in Christ in men is to see and know him spiritually to have him revealed unto them and to get open eyes that they may see and contemplate him till they see beauty in him which may allure them to renounce themselves and flee to him and till they see fulnesse and alsufficiency to answer all their doubts for they see or contemplate the Sonne who beleeve on him 5. It is covenanted betwixt the Father and the Sonne that beleevers shall beside his tender dealing and care within time be made partakers of everlasting life for it is explained that not to lose them verse 39. is that they may have everlasting life 6. For the further assuring of beleevers of their eternal happinesse it is also covenanted that they shall have this life in present possession in the earnest and first fruits thereof for they have everlasting life even here and before their raising up 7. Christ having given an earnest-penny of salvation will not suffer it to be lost by any difficulty or impediment in the way but will carry beleevers through all difficulties till he destroy death and the grave and raise up their very dust that in body and soul they may partake of that blisse and that he may make it manifest that death and rotting in the grave doth not make void his interest nor cause his affection to cease Therefore it is added and I will raise him up at the last day 8. Albeit beleevers are not all of one growth or size but some are weak and some strong some little children some young men and some fathers Yet all of them without exception have right to the benefits conferred by Christ and the weak as well as the strong are under his care and charge Yea and may expect the more tender usage from him who carrieth the lambs in his bosome c. Isa 40.11 Therefore is the chargâ— and promise universal that every one which beleeveth on him may have everlasting life Verse 41. The Jewes then murmured at him because he said I am the bread which came down from heaven 42. And they said is not this Jesus the sonne of Joseph whose father and mother we know How is it then that he saith I came down from heaven Followeth their bad use of this sweet doctrine The clearer Christ speaks they discover the more of their disposition and testifie their discontent of spirit by murmuring They passe over all that Christ had said beside and do carp only at what he had said in direct answer to their desire ver 34. wherein he asserts himselfe to be that bread of life ver 35. which he had said did come down from heaven ver 33. This they carp at that he whom they supposed they knew to be but the Sonne of Joseph and Mary should speak so great things of himselfe Wherein they not only bewray their ignorance of his divine nature and miraculous conception but their grosse errour in alleadging that he was the Sonne of Joseph From ver 41. learn 1. Men may pretend to much affection and estimation of Christ who yet will prove but inconstant seeing they proceed not on solide grounds for they who cryed him up ver 14 15. do now vilipend him and carp that he should commend himselfe 2. Such as do not get good of Christ and the Gospel nor do embrace him when he is offered will certainly grow worse The powerful Gospel will bring out their heart and their unsoundnesse will draw on more unstreightnesse for so fared it with them who sought and heard Christ for a wrong end the longer and the more they heare they grow the worse 3. It is no strange thing to see corrupt men not only not embrace saving doctrine but that they murmure and fret against it and spit out their gall against the messengers thereof either secretly or openly for such is the entertainment Christ and his doctrine gets The Jewes as they were who followed and heard him murmured at him or secretly muttered against what he said 4. Such as turn carpers and secret grudgers at the doctrine of Christ do not only prove their present unsoundnesse but are on the way to further and more horrid apostacy for so doth the sequel prove in these this was the beginning of a breach betwixt him and them which came at length to a greater height The highest degrees of apostacy would not be digested at first by many but murmurings grudgings and mistakes do by little and little habituate them unto it 5. Such as carp at Christs doctrine and deny unto him the glory of his excellency in his person and offices do not only wrong him but ingrately despise their own great mercy for this point which they murmured at that he is the bread which came down from heaven doth not only set forth his glory but was most sweet and comfortable to lost sinners as holding out his rich offer and his gracious condescendence and love that he would stoop and come down to give life and refreshment to them 6. Though Christ had spoken much more then this and that which concerned them very nearly yet they take notice of no more but this one word We may conceive the reasons to be 1. This having displeased them it casts down all the test as oft times one word crossing carnal hearts will irritate their corruptions to reject all they heare were it never so useful and inoffensive Jer. 26.3 6. with 9. 2. It may be conceived that however they understood and did resent the hard newes that were insinuate against them ver 37. yet they will not quarrel upon that but upon a more plausible ground To shew how subtile unfriends to Christ are that can mask their discontent with fairest colours and not discover the bottome of their hearts Or. 3. It may be conceived that not only passion because of what Christ said but their own conceit of themselves hindred them from taking up that sentence indirectly hinted at and therefore Christ doth inculcate it again ver 44 45. And so it teacheth That men who are puffed up with a conceit of themselves will not readily take with a reproofe or discovery of their condition especially if it be done but indirectly and not held forth in expresse tearmes Doctrine 7. When enquiry is made it will be found that it is not Christs doctrine but mens own corruptions and mistakes that cause them to stumble for if they understood his meaning to be that his very body descended from heaven as their following reasoning doth import they did this was but their own fancy for he speaks of his Godhead and of the manner of his conception And to deny his divinity and miraculous conception was but their own ignorance of the Scriptures Isa 7.14 and 9.6 From ver 42. learn 1. Sinnes of progeniters may bring posterity very low and put even the posterity of Kings into a mean condition for Joseph the supposed father of Christ and his mother were both of the blood
the administration of all things in order to them Not a lot they meet with but he will give an account of it as beseeming his dominion and trust and tending to their well-fare for as the Sonne of man and Mediatour this authority is given him as to a Delegate 7. The dignity of Christs humane nature being united with the God-head and his dignity as Mediatour as it shines in many particular acts and administrations so particularly in that he will be the visible Judge of quick and dead in his humane nature at the last day wherein Christ despised in the world because of his outward basenesse will be glorious and contemners of his offer of mercy will finde his Lambs face terrible And wherein beleevers will finde their Advocate their Judge for his executing of judgement because he is the Sonne of man doth point at this ultimately Verse 28. Marvel not at this for the houre is coming in the which all that are in the graves shall heare his voice 29. And shall come forth they that have done good unto the resurrection of life and they that have done evil unto the resurrection of damnation Hitherto Christ hath given divers proofes of his Godhead and equality with the Father and amongst the rest one from his quickening of those who are spiritually dead and hath declared his supreme authority to absolve and condemne and to governe and judge all as God incarnate Now finding the Jewes but amazed and astonished at this doctrine he labours to put them from that by producing a new proofe of his power and Godhead to be shewed in the resurrection by quickening the dead raising them up bringing them to judgement and sentencing them according to their works And by this instance he confirmeth what he said of his power to quicken dead soules by a proofe which they would think more marvellous and holds out a particular evidence of that authority ver 27. wherein in his humane nature he should so be visible Judge as yet his procedure should prove him to be true God also Doctrine 1. Christs glory hath but little roome and place in our narrow hearts when it is set before us and in his humanity and state of humiliation hardly will men give unto him the glory of his God-head for they but marvelled at these things as that which their hearts could not receive 2. As it is commendable for men when Christ manifests himselfe and his glory in the Word to close with it by faith and beleeving to admire and wonder at that infinite depth of excellency in him which cannot be comprehended So to misbeleeve and wonder and be astonished at what Christ saith because we cannot comprehend it by sense or reason is the great and ordinary sinne of too many hearers for such was the fruit of the Jewes hearing reproved by Christ marvel not at this 3. Christs power for quickening and converting sinners and his having authority to execute judgement should not be thought strange of considering what he is and that wonders are ordinary with him Marvel not at this saith he Christ hath still more and more proofes of his God-head to let forth if need be and the proofe of his God-head and power in the general resurrection may stay our hearts from distrustful wondering at what he declareth of himselfe for Christ refutes their wondering at what he had said by this new proofe Not that the resurrection of the body is a greater proofe of power in it selfe then the quickening of a dead soul wherein all the powers and faculties of man are prone to resist Gods operation whereas mens dead bodies have an obediential subjection to his power But this proofe of his power is more visible and obvious to mens senses then the other and more difficulty appears in the work to carnal reason which takes not up the power of spiritual death and thinkes it easie to work on a man having a reasonable soul and bodily ear then on dead bodies having no sense nor understanding to hear his voice And therefore Christ proveth the one by the other 5. How impossible soever it seem to carnal reason yet it is clear from the word that there will be a resurrection of the dead that both godly and wicked may receive a full recompence according to their wayes and that for this end there shall be a reuniting of the soul to the body in the grave to make them living persons againe for they that are in the graves shall hear his voice which presupposeth that their souls shall be united to their bodies in their graves 6. Albeit the time of the resurrection and general judgement be unknown to any save to God only Matth. 24.36 Yet it is certainly coming and all are bound to minde that it is so for the hour is coming in the which they shall hear his voyce c. See Jam. 5.9 7. This resurrection will be universal of all whether dead sooner or latter none of the godly will be lâ—st but will meet in that general assembly nor shall any of the wicked shift this day of compeâ—rance for all that are in the graves shall hear his voice c. Whereby we are not to seclude those who shaâ—l be changed 1 Cor. 15.51 as if no notice should be taken of them in that day though they need not a resurrection Nor yet are we to seclude others who never got a grave but were torne drowned burnt or devoured by wilde beasts and monsters for all will be delivered up Rev. 20.13 Only under this as the most usual course taken with dead bodies all the dead are comprehended and by this evidience of power on them who are rotten and resolved to dust in their graves proof is given how easie it is for him to raise up all 8. This universal resurrection will be of the same bodies that lived on earth and were laid in grave which as his omnipotencie can effectuate so his justice purchase and promise requires that the same body should receive the reward of its wayes and that he should not lose his purchase for they that are in the graves or the same body that lived and was laid there being dead shall hear his voice see Job 19.25 26 27. 9. The mean employed in the resurrection is the voice of Jesus Christ who shall descend with a shout 1 Thess 4.16 and with the sound of a Trumpet sounded by Angels and backed with his authority Matth. 24.31 which not onely those who remaine and are alive but those who are dead shall hear all the world over their souls having now re-entred into their bâ—dies and shall call them out to the terror of the wicked and comfort of the godly for all that are in the graves shall hear his voice 10. The souls of men being united to their bodies and their bodies endowed with qualities sutable to the estate for which they are appointed shall at the call of Christ rise out of their graves and be brought before the
getting life in him for to such is the promise againe repeated 4. Men should also study that this offer of life is indefinite and it will be undoubtedly granted to all who shall or will beleeve for it is indefinite he that beleeveth be what he will or be they never so many 5. It is also to be seriously studied that beleevers have eternal life in some respects even here to wit in Christ and by faith in the earnest penny and first fruits for he that beleeveth hath everlasting life Doctrine 4. The confirmation of this doctrine by a double asseveration teacheth 1. Men are by nature so addicted to the covenant of works and so loath to be stripped of their own worth and righteousnesse that they are hardly perswaded that faith in Christ is the way to life and very unwilling to embrace and rest in it for this asseveration imports that there is a controversie in this matter 2. Corrupt reason will never end this controversie but we must take us to Christs word alone to satisfie us Therefore he useth no dispute but asserteth it on his truth and word 3. This truth however controverted is most certain and without all controversie for it is verily verily true 4. It is most needful and profitable that sinners beleeve and close with this truth and make use of it Therefore doth he inculcate and assert it 5. Christ alloweth such as beleeve in him to be very confident and perswaded of his accepting of them and of their eternal happinesse Therefore doth he strongly assert that verily verily they have everlasting life Verse 48. I am the bread of life Next Christ repeats his former doctrine and confirmes the former assertion by shewing that he is the bread of life See ver 35. Doctrine 1. Men by nature are soul-starved pineing away under the want of souls food and not only so but they are so dead that they know or feele it not for that he is the bread of life imports not only this their pineing condition but their being dead under it Otherwise if they truely felt it it were a signe of a good condition to be sensible of their worst estate 2. Christ is unto the needy soul all that it can need He is by way of excellency the food of souls which quickens them when they are dead and refresheth them and preserveth the life which he giveth for saith he I am that bread of life 3. This excellent vertue in Christ to give and preserve life is ground of confidence to a beleever that by closing with him he shall have everlasting life Therefore is this subjoyned as a confirmation of the former assertion in ver 47. Verse 49. Your fathers did eat Manna in the wildernesse and are dead 50. This is the bread which cometh down from heaven that a man may eat thereof and not die Thirdly Christ illustrates this quickening vertue of this bread by comparing it again with Manna which was but weak and could not preserve their fathers from death ver 49. whereas this bread which came down from heaven doth deliver and preserve them from death who eat of it ver 50. This that is said of Manna that the fathers who eat thereof are dead may be understood two wayes and in both respects the opposition will stand firme betwixt it and this bread 1. That though Manna was excellent and pure food yet it could not so much as save their fathers from bodily death but this saves the soul from spiritual death is a remedy against bodily death and a preservative both of soul and body against everlasting death 2. That though their fathers did eat Manna as it was spiritual meat 1 Cor. 10.3 and a Sacrament pointing out Christ yet many of them perished eternally but the partaker of this bread is sure of everlasting life Doctrine 1. A special way to finde out the excellency of Christ is to compare him with what seems to have any excellency in it and then 〈◊〉 how far he out-shines 〈◊〉 for to this end is he again compared with Manna See Phil. 3.7 2. Whatever it be that would came in compeâ—â—â—â— with Christ in the matter of worth is not only infinitely inferiour to him but should be â—losed as a thing of naught Therefore albeit Manna in it selfe was an excellent gift of God yet when they doâ—â—ed so much upon it Christ findes it necessary to vilifie iâ— thus 3. It may lessen our estimation of any outward thing when we consider that it cannot so much as perpetuate it selfe with us or us with it and far more that it cannot prove a remedy against perdition for thus doth he abase Manna your fathers did eat Manna in the wildernesse and are dead 4. Unbeleevers do partake only of the outward part of the Sacraments and that is so far from saving them that their abuse thereof tends to their perdition for thus also did they eat Manna as it was a Sacrament and are dead 5. It doth set forth the excellency of our true spiritual food that it cometh down from heaven far above the clouds whence Manna came and so is divine food proclaiming Gods love and condescendence to lost man for This is the bread which cometh down from heaven 6. Christs coming down from heaven and offering himselfe in the Gospel is a sufficient invitation and ground for hungry sinners to come and feed upon him for it cometh down from heaven that a man may eat thereof 7. Christ is such spiritual food as will prove a remedy and preservative against death both spiritual and eternal and so swalloweth up any bitternesse that is in bodily death for this bread cometh from heaven that a man may eat thereof and not die Verse 51. I am the living bread which came down from heaven If any man eat of this bread he shall live for ever and the bread that I will give is my flesh which I will give for the life of the world In this verse 1. Christ goeth on to shew the excellency of this bread which he had commended above Manna And speaking of himself in the first person whereas verse 50. he had spoken of himself under the name of bread in the third person he declareth that he is that living bread the partaker whereof shall live eternally in blisse with him 2. He brings out yet more of his minde concerning this true food by shewing in what respect he is this food to wit by reason of his incarnation and taking on our flesh or nature and by his giving of this a ransome for sin whence flowes the purchase and application of life to his own of all Nations So that the sense of this is not that his flesh eaten in a carnal way by the mouth of the body is this living bread nor yet that his humanity separate from his Godhead gives life for both these conceits are afterward refuted But the meaning is that Christs Incarnation and taking on our nature as our kinsman is a
is to be payed And so did finish the work of our Redemption and purchased that whereby we are perfected for ever for saith he It is finished whereby he not only gives an account that he had finished what was hitherto required or fore prophesied but by this testament he gives a comfortable account of his immediatly ensuing death also See Joh. 17.2 3. Death and no lesse then death is the wages of sinne Therefore after the former sufferings our surety behooved also to give up the ghost to finish his work 4 Christ by undergoing bodily death for his people hath hereby purchased that however they must die yet death is no punishment of sin to them for his suffering of death hath taken that sting out of it â— Christ did not die by constraint but voluntarily and of his own accord yeilded himselfe deaths prisoner for whereas the bowing of the head is naturally a signe of death Châ—ist before he died bowed his head in testimony that he died voluntarily and went to meet death and gave up the ghost by a real separation of soul and body which could not have been if his body had been every where 6. Whatever desertions Christ endured as our Surety yet it tends to our great comfort that he died at peace and reconciled to his Father So much is imported in that he gave up or rendred the ghost or his Spirit into the hands of his Father as is further cleared from his last prayer Luke 23.46 Ver. 31. The Jewes therefore because it was the preparation that the bodies should not remain upon the crosse on the Sabbath day for that Sabbath day was an high day besought Pilate that their legs might be broken and that they might be taken away Followeth the third part of the Chapter containing two consequents following upon his death The first whereof to v. 38. contains some passages tending to the confirmation of this truth that he was really dead and to clear the accomplishment of some further prophecies concerning him In which the Jewes the Souldiers and John do each of them act their part In this verse we have the Jewes part in clearing up this truth and making way for the accomplishment of these predictions They desire Pilate who had power of the bodies of condemned men to have the bodies of these now crucified taken away from the crosse and buried and lest by this desire they should seem to encline to the sparing of their lives they propound that their legs may be broken to hasten their death that so they might be removed The reason of which desire was that seeing according to the law the land was defiled with these who were hanged especially if not timeously buried Deut 21.22 23. They judged more especially that their continuance on the crosse on that high Sabbath when the ordinary Sabbath and the first day of the feast of unleavened bread did concurre together as is marâ—ed on John 13.2 might pollute them and their feast And therefore and because of their preparations and eating the passeover that night they would have it speedily done And this desire and the granting thereof by Pilate did make way for that which followeth Whence learn 1. Christ our Lord was content to be made a curse for us Gal. 3.13 and to bear the curse that it might not be ours He was looked upon as one who would defile all things that he might expiate our pestiferous and infectious dispositions And he submitted to be accounted a polluter of their solemn feasts in his suffering that so he might expiate our being spots in the feasts of charity Jude v. 12. So much may we gather from his condition here and the Jewes esteem of him that his body among the rest might not remain upon the crosse on the Sabbath day 2. It is a commendable care in all the members of the visible Church to endeavour that curses or accursed things abide not upon their land or that it be not defiled by others for so much doth the common equity of this law upon which they found their desire point out in the general And though the ceremony be ceased yet the substance remaineth providing it be rightly applied in particular cases See 1 Cor. 5.2 6 7. 3. The Lord can make use even of bloody enemies to do service to his suffering people as they need whatever their intentions and designes be for Christ now hanging on the crosse with ignominy and as a curse his very enemies are consulting and careful to have him taken out of that condition and that the bodies should not remain upon the crosse though they intend him no courtesie in so doing but do it only upon other grounds yea they devise to put him to further pain and that his legs might be broken 4. God ordereth so by his providence as he will prevent any cruel purposes of his enemies which might make void his purposes concerning his own Therefore it is said Therefore the Jewes besought Pilate c. which doth not import any connexion with the former purpose concerning his death as if they had known of it but that God keept them off from any such purpose till the time that he was dead and so prevented the breaking of his bones which would have made void a prediction 5. Men through formality and custome may be strictly bound to performe the duties of ceremonial or external worship whose consciences notwithstanding never scruple to violate the most weighty precepts of the law for they observe the ceremonial precept that the bodies should not remain upon the crosse and therefore besought Pilate that they might be taken away and yet they scruple not to crucifie the Son of God yea and to use him with all rigour and besought that their legs might be broken See Prov. 7.14 18. 6. It is agreeable to the will of God that special respect be had to the observation of the Sabbath and that it be remembred and thought of aforehand that we may prepare for it for this in general and in it selfe was commendable that they so respect the ceremonial precept concerning these who were hanged as they account it a special pollution that their bodies should remain upon the crosse on the Sabbath And their ceremonial observance of the preparation not only to the feast of the passeover but to the ordinary Sabbath may put us in minde that we ought to remember the Sabbath-day that we may keep it holy 7. The more solemnities or considerations exciting us to serve God do in his providence concurre at one time the greater should our care be to emprove that time and to observe it according to the rule for so much may we learn from their care of the Sabbath upon this consideration that that Sabbath-day was an high day for the reason formerly given And albeit it was but from a tradition of their own as hath been observed on John 13.2 that two solemnities concurred at this time yet when ever in following Gods
this is the case of the world that they need life 4. Mans lost and dead condition is irremediable by himselfe or any other mean under heaven for this life must come down from heaven 5. Christ is the true bread and food that not only preserves life and keeps from eternal death but doth put life and quickening even in the dead And such as do partake of Christ will live and become lively in their motions and actions for this bread of God giveth life 6. Christ that he might become fit food to quicken dead souls and might stoop to them who could not ascend to him hath been pleased to come down from heaven to earth unto sinners Not in regard of his Godheads changing of place seeing he fills heaven and earth but in regard of state in that he stooped to be incarnate and did assume our nature on earth by a personal union to himselfe Nor yet that his humane nature was from heaven but that the sanctification manner of conception and personal union thereof unto the Godhead was divine and from heaven and wrought by the vertue and power of the holy Ghost In these respects is this bread of God commended that he cometh down from heaven and giveth life 7. The spiritual benefits and refreshments of Christ are not proper to Israel only but common to all Nations And as the offer is made indifferently to all sorts of persons where the Gospel cometh So he is applyed to his own elect of all Nations and ranks of persons for he giveth life unto the world not to Israel only but to his own of all sorts and conditions throughout the world who in themselves dister nothing from the rest of the world till grace prevent them and therefore they get the common name of the world Verse 34. Then said they unto him Lord evermore give us this bread Christs commending of this bread produceth a vehement desire and earnest petition for it Albeit they had wickednesse enough to propound this desire by way of taunt desiring him who made such faire offers to give some real proofes of it Yet it seems rather to slow from their ignorant and carnal disposition who hearing of such bread and conceiving of it but carnally they desire to partake of it constantly as Israel did of the Manna Whence learn 1. The commendation of spiritual things may produce strange motions and desires and affections in men who yet are but carnal while as they have but carnal conceptions of things spiritual and their desires are neither serious nor constant nor laborious for here the former commendation produceth very vehement desires and strong insinuations with Christ calling him Lord that they may have their will and yet the issue proves them to be but naught in all this 2. As all men by nature are carnal so their conceptions of things spiritual are but carnal and their desires are agreeable to ther dispositions for such was their conception and desire here they are far from Christs purpose and dream of nothing but bodily refreshment in all this 3. As mens lustful hearts are vehement and ardent upon their desired objects So suddain changes and when people on a suddain become vehement in desiâ—ing spiritual things it gives just ground of suspition that at best there is much of flesh in these desires Seeing what ever grace can do yet such desires are not attained without much wrestling and much sense of former negligence and are for most part carried on against strong tides of opposition for their very instancy on a sudden is a strong evidence that they conceived but carnally of the matter Verse 35. And Jesus said unto them I am the bread of life he that cometh to me shall never hunger and he that beleeveth on me shall never thirst Christ returns an answer to this desire to ver 41. Wherein 1. He describes more plainly what and who this bread is ver 35. 2. He discovers their hypocrisie and checks them that for not being that in reality which here they pretend to in their desires ver 36. 3. He sheweth that his own Elect would not deale so with him and should be well dealt with according as was given him in Commission ver 37 38 39 40. In this ver 1. Christ upon occasion of their desire doth declare what and who this bread of life is He had told before the excellency thereof and that he and his Father would give it to them who seek it sincerely Now he brings out more of his minde declaring that he is the bread of life 2. He doth again repeat and inculcate the way of partaking of this bread which is by beleeving and coming to him of which See chap. 5.40 3. He confirmes that he is the bread of life and points out the excellency thereof from an effect which is that the partakers of him shall finde compleat refreshment in him for the preserving and perpetuating of their spiritual life Whence learn 1. Christ is so tender of any desires after himselfe that he will labour and take pains to make the best that can be even of natural and carnal desires and not cast them away at first but labour to make them better and set them right Therefore doth he answer this carnal crew and propound an object to elevate their desires 2. A right sight of Christ and his commending of himselfe to sinners is a special mean to make desires spiritual and elevate them toward him for he points out and commends himselfe here for that end 3. Christ is not only the giver of that food which begets and entertains spiritual life and which is most necessary and should be most sweet to sinners But he himselfe is the food of our souls also who gave himselfe to death that he might be prepared meat for us who by his merit doth purchase life and by his efficacy being applied doth dispense and entertaine that life for saith he I am the bread of life that is who hath life in himselfe and who merits begets maintains and perfects life in them who embrace and apply him And he speaks of himselfe under the notion of bread because it was bread which that carnal people was seeking 4. The right way of feeding on Christ for the entertainment of spiritual life and of finding him the bread of life is by faith to embrace and close with him his person offices and offers and exercise our faith on him daily for he is the bread of life to him that beleeveth 5. To come to Christ and to beleeve in him are all one And he that is made sensible of his distance from Christ and of the excellency and fulnesse that is in him and doth turn his course and eye toward him and is still moving on toward him is a beleever whatever he enjoy for he that cometh unto me is explained by this he that beleeveth on me 6. Christs offers unto all and every one that cometh unto him are not faire complements but
channel and conduit through which the quickening vertue that is in his Godhead is commuicate unto us and his offering up himself in that nature by his eternal spirit doth purchase and merit that this quickening vertue be actually applied and communicate and his suffering is as it were the preparing of him to be fit meat to us From the first part of the verse Learn 1. It is a point to be much and often studied that onely Christ is the fountain and seeder of our spiritual life lest our hearts turne aside to other confidences Therefore having spoken of this bread in the third person he finds it necessary again to assert I am the living bread which came down from heaven 2. It may confirme our faith that Christ can give and preserve spiritual life when we consider that he is not a dead creature as Manna was but himself a living Christ and fountain of life for saith he I am the living bread c. 3. Christ is not onely a remedy against death which came by sinne but he giveth to his owne a life of happinesse which lasts eternally for so is here declared he that eats shall live for ever to wit in glory for otherwise reprobates shall live for ever in hell 4. Christ must be applied by faith of all these who would finde his vertue for this bread must be eaten and then the eater shall live 5. As Christ is that and much better to the soul that food is to the body so faith in applying him hath some affinity with eating as here it is expressed for it is as needful to the soul as eating is to the body it must be the work of empty and longing souls as eating is the work of hungry men Christ must be received and united to us by faith as meat is let down to be turned into our substance by eating being thus received he will refresh and strengthen the soul as meat doth an hungry man And faith must be daily exercised out of new sense of want as eating is daily renewed by reason of new appetite From the latter part of the verse Learn 1. The whole world without Christ is dead in their dispositions and lying under the sentence of death pronounced in the Law for so is here imported in that he must come and give life 2. The onely remedy of this evil and ransome of lost sinners is the Incarnation of Christ and the giving of his humane nature to suffer death for the bread is my flesh given for the life of the world or to purchase life to sinners dead in sin In all ages of the world even before his Incarnation he obtained life to sinners because of the Covenant wherein he had bound himself to take on our nature and in it to satisfie justice which now he hath performed And albeit Christ in his whole person be Mediatour and the party engaged to satisfie justice yet it was in his humane nature that he underwent the punishment and his humane nature was supported therein and his sufferings had worth and merit because of the union of the humane nature with the Godhead in one person 3. Christ is not onely the ransome of lost sinners but the giver thereof also He not onely willingly offered himself to suffer but was Priest as well as sacrifice yea and Altar also for saith he I will give my flesh 4. Christ came in the world to give and now hath given his life for the world that is for his own in it in all ages and Nations who are in themselves as bad as any in the world and many of them of all ranks In these respects it is said I give my flesh for the life of the world 5. That same flesh and humane nature of Christ that is offered up a ransome to justice is also the bread of life for souls to feed upon for the bread is my flesh which I will give for the life of the world It is Christs suffering and death from whence our life floweth and Christ crucified is the carcasse on which souls feed And it is ascribed to his flesh or humane nature as his paying the ransome is also ascribed to it because however the quickening vertue and efficacy flow from the Godhead to which his flesh is united yet it is by his Incarnation and suffering that this becomes food to us 6. As Christ must not onely be given a ransome for our sins but also given and applied to us to quicken and feed our souls So Christ is the giver of himself both wayes He gave gimself to the Father to purchase life to his own when many of them were not in being far lesse beleevers and he doth apply himself unto them for life when they beleeve for both these are expressed here The bread which I will give to wit by way of application is my flesh which I will give by way of ransome for the life of the world Verse 52. The Jewes therefore strove amongst themselves saying How can this man give us his flesh to eate This new point of light which Christ brings forth to cleare the way of this spiritual feeding occasions a further discovery of his hearers who understanding his words carnally did stumble at them and strive among themselves about them that is they did in a fighting tumultuous way expresse their stumbling one to another or it seemes that some understood him aright or gave him charity others took him up carnally and stumbled and so they fell to strive Whence learn 1. Carnal men and misbeleevers will grow still the longer the worse when pains are taken upon them and they do not profit for after misbeleeving and murmuring they fall a brawling and contending they strove or fought All or most part of them were in a rage at what he had said 2. Division and strife and tumult may follow upon the doctrine of the best Preachers and yet the doctrine is not to blame but onely mens corruptions for upon Christs preaching The Jewes strove amongst themselves 3. Carnal misbeleevers do put a carnal sense upon Christs spiritual words and so do occasion their own stumbling for this they stumble at how can this man give us his flesh to eat They understand it of bodily eating and this they cannot endure because it is inhumane to eate mans flesh and his owne body could not be food that way to all the world far lesse could it give life But Christ meant no such thing they stumble on their own mistakes And they who assert such a bodily eating of Christs flesh and yet do not stumble at it are more brutish then these Capernaites 4. The right way to be satisfied about any point of truth or doctrine is to come to Christ himself in his own appointed means And they who neglect this are justly left to stumble in darknesse for herein they failed They strove among themselves about it but come not to him for resolution Verse 53. Then said Jesus unto them Verily
verily I say unto you Except ye eat the flesh of the Sonne of man and drink his blood ye have no life in you Followeth Christs answer to this Wherein he doth not alter his words but presseth more and more the necessity of beleeving on him and closing with him as crucified under the tearmes of eating his flesh and drinking his blood And 1. He presseth it from their danger if they do it not ver 53. 2. He encourageth to it by shewing the advantage thereof verse 54. 3. He proves the real advantage of feeding on him verse 55 56 57. 4. He concludes this Sermon with a recapitulation of somewhat said before concerning the excellency and usefulnesse of this bread verse 58. Unto which the Evangelist subjoynes a designation of the place where Christ preached these things verse 59. In this verse he presseth the necessity of feeding on him from the consideration of their danger who neglect it which is that wanting this souls food they can have no spiritual life in them but are dead in their sins Whence learn 1. Ministers must not change nor alter their doctrine because of mens humours But let people quarrel as they will they must presse it the more that it is opposed for Christ repeats the same doctrine in the same tearms notwithstanding their discontent 2. Christ is not ashamed of his stooping to take on our infirmities for our good Therefore doth he designe himself the Sonne of man not onely to clear that his Incarnation was the way to make himself ours and that we may expect good from him who is of our own nature but to shew that he thought no shame of it however they in disdaine called him this man or this one verse 5â— 3. There is a daily spiritual feeding upon Christ by faith necessary to salvation as men must eat daily for preservation of life for this is it which Christ presseth here in this Chapter and not as some dreame a Sacramental eating of his body far lesse an eating of his flesh in a corporal manner in the Sacrament for 1. The Sacramental eating was not yet instituted and appointed and therefore could not be here inculcate 2. This eating is so necessary to salvation and life as none can have life without it and all live who get it verse 54. But neither of these can be said of Sacramental eating For before it was institute they who were saved went to heaven without it Yea and after it was institute many and particularly children have gone and go to heaven without it and all are not saved who partake of it Doctrine 4. Men will never feed on Christ for salvation in earnest unlesse they look upon it as a matter of life and death Therefore doth Christ so presse it upon them and that with a Verily verily 5. It is the application of whole Christ as incarnate and in his sufferings that brings life And Christ being applied will prove compleat nourishment Therefore having spoken before onely of his flesh now he addes his blood they must eate his flesh and drink his blood to shew that they must apply him wholly and that he will be compleat nourishment 6. Such as do not make spiritual application of nor feed upon Christ crucified have no spiritual life or communion with God but continue dead in their sins and shall not partake of eternal life for except ye eate the flesh of the Sonne of man and drink his blood ye have no life in you they are already dead irrecoverably unlesse they make use of this remedy Verse 54. Whoso eateth my flesh and drinketh my blood hath eternal life and I will raise him up at the last day Christ having thus terrified them doth now allure them to feed on him by shewing the advantage of doing it to wit that they shall have eternal life in the bud and shall be raised up at the last day fully to enjoy it Whence learn 1. When Christ sheweth himself terrible and threatens us with danger it is but to fit us for the promise and stir us up to make his offers welcome Therefore doth he subjoyne this sweet encouragement to the former sad certification 2. The sincere application of Christ brings life And though such as apply him do yet finde a body of death in themselves yet they are passed from death to life and do enjoy a begun sight of God and heaven in part for whose eateth my flesh and drinketh my blood hath eternal life even here 3. Such as do partake of this begun life will not be satisfied with any thing they finde within time till they come to full fruition And Christ will raise them up to enjoy the perfection of it at the last day Therefore it is added and I will raise him up at the last day 4. Such as close with Christ he will not onely performe the promises which they are actually beleeving and expecting but will do great things for them when they are not sensible nor able to cooperate So much is imported in that he will raise him up when his dust is little sensible nor can be active in that matter Verse 55. For my flesh is meat indeed and my blood is drink indeed To confirme the certainty of this encouragement he subjoynes severall arguments which both prove the assertion and are so many Motives to excite them to feed upon him And 4. He brings a proofe that feeders on him have life from the excellency of this food that it is not counterfeit but reall food able to conferre and maintaine life Whence Learn 1. Albeit men do need bodily refreshments and when they do not feed on Christ will not want their own contentment Yet all these in comparison of Christ are but vaine and empty They are but deceitfull meat meat that perisheth the best of them are but husks and afford but shaddowes of that sweetnesse refreshment strength and life which he gives So much doth this expression meat indeed c. Import that albeit besides bodily refreshments and the lawfull contentment men may have in their outward enjoyments they will also be putting other things in Christs roome yet all these are not indeed what they seeme to be when compared with him 2. Whatever shaddow of excellency or contentment men finde in the creatures the reality thereof is to be found in Christ and him onely For whatever they thought of meat and drink all that and much better is to be found here My flesh is meat indeed and my blood is drink indeed 3. This sweetnesse and excellency in Christ should allure needy soules to feed upon him And Christs commending himselfe for that end sheweth how well they are allowed so to do Therefore doth he bring in this commendation as a reason and encouragement to them to come and an assurance that they shall finde life for my flesh is meat indeed c. Verse 56. He that eateth my flesh and drinketh my blood dwelleth in me and I in him A second
occurred at the grave to wit a reproofe of Martha's fit of unbelief when Christ begins to prepare for the miracle He commanding to remove the stone her unbelief objects that it was needlesse seeing he was so long dead and it would raise a noisome smell now to open his grave ver 39. And he reproves this her unbelief as being very odious since he had given her a promise that upon her beleeving she should see the glory of God manifested in this miracle ver 40. Albeit we finde not these expresse words mentioned by Christ yet if we compare his general encouragement ver 4. with the doctrine he required her to beleeve ver 23 25 26. we will finde the same in substance From ver 39. Learn 1. Whatever haste Christ make to releeve his needy people Yet he will so order his working as to take leisure to decipher the hidden unbelief that is in the hearts of any of his Therefore when he cometh to the grave he doth not at first raise the dead man but takes time to have the stone taken away that so Martha who very probably expected a very suddain miracle or none at all seeing him employ no divine power but only the help of men to take away the stone that he may look on a stinking body may discover the unbelief of her heart 2. Christs miracles were such and so clear as all beholders might be witnesses of the truth of them and that there was no juggling in the matter Therefore he who could have put away the stone commands them Take ye away the stone to prevent all suspition of collusion or fraud in this matter 3. Albeit the Lords people may expect wonderful proofes of his power and love in their need in so far as is for their good Yet in any distresse we are not to expect that where ordinary means may availe Christ will work wonders and miracles for us Therefore albeit he who could raise the dead could have also removed the stone yet saith he to some about Take ye away the stone For that was a work which men could do and therefore he will not appear in it whereas none could raise the dead but himselfe 4. When Christ is about to do good unto and for his people they are ready to obstruct their own mercy by unbelief as Martha's example doth teach 5. In times of great strait Saints may expect to have frequent and sore tossings and that after their faith is settled they may yet be shaken of new for Martha whom Christ had brought to beleeve after her doubtings doth now begin to doubt again 6. Saints who have had their confidence fixed when impediments are at a distance may yet be in hazard of staggering when it comes to the push and faith is to grapple with these impediments for Martha who closed her debate with Christ by beleeving doth now doubt again when the miracle comes to be done and the grave to be opened 7. It is a great impediment unto faith and the exercise thereof when either new impediments not foreseen do come in and make a new battel or when carnal reason bears sway in the heart and judgeth of all things according to its discerning for both of these concurre here in her doubting She had not thought in her former conference of this impediment and her reason suggests that it was to no purpose to meddle with a man who stinketh in the grave 8. When the Lord is bringing the difficulties of his people nearest an end he may then give unto them most humbling discoveries of their own unbelief and distrust ever to see an issue that so he alone may have the glory of bringing it about for immediately before the miracle is wrought Martha's unbelief doubts if ever it shall be 9. Such is the frailty and lothsomnesse of mens bodies that however they have beauty and vigour while the soul possesseth and acteth them Yet a few dayes separation of the soul by death will alter them so that dearest friends cannot endure them Therefore saith she By this time he stinketh and that albeit he hath been dead but foure daies From ver 40. Learn 1. God doth so order the affairs and conditions of his people as his glory may be manifested in and about them and this is his chiefe aime and end in all he doth Therefore doth he describe the miracle from this as his chiefe end in it that it is a manifestation of the glory of God 2. It is the duty of the Lords people to be more affected with the glory of God shining in his works then with any particular advantage redounds to them thereby Therefore also doth he hold out the glory of God to be seen in this miracle as rather to be taken notice of by her then the raising up of her brother 3. It may encourage Gods people to expect the performance of his promise how impossible so ever it seem that by so doing he will not only do them good but will get occasion of setting forth his own glory and that his glory is engaged to do them good for this further is imported in this designation of the miracle as a manifestation of the glory of God that since his glory is engaged she needs not be so anxious 4. The way prescribed by God wherein Saints may meet with experimental manifestations of his glory for their good and comfort is first to give him glory by beleeving him and his Word the want whereof doth justly provoke him not to let forth himselfe for if thou wouldest beleeve thou should see the glory of God See Mark 6 6. Matth. 13.58 Luk. 1.20 45. Joh. 1.50 5. Albeit faith for present have many disadvantages to grapple with yet the sweet fruits that will follow upon beleeving may invite us to beleeve that we may partake of them for albeit now the stinking body of her brother do marre her faith yet it pleads strongly for faith that if in that case she will hazard to beleeve her beleeving shall lead her to see the glory of God 6. Faiths ground whereupon it may thus hazard and expect this fair fruit is Gods Word and not carnal reason for I said unto thee and therefore thou should beleeve to see 7. Where God hath past his word and it is not credited there is â—ust ground of sharp rebuke and chalenge Therefore saith he Said not I unto thee if thou wouldest beleeve thou shouldest see See Numb 23.19 8. Albeit unbelief go masked oft-times under a fair shew of humility or the like commendable disposition Yet in Christs account it is an evil not to be tolerated but sharply reproved and an evil that would be quickly removed that it get not leave to take root Therefore doth he so sharply and so speedily rebuke it Ver. 41. Then they took away the stone from the place where the dead was laid And Jesus lift up his eyes and said Father I thank thee that thou hast heard me 42. And I knew
watching for his peoples good we are not to look to the intentions of men nor to their malicious projects But we ought to beleeve that even in these God overrules them to do nothing but what is for good for he knew not that he was prophesieing nor intended any such thing but was letting out the bitterest of his malice against Christ and yet even then he prophesied God overruled his malicious counsel that his purpose should be carried on thereby and his tongue in uttering thereof that it should be in effect an Oracle 4. The Nation of the Jewes as they had the first offer of the death of Christ and of the benefits flowing therefrom so they have a special interest therein to be manifested in due time for it is an Oracle that Jesus should die for that Nation that is his own in it 5. Whatever be the interest of the Jewes in the Messiah and his sufferings Yet Gods intentions in giving him to die and the fruits of his death do extend further then to that Nation for so doth John guard this and not for that Nation only And by his correcting of this he intimates how sweet the calling of the Gentiles was to him and therefore he will not have it omitted and how sweet the death of Christ and benefits hereof were in his account that he will not suffer that Cajaphas should speak thereof too disadvantageously without correcting of him 6. Albeit Christs death and the benefits thereof be extended to all Nations yet not to all and every one in these Nations but only to his own elect for they are the children of God only for whom he dies 7. Such as Christ hath died for are by nature and in themselves in as bad a condition as any being scattered and separated from God and Christ and from the Church and one from another for they are scattered abroad not so much in respect of place though that was true also for there is no gathering of them into one place as in respect of their state and condition whereof their being Gentiles scattered up and down the world was a badge and evidence Eph. 2.11 12 13. 8. Whatever be the state and condition of Gods elect before conversion Yet in respect of his decree and purpose they are his children As here they are called the children of God 9. Such as are elected and redeemed by Christ will be converted and brought near into the society of the Church if they have been Pagans by state and gathered together with all the rest of his people in one head that so they may make up one body for he shall gather together in one the children of God 10. As Christ is the purchaser of Redemption for his elect so he is the applier of his own purchase and he who actually converts and brings them to enjoy the benefites of his death for it is he who shall gather them together in one Verse 53. Then from that day forth they took counsell together for to put him to death The last thing recorded concerning these Rulers and their carriage is the issue and conclusion of their consultation and debates To wit that agreeing to Cajaphas his opinion they plot and contrive how to get it executed Whence learn 1. Church judicatories may not only erre but conclude most cruel things against Christ and his Kingdome As here we see 2. An evil counsel against Christ is best heard and gets most general applause among wicked men for Cajaphas his overture prevails to put him to death 3. Wicked men are not only assaulted with violent tentations as the godly may be but they come to maturity in them for they conclude persecution 4. Wicked men are so hot on mischiefe that having once concluded it they are restlesse till it be executed for from that day they took counsel together for to put him to death that is they concluded it and set themselves to finde out all means to make their conclusion take effect They had essayed it before in a tumultuous way but they do now orderly conclude it and vigorously prosecute it Verse 54. Jesus therefore walked no more openly among the Jewes but went thence unto a countrey near to the wildernesse into a citie called Ephraim and there continued with his disciples In the third consequent of this miracle is recorded what was Christs carriage upon their conclusion to wit that he withdrew himselfe to a more solitary and barren place where he continued with his disciples till the time came that he was called to yeeld himselfe The Citie Ephraim is only mentioned here and 2 Sam. 13.23 It is conceived to have stood on the borders betwixt the tribes of Ephraim and Benjamin having that Baal hazar 2 Sam 13. toward the east and Ai of which Josh 7. toward the west of it And this wildernesse or more desert ground may be conceived to be that running from Ai toward Gilgal and so by Ephraim of which mention is made Josh 8.15 Doctrine 1. Christs enemies in their most secret consultations will not get a stroak stollen on him but he knows all their projects and conclusions and how to order his affairs accordingly for his fleeing on that ground evidenceth that he was not ignorant of it Jesus therefore walked no more openly 2. Mens being in Gods way and their having confidence in him ought not to hinder them in wary and prudent walking that so they may avoid presumption or tempting of him by casting themselves into hazards for even our Lord would walk no more openly among the Jewes when there was hazard till his time came 3. As it is lawful for Christs servants to flee when their death is decreed by enemies and the persecution is personal So they are not to take it ill if they be often and many times put to hard shifts for their own preservation for after that Christ hath been forced oft-times to withdraw before he is yet put to it again 4. Christ will readily get better shelter and entertainment in obscure and barren places then places of wealth and ease will afford him for he must go unto a country near the wildernesse into a Citie called Ephraim and there continue 5. Whatever be Christs lot it is still the duty of his followers to cleave to him for there he continued with his disciples See Luk. 22.28 Ver. 55. And the Jewes passeover was nigh at hand and many went out of the countrey up to Hierusalem before the Passeover to purifie themselves 56. Then sought they for Jesus and spake among themselves as they stood in the Temple What thinke ye that he will not come to the feast 57. Now both the chiefe Priests and the Pharisees had given a commandement that if any man knew where he were he should shew it that they might take him In the last consequent of this miracle is recorded what was the diligence of the Rulers to have their conclusions executed at the ensuing feast of the Passeover The order
is dearest to them yea even of life for his sake Therefore doth he mention our life to be hated not secluding other things as parents wife children houses lands c. but including them all in this as being the most precious enjoyment And since some are put to that all must resolve on it 3. It s not enough that men quit any thing for Christ unlesse it be done with cheerfulnesse zeal and an holy indignation that any thing how precious soever should come in competition with obedience to him Therefore is iâ— required that they hate their life Which is not to be understood absolutely as if it were a sin to love life as it is the gift of God or that they should weary of it But comparatively that they should not love it more then Christ Matth. 10.37 and should abhoâ—re that it should come in competition with duty to him 4. Whatever be our obligations to Christ yet mens inordinate affection to their temporal life is a great impediment to our duty when it comes to that push for it is supposed that too many will love their life to wit in this world or their temporal life so as to preferre the preservation of it to obedience and a good conscience 5. Whoever are careful to preserve their temporal life upon any tearmes they take the short cut to loose it and eternal life also for he that loveth his life shall loose it He both provokes Christ to plague that life and cut it off which he will not employ in a good cause and however it fare with his temporal life yet he looseth eternal life 6. As the loose grip of things temporal is the surest and best grip so when a man preferres service to Christ to his own life it is the sure way to preserve both body and soul unto life eternal for he that hates his life in this world shall keep it unto life eternal Some time the Lord may continue and preserve a mans life after he hath submitted to loose it for his sake But however that succeed yet the other incouragement stands firme 7. They who have the lively hope of eternal life will easily digest any temporal losse especially when that hope cannot be attained without that losse for preservation unto eternal life is sufficient to perswade a man when he is called to it to hate his life in this world 8 Such as live by faith must renounce the principles of carnal sense and reason and be content to walk on grounds contrary to these especially in times of trial for they must learn that love and keeping of life is losse and hatred and losing of it is keeping of it From verse 26. Learn 1. Christ will not be content of glorious-like outside acquaintance with men unlesse they engage themselves in humble service to him Therefore in opposition to their desire of seeing him verse 21. he desires that men should serve him 2. Such as give up themselves to serve Christ must not in their duties prescribe unto him but must be content to follow his directions And in their lots they must not think it ill to be no better used then he was but should account the worst condition sweet and easie in that he essayed it and paved the way before them for saith he if any man serve me let him follow me 3. Such as serve Christ by following him shall be sure not only to see him but to enjoy his company He will be with them in trouble and not let them be alone and they shall be brought at last to partake of the sweet issue that followed on his suffering for where I am there shall also my servant be See Luke 22.28 29. John 17.24 Rom. 8.17 4. It is a sweet encouragement to sincere followers of Christ that in glory they shall have constant and neer fellowship with him which they are so much thirsting after in their pilgrimage for this is the encouragement of servants where I am there shall also my servant be 5. Whatever disgrace Christs servants may meet with yet to serve him is their true honour and will be rewarded at last with visible honour for if any man serve me him will my Father honour See 1 Sam 2.30 6. He saith here my Father will honour him not only to point out that it is true honour only which is conferred by God Joh. 5.44 But to teach That Christ as Mediatour is so accepted of the Father that he will put marks of favour and honour upon all his servants Verse 27. Now is my soul troubled and what shall I say Father save me from this houre but for this cause came I unto this houre Followeth to verse 31. the third particular in this part of the chapter wherein to prevent stumbling at his death it is made evident first by sore exercise and then by consolation sent from heaven that it was the Will of God he should suffer and yet not sink under it His exercise is recorded v. 27. his out-gate and consolation v. 28. unto which is subjoyned an exposition of Gods purpose in this way of comforting of him upon occasion of the several thoughts of the people about it v. 29 30. In this verse his exercise is pointed out in these particulars 1. That while he is preaching of his own death and suffering trouble doth seize upon his soul in the midst of his doctrine and he is so overwhelmed that he cannot get it hid but must tell it out before all his hearers 2. That he is so perplexed that he knows not what to say 3. That getting a vent in prayer there is a conflict betwixt his aversenesse from this lot and exercise and his submission to endure what his office called him unto Now for clearing this soul-trouble of Christ which we finde very familiar to him ch 11.33 and 13.21 Mat. 26.38 and 27.46 we would consider 1. The rise and cause of it was thus The Godhead hiding it self from the humanities sense and the Father letting out not only an apprehension of his sufferings to come but a present taste of the horrour of his wrath due to man for sin he is amazed overwhelmed and perplexed with it in his humanity And no wonder since he had the sinnes of all the Elect laid upon him by imputation to suffer for And so this wrath is not let out against his person but again their sinnes which were laid on him 2. Albeit Christs soul was here troubled or jumbled and puzzled as the word imports Yet we are not to conceive there was any sin in this exercise of his though the like may be muddy in us For we are like foule water which being stirred becomes like a puddle but he was like clean water in a clean vessel which being never so often stirred and shaken yet keeps still clean and clear 3. We are not to think it strange that the Sonne of God should be put to such perplexities in this trouble as not to know what
until it be acquired and prepared for him for so is here imported that a place must be prepared even for disciples 10. Albeit in Gods decree heaven was prepared for the Elect from the foundation of the world Matth. 25.34 Yet it is through Christ only that they come to get actual right to it for I prepare a place for you saith he 11. As Christ by his death did purchase a right and title to heaven for Saints So by his ascension into heaven he prosecutes and applies that right For in his ascension he is declared acquit and righteous in our name He led captive all these who might hinder us from it Eph. 4.8 As harbingers go before to prepare roomes for these who are to follow after So he ascended as a common person to take possession in our name Heb. 6.20 Eph. 2.6 As the High Priest entered into the most holy place with the names of the children of Israel on his breast and with the blood of the sacrifices Heb. 9.7 So he hath entered heaven with our names on his heart to present the merit of his blood continually to poure out his spirit to fit us for glory and by his Intercession to promove our going thither See Heb. 9.11 12. Therefore saith he I go not only to die but to my Fathers house to prepare a place for you So that his ascension proves the way is patent is a pledge of our ascension and assures us that the inheritance will be keeped till we be ripe for it Which yet is not to be understood as if heaven had not been prepared for any before his ascension but that without his miret either as ascended or to ascend none hath accesse to heaven So that he ascended first in priority of nature as the cause of the ascension of all his followers though not first in priority of time 12. Whatever be Christs condition it is still for the beleevers good and wherever he be he is about their affairs for as he descended from heaven when our affairs required it so also he ascended again on our affairs 13. It is an undoubted pledge that Christ exalted in glory will not forget his followers on earth that their affairs was a great part of his errand thither for if he go to prepare a place we may be sure he will not forget his errand Verse 3. And if I go and prepare a place for you I will come again and receive you unto my selfe that where I am there ye may be also The third argument of consolation is that having done his work in heaven in their name he will return and fetch them to glory and the full fruition of the promises Which is not only to be understood of his fetching particular beleevers at death but chiefly of his coming at the great day when he shall make one errand of all and take up all his followers to perfect them both in soul and body This consolation is confirmed 1. From his errand in departing If he go away on their affairs he will stay no longer then their affairs require but when he hath done his work he will returne 2. Which is also a description of that blessed estate to the possession whereof he will take them from his love to their society and therefore he will have them to be with himselfe and where he is Whence learn 1. The saith of the second coming of Christ ought to uphold the hearts of beleevers during his absence for this another consolation I will come againe and receive you See Act. 1 11. Titus 2.12 13. 2. It is the great consolation of beleevers that their living by faith shall at last end in fruition And albeit this be only beleeved for the present yet it may make all other exercises of faith comfortable that this is one among the rest even that their faith having carried them through many a tempest and dark cloud will at last resolve in sight and enjoyment Therefore is this consolation of his receiving them subjoyned to the former of faith and hope ver 1 2. as that which will perfect them all being the day of full redemption Luk. 21.28 See 1 Cor. 15.19 54 55. 3. It is ample matter of encouragement to beleevers that not only shall they be eternally glorified but that Christ doth condescend to do all the duties for perfecting their happiness that can be expected by reason of his relations for as bridegroomes use to fetch their brides so he will not decline to do that duty to his bride how naughty soever she be I will come again and receive you He not only knows she could never come to him otherwise but his great love to her and his purpose to make her glorious doth endeare her to him so that he will stoop to such duties 4. It doth commend the love of Christ to beleevers and augment their comfort that he is so eminently active in promoving their eternal happinesse in all the steps thereof and taketh the whole burden of it upon himselfe leaving them little or nothing to do for as it is he who descended for their behoofe and came to seek them when they had no minde of him so it is he who goeth up again for them who prepareth a place for them there ver 2. and who after all that commeth again and receiveth them It is true He hath enioyned beleevers their duty which they must not sleight through presumptuous leaning on him Yet not only doth not that merit any thing but he layeth on a yoke of duty on us that we may employ him to work all our works in us and for us and so he will work in us both to will and to do 5. A right study of Christs errand to heaven may assure us that he is engaged to come again and perfect us and that he will return when he hath done our employment there for so doth he confirme this consolation If I go and prepare a place for you or when I go and shall have prepared a place for you as the one particle is often put for the other I will come again and receive you This doth most clearly follow because his love having taken on that employment will not put it off again nor will he be unanswerable to his trust nor lose all the pains he hath taken to purchase and prepare a place by not coming again to perfect his own 6. Albeit Christ removed his bodily presence from his followers yet his love to them and their fellowship did not cease nor will he rest satisfied till he and they meet to enjoy his company for he who delighted among the Sons of men before the world was Prov. 8.31 who delighted to converse with his people in humane shape before his Incarnation and who took pleasure to spend his time busily among them while he was with them in the dayes of his flesh Joh 9.4 5. Even he is so tender in his love that he hath minde of returning before he
and gets but vineger to drink according to the prediction It appeares here that it was their custome to have vineger at the place of execution though it be not needful to determine for what use they had it whether to sprinkle it in the aire or for men to make use of it to prevent infection or any evil smell by reason of the dead bodies or whether to apply it to the wounds of the condemned either to hasten the effusion of blood and their death or as some will contrariwise to prolong their pain and keep them from fainting It sufficeth us to know that it was not so made use of here but given him for drink in their cruelty It appears also from Mark 15.23 that before he was crucified they offered him wine mingled with myrrhe whereof it seems they made use of to stupifie the senses of the sufferers that they might feel no pain and that they mixed this with vineger and gall when they offered it to Christ Mat. 27.34 But he refused it and having tasted it would not drink of it yet now he received so much of it as may be an accomplishment of the prediction Doct. 1. All that Christ was to endure and suffer came not at randome nor at the pleasure of men but was fore-determined by God and accordingly recorded in Scripture for so is imported in that he was about the accomplishing of all things which were recorded in the Scripture and to be fulfilled See Acts 4.27 28. 2. Christ in his suffering did not respect his own ease but his great care was to fulfil all things that were enjoyned appointed for Redemption of his people that so he might testifie his love to them which was not asleep in his trouble and might by his example teach us to make it our great care in suffering rather to do our duty then how to get ease and deliverance Acts 20.24 Therefore upon the Crosse his study was to see that he did all things requisite till he might know that all things were now accomplished 3. Christ is most faithful in fulfilling and making good whatever he hath spoken in his Word and will not have that made void on any termes for knowing that all things were now accomplished which were to be suffered before his death only this one pâ—ediction remaines and therefore that the Scripture might be fulfilled be saith I thirst He did not expresse his need to them as hoping or expecting to be refreshed by them but only that he might fulfil the Scriptures which foretold of this part of his suffering And when all other things are accomplished he will continue in pain upon the Crosse and endure this cruel usage that the Scripture might be fulfilled 4. Christs extream thirst may serve partly to point out unto us the extream violence of his suffering that he was so heated with inward agony and exhausted with watching pain and effusion of blood as drew on a burning thirst In all which we should reade his love and condescendence and acknowledge that it is from him we have the ease of our suffering and exercise partly to point out that as Christ suffered in all his members to expiate our sin so particularly he endured thirst which was a stroak on his tongue Psal 22.15 that he might suffer for and expiate the sinnes of our tongue And partly to point out that for expiating our sin in eating and drinking and pleasing our palate and taste and to purchase unto us the use of the creatures with a blessing he would suffer this thirst which will be the eternal punishment of gluttons Luke 16.24 25. and gets no refreshment as after followeth 5. Sufferers for righteousnesse may expect to meet with all â—he cruelty despight and mockery in their extremity that malicious enemies can invent for so much doth Christs lot teach us when he said I thirst they filled a spunge with vineger and put it upon hyssope and put it to his mouth that he might suck out the vineger in stead of drink We need not curiously determine whether that reâ—d upon which it is said the spunge was puâ— Matth. 27.48 that so the spunge might reach his mouth on the crosse was of hyssope which was not the herb commonly so called but in that countrey a sort of tree or whether both the hyssope and reed were joyned togeâ—her But this is certain that they did this out of cruelty and spight and that the Lord so ordered it not only that he might expiate our abuse of refreshments as hath been said but that we might expect the like loâ— 6 It pleased Christ to undergo this sad lot for our sakes that when he expressed his need of drink he gets not so much as a drink of water but only vineger that so he might teach his people That their sins deserved they should be deprived of the least and most common comforts and that he hath drunk all the bitter of what they do deserve and That by his being insulted over when he expresseth his need he hath purchased unto them a right construction of and a meet and comfortable answer unto their prayers for so much also may we gather from this that when he said I thirst they put vinegar to his mouth 7. It is the sweet way of reading the cruel usage of enemies to see them over-ruled by God in all they do and that they will not get their malice vented further then he hath appointed and that in all they do they are but fulfilling his counsel though they little minde this Therefore it is said of this their inhumane carriage in particular that they did it that the Scripture might be fulfilled Verse 30. When Jesus therefore had received the vinegar he said It is finished and he bowed his head and gave up the ghost In the last branch of this part of the Chapter we have Christs Testament and death recorded After he hath received of the vinegar he publickly proclaimeth that by what he had suffered and was even now to undergo he had finished all that was committed to him and so voluntarily and submissively yeilded up the ghost Whence learn 1. Albeit Christ refused the wine mingled with mirthe as was marked on the former verses because he would not be stupified in suffering but would be active and voluntary in it that so he might commend his love and teach us to avoid unsensiblenesse under trials Yet now he receives the vinegar and at least tasts of it in testimony of his subjection to God who had foreprophecied of this lot and to teach us subjection to what God appoints for us in all things 2. Christ closed not his sufferings till all was finished he had to do He not only endured the utmost extremities of enemies malice and bare them all but He fulfilled all Scripture-prophecies and the substance of all the types were accomplished in him He fulfilled all that God determined to be payed for expiating of sin so that no more ransome
institution the Sabbath and some extraordinary feast fell to be on one day they did observe it the more solemnly as their practice in this case maketh evident and this should point out our duty unto us Ver. 32. Then came the Souldiers and brake the legs of the first and of the other which was crucified with him 33. But when they came to Jesus and saw that he was dead already they brake not his legs 34. But one of the Souldiers with a speare pierced his side and forthwith came there out blood and water In these verses we have the Souldiers part contributing to clear this truth and accomplish prophecies They upon Pilates granting this desire and commanding of them both which are to be supposed here do execute what the Jewes desired upon the other two v. 32. But finding Christ already dead they do not break his bones v. 33. but one of them will make all sure by thrusting a speare into his side and searching for life at the well-head thereof and accordingly there came out blood out of his heart and water from about it proving that he was really dead v. 34. In all which the Lord had an over-ruling hand to see to the accomplishment of prophecies as is after cleared Whence learn 1. All things outward may come alike to all and however men may be in different conditions before God yet he may let their outward lot be equal for here albeit as the rest observe there was great difference betwixt these two the one being penitent and the other not yet they are alike handled they came and brake the legs of the first and of the other which was crucified with him 2. Albeit where the Lord pardons sinne there remains no satisfactory punishment to be payed by the sinner to justice yet the Lord may see it fit to pursue pardoned men with rods for their own exercise and the instruction of others for albeit the one was pardoned yet he not only suffered death but his legs were broken 3. Christ our Lord was not only nailed to the crosse but did really die and give up the ghost to satisfie divine justice for of this the Souldiers were witnesses who when they came to Jesus they saw that he was dead already And that he was so soon dead before the other two doth not only evidence that he having death at his command might die when he listed and when he had done his work But also that he had more upon him then any of them and therefore was the sooner dispatched by death and taken away as a prisoner 4. No opposition will make void the purposes of God but opposition and difficulties in the way of what he hath purposed are let forth for this very end that he may manifest the immutability of his counsel for albeit the Jewes desire Pilates command and the Souldiers intentions concurred to break his bones And albeit there was great hazard that they should execute it having broken the legs of these on every side of him nor was there any great ground to expect that these bloody souldiers would not exerce their cruelty upon him though dead as they did in piercing of his side Yet seeing God had determined the contrary they are impeded they brake not his legs 5. The Lord needs not miraculous waies and actings whereby to fulfill his purposes But he may bring about his especial providences and purposes in a very common way and in the ordinary actions of men for this purpose of God is fulfilled of their own free accord upon a clear and rational ground when they saw that he was dead already they brake not his legs 6. Albeit Christ over-ruled his enemies that they should not make void his purposes Yet no cruelty was omitted toward Christ dead or alive which might testifie the great desert of our sins nor was there any needful evidence wanting which might make clear the truth of his death for But one of the Souldiers with a spear pierced his side c. Albeit they were over-ruled that they should not break his legs yet they cease not to exercise cruelty upon his dead body and they put the truth of his death out of contraversie 7. That Christs side was thus pierced may point out unto us how deeply he was wounded for our sins and that as his side was pierced and a passage opened to his heart so by his suffering we may look into his heart wounded with love to us and pouring out it selfe for us and That as an hole was made in Adams side to take out a wife so a hole was made in his side to take in his beloved bride to his heart All this may we gather from this that one of the Souldiers with a spear pierced his side 8. That water and blood came out at this wound it serveth not only to confirme that he was really dead the spear piercing his heart and drawing out the blood thereof and the water that was about his heart to refresh it But it may further point out that it is he who came by water and blood 1 John 5.6 and that from the merit and efficacy of his death there floweth out water to regenerate and wash us from our uncleannesse and blood for obtaining remission and for sprinkling and quieting of the conscience Verse 35. And he that saw it bare record and his record is true and he knoweth that he saith true that ye might beleeve 36. For these things were done that the Scripture should be fulfilled A bone of him should not be broken 37. And againe another Scripture saith They shall look on him whom they pierced In these verses we have Johns part in this businesse who 1. Bears witnesse of the certainty of his death and of the truth of these proceedings confirming the same for confirmation of the faith of others v. 35. 2. He clears these proceedings of the Souldiers by comparing the same with Scripture shewing how they were accomplished thereby And particularly that their not breaking his bones was an accomplishment of the truth of that type of the passeover Exod. 12.46 Num. 9.12 and that the promise made to all the godly Psal 34.20 was eminently accomplished in him And that their piercing of his side was agreeable to that prediction Zecb 12.10 wherein it is foretold that the Messiah was to be pierced which is all that John points at here though there it be further intimate that they or the Jewes of whom the Prophet is speaking pierced him their malice and cruelty being the chief wheel that moved in this matter and set Pilate and the souldiers on work and therefore the Jewes are said to crucifie him by the Souldiers hands as Act. 2.36 There is also further intimate in that prediction a promise of the conversion of these who thus pierced him the full accomplishment whereof is yet to come and this imports further that he was not only pierced by their cruel persecuting of him but by and for their sinnes
till they get him for in opposition to the disciples practice v 10. it is subjoyned But Mary stood without at the sepulchre Not only might she stay there with lesse hazard then the men but when their irresolution and fear sent them away her affection though over-powered with more unbelief then any of them had keeps her still waiting on and so though her failings were many she gets the first sight of Christ 2. Albeit affectionate Saints may have much causelesse sorrow about Christ yet want whether real or apprehended only which yet is real to the apprehender should be evidenced by some expressions of affection witnessing their respect to what they want for it was in it selfe commendable that she stood weeping for a supposed dead and lost Christ though it was her mistake to think so 3. There may be much affection expressed toward Christ and a sight of him when yet we look the wrong way to finde him for as she wept she stooped down and looked into the sepulchre not only to feed her eyes and sorrow with the sight of the empty sepulchre but also to try if possibly he might be found there though it was found empty before and it may be some stir made by the two Angels of whom v 12. drew her to look what she might yet finde there However as it was commendable that her excessive sorrow did not drive her from the use of such means as she thought most probable So it is certain she sought him where he was not to be found Verse 12. And seeth two Angels in white sitting the one at the head and the other at the feet where the body of Jesus had layen 13. And they say unto her woman why weepest thou She saith unto them Because they have taken away my Lord and I know not where they have laid him The second particular in this Narration is her seeing of two Angels in the sepulchre and their conference with her These appearing in splendent white rayment do question her concerning the cause of her sorrow and she returns an account of her case in the same terms as she had done to the disciples v. 2. Whence learn 1. Such is the Lords respect toward affectionate mourners after Christ as they shall not want needful comfort albeit Angels should be sent with the message for distressed Mary seeth two Angels sent with an useful message to her 2. Their appearing in white served to point out their spotlesse purity who are Gods constant attenders and to hold out what they should aime at who look to dwell with God for ever Heb. 12 14. and what in end they will be Rev. 7.13 3. Their posture sitting the one at the head and the other at the feet where the body of Jesus had layen served not only to confirme that he was not taken away but had indeed risen seeing they appear in and at his grave and so he could not be still dead whom they serve But further it pointed out That it is through Christ alone and by vertue of his death and sufferings that God is reconciled to sinners and they have accesse unto him upon a Mercy-seat for therefore do they fit at the head and feet where the body of Jesus had layen as the Cherubims sate upon either end of the Mercy-seat to evidence what his death and burial had procured unto sinners 4. The case of such as are indeed seeking Christ is so sweet and sure that their heartlesse and dejected sorrow is causelesse even themselves when they are in their right wits being Judges and worthy of reprehension and challenge Therefore are they sent with this commission unto her Woman why weepest thou which is a speech full of comfort intimating that she had no cause to weep yet seasoned with a reproofe that she should weep so heartlessely and her selfe is put to judge when she is in a right frame of the truth and justnesse of this challenge And indeed it is but our low stature who cannot see a far off which is the great cause of our anxiety whereas their question imports that were she elevate as they were to see the truth of the matter she would not be diffidently anxious 5. The want of Christ is matter of sorrow indeed to a lover of him The sorrow and joy of an affectionate Saint are chiefly taken up about the enjoying or wanting of Christ and when he is away either really or to their sense they will not easily be convinced of any excesse in sorrow and anxiety for she justifieth her challenged weeping from this Because they have taken away my Lord as pleading that she could not sorrow enough or too much because of this 6. Unbelief and mistakes once taking place in an affectionate heart are not easily rooted out and do prove real obstructions hindring the minde from adverting to any thing which might cure them for albeit since she first vented this her mistake to Peter and John v. 2. she had met with much which might have cleared her as her repeated sight of the empty grave with Peter and John and her sight of Angels there and her reproofe from them Yet she heeds none of these but persists in her apprehension They have taken away my Lord and I know not where they have laid him 7. Whatever be the mâ—stakes of Saints concerning Christ through ignorance and unbeliefe yet it is a blessed sense of absence of Christ and of the continuance thereof when it causes affection toward him to grow As here it doth in Mary Before he was the Lord now my Lord. Ver. 14. And when she had thus said she turned her selfe back and saw Jesus standing and knew not that it was Jesus 15. Jesus saith unto her Woman why weepest thou whom seekest thou She supposing him to be the Gardiner saith unto him Sir if thou have borne him hence tell me where thou hast laid him and I will take him away The third particular in this narration is Maries meeting with Christ and conferring with him before she knew him She turning about from the Angels seeth Christ but knew him not v. 24. and he enquiring concerning her sorrow and whom she was seeking after She supposing him to be the gardner makes offer that if he had removed his body and would shew her where he had laid it she would carry him away not to trouble him any more v. 15. Whence learn 1. No company will satisfie nor refresh such as love and are seeking Christ when they finde not him nor satisfactory news concerning him among them Therefore albeit Mary enjoy the company of Angels yet since she saw not Christ there and what they said whatever it was in it selfe yet did not satisfie her therefore when she had thus said she turned her selfe back It is not needful to determine whether she did this of her own proper motion or whether some noise of one behind her or some motion of the Angels upon Christs appearing occasioned it But this is