove themselves to be but hirelings: for, he seeth the wolf coming, and leaveth the sheep, and fleeth. 6. Men may have more light, and foresee trials better then others, who yet want courage to abide them; And corrupt men will no longer follow Christ and duty, then they think to compass their own ends by so doing; for, he seeth the wolf coming, and knoweth he is a wolf, and ye he fleeth, as hoping to attain no more of his base ends in that way. 7. When Satan and his instruments are let loose upon a Church, and pastors do prove unfaithful, there may be great havoke and desolation made in it; for, in this case, the wolf catcheth and scattereth all the sheep. Some he catcheth by error, he makes a prey of some by persecution, and whoso escape that trial, may yet suffer scattering, by divisions, or deprivation of mutual fellowship and solemn assemblies. And albeit all this be the wolves fault, yet it is also put upon the hirelings account, who by his example in shifting trouble, and by his withholding the encouragement of doctrine, and his want of courage in maintaining truth, doth open a gap to the wolf, doth expose the sheep as a prey, and doth weaken their hands. 3. Whoever they be that prefer their own commodity and ease to the weal of the flock, and do desert their duty when the flock is in danger, they do prove themselves to be but mercenary men and hirelings; Therefore is it again repeated, The hireling fleeth, because he is an hireling, and careth not for the sheep.

Christ proceedeth yet to clear that he is the good Shepherd, by other properties of a good shepherd, which also (with the former) do point out the differences betwixt him and false teachers and hirelings. In these verses, He declareth himself to be the good Shepherd, and proves it from that familiarity which is betwixt him and his people; He knowing and taking special notice of them, and they knowing and acknowledging him, verse 14. This familiarity and relation is amplified, 1. From a similitude or comparison, that it resembles, in part, that mutual knowledge and familiarity that is betwixt the Father and him. 2. From an effect on his part, that his respect and affection is such to his sheep, that he will give his life for them, verse 15. Doctrine 1. The tender relations in Christ toward his people are worthy to be often studied and meditated upon; and how he makes good these relations: Therefore saith he over again, I am the shepherd, and, the good shepherd. 2. Christ hath particular and exact knowledge of all his elect, and who they are that shall be saved, wherein he will not be disappointed; for, I know my sheep, doth import, in the first place, that he hath a knowledge of the individual persons, as 2 Tim. 2.19. Joh. 13.18. 3. As Christ knoweth all his own, so he hath a special affection to them, and taketh special notice and care of them; So that he will not only have them converted, but being converted, his knowledge and affection will supply the defect of their prayers, and doth prove that his cures to their particular conditions cannot be misapplied: So much also doth this import, I know my sheep, that is, I affect, and take special notice of them. 4. Whoever are beloved of Christ, as his sheep, he giveth unto them grace to know and acknowledge and love him; for, it must be mutual, though it begin at him, I know my sheep, and am known of mine. 5. There is a mutual knowledge, acquiescence, and affection, betwixt the Father and the Son Christ, which tends much to the comfort of believers in him; for, the Father knoweth me, and I know the Father. See Prov. 8.24,—30. 6. Albeit the acquiescence and affection betwixt the Father and the Son be matchless and incomprehensible; Yet the relation and affection betwixt Christ and his sheep cometh nearest to resemble it, of any other thing: for, to this purpose is this brought in here, that, As the Father knoweth me, and I (as the words in the Original will read) know the Father; So, I know my sheep, and am known of mine. And albeit it hold good chiefly on Christ's part, yet their part is not to be wholly secluded; who though they come far short to make up the comparison, yet this is the pattern according to which he will carry them on, so far as they are capable, See Joh. 17.21. 7. Christ's affection is so real and great, that he will give proof of it by the greatest effects his people can need, if it were to die, that they may live; Therefore doth he subjoin, I know my sheep, as the Father knoweth me, &c. and I lay down my life. 8. Christ came into the world, and laid down his life, only for his own elect, whom he knew, and whom he brings in to himself by actual conversion; for, I lay down my life for the sheep, and not the goats.

Christ proves himself to be the true Shepherd, from another property; Which is, His care to enlarge his Church, by bringing in his own among the Gentiles: Who albeit they did not belong to the Church of the Jews, yet he would, in due time, convert and bring them in: And as he is that one Shepherd, so he will make up one Church of Jew and Gentile, the partition wall being removed. Whence learn, 1. Whatever be the malice or opposition of wicked pastors against Christ; Yet he will have his own elect and Church in the midst of them: for, here it is supposed that he had sheep in Judea, notwithstanding the malice of the Rulers and Pharisees, with whom he will gather other sheep, from among the Gentiles. 2. Christ is a Shepherd who not only hath a care of those that are brought in, but he mindeth also the enlargement of his Kingdom; As here we see. And herein honest Pastors should imitate him. 3. Albeit Christ, in the days of his flesh, was Minister of the circumcision only, Rom. 15.8. and would neither go himself, not suffer his Disciples to go into the way of the Gentiles; Yet the conversion of the Gentiles, as it was fore-prophesied in the Old Testament, so it was approven by him, and he purposed to have it brought about in due time: So much doth this prediction teach us. 4. Christ's own, though as yet unconverted, are his sheep, in respect of his eternal purpose to bring them in; and his heart is upon them, for that end: for, he calls them other sheep, which I have, though they be not yet called, and he speaks of his purpose of love concerning them, when they little knew him or it. 5. Christ's elect sheep may not only be living in nature, for a time, within the Church; but they may be living without the pale of the Church, to whom he will have the Gospel sent, to convert them and bring them in: for, those other sheep are not of this fold, or, no Jews, nor of that Church which was the only Church at that time; and yet were sheep. 6. Such as are Christ's sheep by election and purpose, must not only be converted, but brought in to the society of the visible Church, to live under Christ's care and government; for they must be brought to the fold. 7. Christ himself is chief in bringing in his elect, whatever instruments be employed; And he is at pains to seek them and gain their consent, as being bound in the Covenant of Redemption, to present all that are given him by Charter, blameless before the Father: Therefore saith he, I bring them, and, I must bring them, the matter not being left arbitrary, even in respect of his obligation. 8. God's purposes are so unchangeable, and Christ's grace, conferred and applied to the elect, so efficacious and invincible in operation, that he can undertake to prevail with them, to whom he so applieth it; for, he undertakes, they shall hear my voice, which includes both faith and obedience. 9. All Christ's converts, in all times and places, will carry the same stamp, and have the same properties agreeable to the Scriptures; for, what was the mark of his sheep in Judea. ver. 3. the same is the character of converted Gentiles, and they shall hear my voice. 10. As all true converts are brought in to the society of the Church; So under the Gospel, the partition-wall betwixt Jew and Gentile is broken down, and they make up but one Catholic Church: for, there shall be one fold. 11. Christ is the only one chief Shepherd of the Catholic Church, dispersed through the world, of Jews and Gentiles; for, there shall be one fold, and one shepherd.

Because Christ had given that as one proof that he is the good shepherd, that he would lay down his life for the sheep; and the Jews could not endure to hear that their Messiah should suffer; Yea, and his very friends stumbled at it, Matth. 16.22. Therefore, in these verses, he closeth this discourse with obviating that scandal. And, 1. He declareth, that the Father loveth him, because of this his suffering; which is not to be understood of that love wherewith he is loved as the eternal Son of God: but of love to him, and approbation of him, as Mediator, evidenced in his through-bearing of him in his duty, and his exaltation of him after his suffering. 2. He declareth, that he was to lay down his life, not to continue deaths prisoner, but that having paid the ransom, he might take it again with the Fathers approbation. 3. (Which explains that expression of laying down his life ) He declareth, that for the nature of his death, it was not forced upon him, but he yielded to it by a voluntary dispensation, and would prove it was so, by his recovering of himself again out of the bonds of death. 4. He declareth, that he did all this in obedience to a command laid upon him by the Father, and this is the ground of the Fathers love to him, and of his voluntary submission. All these, being put together, may take away all just ground of stumbling at his cross. Doctrine 1. Christ, held out with his ignominious cross, is the great stumbling-block of the world; for, so is here imported. 2. Albeit shame and ignominy, joined to the cross, do add to the grievousness thereof; Yet all that could not hinder Christ to undergo it, for the good of sinners, Heb. 12.2. and that he might cast a coppy to his followers, 1 Pet. 2.21. &c. Yea, he not only bare the cross, but had so much courage under it, as to commend it as lovely, to them who are ready to stumble at it: Therefore, whoever stumbled at it, yet not only saith he, I lay down my life, but he propounds such considerations as may make it appear lovely. 3. Christ the Mediator is beloved of the Father, and is he in whom he is well pleased, that so all who come in under his shadow, may be accepted in him; for, saith he, my Father doth love me. 4. The Father is so well pleased with the reconciliation of lost sinners, that he loveth Christ for the undertaking thereof, and is fully satisfied with his suffering, for attaining that end; In both these respects it holds good, Therefore doth my Father love me, because I lay down my life. The Father is pleased with him that he undertook that service, and is content with his death as a sufficient ransom. 5. Crosses that seem very gloomy, and have much displeasure in them, are yet consistent with the Fathers love toward the sufferer, especially when they are well borne; So much may we learn from Christ's experience, who albeit he drank of a verry bitter cup, yet was beloved of the Father. 6. God's love manifested toward any, in their following of his way, is a sufficient cordial against all the bitterness of it; for, albeit Christ's sufferings were bitter, and stumbled at by many, yet this sufficeth him, that therefore doth my Father love me. 7. The backside and issue of Christ and his followers cross, being rightly considered, may sweeten all the rough way that leads to it; Therefore doth he subjoin, as another encouragement, I lay down my life, that I may take it again. 8. Christ having laid down his life for the Redemption of lost man, did take it again; as a testimony that the Father was satisfied with his sufferings; and to be a ground of strong consolation to believers; and, to remove the scandal of his ignominious death: for, all these are to be found in his taking his life again. 9. Christ in suffering death for sinners, was not forced to it, nor could enemies have reached him against his will; But he did it voluntarily, that so he might commend his love to sinners, and might teach us to act and suffer for him willingly, being confident that enemies can never reach us without our Father, Matth. 10.29. for, No man taketh it from me, but I lay it down of myself. 10. Christ, by his resurrection, gave a proof how voluntarily he rendered himself unto death; Therefore saith he, I have power (not only an instruction from the Father, but a liberty at his own pleasure, as to anything men could do) to lay it down and I have power to take it again. And by this also he would prove that he can put a period to the sufferings of his own, when he pleaseth, without any help of their crooked ways. 11. The way of accomplishment of our Redemption was agreed upon betwixt the Father and the Son, before the accomplishment thereof; Therefore saith he, This commandment have I received of my Father, which clears that he came, into the world instructed how to go about this work. See Psal. 40.6, 7. with Heb. 10 6, 7 12. It pleased Christ to suffer death, not only voluntarily, but in a way of subjection to his Fathers command, that so the merit thereof might every way be full, and acceptable to the Father; for, this commandment have I received, He was content to be a servant by paction, that so his suffering might be accepted for his people. 13. A command from God makes service, how ignominious like soever, become honorable; and it is our duty in suffering times, to fixe our eye on the command and will of God, and on his scope and purpose in them, and not on the cruelty or malice of instruments: for, this is an argument to remove the scandal of his cross, that he did it in obedience to a command, This commandment have I received of my Father.

The fourth and last particular in this part of the Chapter is, the effects or consequents of this Sermon among the people; who are again divided in opinion about him, verse 19. Many of them do calumniate him, as one possessed and mad, and therefore not to be heard, verse 20. and others do maintain that his doctrine and the late miracle do sufficiently refute such a calumny, verse 21. Whence learn, 1. Christ's doctrine will not want its own effect or operation among hearers, be what they will; for, here all of them are put to some exercise about these sayings. 2. It is not to be expected that Christ's doctrine will have alike effects in all; but as it gains ground on some, so others will harden themselves the more that they are dealt with: As here we see, in these different opinions about him and his doctrine. 3. Christ's doctrine, meeting with diversity of dispositions, is ordinarily an occasion of division or schism, by reason of the perverse obstinacy of some in opposing the truth, which others must maintain; for, There was a division (or, schism) therefore, among the Jews for these sayings. This is neither to be imputed to the doctrine, nor yet to the maintainers of truth; For it is but men's corruptions which oppose true doctrine, and the friends of truth ought to reckon, that division is better than agreement in evil. 4. As Christ's Doctrine ordinarily finds wicked men as they were, if not worse; So he marks how often they relapse in the same opposition to him and his truth: For these causes it is marked that there was a division again, after the former debates of this kind, Chap. 7. 43. and 9. 16. to show, that they were still the same, and that he marked that it was so. 5. When divisions and schisms fall forth about Christ and his doctrine, it is no strange thing to see the most part join on the wrong side of the contraversie; for, there are many of them who calumniate him, and but others, or, few only, who take his part. 6. Opposers of Christ and his truth are ordinarily so possessed with prejudice and malice, that they will not so much as hear him, nor can they endure that others should hear him patiently; for, say they, Why hear ye him? 7. The strongest arguments that prejudicate malice hath against Christ and his truth, are, calumnies against him and it, and the carriers thereof; for, this is their argument, He hath a devil, and (which explains the former) is mad, and therefore ought not to be heard. 8. Malice is so prejudicate and blinded, that no reason may be expected from those who are possessed with it; But they will most unjustly and obstinately calumniate, if it were even Christ himself; for, albeit he came to destroy the works of Satan, and is the Wisdom of the Father, yet, say they, He hath a devil, and is mad. And albeit they had often reproached him with this, Chap 7. 20. and 8. 48. and Christ had • efined it, yet they still cast it up again. 9 Let malice be never so prejudged and violent, yet Christ will still get some to justify him and his doctrine; for there are others who contradict this. 10. Christ's doctrine and works are sufficient to plead for him, and to refute adversaries, even to their face; for, they put it home against those malicious men, These are not the words of him that hath a devil: Can a devil open the eyes of the blind? 11. Such as would own Christ, especially in a time of opposition, ought to study his doctrine and works, so as the esteem of his Word in the first place; Therefore do they begin at that, These are not the words of him that hath a de • il, and then the commendation of his work followeth, can a devil open the eyes of the blind?

Followeth the second part of the Chapter, wherein is recorded a sharp contest betwixt Christ and some of the Jews his enemies. It seemeth to have followed not long after the former Sermon, and that Christ had stayed in and about Jerusalem, since he came up to the feast of Tabernacles, Chap. 7. till this time in winter: And therefore, verse 26, 27. he repeats the doctrine concerning his sheep, as a thing they had lately heard. The first encounter betwixt them is contained, verse 22. — 30. Wherein they put him to it, to speak out freely if he was the Christ, and he giveth them such an answer as was convenient.

In these verses we have recorded, 1. The time of this debate, verse 22. It was at a feast of dedication, • or consecrating to God what they had built or repaired for his service. This feast was not kept in remembrance of the dedication of the Tabernacle when it was set up in the wilderness, of which Num. 7.1. &c, For (beside that the Tabernacle was now laid by) that dedication was in the first month, Exod. 40.2, 17. which answereth in part to March and in part to April likewise, the dedication of the Temple, when it was built by Solomon, was in the seventh month, 1 Kings 8.2. which answereth, in part, to September; And the dedication of the Temple after the captivity, was in the month Adar, Ezr 6.15, 16, 17. which answereth, in part, to February and March, for they kept the passover shortly after, Ezr. 6.19. So that this dedication was that performed by the Jews in the time of the Maccabees; who after they had repaired and cleansed the Temple, and built an Altar, did appoint a feast in memorial thereof 1 Macc. 4.59. and that in winter, or the month Chisleu, which answereth, in part, to December. And they did it in this season, because in the Summer they were infested with their enemies, that they could not get the work attended. 2. We have recorded, the place where this debate was; to wit, not only in Jerusalem, verse 22. but in Solomon's porch of the Temple, where Christ walked, verse 23. It was the place where the people met, 1 Kings 6.3. And albeit that built by Solomon was destroyed by the Chaldeans, yet the other that was built again, retained the ancient name, so also, Acts 3.11. 3. We have recorded, their first question to Christ, upon which the contraversie ariseth, verse 24. While Christ is walking in Solomon's porch, the malicious Jews encompass him, and challenge him, that by reason of his want of freedom in doctrine, they were kept in doubt and suspense: And therefore desire he would speak out plainly, if he was the Christ. This they do, pretending to affect the knowledge of the truth, but in effect, intending to ensnare him, and bring him upon the stage as affecting a Kingdom, if he should declare himself to be the Messiah.

That this purpose may be yet more clear for grounding of doctrines, we are to consider, that much use is made of verse 22, 23. as a warrant for consecration, or, dedication of Churches, and for observation of Holy days enjoined by the Church. And it is alleged, that Christ's frequenting of the Temple at that time, is an evidence of his approbation thereof. But to refute this, consider, 1. Whatever be said of this Dedication in particular; Yet it is certain that a Dedication of the Tabernacle and Temple was practiced with God's approbation under the law; and that the moral signification thereof (as also of dedicating their houses, and other things) doth stand still in force. But the Ceremony it self is ceased, with the ceasing of the typical holiness of places and things; and men may as well introduce the rest of the Jews significant Ceremonies, as this. 2. This feast of Dedication, or the yearly remembrance of it in an Aniversary feast of eight days, (as the history hath it) was but an human invention, in these latter and declining times of the Jews; For, beside that they had no Prophet to authorize this, (1 Mac. 4.46.) as they had, for their other sacred solemnities; It is remarkable that in the Dedication by Moses, Solomon, and those of the captivity, albeit they kept a festivity on that day, yet it is nowhere recorded, that they appointed so much as one day, to be yearly observed in remembrance thereof: So that this latter practice, in memorial only of renewing the Altar and some other decayed things, is rather to be looked on as an evidence of their declining, then as a laudable pattern. 3. The Apostles naming of this feast, and Christ's frequenting the Temple at that time, are no evidence of any approbation thereof. For John doth mention it in the History, only to point out the circumstance of time so as was best known to the Jews; which doth no more import an approbation thereof, than Luke's describing the time of Paul's travels, by mentioning the Jewish feasts, Acts 20.6. and 27.9. doth import his approbation thereof among Christians. And Christ was present in the Temple at that time, not to honor that feast, or to countenance their human invention. Nor doth it appear that he was there at this time, that he might take the opportunity of the concourse of people at that solemnity, to publish more of his Commission, as was his own and his followers ordinary practice at other lawful solemnities and meetings of the people. For he was not now te • ching in the Temple, but only walking in Solomon's porch, when he was surrounded by the Jews. Nor yet doth it appear that there was any great concourse at this feast in winter, or, at least, that the people frequented the Temple much at it; But that they spent those days, rather in carnal mirth, than as holy convocations: (which is the ordinary best fruit that sloweth from men's own Traditions in Religion.) And therefore, Christ is said to walk in the porch, there being but few, or none, there, till this crowd came about him. So that as the feast is named here, only to point out the circumstance of the time of this debate; So Christ's walking in the porch is subjoined, only to point out the circumstance of place, and to show that while Christ is walking there, (upon some occasion, into which we need not inquire) they enter upon this debate with him.

From the words, thus cleared, we may Learn. 1. When a Church hath backslidden furthest, in matter of doctrine, and lively and spiritual worship; then she will be most forward to devise and observe Ceremonies of her own, wherewith to serve God: for, it is in this Churches declining time, that they appoint and observe a feast of the dedication. 2. As a Church may, in God's justice, be put to such difficulties, as outward troubles will interrupt their intentions of Reformation; So one right use of such a dispensation, is, when it stirs up people to lay hold of all opportunities of any breathing time, to set forward the work of God: for, so much may be gathered from the time of this feast, it was winter. Whatever fault was in their course, or appointing that feast; Yet their repairing of the Temple in winter (because of which they appointed and observed the feast at that time) intimates how they were molested with enemies in the Summer, so that they could not attend the work; and how they take the opportunity of a time of breathing in winter, to carry on the work. 3. Christ and his servants may at all occasions expect, that Satan and his instruments will not be wanting to cast snares and temptations in their way, and to seek advantage against them; for, when he is walking in Solomon's porch, he is assaulted with tempters, who came round about him. But he makes good use of this, to bring out precious truths; and temptations were a part of Paul's Library at Ephesus, to enable him to preach, Act. 20.19, 20. 4. Christ's enemies are full of subtle policies, and they can turn themselves into all shapes, to draw him (if it were possible) in a snare; for, so doth their practice teach, they pretend great earnestness to be clear and settled in the point, but they had another design. 5. It is a very dangerous condition, for men to live in suspense and incertainty about the matters of Religion; and especially, not to be settled in knowing and resting upon Christ: Therefore, say they in this particular, How long dost thou make us to doubt? (or, hold us in suspense?) if thou be the Christ tell us. Whether they had any real staggering in conscience, though overpowered with malice, or pretended to it only, is not much matter; But they propound it as a very dangerous condition (as it is indeed) to be so, and so much the worse, the longer it continueth. The word imports to have the mind, or soul, hanging up, as a body in the air, and so to be fleeting, wanting a foundation to rest on, and this tends to the destruction thereof, as the word also signifieth. 6. Wicked men will not find the cause of their distempers within themselves, so long as they can allege anything without them, (if it were even Christ and his Doctrine) to fasten it upon; for, they lay it all to his charge, Thou makest us to doubt, alleging that he spake not plainly what he was; whereas (as Christ after cleareth) it was their own blindness, and their darkness contracted through malice, that did hide all this from them. 7. It is a very malicious disposition in men, when they seek advantage against Christ and his servants, in their free doctrine; and when they desire them to speak freely, of purpose to bring them in a snare: for, say they, If thou be the Christ, tell us plainly, of purpose to entrap him.

Christ's answer to this Question consisteth of four branches: In the first whereof (in this ver. ) He clears himself from being any cause of their unbelief or incertainty in this matter, as having already cleared that case fully, both by his Doctrine and Miracles; and so the blame was all their own. Whereas Christ saith, I told you, albeit we will hardly find that expressly and in plain terms he had said to these persecutors that he was Christ, whatever he did to his disciples, and to some others, Chap. 4. 25, 26. and 9.36, 37. Yet we find that he had ofttimes said the equivalent, and spoken of himself in such terms as was only competent to the Messiah. So Chap. 5.25, 26. and 6.35, 48, 51, 53, 54, &c. and 7.37, 38. and 8.12, 35, 56, 58, and in this Chap. ver. 9.14, 15, 16. and elsewhere. Doct. 1. Whatever be the pretences of men for their unbelief, yet the true cause thereof is in themselves, and not in Christ, or in his way of doctrine or dispensations; Therefore doth he clear himself, and lay the blame on them. 2. Christ word and his works are sufficient to ground our faith, and confirm it, concerning him, and what he is, Therefore, saith he, to clear himself, I have told you, and, the works that I do in my Fathers name, (as Mediator, and his Ambassador) they bear witness of me; to wit, that I am the Messiah. For albeit the Apostles were to do greater works, Joh. 14.12. yet they wrought them not in the same way, nor by their own power; but in his name, that they might testify and bear witness to his glory. 3. Such as do not acquiesce in Christ's word and working, for confirmation of their faith, they will not profit by any other mean of their own devising; Therefore doth Christ reject their desire concerning any further information, since they refused to profit by what he had said and done. 4. Whatever specious name men give to their own not closing with Christ; Yet in effect it is nothing else but infidelity, and the fruit of an evil heart of unbelief: Therefore, whereas they said only, they were in doubt, or, suspense, ver. 24. He tells than plainly, ye believed not. 5. Where the Lord affords many means of knowledge and faith, there unbelief will be the more heinous; for, saith he, I told you, and ye believed not: the works that I do in my Fathers name, they bear witness of me; and yet ye believe not, as is subjoined, ver. 26.

In the second branch of this answer, Christ points out the true cause of their infidelity; Which is, not the obscurity of his doctrine, but their not being of his sheep; that is, not as yet converted, and not only so, but evidenced to be reprobates, if they continue in that sin. And by this he prevents a great objection, and the scandal of their not embracing him, who were eminent in that Church; and showeth, that this contempt did not reflect on him, but on themselves. Whence learn, 1. Despisers of Christ will get no affront rubbed upon him, but all the prejudice and disgrace is their own; Therefore doth he clear here, that their unbelief reflected on themselves. 2. Albeit Christ will not reveal unto men his eternal purposes concerning them, till first they declare what is in their own hearts; Yet as he knoweth who are elect, and who are reprobates, and as he hath recorded in his Word the evidences of men that are reprobates, or, at least, in a reprobate condition: So he could have wicked men affected and affrighted by seeing such evidences in themselves; Therefore, upon their unbelief, he leads them up to see, ye are not of my sheep, that they might 〈1 page duplicate〉 〈1 page duplicate〉 consider how deep their sin drew. 3. Men's unbelief under the means of faith, is a clear evidence of their being in a reprobate condition, and their continuance therein, an evidence that they are reprobates; for, ye believe not, because ye are not of my sheep. 4. Christ's doctrine is not yea and nay, but still the same; and it is men's great fault, that being often warned of their danger, yet they mark it not, nor make use of it: Therefore doth he subjoin, As I said unto you, to wit, in the foregoing parable, where it had been insinuate, and frequently elsewhere he had pointed out their dangerous condition. And by this he would tell them that his thoughts of them were still the same, and that it was their great stupidity, not to take notice of what he had so often repeated.

In the third branch of the answer, Christ proves what he had said of them, by showing the contrary properties of his sheep, which were wanting in them. These he repeats from the former parable and explication. Whence learn, 1. Whoever reject Christ, yet he will not want his own peculiar people, and their carriage will refute such as pretend to be God's people, and yet live wickedly; Therefore doth he here again record that he hath sheep, and what their carriage is. 2. It is an undeniable and special evidence of Christ's sheep, that they give up themselves to his teaching and direction, and do incline their heart and care to take notice of what he saith; for, it is repeated, as a special mark, my sheep, hear my voice. 3. As Christ's sheep hear him, so they meet with special care and providence from him, in that he not only knew them from eternity, by special purpose, and draws them to him, by special love, but hath an especial eye and care of them; for, and I know them. 4. As it is the duty and property of Christ's sheep, not only to hear, but to follow his directions; So the consideration of his love and care should envite and encourage them so to do: Therefore, after that, I know them, it is subjoined, as their bound duty to so tender a Lord, and they follow me. And this, with the other of hearing his voice, doth complete their duty.

In the last branch of the answer, least they should account it a small loss to be none of his sheep; Christ, to grieve them who would not embrace him, lets them see the fair privileges and allowance which he conserreth upon his sheep. And, 1. He assures them of eternal life, and of perseverance, till they come to the full fruition thereof, ver. 28.—2. He confirms this, from his own and his Fathers power, which is employed about them, for their preservation, and which is above all opposition, ver. —28, 29. 3. He confirms further wherefore he had joined his own power with the Fathers in this work, by showing, that he and the Father are one in essence, and consequently have the same power and will. And therefore as none can pluck them out of the Fathers hand, so none can pluck them out of his hand, who is one with the Father, ver. 30.

From verse 28. Learn, 1. Such as come not to Christ, are great losers, and the happy condition of these who would not follow them, will be their eye-sore one day; Therefore doth Christ preach to them the fair privileges of his people, to let them see how far they prejudged themselves, and to vex them. See Psal. 112.10. Mic. 7.10. 2. All who come to Christ indeed, get eternal life begun in them, in the bud of grace, and in their right by faith; for, I give (saith he, in the present time) unto them eternal life. See 1 Joh. 3.9. 1 Pet. 1.5. Luk. 22.29, 30. 3. This great privilege is Christ's gift, being both purchased and applied by him; for, I give unto them eternal life. 4. Albeit Christ's converted people may have many shakings and tossings in their condition; Yet their final perseverance, till they come to full possession of eternal life, is certain: so that whatever they lose by the way, yet they will not lose themselves eternally: Therefore he who giveth eternal life, doth also promise, and they shall never perish. 5. When Christ confers his special favors and allowances on his sheep, he doth also take a charge of them and their allowances, and hath a special care of them; for, so is imported here, the sheep, to whom eternal life is given, are in my hand, saith he. The form of speech, to be in his hand, imports not only that they are under his power, to do with them what he will, so that nothing is to be feared if he desert them not; But more especially, it points out, that they are still in his sight and under his care, whereby he testifieth his affection, and prevents any prejudice to them. 6. Such as are owned by Christ as his sheep, and so are put in a blessed condition, will not want adversaries to oppose them, and to endeavor to bring them down from their happiness; for, it is supposed here, that there will be somewhat (to wit, Satan, the world, and their own flesh) to endeavor to pluck them out of his hand. 7. Albeit the Lord do confer grace and faith upon his own, yet that is not sufficient to secure them; but these might decay of themselves, if it were not for the purpose of God in conferring thereof, and his power and everlasting arms, preserving the same; Therefore it is that, for securing of them, they need to be in his hand. 8. Christ is so unchangeable in his purposes of love, and so invincible in his power, that nothing shall be able to hinder their perseverance unto eternal life, whom he takes in his custody and charge; Therefore doth he confirm their perseverance thus, Neither shall any pluck them out of my hands. As for these who grant that, indeed none can pluck them out, unless they go out willingly of themselves; they do clearly impugn Christ's reasoning, who upon this, that none shall pluck them out of his hand, doth infer, that they shall never perish, whereas granting that distinction, it might be said, they may perish of their own accord, though they be not plucked out, But Christ, by this promise, doth give assurance of their certain perseverance.

From verse 29. Learn, 1. It is an argument of the Saints perseverance, and of Christ's employing his power for that end, that they are committed to him by the Father to be forth-coming for them; Therefore doth he declare in this matter, My Father gave them me. 2. The Father doth so intrust Christ with his sheep, as yet he casts not off care of them; But as Christ is engaged for them, as the Fathers servant and commissioner: so the Father is engaged to make them forth-coming to Christ, as the covenanted reward of his sufferings: And so the immutable Father and Son, and their invincible power, is employed for their preservation; Therefore also they are in the Fathers hand, as well as Christ's. 3. The power of God is so invincible, and so far above all created opposition; and he doth so let out his power, in maintaining Saints in the state of grace, as doth sufficiently assure them of the certainty of their perseverance; for, so doth the Argument run, My Father is greater then all, and therefore no man is able to pluck them out of my Fathers hand. And here they who except man's freewill in this point, alleging they may go out of his hand, they do wrong both the power of God, by implying that the idol of man's will must be exempt from his dominion, as if he could not command it; and his fidelity, who hath promised to subdue the will to his fear, that Saints may persevere, Jer. 32.40.

From verse 30. Learn, 1. Christ's working in behalf of his sheep doth demonstrate his greatness, and prove him to be God; Therefore doth he here point out his preserving them, with the Father, as flowing from, and being an evidence of his eternal Godhead. 2. Christ is so God, as he is one in essence and nature with the Father; for, saith he, I and my Father are one. 3. Albeit Christ be one in essence with the Father, yet are they distinct persons one from another; for, albeit they be one, yet there is I and my Father, and a plurality of persons, we are one. 4. Because the Son is one in essence with the Father, therefore are they equal in power, and with one consent and will are employed about the same work; for, upon this ground, I and my Father are one, it followeth, that they are both about this work of preserving the sheep, and that his power is sufficient to preserve them, because the Father, with whom he is one, is greater then all.

From this to verse 39. We have a second encounter betwixt Christ and the Jews, following upon the former. Wherein, they going to stone him, ver. 31. he upbraids them for dealing so with him, who had shown them so many good works, verse 32. And they alleging that it was not for his good works, but for blasphemy, ver. 33. He doth vindicate himself of that imputation, and showeth that it was their duty to believe him, ver. 34, 35, 36, 37, 38.

In this verse we have the carriage of the Jews upon the former answer given to them: They, not finding that advantage they expected, whereupon they might have delated him to the Romans; do take hold (as they clear afterward) of a pretext of the law against blasphemy, Lev. 24.14, 16. to condemn his doctrine, and thereupon do tumultuously take up stones to put him to death. Whence learn. 1. Whatever pretences persecutors have of a desire of plain doctrine, yet they will not get their malice hid, but will at last bewray that they cannot endure what they seem to desire; for, they who were so earnest ( ver. 24.) to hear Christ speak out, are now enraged, when he doth speak. 2. Violence and fury are the strongest weapons of persecutors, and it is that only that may be expected of them, when Christ and his servants preach that which doth not please them; for upon hearing of the former doctrine, they are so abrupt, as presently they take up stones to stone him, and that without so much as telling the cause or pretence, till afterward, ver. 33. that Christ draw it out of them. In all which we may see how far the fury of men, in opposing truth doth outstrip the true zeal of the godly for truth. 3. As persecutors are incessant in their rage, upon all new occasions; so the Lord marks that it is so, and how often men do let loose their fury against his Son and servants; Therefore it is recorded that they took up stones again, after they had done so before, Chap. 8. 59. and at other occasions.

It seems that some stones were cast at Christ, and therefore he saith, ye stone me. But in the heat of this fury, he finds matter of encouragement to himself, in what he had done to them. And therefore that he may bridle their rage, he doth clear his own innocence, and upbraid them for this their proceeding, wherein they dealt so injustly, as to reward him evil for good, and most ingrately, both against him who sought their good in what he wrought, and against the Father, by whose authority, and in whose name he had wrought. Whence learn, 1. Times of trial and persecution will put men to make enquity, and to search what may be in them, drawing on such a lot; for, so much doth Christ's practice teach, who by his commending all that he had done to them, doth insinuate a looking back to what it was he had done. 2. Let men never so oft pick a quarrel against Christ, yet as in the days of his flesh, he suffered nothing for any fault he had done; so men shall never be able to instruct any evil he hath done, wherefore he should be hated or persecuted; Therefore, saith he, for which works, shown from my Father, do ye stone me? Importing they could have no quarrel against him, unless they would quarrel a good turn. 3. It is Christ; way with his people and visible Church, to work gloriously for them; to multiply these his glorious works; and, by his working, to set out his own and his Fathers glory, and give evidence of their good will toward lost sinners: And all this he doth, to gain upon their affections: for, so much is imported in what he saith of himself, Many good works have I shown you from my Father, (manifesting his glorious power, and rich good will, by working these in his name) because of which he reckons they should rather embrace, then stone him. 4. Whatever be Christ's and his people's carriage, in, or toward the world; Yet they may expect • n ill meeting, and to be dealt with not only injustly, in being made to suffer for righteousness and well doing, but ingrately, in being rewa • ded evil for good; for, thus he hath paved the w • y, who though he had done thus to them, yet saith he, ye stone me. 5. Albeit persecutors be injust and furious, and may sl • nder and cast iniquity upon suffere • s, Psal 55.3. Yet such as have a good conscience, wi • l have confidence toward God, and courage against enemies, in the heat of trial; for, Christ knowing his own innocence, it doth now bear him out, and leads him to gall them. 6 As sufferers ought to examine well what they suffer for, so persecutors would consider seriously of the cause of persecution, and wherefore they molest Christ and his followers; Therefore doth he put them to consider, for what do ye stone me? 7. Such as will persecute Christ and his followers, will never be able to acquit themselves of injustice and ingratitude, and of their contempt of God, and of his authority, whe • eby his Son and servants do act: for, this question is a sharp challenge of their consciences, how they durst deal so toward him, and his Father, in whose name he wrought.

By this discourse of Christ it seems their hands were bound up for a time, but not their mouths. And in this verse to avoid the dint of his challenge, they lay aside the matter of his works (which ofttimes they ca • ped at) without opposition or approbation, and take hold of a p • etence of blasphemy, in that he being a man, had made himself God, for which they would have stoned him. Whence learn. 1. Persecutors, though they be most wicked, yet will be ashamed to avow the true cause of their persecuting of Christ, and that they are d • ssatisfied with any good thing, or to let their course be seen in its own colors; Therefore, albeit his works did clear this contraversie, verse 37, 38. and they did indeed hate him for them, more then for his alleged blasphemy; yet they are unwilling that that should appear, for a good work we stone thee not. 2. It is the great policy of Satan and his instruments, first to calumniate Christ and his followers, and then to persecute them because of these alleged calumnies; for, say they, we stone the not, but for blasphemy. 3. Such is the perversity of men, even within the visible Church, that having occasion and a temptation, that they may come to that height of impiety, as to blaspheme God; And where men do so, they are guilty of death; for, so much doth the Law of Moses, which they pretend to obey here, import, both that some within Israel were ready to fall in that sin, and that such ought to be stoned, Lev. 24.16. Blasphemy properly signifies the hurting of ones fame, and being applied to God, imports the wounding and depriving him of his honor and glory, which (omitting rash and idle swearing) is committed, when men deny unto God what is due unto him; when they attribute unto him that which doth not beseem him; when they ascribe unto man that which is due only unto God; and, when they curse and rail, or reproach God, his Word, and works. And for preventing hereof, men should avoid unbelief and distrust, pride and self-love, and murmuring under dispensations. 4. Such corruption may creep into a visible Church, as even Christ may be accounted a blasphemer, and his most precious truths condemned as blasphemy; for, so it was here, we stone thee not, but for blasphemy, and (which explains and specifies what they accounted blasphemy) because that thou, being a man, makest thyself God. Where they do indeed understand Christ rightly, that he declared himself to be true God, equal with the Father, nor doth he contradict this, but confirm it in the following answer; Only they wrong him, in accounting it blasphemy. For albeit it be indeed blasphemy to assert that any mere man is God, in proper terms, (though in some respect some men do bear that name, ver. 34.) yet he had abundantly cleared before, that as he was true man, so he was true God also in the same person.

Christ by two arguments vindicates himself from the imputation of blasphemy, in asserting himself to be God. The first (in these verses) is founded on that Scripture, Psal. 82.6. Wherein, 1. He doth in general prove, that it is not blasphemy to call a man god in some respects, seeing Magistrates get that name, Psal. 82. 2. He argues upon this ground, not barely that he may call himself God, in the same sense that they get that name; But from the less to the more, thus: If they be called gods who are in that office, much more may I, who am separate to an higher employment, be called so, without blasphemy. But the Scripture, which cannot be broken, hath called them so. Therefore I may be called so. And this conclusion he propounds by way of question, to show the absurdity of their assertion, his reason being considered, and that their consciences could not decline this consequence. For clearing the words, and this reasoning, Consider, 1. The ground on which Magistrates are called gods (to whom the word of God came,) may be understood of their calling to the office, as it's said of Prophets, The word of the Lord came to them: and so several Magistrates of the Jews got their office by the Ministry of God's servants, bringing that office and call to them. Not that a call, ordinary or extraordinary, to every office, infers that title; but only a calling to that office of power and authority. It may as well be understood, that the word came to them, not so much in respect of their calling, as that in that same Scripture cited, God calls them so, and so it is an exposition of that word in the Psalm, I said, ye are God's, that is, the Word came to them, and God speaking in it, gave them that title; Thus the Argument will run strong enough, 1. Since the Word came to them, and spake to them under that name, it cannot be blasphemy to call men gods, as the Jews alleged. 2. If they, who, being on earth, are spoken to, and commanded, and reproved by the Word, get that title (as is clear from that Psalm) much more is it due to him, who being from eternity with the Father in heaven, and not in the world, did stoop to come into it, to perfect the work of redemption. Consider, 2. As for the ground whereon Christ argues, that without blasphemy he may be called the Son of God, (that the Father hath sanctified him, and sent him into the world ). We need not understand this sanctification only, or so much, of the sanctification and cleansing of his human nature from sin, as of the assumption of his human nature into the personal union, and of his consecration from eternity unto the office of Mediator; upon which followeth his actual sending into the world, in the fullness of time. And albeit Christ, in this first argument, seems rather to refute the imputation of blasphemy, then directly to prove how he is God, which he doth in the following argument: Yet there is much insinuate here that evinceth it; As, 1. He sets himself so far above Magistrates who get that style, as doth necessarily infer he is God in a proper sense. 2. The office of Mediator, in which he is employed, is such, as albeit his sanctification, and sending into the world, about it, do not make him God; Yet it doth evidence and give us to know that he is God, seeing none but Jehovah could bear out in that office. Nor doth the Fathers sending of him, import any inequality, seeing an equal may send an equal with consent, yea an inferior, a superior. 3. He who is first sanctified, before he be sent into the world, did certainly subsist, and was, before his incarnation and coming into the world. 4. It was no small part of his sanctification and sitting for his office, that his human nature was assumed into a personal union with his Godhead, and this seems to be imported in his sanctification by the Father, and that he calls himself not God, as Magistrates were, but the Son of God, to show not only, that he is not God as secluding the Father, but by eternal generation from the Father; But also, that this sanctification by the Father, upon which he gathers this, doth relate to the elevation of the human nature into a personal union with the Son of God, as well as to his office.

From these verses, Learn, 1. The written Word is the Judge and Rule whereby all contraversies in Religion must be decided; Therefore doth Christ appeal to it, is it not written? 2. Whoever be against Christ, or whatever skill or interest they pretend in Scriptures; Yet the Scriptures will be still on his side; Therefore doth he appeal to themselves, if the Scriptures, whereof they boasted, did not clear him of blasphemy, Is it not written in your La • ? 3. The Scriptures are a great deep, and full of treasures, to be gathered by spiritual and sober observers; Therefore doth Christ so solidly and profoundly reason from that text, to his present purpose. 4. Whatever be the different subjects of holy Scripture, yet all of it is a Law, in so far as men are obliged to rule their conversation, affections, faith, hope, and fear, thereby; Therefore, albeit elsewhere the Old Testament be distinguished into the Law, Prophets, and Psalms, Luk. • 4 44. Yet here the Psalms, whence this text is cited, come under the name of Law. And it may be also, because the word in the Hebrew language, (wherein, or in Syriac, a dialect of Hebrew, Christ spake) rendered the Law, signifies generally, a doctrine. 5. As it is a peculiar privilege, to have the W •• d and Oracles of God committed unto men; So it adds to men's guilt, when they improve not this privilege, but continue ignorant of the truths therein contained; Therefore doth he call it your law, not by way of contempt, but to reprove them who enjoyed this privilege, and boasted of it, and yet were ignorant of it, and of what in it might refute their unjust aspersions 6. It is an evidence of a malicious disposition in men, when they do not put a favorable construction (in so far as it is consistent with truth) upon the words and actions of their neighbors; for, so much doth Christ's re •• oning in general, charge upon them, that since the Scripture calleth some men gods, they needed not, if malice had not blinded them, have charged blasphemy upon him, though he had been but a mere man. 7. Albeit Magistrates be but men like their brethren; Yet in respect of their office, they have the glorious title of gods conferred upon them, as being his vicegerents, and as bearing some stamp of his authority and dominion: Therefore, saith the Scripture, I said ye are gods. This should both engage them to see to their qualifications and the exercise of their power; and others, to reverence and honor them. 8. Such as would have right to this glorious title, and the privileges contained therein, ought to have God's calling to the office they exerce; for, he called them gods, to whom the Word of God came, to call them to their employment. 9. Let Magistrates be never so high, ye are they subject to God, and to the directions and injunctions of his word; for, so also the word came to them, as to servants, as appears in that Psalm. 10. Things are in reality as the Word of God calls them, whatever men imagine to the contrary; for, if the word came to them, and he called them God's, —that sentence must stand without empeachment of blasphemy. 11. Albeit men, who do not reject the Scripture, will be very assiduous to wrest and throw it to countenance their opinions and ways, and to bring their light to it, rather then seek light in it; Yet its verdict doth stand unalterable; for, the Scripture cannot be broken, or loosed; that sentence, that they are gods, cannot be anulled, let men cavil or gloss it as they will. 12. Christ is so high above all principalities and powers, as of necessity he must be, true God; for, so do the force of his argument run, that if they were called gods, much more might he be called the Son of God. And therefore all the gods must worship him, even Angels as well as Magistrates, Psal. 97.7. with Heb. 1.6. 13. Whosoever shall study Christ's glorious sanctification and separation from sinners, his glorious endowments, and high employment and office, must acknowledge that he is the eternal Son of God: for, that the Father hath sanctified, and sent him into the world, doth infer that h • is the Son of God. 14. Christ's glory and Godhead wants not a witness in the bosom of the greatest opposer, if Christ lay it at his door; Therefore doth he put them to it, say ye, thou blasphemest, because I said, I am the Son of God?

The second argument, whereby Christ proves that it is no blasphemy to call himself God, and that he is God in very deed, is taken from his works. Wherein he grants that if he did not divine works, flowing from that power common to him with the Father, they had some pretence of excuse, for not believing him to be God, verse 37. But since he did these works, they were bound to lay aside any prejudice against his person, and to be led by these works, to acknowledge and believe him to be the true God, one with the Father, mutually existing the one in the other, ver. 38. And so i • this argument, Christ asserts and confirms the very thing they opposed, and what himself had said, ver. 30 Doctrine, 1. Christ did so far condescend to cure the unbelief of men, as to ad glorious works to his Word to declare who he is; for, he hath the works of the Father pleading for him; That is, not only works done by the Fathers authority, for so his servants did work miracles, but works done by that power which is common to him with the Father. 2. Albeit it be our duty to acknowledge and to believe in Christ, yet he requires no implicit and blind obedience in this point; But men should accurately try the grounds of their faith, and then, on these grounds close with him; Therefore doth he put them to this, If I do not the works of my Father, believe me not, and afterward, that ye may know and believe. 3. Christ's works were divine, even to the convincing of the greatest adversaries; and so clear, that Christ was content not to be believed, if, after trial, their consciences did not find them to be so: Therefore he doth not decline them in this matter, but If I do not the works of my Father, believe me not. 4. When Christ hath manifested never so much of himself; Yet naturally men have prejudices against him, and at believing in him; Therefore, he supposeth it, as their fault, ye believe not me. 5. Albeit Christ get much wrong by unjust prejudices of men, yet he doth not give over to mind and seek their good; Therefore, albeit they believed not him, yet he followeth them with other means, to draw them to believe, and warns them of their own sin, if they did not; Though ye believe not me, believe the works, &c. 6. Albeit it be our duty to rest content with God's Word, as the ground of our faith, not seeking any other proof; And albeit it be our great sin when it is not so; Yet when he ads works to confirm his Word, he may not only exact believing of us, but it is our sin undeniable, if then we believe not: Therefore, saith he, If I do, though ye believe not me, believe the works. 7. Christ is never rightly known and believed on, but when he is taken up as one in essence with the Father; And that however the person of the Son be distinct from the person of the Father, in respect of order of subsistence, properties, and order of working; yet the divine essence is undivided, and there is a mutual inexistence of one person in the other; for, they must know and believe that the Father is in me, and I in him.

Followeth the third encounter betwixt Christ and these Jews, and the event of this debate, wherein they let out more of their fury, and he departs from them to a place where he gets more comfortable employment; And so he leaves Jerusalem, after he had stayed in it, since the feast of Tabernacles, Chap. 7.

In these verses, we have the violent and continued fury of those Jews; who being convinced, will not submit, but do run upon the light, and seek to take him: And his avoiding their fury, and withdrawing toward Bethabara, and abiding there. Whence learn, 1. Convictions of men's judgments will not always gain upon them, nor will Christ's taking pains for that end, do any good; for, after all this clear reasoning, which they could not resist nor refute; they do not yield. 2 The more pains is taken upon malicious Reprobates, the greater will their malice grow, and their convictions, not being sanctified, will degenerate into violent opposition to the light, and the Messengers thereof; for, without any yielding, Therefore they sought to take him. 3. The main disappointments wherewith adversaries meet in their cruel designs, will not mollify them, nor hinder them to pursue their cruel designs, on all occasions; for, albeit they had essayed this course in vain before, yet they sought again to take him. 4. Men cannot be so assiduous in prosecuting their cruel purposes, but the Lord can as constantly disappoint them, and make one attempt prosper no better then another; for, as of before, so now again, he escaped out of their hands. 5. Christ, in his own person hath sanctified these means, whereof his people need to make use, in their trials; Therefore doth he make use of es • aping, or fleeing o • t of their hand. 6 When men persist in their contempt and persecution of Christ, he is provoked to leave them; for, He went away again (having been there before, Chap 1. • 8, 29) beyond Jordan, or to Bethabara, Chap. 1. 28. and there he abode. 7. When Christ is banished and pe • secuted from one place, he will not want another, to which he may repair; for, he hath a place beyond Jordan, wh • rein to abide. 8. Where the Lord hath taken much pains on a people, he will come to crave an account of the fruits thereof; Therefore did Christ go to the place where John at first baptized, to try what fruits his Ministry had left behind it.

In these verses we have the success of Christ; Ministry beyond Jordan, in that many resorted to him, and finding that Christ did surpass John, who never wrought any miracle among them, and that Johns predictions concerning Christ, we • e all verified, many of them do believe on him, not rejecting John (as many of his followers did cleave to him, in opposition to Christ) but being led by his Ministry to Christ. Whence learn, 1. When the Lord's servants are preserved in the midst of many dangers, it is for very good purpose, and that they may yet do him more service, in their generation; for, Christ is preserved and sent away, that he may get an abode, and do good in this place. 2. When men do haunt and frequent public ordinances, it is a presage that Christ hath some work to work there; for, in this place, where many were converted, many resorted to him, to wit, either of the inhabitants of the place, or of these who by frequenting the passage there, had occasion to hear John often. 3. When Christ is well known, he will be found far above the chief of his servants, and all their excellency nothing to his; for, they said, John did no miracle, as this man doth. 4. No man who speaks to the commendation of Christ, according to his Word, will ever be found liars; And it is commendation enough to faithful servants, that they are found true in what they say of him; for, it is Johns commendation, and an evidence of Christ's glory, all things that John spake of this man, were true. 5. The excellency of Christ is then only rightly studied, when men do close with him, and embrace him by faith; for, this is the fruit of all their reasonings and observations, And many believed on him there. 6. The pains taken by faithful Ministers may lay long like seed under the ground, and yet at last, by some new watering, break forth in fair fruit; for, here Johns Ministry hath fruit upon Christ's coming, long after he is dead.

This being one of the greatest and most famous miracles, and being one of the last wrought by Christ, upon occasion whereof many passages of divine providence are manifested, and much precious doctrine published; Therefore the Antecedents thereof are so largely insisted on. And the Antecedents previous to his return, may be taken up in these, 1. A remote occasion of his return, and Antecedent of the miracle which is Lazarus sickness, ver. 1, 2. 2. A nearer occasion of his return, which was a message sent to Christ in behalf of sick Lazarus, ver. 3. 3. Christ's present return to this message, both in word, ver. 4. and action, ver. 5, 6. 4. is preparation at last to return, with his conference with, and trial of the disciples in that matter, verse 7. — 16.

In these verses (which contain a remote occasion of his return, and antecedent of the miracle) we have a description of the person on whom it was wrought, 1. From his name Lazarus, the same, as appears, with, Eleazar. 2. From his condition, he was sick, or infirm, as the Word imports. 3. From the place of his habitation, and friends; He was of Bethany, a village near to Jerusalem, ver. 18. and Mary and Martha, (of whom Luk. 10.38, 39) were his sisters, as afterward appears. This village is called Mary and Martha's town, because they were born there, as Joh. 1.44. or, because indeed it was Lazarus and their property, and so they are afterward visited by them of Jerusalem, as persons of respect; and the sisters get the name of it, because they have been spoken of before, Luk 10.38. and so are better known in this history, then Lazarus yet was. Or, the reason of this designation is, rather because whoever was Master of this village, yet they are most eminent of any in it, in Christ's account, they being godly, and he having been entertained there. 4. To make this description more clear, and because there are several Mary's mentioned in the Gospel; therefore John describes this Mary the sister of Lazarus from a particular practice of he • s, ver. 2. Which doth not relate to that history, Luk. 7.37 38. which was done by another woman, but to that which is afterward mentioned, Joh. 12.3, &c. And albeit that was done after Lazarus sickness and restitution, in order of time; Yet John who wrote the History long after, doth here record it by way of anticipation. Doctrine 1. As the Lord's children are not exemp • ed from ordinary trials, and are never well but when they have some exercise or other: So, their being under exercise is a mean to make both their honesty, and God's love to them, not our; for, Lazarus, a friend of Christ, was sick, and albeit he was a good man, yet there is no mention of him in the former history, Luk. 10. but only of his sisters, till now that he is sick, and then he is taken notice of, and Christ's love to him registrate. 2. Whatever ba • k Saints do bear in the world, yet they be ratify the place where they dwell, and their house who entertain Christ, is most eminent in his account, were it never so mean otherwise; for, this is the character Christ gives of Bethany, it is the town of Mary, and her sister Martha. It is needless to assert that Martha, who it seems was the eldest, Luk 10.38. is named after Mary the youngest, because Mary was most eminent in piety, which Christ respects above all; for in the 5th. ver. we find this order inverted, and Martha placed first. 3. Christian friends, especially if they be also near in relation, are useful helps in a day of trial; Therefore is mention made of Mary and Martha, upon occasion of Lazarus sickness, because they were useful and eminent in the following passages, relating to their brothers recovery. See Eccles. 4.9, 10, 11, 12. 4 As for that practice of Mary, recorded ver. 2. seeing it is only mentioned here to distinguish her from others, I shall remit it to the proper place, Chap. 12. Only we may gather from it. 1. The Lord will not suffer men's actions to die with them; and particularly, A good turn done to Christ, will not be forgotten of him; Therefore, according to that promise, Matth. 26.13. that this should be told of her, John doth here, on this occasion, record it. 2. Love to Christ is that which God takes especial notice of, and which doth commend them who have it; for, it was an act of Mary's love, which is so diligently recorded. 3. It is the will of God, that posterity take notice of the eminent graces that have shined in Saints, that they may imitate them; for, this is recorded not only to her commendation, but that Christ's commending it, and the savor thereof, may invite others to imitate her.

In this verse we have a second antecedent and a more near occasion of his return; to wit, The message of these sisters unto Christ, whose modesty and care of their sick brother not permitting them to go to him themselves they send a messenger to acquaint him with the condition of their sick brother; And to prevail with him, they describe their brother, neither from his name, nor from any good in him, but from Christ's love to him. And albeit this their carriage, in sending a messenger to acquaint Christ with their brothers sickness, may seem to intimate their weakness, in not knowing, or not minding (by reason of their present grief) his omniscience, which might have taught them to acquiesce in their pre • enting the matter to him by prayer; Yet, as we find it not condemned that any came or sent to him, while he was on earth, and their doing so, contributed to make his glory conspicuous in his working; so their practice, and the message they send, do afford profitable instructions. Doct. 1. Albeit Christ be looked on, ofttimes, as very troublesome company, and therefore men do drive him away, either from themselves, by ill entertainment, or from the places they live in, by persecution; Yet it will be found, that he may very ill be wanted in any place; for, albeit Christ was driven away by the Jews fury, Chap. 10. 39, 40. Yet he is now missed and needed in Judea 2. Albeit the bonds of nature will not always tie friends one to another; yet true piety will make the society of such comfortable, and make them truly useful one to another in straits; for, here Lazarus and his sisters dwell together, and they bear a great weight in this his affliction, employing all means for his good, and being afterward heavily afflicted, when they succeed not according to their desire. 3. As Christ hath taken on man; nature, so he hath also contracted a friendship betwixt himself and some lost sinners; And as he respects all his creatures, as he is God and all mankind, his parents, kindred, nation, friends, and acquaintance in their several relations, as he is man; and loves all his elect, as he is Mediator: So it hath pleased him also, as a good man, to bear especial love to some of his own elect, as a man doth to his especial friends; Therefore is Lazarus described here to be, he whom thou lovest, which doth not seclude his love to him in most of the former respects, but yet especially points at that especial love to him as a singularly good man. So also did he love the beloved disciple, Joh. 13.23. 4, Whatever may be the expectations of men upon Christ's love to them yet it will not exempt them from outward calamities; for, albeit they might think it strange, that he whom thou lovest is sick, yet both of these are consistent, and may stand together. 5. Whatever men's straits be, bodily or spiritual, great or small, or whatever lawful means they employ when they are under them; Yet then are difficulties rightly taken up, when men look upon them as needing and calling for Christ; and when, accordingly, the afflicted and their friends also do recommend the trial to him; for, such is their carriage, they find a need of Christ, for help under this bodily and outward trial, and accordingly, sent unto him. 6. In coming to Christ, and employing of him under difficulties, no impediment that may deter us, ought to be regarded; for, albeit in sending this message, it might be suggested, That, possibly, he had more to do, and might do more good where he was; That being far off, he could not come in time; and, That it was not safe to expose himself to the fury of the Jews; Yet they being in need, pass over all these, and sent unto him. 7. Albeit Christ may make use of a trial, to beget friendship betwixt him and some of his elect; Yet they have a great advantage, who have it made up before; for, this is the ground of their confidence, that Christ loved Lazarus before, He whom thou lovest, is sick. And therefore, if ever men think they will stand in need of Christ, they should make acquaintance with him in time. 8. Whatever there may be on Saints part, that would seem to commend them to Christ; yet true Saints will renounce all that, and betake themselves only to his free love toward them; for, so much doth their practice teach, They do not describe Lazarus as their brother, as if they would boast of any credit with Christ by their worth; nor do they mention any love in Lazarus entertaining Christ's love, but they betake themselves only to this, it is he whom thou lovest. 9. Such as do believe Christ's love toward them, ought also to believe that even their bodily infirmities are respected by him, and will be an acceptable errand to come to him withal; for, they do confidently employ him in this, Behold, he is sick. 10. Where Christ's love is believed, it will be accounted enough to lay our case before him, without prescribing the way of help to him; Therefore, do they content themselves with this petition, Behold, be whom thou lovest is sick, and they say no more. As Saints can never have peace in any condition, till they tell Christ of it; So they know their needs not much be said to a Father, in limiting him to their desires; but when they have laid their case before him to be considered, they may commit the answer to his wisdom and love.

Followeth a third antecedent of his return to Judea, containing Christ's present answer to this message, which consists of two branches 1. What he said, ver. 4. 2. What he did, ver. 5, 6. In this verse we have his speech, directed chiefly (as would appear) to the messenger, to carry back to Mary and Martha, for their encouragement; Wherein he declareth, that this sickness tended not to Lazarus death, but to the manifestation of the glory of God, in the glorifying of his Son. While he sets down the end of this sickness negatively, that it is not unto death, albeit he did die; It is not sufficient to clear it thus, that it tended not to bring Lazarus to eternal death; For, albeit that be a great comfort, yet it is not chiefly intended here, as appears from what is after positively set down of God's purpose in this sickness; But the meaning is, that albeit he should die, yet not irrevocably, and so as he should not be restored to live, even here again, as they understood his death, ver. 24. And thus also, Mark. 5.39. he denieth that a damsel is dead, but affirmeth that she sleepeth, because he was to raise her as out of a sleep. Doctrine. 1. Whatever Christ do to his own in affliction, yet he alloweth encouragement upon them; Therefore doth he dispatch away the Messenger with comfortable news to the sisters. And albeit his after dealing seem to contradict all this, (a • there is never an encouraging word given, but a temptation will be let out after it, to try our faith about it) Yet he would have, them stick by this, and would have them look on sweet looks and good words from Christ, as more then half health in the midst of sorest trouble. 2 It is an encouragement to Christ's own in trouble, that he is a skillful Physician, who takes up their disease rightly, and what it tends to; So that they shall not perish through want of skill, or wrong application of cures; Therefore, in the first place, he tells them that he knows the disease, what it is, and what it tends to, This sickness is not unto death, &c. 3. It is Christ's allowance that his people, in looking on their troubles, do not judge of them by the first view, nor by their nearest end (for so the end of this sickness was death:) Nor yet by what of their own nature they portend, and tend unto, (for in that respect also, this sickness was unto death:) But that they look to God's furthest and most principal end in them, and to what God (who brings light out of darkness, meat out of the eater, and life out of death) can bring out of them; for, it is in this respect that God would have them, for their encouragement, seeing that this sickness is not unto death, as is before explained. 4. As God's own glory is his supreme end in all things; so in particular, his scope in sending afflictions on his people, is to make his glory conspicuous in their through-bearing under them, and in giving an issue from them; for, saith he, this sickness is for the glory of God. And albeit God do not manifest his glory in so extraordinary a way, when his people are in trouble, as he did on Lazarus 's behalf, yet the general holds still true, that he will be glorified in all the exercises of his people. 5. The Lord's purpose to glorify himself on behalf of his people, requires that they be exercised with sickness and other infirmities, that so he may magnify his power, wisdom, mercy, and love, toward and upon them; for, there must be sickness, that the glory of God may shine. 6. Were afflictions never so bitter and so grievous, yet this ought to sweeten them, if God take occasion thereby to honor himself; for, this is an encouragement to sweeten the cup, and make them submit, that this sickness is for the glory of God. See Joh. 12.27, 28. 2 Cor. 12.9, 10. 7. God is glorified, in that his Son Christ is glorified; and his glory in helping his people under trouble, shines, in proving Christ to be omnipotent and true God equal with the Father, in giving deliverance to them; for, he clears, that it is for the glory of God, in this respect, that the Son of God may be glorified thereby. So that as none do honor the Father, who do not honor the Son, Joh. 5, 23. So it may encourage Saints, that the Father accounts Christ's glorifying of himself on their behalf, to be for his glory.

In these verses, we have Christ's 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 sickness, he stayed still two days before he motioned his return 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 men's pretending and saying they are beloved of Christ, is to little purpose, unless Christ say so also; Therefore is it confirmed here, what they had expressed concerning Lazarus. 2. Such as, upon Gospel terms and grounds, do lay claim to Christ's love, will not be repelled nor disappointed; for, they say, it is he whom thou lovest, and here, Amen is said to their claim, 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 everyone of them, in respect of the rest. 4. Saints sobriety, in esteeming of themselves, and in preferring others to themselves, will never loose them anything in Christ's 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 Christ's love; Yet when men have laid hold on him, it becomes them to prefer 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 worldly 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 people's 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 die. 7. There is no outward cross-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 days still in the same place where he was.

Followeth the last thing antecedent to his return; 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 sickness, 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, satisfy the • eedy requests of his own, and will let it be seen that he doth not sl • ight, however he delay them; Therefore, after that, when the two days are expired, he will go into Judea again, to visit and restore Lazarus. 3. Christ may make the first view of a calling, or duty, appear more terrible to his followers, for their trial, then it will prove afterward; Therefore doth Christ propound the invitation in these terms, let us go into Judea again. Whereby he puts them in mind 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 sweetened, let us go, saith he, importing his call, and that he will go with them.

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 wisdom, wondering that he, who had been so lately in hazard, would cast himself in new difficulties. Whence learn, 1. As ofttimes spectators and on-lookers are more terrified with the cross, then sufferers themselves; So in particular, Christ did endure the cross, 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 afraid to grapple with trouble, will not readily let it be believed that they are so, but will bend their wits, to seek some fair pretence, whereupon they may decline i • Therefore do they only hold out his danger, The Jews 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 God's 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. Men's wisdom, o • their conceit of it, is a strong rebel against Christ; And it is the great presumption of disciples; when instead of following Christ, they will offer him a counsel, as if they were wiser then he: for, herein do they sails, when they vehemently urge him with a question, goest thou thither again? as if he had not considered the matter well enough. 5. The arguments of the wisdom of the flesh, and of carnal fear, are but invalide to satisfy the conscience. Hazards, either real or apparent, are strong motives to dissuade our carnal hearts from duty, but these are no sound arguments in divinity; for, they think it a strong argument, The Jews of late sought to stone thee, and therefore goest thou thither again? But Christ counts not that sound, that men should choose their way, according to their apprehension of dangers or safety in it, but according as God clears a calling, whatever difficulty be in the way; As reckoning that many difficulties will tryst men with many proofs of love; and that, as they but sought to stone Christ, and yet could not effectuate it. So, the Lord can give safety, even in the midst of dangers, when he pleaseth. 6. It is the great sin of men possessed with the slavish fear of trouble, that not only they decline duty, but are selvish, so that they mind neither the honor of God, nor the good of others, so they may keep themselves in safety; for, so much appears in their declining Judea to be free of trouble, never regarding Lazarus or his sisters need, nor the glory of God, which was to shine in raising him up.

Followeth Christ's answer to their objection against his resolution, consisting of two parts; The first whereof (in these verses) is general. Concerning which, they who understand this day, and the hours thereof, of man's life time, wherein he is to go about his bussiness, do indeed speak this for truth, that the time of Christ's calling in that way, was to be ended at his death, and that men could not reach him till the hours of his life were expired, and therefore he need • not fear But neither doth that so fi • lie agree with what is subjoined, ver. 10. of men's stumbling in the night, nor ye • with Christ's own practice, who, albeit he knew he should be in safety till his hou • e came, yet he did use lawful means, and follow the Fathers call, in removing from place to place, as is manifest in his going lately out of Judea. Therefore, if we consider, 1. The order that God hath established in nature, in appointing the day for men's labor, in all the hours thereof, and not the night, because men cannot but stumble in it, Psal. 104 20. 21, 22, 23. 2. Christ's particular answer, ver. 11. wherein he shows his calling for this journey, I • •• ay, we consider these, we will find the sense of this general answer to be this; That a calling from God is like day-light to a man, to prevent fear of stumbling, or inconveniency and danger: whereas he who neglects the opportunity thereof, may fall in many inconveniences, like a man who neglects his journey till the evening or night, and therefore cannot choose but stumble, seeing he wants the light of day, and hath no light in him to supply that defect. And by this, Christ leads them to understand, that as he had a calling to leave Judea, so if he could clear a calling to return to it again, there was no danger, whereas to sleight a calling would draw on real inconveniences Doctrine 1. The great task and exercise of Christians ought to be, to turn their eyes from studying inconveniencies and hazards, to study their duty and calling, as their work and care, and then leave the care of events unto God; Therefore, doth Christ draw them, who were affected with fear of dangers, to consider seriously what calling there was for that undertaking. 2. As the Lord hath honored the children of men by appointing unto them lawful callings, wherein they may serve him, whatever their calling be in it self; So he hath appointed times and opportunities of these callings, which are not to be neglected: for, a calling is like the day, wherein a man may walk, and there are twelve hours in this day, that is, a prefixed time for going about this calling, (as there is for day-light;) which is not be neglected, more then a man would neglect the day time to go about his business in it. The expression alludes to the custom of the Jews, who divided the day and the night, each of them in twelve hours, and that both summer and winter, only they shortened the hours of the day in winter, and lengthened them in summer; and so, (contrariwise) the hours of the night. 3. A man that followeth a calling from God, and emproveth all the opportunities thereof, is in a safe course, and so needs fear no danger; for, as, if any man walk in the day, he stumbleth not because he seeth the light of this world, or the sun; so he that hath the light of his calling, needs not stumble, but that may be to him as day-light is to passengers. See 1 Pet. 3.13. For, albeit following of God's call will not always keep men from trouble, but Christ himself, when his course was finished, and very shortly after this met with it: Yet, 1. They will get their day finished, and shall not be interrupted till they have finished their work, as Christ's experience teacheth, See Luk. 13.31, 32. 2. If they be not kept from difficulties, yet following their calling, they are kept from the guilt of procuring them sinfully. 3 They may be sure they shall be blessed, and 4. That God who employs them, will make up all their losses to them So that the clearness of God's call affords more peace, then all the difficulties men can m • et • ith in a calling, can make void. Doctrine 4. As man's life is but short, so the opportunities of following of a calling from God are but short, and soon lest in de • mably; for, it is but a day of twelve hours, after which a night cometh 5. As men who run on danger without a calling, may meet with many a snare; So they who neglect God's call for fear of trial, may meet with sover difficulties in their own way; for, if a man walk in the night, he stumbleth because there is no light in him, to take up hazards, which God hath appointed the Sun to point out unto men. The meaning is, not only that he who runs without a call, stumbleth, but that as a man who, having business to do in the day time, yet, doth not set out till night, doth exceedingly prejudge himself; so he who either rejects God's call, and takes him to follow his own counsels, or he who fits the opportunities of doing his calling, and comes too late, may meet with sharp trials.

Christ having in general, cleared the usefulness and safety that is in following a calling, doth, in this second part of the answer, clear his own calling to this journey in particular, to wit, that he might raise Lazarus, who was now dead. Whence learn, 1. Christ hath an honorable relation unto, and a near interest in them that believe; for, he is the friend Lazarus. See Isa. 41.8. Jam 2.23. 2. The death of believers doth not break off Christ's relations or friendship to them, but he will remember them for good, even when they are dead; for, he is friend Lazarus when dead, and I go to awake him 3. Such as are friends to Christ, ought also to be looked on as friends, by all Christ's followers; Therefore, doth he say, Our friend Lazarus. 4. Albeit death be a common lot to the godly and wicked; yet Christians ought to have Christian conceptions, and Christian expressions of it, and indeed the nature thereof is changed to them: Therefore, saith he, Lazarus sleepeth, which name is given to death, not only because he was shortly to raise him up, as easily as one awakes a sleeping man (and so afterward he saith, I go that I may awake him, See also Luk. 8.52. &c) but also, because death is a sweet sleep to the godly, and a rest from their labors, till the morning of the resurrection, that he raise them up to inherit glory, Rev 14.13. Psal. 17.15. 5. When Christ propounds difficulties to his people, he hath also the remedy in his own hand; and when we are called to study difficulties, he warrants us also to study what he can do for us under them; Therefore, unto this, that Lazarus sleepeth, he subjoins, but I go that I may awake him. 6. It is a calling to Christ, to go where he may do good to any of his own, were it through never so many difficulties and dangers; Therefore doth he subjoin this to the former general doctrine, as clearing his calling to this journey in particular, These things said he, and after that he saith unto them Our friend Lazarus sleepeth, but I go, &c. 7. Christ alone will have the glory of the good done to his people, and will not suffer any to share with him; for, albeit he had invited them to go with him, as companions in the journey, ver. 7. yet he will acknowledge no companions in the miracle, I go that I may awake him. 8. Christ will choose that way of working for his people that may most manifest his own glory, albeit it should be a way full of hazard, of delays, and discoveries of his people's weakness; Therefore, whereas they might object, that he might more easily send his word of power, which might do the work more speedily, as Joh. 4.49, 50. and with less hazard, and cause of fainting fear to them; Yet, saith he, I go, that the glory of the miracle might • e more conspicuous, as the event testified.

Christ's manner of expression in clearing of his calling, being mistaken by the Apostles, though the phrase was very usual, they urge it against his going to Judea. For, whereas Christ spake of Lazarus death, they understand it of his resting by sleep in his sickness, and therefore propound that this being a sign of health, he needed not to go heal him. Whence learn. 1. Even disciples are ready to mistake and misunderstand Christ's mind and words; for, so they understand Christ's words otherwise then he meant them. 2. One great cause of our mistakes, is, the averseness of our mind from knowing anything but what we please; and that our corrupt affections do ofttimes guide our judgments; for, the disciples being averse from suffering, and glad of any excuse to keep out of Judea, do grip to Christ's expression of sleep, to gather this fair pretence from it, Lord, if he sleep, he shall do well; whereas, if their passions and distempers had not blinded them, they might easily have perceived, that Christ meant more by that expression; seeing he would not have undertaken such a journey, merely to awake a sleeping friend out of a refreshful sleep. 3. It is no easy matter to bring even disciples to submit to God's will, when it crosseth their own dispositions; for, after all that Christ had said, they bewray that they continue still averse from going to Judea. 4. When Christ puts his people to it, they may expect to be tried both on the right hand and the left, 2 Cor. 6 7. and to have both carnal fears of trouble, and deluded hopes of exemption, let loose upon them, to bring forth what is in their heart; Therefore, after they are tried with an affrighting sight of danger, ver. 7, 8. Now, on the other hand, they are tried with hopes of being free of that journey, and by this they are sifted, as well as by the other, and the necessity of going was the more searching, after such a fancy.

Christ having thus tried them, doth 1. Plainly, and without allegory or metaphor, tell them that Lazarus is dead, ver. 14. And so that his calling was clear. 2. Whereas it might be thought that he had, by this delay, neglected Lazarus; He declareth that it was to good purpose, and for the confirmation of their faith by the clearness of the miracle that he was not there, but stayed away: and therefore he was glad of it. 3. Whatever might be objected, that it was now too late and out of time to go, yet he resolves to go for all that, ver. 15. Whence learn, 1. Christ doth not cast off his own, though they be both unwilling to suffer, and ignorant, but meekly be • s with them, and speaks again and again, till they understand him; for, Then said Jesus to them plainly, Lazarus is dead. 2. It is an addition to the trial of the godly, that ofttimes when their straits are at the greatest, Christ is absent from them; for, Lazarus is dead, and I was not there, saith he, to wit, in his humanity. And this Mary and Martha resent afterward, ver. 21, 3 • . 3. Whatever may be the Saints thoughts of Christ's dealing under their distresses, yet his way of dealing is still the best; and he can give a good account that it is so, to satisfy their mistakes: As here he obviats all carping at his absence, by showing that if he had been there, he could not have refused the supplications of the sisters, to prevent Lazarus death; and so there had not been so glorious a miracle wrought for confirmation of faith. Whereas now, both his omniscience is evidenced, in telling of Lazarus death, and the miracle should produce profitable effects. 4. Christ cannot only give an account of his seeming strange dispensations, but can produce matter of joy even out of the saddest of them; for, albeit Lazarus be dead, and his sisters drowned in sorrow, yet, saith he, I am glad that I was not there, to prevent it. Not that he wanted sympathy, but that he knew how to bring joy out of it. 5. As Christ minds his own glory in all his working; so he joins therewith the promoving of the true good of his people; for, this sickness and death of Lazarus is not only for the glory of God, ver. 4. but for your sakes, and good. So that Saints will find his glory and their good still carried on together. 6. Christ in afflicting any of his own, minds not only their own particular good, but the good of other Saints also; by their observing the proofs of Christ, manifested upon, and to the afflicted; for not only Lazarus, but the disciples, (and sisters also) get good and confirmation out of the trial, and the issue of it. 7. Even such as live under the most eminent ministry, for a long time, and are very eminent in Christ's house, and who have seen much of Christ, may yet be very weak in faith, and need confirmation thereof; for, albeit these were called to be Apostles, and had seen the most of all Christ's miracles, and lived under Christ's ministry, till now that it is near an end; yet even at this time they need help to believe, or to be confirmed and strengthened in it, That ye may believe. And it is still of general verity, that whatever faith Saints have, yet it needs daily confirmation and growth. 8. Confirmation and strengthening of faith is • o needful and useful, that it is not to be thought strange, if Christ send sharp trials, on ourselves or others, to bring that about; Yea, a Saint is highly honored, when God afflicts him most sharply, if his afflictions and the issues of them, be a mean to confirm others; Therefore Christ thinks, Lazarus pain in his sickness and death, and the sharp sorrow of his sisters, but a small thing, and not to be stood upon, if it produce confirmation of faith, even in Disciples; I am glad I was not there, to the intent ye may believe. 9. As anything that may advance our good, is matter of Christ's joy; so in particular, there is nothing more pleasant unto him, then to have his people believing and growing in faith, I am glad, to the intent ye may believe 10. Albeit Christ's absence from his people for a time, may seem to discourage them much, yet very absence may tend to the strengthening of their faith afterwards; for I was not there, to the intent ye may believe. 11. Whatever encouragement Christ allow upon his people, yet it is not to be expected that he will allow them their own desired ease, by shifting their duty for any danger; for, albeit he point out all these solid grounds of comfort, yet go to Judea they must, Nevertheless let us go. And indeed, if they had gotten their own desired refreshment, they had missed of all these true comforts. 12. Inability and impotency in the needy, will not hinder a meeting betwixt Christ and them, but he will go to them, who cannot come to him; for, such is his dealing to dead Lazarus, Let us go unto him. 13. Christ's going unto, or dealing even with the dead, is not useless, but to good purpose; for, albeit it should seem it were too late to go now, nevertheless, saith he, let us go unto him.

This conference closeth with a particular discovery of Thomas, Didymus, or, the twin, as his name Thomas, in the Hebrew also imports. He seeing Christ so resolute, invites the rest to go and die with him, not with Lazarus, but with Christ: And the meaning is, That since Christ would not follow their counsel, but would run on his own death; there was nothing better for them, then to run on the hazard with him, and so once be out of troubles and fears. In this resolution there doth indeed appear. 1. Affection, in cleaving unto Christ, and, 2. Zeal in exciting others to the same. Yet this resolution is but full of fear and dissidence, for, had he believed what was spoken ver 15. he would not have expected this issue of the journey. Doctrine, 1. It is the duty of Christ's followers not to quit him, though it should cost them their lives; for, so much doth this resolution teach. 2. It is their duty also, to excite one another to duty, in times of hazard; Let us go, saith he, and die. 3. Christ's followers have more fears and sad apprehensions, then there is just cause; for, let us go and die, when Christ had told of another thing, imports so much. This produced an untimous exercise about suffering, wherein he proved not so resolute, when he was called to it. 4. It breeds men much needless exercise, that they will not believe nor expect the good that Christ promiseth them, but will judge of all things by their own apprehensions; for, so was it with him, his eye was so on feared danger, as he little regarded what Christ had promised. 5. The Lord doth not approve of that resolution in duty or suffering, that doth not slow from faith, but from distrust; for, herein did Thomas resolution fail. 6. The Lord also dislikes men's willingness to suffer, when it proceeds from a desperate wearing of their present lot, which makes them content to rid themselves of it by sharp sufferings; for, this was also one of his faults, as hath been before explained.

Followeth to ver. 38. Some antecedents of the miracle, after Christ came near to Bethany, and before he came to the grave. Unto which, and these that follow a preface and introduction is premitted in these verses, which will give light to the following purpose. And namely there is recorded. 1. The length of time since Lazarus, who was to be raised, had been buried: Jesus finds that is was four days, ver. 17. 2. The nearness of Bethany to Jerusalem, (namely, that it was a furlong less then two miles, eight furlongs making a mile) is marked, ver. 18. And that as for other reasons, so also to point out a reason why so many Jews came to bear Mary and Martha company, which is the third thing premitted, ver. 19.

Doctrine, 1. While as it is said, Jesus found he had lien four days, we need not inquire how he found it, for we may conceive that as he knew of his death before, and told of it, ver. 11, 14. So now he found by report and information that it was as he knew: As indeed, his knowledge is infallible. Though it may be also asserted in general, that Christ as man (being freely acted by the Godhead) was sinlessely ignorant of some things not incumbent to his calling, and did learn from experience, information, &c. Luk 2.52. Mark. 13.32. And by this, he would curb the licentious wit of man, who would presume to know all things; And doth condescend to these who are ignorant of many things, providing they know what is incumbent to them in their stations. 2. Christ will have the difficulties of his own singular, and remarked to be so, that his glory may be singular in ridding them out of these; Therefore, it is premitted that he had lien in the grave four days already, that his glory in raising him might be the greater, 〈◊〉 it might be seen that however he delayed long, yet he came in time enough to raise him, as is after cleared. For this produced more fruit in his own, then if he had not died, or had been but new dead; and it made his death to be devulged at Jerusalem, as appears by their coming to comfort the sisters, that so malice it self might not doubt of the miracle. 3. Such as have gotten good news from Christ concerning their difficulties; may yet meet with many seeming sad disappointments, before they find them accomplished; for, they got news, ver. 4. this sickness is not unto death, and yet he is not only dead, but had lien in the grave four days. 4. Men's exercise of their calling may lie very near to hazards, that so they may exercise faith in God, for, Bethany, the place where Christ's calling lay, was nigh unto Jerusalem, where his cruel enemies were, and where he was to suffer, even about fifteen furlongs off. 5. It is not inconsistent with Christianity, to have moderate sorrow for the loss of friends, and to be so affected, as to need comfort: for, Martha and Mary need some to comfort them concerning their brother. Only that they do come to comfort, it shows, that the sorrow should be moderate, and that the mourners should not reject consolation. 6. It is the duty of friends and neighbors, to sympathize with, and comfort others, in distress; for, so much were these Jews convinced of, who came (from Jerusalem, as is to be gathered from verse 18.) to Martha and Mary, to comfort them concerning their brother. 7. It is a special advantage, when God casts friends and comforters to be near people, when they stand in need of them; Therefore also, it is marked, that Jerusalem, whence they came, was nigh to Bethany. Job had his friends further off. 8. Men may, upon some respects, love some who are truly godly, and yet not love Christ, nor yet love others who bear the same image; for, as yet (as would appear from ver. 45.) none of these believed in Christ, and so could not love him, and some of them were violent enemies; and yet they loved these godly women, and came to comfort them. It may be, because they were eminent women, they are respected; And many who will not look on Christ, will yet look to any who are in eminency: And therefore, the good that is in such, would be cherished, if so be it may gain others. It is also ordinary for natural men, to like the parts of gracious persons, when yet they do not love their graces▪ And whatever it be, certainly it is upon some by-respect that this love is founded.

The antecedents of the miracle, after that Christ came near to Bethany, and before he came to the grave, may be reduced to these two. 1. Martha's meeting and conference with him, to ver. 28. 2. His meeting with Mary, and some consequents following thereupon, ver. 28. — 37.

Christ's meeting and conference with Martha contains several particulars, to be spoken in order, whereof the first (in this ver. ) is her meeting with him. She, though a good woman, and sensible of her loss also, yet being of a stronger mind then Mary, and consequently stirring most up and down, gets first word of Christ's approach, and goeth to meet him; whereas Mary knowing nothing of this, stays still within. Whence learn, 1. As among he truly gracious, some are more tender and spiritual then others So the most godly are ordinarily most affected with griefs, and more broken under them, then others; for, Martha is able to stir, and gets news of Christ, while as tender Mary sits still under her sorrows, and hears of no such thing. This may teach the godly, and especially weak and tender hearted ones, not to measure everyone by themselves; for, these who have real good, may have really different dispositions, and some come far short of others; And it may teach them whose minds are broken and made tender, as to guard lest every difficulty take too deep impression, so also to expect more liberal allowance from Christ, as Mary afterward found. 2. Whatever comfort or sympathy men meet with from friends in their trouble; yet comfort from Christ also will be needed by all the godly; for, albeit they had comforters, ver. 19. yet she went and met him, when she heard of his coming, to welcome him as a needful guhest; And it may be she me • him without, as fearing hazard to him from the Jews that were in the house. 3. Martha had her own prejudice at Christ's carriage, that he had not come sooner, as appears afterward, as well as she had faith; and yet faith prevails that she stays not from him, but goeth to him: It teacheth, that unbelief is never deadly, so long as a man is not kept from coming to Christ by it; And whatever complaints a man have of Christ's dealing, yet faith is still the conqueror, so long as all these complaints are poured out only in Christ's own bosom.

In the next place, we have Martha's salutation and discourse to Christ at meeting; wherein. 1. Her passion breaks out in an indirect challenge ( ver. 21.) that his presence might have prevented her brothers death, and therefore regrates that he came not in time. And in this her weakness appears, not only in her indirect challenge; But partly, in her presumption, believing that for which she had no ground. For upon what ground could she know, but Christ might have been there, and yet her brother have died, seeing there was no promise to the contrary? And partly, in her limiting of Christ's power to his bodily presence, as if he could not have prevented his death, if he had pleased, though he had not been there. 2. After her passion hath broken out, she settles a little, and corrects it with a profession of her faith, that Christ, if he pleased, could yet amend all, ver. 22. Though in this also her faith came short in, that she believes not Christ can do this by his own power, but only as an instrument employing God, or obtaining power of God to do it, as was the way of men of God in former times.

From ver. 21. Learn, 1. The dear children of God have so much weakness and corruption, as to flee • ut against Christ's way of dealing towards them, when they are in trouble; for, so much doth this indirect challenge teach. 2. Albeit Saints may have much submission at their engaging in a trial, yet they may be ready to stagger, if Christ put them to it, to give a real proof of that submission; for, albeit their message to Christ ver. 3. spoke much submission, and a referring of all to his will; yet here the declares that the cannot digest that it hath pleased him to let her brother die. 3. It is not easy for Saints to take up Christ, and fasten their faith upon him aright; And in particular, it is sometime their fault, that they give more credit to the presumptuous drams of their own hearts, for which they have no warrant, then to what Christ reveals of himself; for, she strongly asserts if thou hadst been here, my brother had not died, for which she had no ground at all. And, generally, it is the fault of men, that in the point of trust and diffidence, they make a Bible of their own thoughts, apprehensions, and fears, without regarding what the Scripture saith. 4. It is also the fault of Saints, that in believing Christ's power and good will to do for them, they yet limit him to their own conceived way of working, out of which they do not expect anything from him: And particularly, it is their great fault to limit his effi • acy and power to his bodily presence; for herein also she failed, never expecting the preservation of her brothers life, unless Christ had been there, whereas he could have done it at never so great a distance.

From ver. 22. Learn, 1. Passion, when it is a temptation in Saints, is hasty, and first out, and takes the start of their better resolutions; for, here it hath broken first out, whereas she hath better stuff within, here produced. And therefore, as we are in straits, to suspect that which posts first to the door, to get out; Psal. 116. 11. and 31, 22. So Saints passions, though they ought not to be justified, yet they ought not to be too narrowly examined and censured, as being but a violent temptation, treading upon grace for a season. 2. It is sinful in any, and particularly unseemly in a child of God, to persist in his passion, when it hath burst forth; but he ought to revoke and correct it by faith: As here Martha subjoins a correction to the former expressions. 3. There is nothing can fall out, nor can the child of God's condition come to such an height, nor can the fruits of delays and disappointments be so desperate and deadly but faith will see that it may all be yet amended and made up again, Therefore, albeit it was a sore dash that Christ came not till he was dead, yet saith she, I know that even now, all may be well enough. 4. It may exceedingly encourage Saints to believe, when they consider that God's power is not limited, and that the Intercessor, whom they employ, will not be refused in anything he craves: for, on this doth she build; I know that whatsoever thou wilt ask of God, God will give it thee, 5. Faith, even when it goeth very far on in giving glory unto Christ, doth yet ordinarily come far short of what is his due; and when faith sleeth a very high pitch, it may yet be full of weakness; for, so was it in her faith, and her correcting of her former distemper. She believes only if he ask, God will give; whereas, albeit indeed as Mediator and man, he did employ the Father by prayer, of which we will hear, ver. 41, 42. Yet as God, he wrought miracles by his own power, communicate with his essence from the Father, by eternal generation.

In the third place, we have Christ's meek answer to her discourse; Wherein passing over her infirmity, he comforts her with a promise, that her brother shall rise again. Whence learn. 1. Great are the consolations which God hath laid up for his afflicted people; and he will do great things for them, in so far as he seeth good; for, so much doth this wonderful promise, given for Martha's comfort, import. 2. It is a satisfactory and proper consolation against the death of these we love, to believe a resurrection, wherein they shall be restored again; for, by this doth Christ comfort her, Thy brother shall rise again. 3. Christ doth propound this promise only in general terms, He shall rise again, not mentioning the time when it should be: And this he doth, partly, to show that however he was to raise her brother presently; yet the very general promise of a general resurrection, is full of comfort, 1 Thes 4.13, 14, &c. And therefore he propounds her encouragement in these terms, left any should stumble, who have no warrand to expect such a particular favor. Partly, he doth it, for the exercise of her faith, and to let see, in her practice, how far short our expectations may be of what Christ will do for his people; (she looks for resurrection at the last day, he is to raise her brother presently) And partly, that he may let in her consolation by degrees into her narrow mouthed vessel; For as Saints may be allowed to believe and expect a mercy, when yet they cannot resolve every particular circumstance, how, or when, or by what means it shall come to pass, Esther 4.14. so they are so shallow, as they can take in mercies but here a little, and there a little.

In the fourth place, we have Martha's exception upon this promise and offered comfort; Wherein, albeit she profess faith of a general resurrection and judgment; yet she seems to look on that as not sufficient for her encouragement, seeing it is common to all, and but far off. Whence learn, 1. It ought to be out of all contraversie among Christians, that there will be a day of judgment at the close of time, and a general resurrection of all the dead, for that end; for, Martha believes this, though the Paedagogy of the law was not yet expired, I know that he shall rise again in the resurrection, at the last day. 2. Such is the weakness of men, and their doting on their particular satisfaction, that they are ready to sleight all the mercies and consolations of God, unless they get that which they account a mercy; Therefore, albeit the general resurrection be no small comfort, and the resurrection of the just be far better, then to be restored again to the toiles of this life; Yet she undervalues all that, in comparison of her getting again her brother presently. 3. It is no strange thing, to see men believing great things that are far off, and about which they have no present exercise, when yet their faith proves weak in the matter of their present trial, even albeit it be less difficult then that which they profess to believe; for, she can believe the resurrection of all men, and of him among the rest, at the last day; when yet she staggers at the matter of his being raised presently, and yet the one is as difficult as the other, and more difficult also.