him to undertake it unlesse he had an extraordinary calling or were the Messiah and if so he were they desire a proof of his Commission by some signe Christ in answering remits them but in dark termes to his death which he foresaw and would permit them to put him to and to his Resurrection to prove that he was the true Messiah and Saviour of sinners Doct. 1. A work of Reformation of Gods house will never want opposition from corrupt men even when Christ and his terrour is eminently seen in it for Christ met with opposition thus far that we should not stumble when we meet with more 2 Obstinate wicked men and especially polluters of the House of God will hardly be reformed however they be convinced for these Jewes answer again or except against what he did now when terrour had driven them out and they had nothing to say 3. Whatever pretences men may have wherewith they think to palliate their corruptions in Gods service and make them plausible yet when Christ cometh he will make their greatest Patrons speechless in that cause for they are put to the door with silence and when they would carp most they dare say nothing in defence of the corruptions themselves only they question his authority to purge them out 4. When mens hearts are once hardened in ill courses even a shake with the terrour of God will not gaine them but so soon as the fit is over they will not fear impudently to speak against Christ for so do they when he draweth back his terrour 5. When enemies of Reformation cannot justifie their own faults they will rather quarrel the calling of Reformers then yield to the convincing truth held out by them for their question importeth their questioning of his calling to do this since he had given no signe for it 6. Enemies of Reformation and unbelievers are not content with warrants from the Word nor with such confirmations as God prescribeth unlesse they get signes of their own carving for it was not their fault simply to sâ—ek a signe seeing Christ was to confirme his authority and doctrine by signes but that beside that they had no intention to believe however they were nothing at all wrought upon by the Word fore â—â—ing this noâ— are they content and convinced by he signe Christ had given now wrought upon themselves in that one man had chased them all being overcome wiâ—h the conscience of the filthinesse of their fact and the sense of his Majesty 7. No man ought to undertake a work of Reformation but he who hath a calling thereto and can instruct it by evidences sutable to the nature of the calling he claimeth to for this Question doth import that if Christ could not prove his â—uthority he had done unwarrantably though the action were good in it self 8. Chtist did foreknow all his own sufferings and would not hinder but willingly permitted them to come on and underwent them for Destroy this Temple is not a command of Christ but a Prediction foretelling their malice and a permission to them to do their uttermost 9. The malice of superstitious and greedy enemies of Truth and Reformation will be satisfied with no lesse then the lives of Reformers and as God permitted Christ to be killed so he may permit the lives of notable Reformers to be taken by enemies that so they may be made conforme to their head and that their sufferings may be a seale and testimony to their doctrine for Destroy this Temple doth import that he knew no signes would satisfie them but to have him killed hereby also teaching all his followers what to expect in doing the like work 10. Christ foreknew that he would not succumbe in his sufferings but would overcome death and all the malice of his enemies by giving them their will and then rising again the third day by his own power as it accordingly came to passe for saith he Destroy this Temple and in three dayes I will raise it up 11. Christs Death and Resurrection from the deal is an infallible signe that he is the Messiah and true Redeemer of sinners having authority to order abuses in his own house for herein he did the works of the Redeemer of sinners and triumphed over death and proved himself to be God Rom. 1.4 therefore doth he remit them to this signe to prove his authority Verse 20. Then said the Jewes Fourty and six years was this Temple in building and wilt thou reare it up in three dayes 21. But he spake of the Temple of his body These Jewes mistaking Christs speech do again carp supposing he had meant of the material Temple But John cleareth Christs meaning whereas they as would appear were lest to their mistakes Whence learn It is Gods judgement on haters of truth that Christ speaketh in parables to them and that they are given up to mistake and carp at him and are left in their mistakes for so fared it with these Jewes to whom Christ spake of his body under the name of the Temple 2 As it is no new thing to see men wrest Christs speeches so a maine cause of mens mistakes in Religion is when they understand figurative speeches as if they were proper for the Jews erre in taking what Christ spake of his body under the name of the Temple the type thereof as if it had been spoken of the type it selfe 3. A work of Reformation is a work of great difficulty and may encounter with much opposition and many delays before it be perfected for so much doth the Jewes exception against Christs words taken in their own sense import Fourtie and six years was the Temple in building reckoning all the time betwixt Cyrus edict of their laying the foundation and the sixth yeare of Darius wherein it was finished after many delayes Ezr. 6.15 Or however their supputation hold yet it was certainly long in building 4. Men do mistake Christ take his words as they will when they measure his power by their carnal reason for take them even in their own sense it was not impossible for him to reare up the Temple in three dayes since he was God and did undertake a greater work even to raise up his own body from the dead 5. Scripture doth expound it self and what is dark in one place is cleared in another for John doth here clear Christs meaning He spake of the Temple of his body 6. Christs body is the truth of that type of the Temple for as God did declare the Temple to be his dwelling place so in him dwelleth the fulnesse of the Godhead bodily As the Temple was the trysting place whese sinners found God in the Mercy-seat and where he gave out his Oracles so in Christ incarnate God is to be found reconciled with sinners and he is to be heard revealing the Father and his minde And as the Temple was a magnificent stately Palace yet more glorious within then in outward shew so also was Christs
Church at that time and yet were sheep 6. Such as are Christs sheep by election and purpose must not only be converted but brought in to the society of the visible Church to live under Christs care and government for they must be brought to the fold 7. Christ himselfe is chiefe 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 blamelesse 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. Gods purposes are so unchangable and Christs grace conferred and applyed 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 voyce which includes both faith and obedience 9. All Christs 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 Catholick Church for there shall be one fold 11. Christ is the only one chiefe Shepherd of the Catholick Church dispersed through the world of Jewes and Gentiles for there shall be one fold and one shepherd Ver. 17. Therefore doth my Father love me because I lay down my life that I might take it again 18. No man taketh it from me but I lay it down of my selfe I have power to lay it down and I have power to take it againe This commandment have I received of my Father Because Christ had given that as one proofe that he is the good shepherd that he would lay down his life for the sheep and the Jewes 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 Sonne of God but of love to him and approbation of him as Mediatour 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 payed the ransome he might take it again with the Fathers approbation 3. Which explains that expression of laying downe his life He declareth that for the nature of his death it was not forced upon him but he yeelded to it by a voluntary dispensation and would prove it was so by his recovering of himselfe 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 crosse Doctrine 1. Christ held out with his ignominious crosse is the great stumbling-block of the world for so is here imported 2. Albeit shame and ignominy joyned to the crosse do adde to the grievousnesse 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 crosse 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 Mediatour 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 ransome 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 Christs experience who albeit he drank of a verry bitter cup yet was beloved of the Father 6. Gods love manifested toward any in their following of his way is a sufficient cordial against all the bitternesse of it for albeit Christs 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 crosse being rightly considered may sweeten all the rough way that leads to it Therefore doth he subjoyne as another encouragement I lay down my life that I may take it againe 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 beleevers 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 my selfe 10. Christ by his resurrection gave a proofe how voluntarily he rendred himselfe unto death Therefore saith he I have power not only an instruction from the Father but a liberty at his own pleasure as to any thing men could do to lay it down and I have power to take it againe 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 wayes 11. The way of accomplishment of our Redemption was agreed upon betwixt the Father and the Sonne 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.
taught in that the Word was made or became flesh that is being God from all eternity and remaining so still he became also man in respect of the unity of the person and yet the Word and flesh remain distinct still in their own natures and properties though the properties of either nature be ascribed to the whole person with relation to that nature to which they do belong and both concurre in the operations required in execution of the office of Mediator And by reason of this union he is a fit Mediator betwixt God and man his sufferings are of infinite worth being the sufferings of one who is God Act. 20.28 And is able not onely to suffer but to carry through the work to apply his own purchase and repair all our losses 6. As the ingratitude of the world did not hinder the Son of God to come into the world and to take on our nature so it pleased him in our nature to live in the world for a space That so he might prove the truth of his humanity to these who conversed with him That he might sanctifie the earth by his residence upon it as a place of his peoples pilgrimage that he might in his owne person who was greater then Moses abrogate the ceremonies of Moses and That he might perfect the work of mans redemption appointed to him of the Father Wherein his great love appeared that no provocation no contradiction of sinners did prevaile with him to leave the earth till he had perfected his work for the Word was made flesh and dwelt among us saith John in name of all the Apostles 7. The Son of God his incarnation and dwelling in our nature is the substance of the type of the ancient Tabernacle in the Church of Israel His humane nature and flesh is that true Tabernacle wherein he dwelt Heb. 8.2 and 9.11 The glory of his Godhead did fill this Tabernacle and shine forth in view of his disciples as after followeth as the glory of the Lord filled that Tabernacle Exod 40.34 35. And the Son of God thus incarnate is the trysting place wherein sinners may draw neer unto and meet with God as of old they sought him in the Tabernacle Therefore it is said in the Original He or the Word dwelt as in a tent or Tabernacle among us 8. Christ our Lord during his abode in the world was content to submit to a meane and pilgrims life That through his poverty many might become rich That he might sanctifie a poor condition of life to his followers and That he might assure us of his being a fellow-feeling High-Priest having been in his own person partaker of our miseries for so much also is imported in that he dwelt as in a tent or Tabernacle which is the habitation of pilgrims among us And to this also doth the type of the ancient Tabernacle agree which was ambulatory and fitted to their wandring condition Though Christ also be the substance of the type of the fixed Temple John 2.21 9. Christ also came into the world and dwelt in it to undertake a warfare and did undertake Devils men death and all that had any thing to say against his people and did overcome them that so his people might have to do with vanquished enemies and might go to him in need as to one who had experience of hard conflicts and exercise in his own person for so much further doth his dwelling as in a tent which is a military habitation import 10. Christ in his abasement and sufferings did not cease to be the same glorious and excellent Lord still and this his glorious excellency and Godhead did shine through the veile of his flesh and in his low condition and was seene by all them who got anointed eyes and seriously considered it for saith John in name of the Apostles and believers we saw or did contemplate and seriously view till we discerned his glory His starres appearing while he was lying in a manger the Angels proclaiming his birth to the shepheards his disputing with the Doctors when he was young the glorious appearances at his Baptisme and transfiguration yea the whole course of his doctrine miracles and sufferings ascension and pouring out of the Holy Ghost afterward did abundantly evince this And by this we are taught not to judge of him nor of his members according to outward appearance 11. Christ as God comes of the Father by way of inexpressible generation proper to himself onely as being an eternal generation by communication of the same essence and properties And a generation wherein the Father is not before the Son but both alike eternal And this his glory did shine forth in his lowest condition for his glory was the glory as of the onely begotten of the Father that is such glory as was sutable and becoming Gods onely begotten Son for as here is not a note of similitude or likenesse as when we say of a beggar he goeth as or like a King but a note of sutablenesse as when we say of a King he goeth as or as becometh a King And by this Christ is commended to his people as he who should be onely and chief in their hearts 12. Albeit Christ conversed in the world in a poor and meane condition yet his furniture for the worlds behoof was rich And particularly there was in him grace or the free favour of God as a remedy for that wrath which the Law revealeth because of sin and the gifts of grace to cure and remove sin In him did the fulnesse of the Godhead dwell bodily and on him as man was the spirit poured forth above measure and he had fulnesse of this grace to supply all his peoples wants to make up the greatnesse of their misery and to overcome even their abuse of grace for he dwelt among us full of grace as the construction in the Original conjoyneth them 13. Christ also came into the world fraught with truth and fulnesse of truth being as God truth it self and as man full of truth by vertue of the personal union having treasures of knowledge for all our ignorance and errours the truth of all the shadows of the Law and what was foretold of him by word or signes being found in him and all that is in him and said of him being true and solid and such as will not disappoint us whereas other things without him prove but shadows for he dwelt among us full of truth Ver. 15. John bare witnesse of him and cried saying This was he of whom I spake He that cometh after me is preferred before me for he was before me IN the second part of the Chapter John confirmeth this his doctrine concerning Christ from four testimonies of John the Baptist given after the Baptisme of Christ ver 37. The first from this ver to ver 14. The second from ver 19. to ver 29. The third from ver 29. to ver 35. The fourth ver 35 36. In the first testimony
consequents of any course they undertake it would make them affrayd to run without a call 9. Such as would â—eap comfort by any call from God should study much his fidelity and truth and that whoever despise them yet he will not misregard them who employeth them Therefore doth Christ subjoine he that sent me is true to wit in his promises and covenant made with him the Mediatour when he sent him into the world and therefore will accordingly own him in his going through his state of humiliation And this also is of general use and comfort to all who are called of God 1 Thes 5.24 And as men would not quit the comfort and clearnesse of their calling so they would take heed that Atheisme do not brangle the truth of these promises made to them in following that calling 10. Such as would savingly know Christ especially in his state of humiliation and would not maliciously oppose and contradict any light they have they should labour to know the Father that sent him that so they may see better what Christ is and what the hazard is of rejecting him for so much also is insinuate in this challenge he that sent me is true whom ye know not Had they seen the Father more in Christ they had not maliciously stumbled at his basenesse nor durst they have hazarded to oppose him 11. Men who would cleave to and be encouraged in God in times of opposition should not take up truths concerning him by guesse but should be certain of them by saiâ—h Therefore doth Christ assert I know him 12. Whoever be ignorant of God yet Christ knoweth him and his will perfectly and is sufficiently able to reveal him to others who desire to learn at him for saith he But I know him 13. Christs perfect knowledge of the Father appeareth from his eternal Godhead that he is from the Father and the same in essence with him and so communicates with him in his eternal knowledge of himselfe and in his counsels and from his commission from the Father which imports that he came with full instructions from him for these are heâ—e given as reasons of his knowledge for I am from him and he hath sent me And this not only serves to put us out of all doubt that Christ doth reveal the Father infallibly But being held out as the ground of that challenge and as that which supported him under their malicious opposition It teacheth men that however they cannot attain to this measure of clear and near knowledge yet if they would be born out in times of opposition they must study to know God and his truth by that measure of communion with him which he allow's upon sinful men Verse 30. Then they sought to take him but no man laid hands on him because his hour was not yet come Before John proceed to the third effect that followed on this first appearing of Christ in the mid-dayes of the feast he inserts two consequents that followed on the former debate The first is that these enraged men being galled with Christs former discourse would have taken him by violence but providence did restrain them because his time to suffer was not yet come Whence learn 1. The more that malicious men are dealt with and convinced the further will they be from any good and the more exasperat As here we see in these men who raged before and now are quite mad in their fury 2. Violence and persecution against the persons of faithful teachers is an evidence of men that maliciously oppose truth and the lot which is to be expected from such for they whom Christ asserts to have sinned against their light verse â—8 29 sought to take him that they might kill him or deliver him up to their Rulers 3. It is the prerogative of God that to him belong the issues from death and that he can preserve his servants in the midst of their enemies even when they are in the height of their rage for but no man laid bands on him 4. God needs no means to preserve his servants but can secure them as well by an invisible hand of providence as if they had all viâ—â—ble helps in the world for so did he give proofe to his Sonne here 5. Many a good turne are men made to do and to omit many evil for which they will never be rewarded as service As being not done or omitted from any principle of grace but from an hand of pâ—ovidence restraining them Therefore it is marked that no man laid hands on him not from any remorse or honesty in them but from Gods providence about Christ because his hour was not yet come 6. Albeit Christs followers may expect that at last the Lord for wise reasons will not let the malice of men cease till they be brought to suffering Yet the time thereof is in Gods hand and not in the power of bloody men And they may boldly go on in their lawful calling beleeving that enemies will not anticipat his time 〈◊〉 this reason of not taking him because his hour was not yet come imports that he was indeed to suffer that God had the timeing of that in his own hand and that till his time came all their malice could not availe Ver. 31. And many of the people beleeved on him and said When Christ commeth will he do moe miracles then these which this man hath done The second consequent of the former debate which also is a transition and introduction to the third general effect of his publike preaching is that however the great ones were angâ—ed yet many of the common people did beleeve on him as concluding that whoever expected another Messiah yet they were sure there would none come who could work greater miracle then he had done And so it was folly to expect another John doth not declare what these miracles in particular were that affected them only it seemeth they were not present miracles but these he had done in former times Therefore they say he hath done them And as for this ground of their faith that he wrought singular miracles albeit the scope and end of his miracles was to confirme his doctrine and that he was the Messiah and if thereby they were led not only to acknowledge him but to reap benefit by his word and offices they were certainly in the right way But if they were only led and affected with his miracles and rested there it was very defective and though the power and glory of Christ shining in his works did effect them yet wanting a root it could not but soone fade As many may think they have attained to some perfection when yet they are indeed but to begin They who are pricked in their hearts are yet commanded to begin repentance Acts 2.37 38. Yet it is to be observed that this and the like changes are called beleeving on him partly because they were good in themselves and a beginning of good and to shew that Christ would
with so much obstinacy in thâ—se Jewes doth in the rest of this discourse give up with them And declareth that however he could not only discover but convince them of much sinne and maliciousnesse yet since they were so corrupt he would rest satisfied in his Fathers approbation and would leave them upon God who is true in his Word and particularly in his promises made to him and who would certainly reckon with them for their despising of his doctrine when he taught nothing but what he received from him Whence learn 1. As Christ hath still much more to say to the wâ—cked then he will say to them in this world So it is his sad judgement in particular on some that when he hath saddest quarrels against them yet he gives over dealing with them Therefore saith he I have many things to say and judge of you when yet he gives them over though they drâ—w him to debate again See Ezek 3.26 2. When men do reject Christ and his doctrine albeit they may be letten alone for long enough Yet they have Gods Tribunal before which to answer for their contempt Therefore doth Christ leave them on God who is true and will avenge their contempt of him 3. Though all the world should oppose Christs doctrine yet God will own and make it good and will prove himselfe true in performing all the promises made to Christ and his servants for taking order with such as oppose them and their message Therefore doth he acquiâ—sce in this He that sent me is true to wit generally in the doctrine which he delivered in his name and particularly in the promises made to his Sonne that he would own and support him in the work of Redemption and in the promises also made to his servants 4. They. who would be born out against all the opposition of men with the comfort of Gods approbation should make sure that they have his calling to what they undertake and that they cleave faithfully to their commission for hereby is Christ supported He sent me and I speak those things which I have heard of him 5. Such as are sure of Gods calling and commission and of the truth of what they receive will be encouraged to preach it boldly though all the world should not beleeve but oppose them for saith Christ I speak and that even to the world or openly those things which I have heard of him He was upon the Fathers counsel and knew the certainty of this doctrine and therefore stands to it and so others also 2 Cor. 4.13 6. Christs doctrine may safely be leaned to as containing nothing else but what he hath heard and received from the Father for so doth Christ call it those things which I have heard of him Ver. 27. They understood not that he spake to them of the Father 28. Then said Jesus unto them When ye have lift up the Son of man then shall ye know that I am he and that I do nothing of my selfe but as my Father hath taught me I speak these things 29. And he that sent me is with me the Father hath not left me alone for I do alwaies those things that please him This sad doctrine taking no effect by reason of their ignorance who understood not that he spake of the Father when he mentioned him that sent him Christ doth further certifie them that though now they were ignorant yet after they had with wicked hands crucified him then they should be made to know that he is the Messiah that he doth all things according to the Fathers will and that the Father is alwayes with him as being his obedient Sonne Whence learn 1. Were doctrine never so clear yet Satan will keep men from understanding it either by their ignorance or malice for though he had oft-times before spoken of him that sent him yet they understood not that he spake to them of the Father Wherein there was not so much simple ignorance as malice and prejudice which transported them 2. The ignorance of wicked and malicious men will be removed in due time little to their advantage Therefore Christ threatens that they who understood not shall know 3 Such as do wickedly oppose Christ and his truth will readily run the length of bloody persecution before they cease for so doth Christ forewarne them that they will lift up the Sonne of man by putting him to suffer on the crosse He calls himselfe here the Sonne of man to shew that he suffered only in that nature and to point out his condescendence that he became man that he might suffer 4. Christ did so love his people that he willingly gave himselfe to redeeme them and would do nothing that might hinder his being put to that cursed death which might redeem them from the curse Therefore albeit he warne them of it yet he will not hinder it to take effect nor so much as speak a word to stop it 5. Wicked men are never further from their purpose then when they think they are nearest to it and as this is true in their own prosperity Psal 92.6 7. So also in their violent persecution of Christ and his followers Therefore doth Christ signifie that by getting this advantage of him to put him to death they should gain nothing but lose much See Mich. 4 11 12 13. 6. The suffering of Christ and his followers whatever enemies may account of it or whatever it seeme to be to flesh and blood Yet it is their real honour and exaltation Therefore doth he call their crucifying of him a lifting up of the Sonne of man not only because he was indeed lifted up upon the crosse but because it was an exaltation of him See Chap. 12. 32. It is an honour in Saints to be employed to suffer Act. 5.41 it is accompanied with much of the Spirit of glory 1 Pet. 4.14 and is a step and the way to glory Luke 24.26 and therefore gets this name 7. It is one peculiar advantage of suffering that Christ and his followers true dignity and acceptance with God is never more clearly and convincingly seen then in the time of it and after it Therefore it is subjoyned as a particular proofe that it should be an exalting of him that then shalle ye know that I am he or the true Messiah obedient unto and approven of God as after followeth And so we finde accomplished in that in his sufferings Pilate and his wife give him a testimony the Centurion seeth his glory Matth 27.54 The darkning of the Sunne the renting of the rocks and the vail of the Temple the opening of graves c. did bear witnesse who he was And afterward the sad plagues that came on them for rejecting of him declared that he was the Sonne of God 8. It is a sad judgement upon malicious wicked men that they are permitted to run the utmost length of their violence and then and not till then their consciences and Gods judgements are let loose upon them
threatnings And they desire rather to have some what to carp at in them then to be drawn by the sweetnesse thereof to embrace them for they rage as much here at his sweet promise as they did formerly at his sharp chalenges 2. As wicken men do reproach Christ out of malice and all the arguments they pretend are but invented to cover their malice So they will sometime be forced to bewray themselves that it is so for say they now we know that thou hast a devil and if but now they know it why said they it before Certainly all the arguments they bring soâ—th were but invented to colour that resolution which they had laid down to reproach Christ 3. Mistakes of Christ and understanding of his doctrine in a carnal sense gives occasion to persecutors of many cavils for upon these grounds doth their exception run wherein they glory so much They think it absurd enough if they can infer from his discourse that he makes himself greater then Abraham and the Prophets which yet is the very truth and they mistake him as if he were speaking of the first death when he is speaking of the second death 4. Christs enemies do falsely pretend to be honourers of the Saints that they may bear him down for so do they here cry up Abraham and the Prophets to make him odious 5. Albeit Saints be truly excellent yet they have no priviledge against bodily death but must pay that debt partly to be a testimony that they are by nature heires to the first Adam and do carry a body of corruption about with them while they are in the world and partly that they may be translated to a better life for even Abraham and the Prophets whom they cry up as singular are dead 6. Such as do in a carnal way over-value the Saints they prejudge Christ of his glory and due estimation for so did they by their excessive commendation of them Art thou greater then our father Abraham c. And this disease is more frequent not onely in them who set them up in Christs roome to be sharers with him in leaving merits to be made use of by the Church and in being Mediatours of intercession but in them also who doat so much on Saints as they forget to give Christ the glory of any excellency that is in them and who implicitly follow them not considering whether they be following Christ in that wherein they follow them or not 7. Christ is truly singular and matchlesse and if all the Saints were put together they are all nothing to him and he can do that which they cannot all do for this together with the clearing of their mistake of what he spake concerning death is the clear answer to all their cavil that indeed he is greater then all of them put together Verse 54. Jesus answered If I honour my self my honour is nothing It is my Father that honoureth me of whom ye say that he is your God 55. Yet ye have not known him but I know him and if I should say I know him not I shall be a liar like unto you but I know him and keep his saying Followeth Christs answer to this exception And 1. In general in these verses he 〈◊〉 himself of any ambition in this matter and pâ—â—ves them guilty of it Whereas in their exception they thought it great ambition in him to preferrâ— himself to Abraham and all the Prophets â—â—e answers by way of concession that it he himself and of himself did take this honour on him it were of no worth but he hath it of the Father who doth allow and conferre it on him And whereas they might except that if this Father of whom he boasted so much be the true God they had greater cause to lay claime to him then he had He answers that this proves them really guilty of that ambition wherewith they charge him For they boast of him while as they have no saving knowledge of him But he knows him and would be a liar like unto them if he should say that he knew him not seeing he gives real proof of knowing him by keeping his word Doctrine 1. Such as hunt after vain-glory and seek after respect and estimation otherwise then God alloweth and approveth of they do hunt a shadow and that which really is of no worth for this is of general verity If I honour my self my honour is nothing See 2 Cor. 10.18 2. Christ seeketh no glory but what the Father alloweth on him And as he is God over all blessed and honoured for ever and as his humane nature is honoured by being exalted to a personal union with the Godhead So whoever dishonour Christ yet the Father alloweth and hath conferred honour on him as Mediatour to be a testimony how well he is pleased with the redemption of lost man performed by him and to be matter of comfort to all them who seek to this exalted Prince and matter of terrour to all his and their enemies For saith he if I honour my self my honour is nothing it is the Father that honoureth me 3. What men have received from God with his approbation and have his testimony for it they may avow and maintain it against all opposition Therefore doth Christ not deny that honour they alledged he took to himself but he avows it on this ground It is my Father that honoureth me 4. Albeit Christ be in himself God alsufficient and so is not capable of any accesse of glory Yet it pleased him to condescend so farre as to obscure his own glory under the vail of his flesh and state of humiliation till he had perfected the work of Redemption and to account of his office of Mediatour and the dignity accompanying it as great honour conferred upon him by the Father Therefore saith he my Father honoureth me above Abraham and the Prophets that I can give life to them that keep my sayings 5. Christs greatest enemies may yet be so presumptuous and deluded as to sooth up themselves with a conceit of a special interest in God for the Father is he of whom ye say that he is your God 6. Persecutors pretending to interest in God do but proclaim their own carnal ambition and selfe-seeking and that they do but lye and deceive themselves for he brings this as a proofe of their ambition and asserts that they were liars in so saying I shall be a liar like unto you 7. As none are more ready to boast of an interest in God then they who know least of him so none can prove an interest in him but they who know and acknowledge him as he is revealed in Christ by the Gospel for saith he ye say that he is your God but to refute that ye know him not to wit savingly in so far as they knew not him as Father to his Sonne whom he had sent and acknowledged not the Gospel to be his revealed will 8. It is not sufficient for proving
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 foure dayes 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 selfe 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 finde them accomplished for they got newes ver 4. this sicknesse is not unto death and yet he is not only dead but had lien in the grave foure dayes 4. Mens exercise of their calling may lie very near to hazards that so they may exercise faith in God for Bethany the place where Christs 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 losse 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 shewes that the sorrow should be moderate and that the mourners should not reject consolation 6. It is the duty of friends and neighbours to sympathize with and comfort others in distresse for so much were these Jewes 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 truely 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 beleeved 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 Verse 20. Then Martha assoone as she heard that Jesus was coming went and met him but Mary sate still in the house 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. Christs 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 losse also yet being of a stronger minde then Mary and consequently stirring most up and down gets first word of Christs approach and goeth to meet him whereas Mary knowing nothing of this stayes still within Whence learn 1. As among he truely gracious some are more tender and spiritual then others So the most godly are ordinarily most affected with griefes and more broken under them then others for Martha is able to stir and gets newes 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 every one 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 mindes 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 Jewes that were in the house 3. Martha had her own prejudice at Christs carriage that he had not come sooner as appears afterward as well as she had faith and yet faith prevails that she stayes 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 Christs dealing yet faith is still the conquerour so long as all these complaints are poured out only in Christs own bosome Ver 21. Then said Martha unto Jesus Lord if thou hadst been here my brother had not dyed 22. But I know that even now whatsoever thou wilt ask of God God will give it thee 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 weaknesse appears not only in her indirect challenge But partly in her presumption beleeving 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 Christs 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 beleeves 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
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
treachery 9. Men given over by God unto Satan will be very wrestlesse to execute mischief and may speed well at it for a time for do quickly is also a prediction of his activity and successe as to the outward suffering From v. 28 29. Learn 1. It is no fault in sincere professours to be charitable even of hypocrites so long as they keep close for it flowed in part from their charity that no man at the table knew for what intent he spake this unto him and some supposed some other thing And it seems that John himself to whom he was particularly discovered did not suspect he would presently go about his treason and therefore understood not this discourse though possibly he joyned not in the opinion some others had of him and it And as for the rest albeit it seemes they should have known his treachery from Christs answer to his question Mat. 26.25 Yet it seems that Christ gave him that answer secretly or he propounded that question but immediately before he went out 2. Christ did so willingly suffer for his people that by his own over-ruling hand he kept back all things that might hinder instruments to act therein for this ignorance also flowed from the hand of God lest they should have hindred him and so should have marred the work Christ came about See Mat 16.20 and 26.52 53 54. 3. It is the will of Christ that were mens portion but mean yet they should not only provide for their own necessiâ—ies thereby and so live in an honest way but they should also be beneficial to the poor and indigent for this construction which some of them put upon Christs words teacheth that it was his custome as at other times so now out of his small stock to buy these things we have need of against the feast or the solemnity of the first day of unleavened bread being the morrow after the passeover Lev. 23.5 6. Numb 28.16 17. and to give something to the poor and his practice in this is our rule From v. 30. Learn 1. Checks given by Christ to enemies which might reclaime them do but irritate and render them worse for after all this he having received the sop went out 2. Men given over by God and possessed by Satan are so impudent that they will not only attempt highest wickednesse even against Christ but will commit it even in Christs presence and when they know that he knoweth and seeth them for albeit Christ had intimate that he knew what he was doing yet he went out to act it 3. Satan is violent in driving these acted by him very hastily and over all impediments to commit mischief for having received the sop he went immediately out and that though it was night as being too good for works of darknesse Verse 31. Therefore when he was gone out Jesus said Now is the Son of man glorified and God is glorified in him Followeth to v. 36. the third part of the Chapter containing Christs sweet doctine to his disciples upon Judas removal wherein he speaks comfortably conceâ—ning Judas errand and doth direct his disciples concerning their carriage It contains three points of doctrine In the first whereof in this verse he points out how hâ— loâ—ked upon what was to come upon him by Judas â—reachery Namely that he was to be glorified in and after his sufferings and God to be glorified in him Concerning this doctrine we may compare what is said on ch 12.23 Here we may Learn 1. Albeit hypocrites cannot pollute an Ordinance of God to any but themselves yet they are oft-times such a burden and impediment to the societies of Gods people as the company will fare the better when they are out of it Therefore Christ who was speaking sad things while Judas was with them and weighted and troubled v. 21. now when he is gone out his minde is elevate and he speaks comfortably and familiarly to the rest 2. As there is no condition so hard but a childe of God through him will get through it Phil. 4.13 And as there is no humbling pressure under their lot but they may expect a blenk of comfort and ease after it So oft-times the Lord makes their sad lots easiest when they are nearest to come upon them by his giving at that time the spirit of that employment for Christ who before was troubled v. 21. now when Judas goeth out to act his mischievous treachery is elevated in minde and comforted See Heb. 3.16 And by this his comfort and rejoycing at this time he learns us how to rejoyce when our dissolution is near though we were to go through a red sea of blood and suffering unto that promised land 3. Such as would rightly bear a crosse ought to take a look of their condition quite contrary to the verdict of sens e and reason for so doth Christ look on his sufferings as a glorifying of him both in themselves and in the effects thereof which is a point flesh and blood would never reveal 4. How ignominious soever Christs sufferings were in themselves yet they were not only the way to his glory ch 17.5 Luke 24.26 1 Pet. 1.11 and the fruits thereof glorious and such as exalted him in the world But they were also glorious in themselves and he glorified therby in respect of his obedience to his Father even to the death his love that shined therein the testimony of innocency he received from enemies the glorious miracles in the time of his sufferings and in respect that hereby he redeemed his elect trampled upon and spoiled Satan and triumphed over sinne and blotted out the hand-writing of Ordinances against us For saith he the Sonne of man is glorified and that now not only certainly but instantly And if he counted seeming ignominy to be his glory in respect of the service done thereby to people how much more should we account that our glory which may honour him 5. Such as are truly zealous of Gods honour will count no condition honourable unlesse God be glorified thereby and where he gets honour a very ignominious condition will be honourable in their eyes for this glorifies the Sonne that God is glorified in him 6. As Christ was glorified by his own sufferings so also the Father was glorified in him Not only in that he being in the Sonne all the glory of the Sonne is his also but that Christ in suffering did glorifie him in giving obedience to his will The truth of his threatnings and his justice did shine in what he inflicted on his Son and his wisdom and goodnesse did shine in the redemption of lost man by such a mean for saith he and God is glorified in him And albeit none can so glorifie God in suffering as Christ did yet through him he takes glory to himself in the sufferings of his servants as they are a testimony to his truth and a commendation of his excellency that they will not love their lives unto the death for
will disdain to rejoyce in any thing beneath Christ So albeit they do evidence their interest in joy by fruitfulness Yet they will be far from rejoycing therein Only it leads them up to rejoyce in him who is the author of all and with whâ—m they are assured they hold communion by their fruitfulness Therefore also unto fruitful disciples it is called my joy namely a joy in him and not in their own fruitfulness far lesse in other carnal things 7. Christ doth allow unto beleevers not only flashes and fits of joy but a constant solide uninterrupted joy for his will is that my joy remain in you whereas the wickeds will wither See Phil. 4.4 1 Thes 5.16 8. If beleevers would make more conscience of tender walking and of constancy in fruitfulness their joy would be more constant and less interrupted for fruitfulness which he hath been pressing is the mean to attain this end that my joy remain in you whereas by barrenness they over-cloud their own good condition 6. The joy of beleevers in Christ is in it self a full joy needing no other carnal joy to be added with it to fill the heart being a joy that will bear out under all discouragements and a joy far different from the worldlings joy which is full of heaviness Prov. 14.13 for so it is here called a full joy 10. Beleevers within time do never tast so much of spiritual joy but more is allowed and more is to be expected in the way of tender and fruitful walking for his scope in exhorting to fruitfulness is That your joy might be full yet fuller not in regard of the object but in their sensible enjoyment thereof 11. Whatever be the small measure of joy beleevers do enjoy by reason of their fruitlesness diffidence discouragement and straitning in their own bowels and how oft so ever that they have be interrupted Yet it is Christs purpose and aime to have their joy constant and full and he will not give over till it be so for his ultimate scope in his dealing with them and his doctrine to them is that your joy might be full as it will be at last Psal 16.11 Matth. 25.23 And herein it differs from the joy of the wicked which ends in heavinesse Prov. 14.13 Verse 12. This my commandement that ye love one another as I have loved you Followeth to ver 18. the second part of the Chapter wherein Christ singleth out one particular fruit of mutual love which in this verse he enjoyneth and presseth from his own example Compare Chap. 13. 34. Doct. 1. Albeit Christ require that we study an universal obedience and fruitfulness in all that he hath commanded Yet it is his will we be carried most toward these fruits which are most excellent and necessary for this cause it is that having formerly pressed fruitfulnesse in general he now descends to presse this one particular fruit See 1 Cor. 12.31 2. The true touch-stone of our communion with Christ and of fruitfulness in the duties of his service is the consciencious performance of duties of the second Table Therefore doth he insist so particularly in this duty of mutual love as a mean to evidence the reality of their fruitfulness 3. Of all duties to our neighbour and particularly of one Saint to another love is the most excellent as being the summe of the law the fountain of all other duties and the mean of making beleevers useful each to other Therefore doth he require this in particular that ye love one another See 1 Cor. 12.31 with Chap. 13.1 2 c. Rom. 13.8 4. It is a sufficient obligation to mutual love that Christ hath commanded and enjoyned it who must be obeyed whatever our inclinations be for saith he This is my commandment that ye love one another 5. Christ love to beleevers is both an obligation unto mutual love and a pattern of it And whoever would be sure of his love to them ought to study mutual love as a fruit thereof Therefore saith he Love one another as I have loved you This will perswade us to love even them who are base unprofitable who have wronged us c. as he did Verse 13. Greater love hath no man then this that a man lay down his life for his friends That Christ may enforce this duty from his example he doth commend his love to them which they are to imitate from several evidences thereof Whereof the first in this verse is his laying down of his life for them Which being the greatest evidence of friendship among men Rom. 5.7 doth set out the greatnesse of his love to them And that so much the more as though they were friends in his purpose when he died for them and were to be reconciled and brought into friendship by his death yet they were then in themselves enemies Rom. 5.8 10. Whence learn 1. Christ will let no opportunity slip whereby he may unfold his heart and manifest somewhat of his love to his people Therefore in pressing this duty of mutual love he insists on such arguments as may not only presse it but may also aggree with his principal drift in this Sermon which is to let out his tender heart unto them 2. Such as would make right use of Christs love ought to be much in the study thereof and to know distinctly what it is Therefore doth he insist to commend his love that the example may be more binding 3. Christs love to beleevers is so large that we cannot comprehend or take it up but in resemblances and comparisons Therefore must he set it out here by the shadow of the love of friends 4. Christ did really lay down his life for and in place of his people They standing guilty before the Tribunal of divine justice He as their surety by the covenant of Redemption was surrogate in their roome their sins being charged on him and they set free for he laid down his life for his friends See Isa 53.5 5. The benefit of Christs death is intended only for his friends who are chosen of God and given to him to be reconciled and made friends for he laid down his life for his friends and them only 6. Christs laying down his life for his people is the clearest mirrour wherein to read his love for he proveth that he had loved them in that he laid down his life 7. Christs love in dying for his people doth shine in this that although they were enemies in themselves Yet he had a friendly respect to them and did follow them till he drew them into a covenant of friendship for this doth commend his love that he laid down his life for them as friends though they were enemies 8. Christs love to his people is the most matchlesse of loves and essay whom we will none will bid so much for us or our love as he Therefore doth he commend it as singular greater love hath no man then this that a man lay down his life for
also as hath been cleared in its proper place From v. 35. Learn 1. John is so careful to adde his testimony concerning these things and particularly his death Not only to stop the mouths of cavillers who might be ready to alledge that he was taken away before he was dead But further yet again to teach us that it is a point about which faith ought to be much employed that Christ truely died for our sins 1 Cor. 15.3 that so we may see that divine justice is truely satisfied for sin and may employ faith to get sin truely slain and subdued by the vertue of his death 2. It is also firmly to be beleeved that Christ and his followers are not in the hands of enemies to be disposed of as they please but that God over-ruleth all of them to bring about his purposes by them for this also was a part of Johns remark and testimony not only that Christ died but that the Souldiers did omit or exercise cruelty toward him in not breaking his legs and yet piercing his side according as had been purposed by God and foretold in Scripture as is after cleared 3. The doctrine of the Gospel concerning Christ is a doctrine of faith And it is to be assented to by faith whoever there be to say to the contrary for his scope in publishing of this as of other Gospel truths is that ye might beleeve 4. As faith loveth not to walk on slippery and unsure grounds So the Word affordeth sufficient ground of certainty for faith to fasten upon for John here declareth the certainty of this truth that ye might beleeve 5. It is a great confirmation of the certainty of the doctrine of the Gospel that the Penmen thereof were eye and ear witnesses of what they publish for he that saw bare record c. See 1 Joh. 1.1 2 3 4. 6. Such as are made witnesses of any thing concerning Christ it is their duty and will be their care if they be affected therewith to publish the same in their stations to the edification of others for so did John in his station And he that saw it bare record that ye might beleeve 7. Whatever exceptions unbeleevers have against the doctrine of the Gospel Yet is sufficient to condemne them and to encourage beleevers That the doctrine is true in it selfe That the publishers were assured of the truth thereof both by sight and by faith and That they were so guided by God as they would have been loath to publish any thing for a ground of faith which was not a truth All these are imported here His record is true in it selfe and he knoweth that he saith true not only in respect of his seeing what he saith but by the Spirit of faith comparing what he saw with the Scriptures as after followeth and he knoweth that he saith true and publisheth only such things as he is so perswaded of that ye might beleeve From v. 36. Learn 1. The only best way of reading and being edified by the passages of providences about Christ and his followers is to compare the same with Scripture for so doth John clear these passages for these things were done that the Scripture should be fulfilled 2. Such is our weaknesse and inadvertency that we need help to take up these Scriptures which point out Christ in the Old Testament and which serve to expound the lots he met with and to confirme our faith concerning him and his sufferings Therefore doth John help the Church in all ages by pointing at the Scripture which should be fulfilled 3. Christ is the truth and substance of that type of the Paschal Lamb and the true passeover sacrificed for us 1 Cor. 5.7 in whom and in his sufferings all that is really to be found which is pointed out and typified by that shadow Therefore what was ordained concerning the Paschal lamb is applyed here to him as the substance of that type A bone of him shall not be broken 4. Christ was not crushed by or under his sufferings but did subsist under all of it till he triumphed over it for whatever was the reason of not breaking the bones of the lamb as their great hast in going out of Egypt that they might not stay to break the bones and eat the marrow yet in the substance it pointed at this that he was not broken under his suffering but his bones were keeped whole as being shortly to rise again and triumph over it And to this also may that passage Psal 34.20 be applied which proveth true of beleevers under their trials that they are not quite crushed by them because it was true of him first 5. Christ and his followers are in the hand of God in their sufferings who carveth out the measure weight and every circumstance of their trouble and leaveth it not to the will of adversaries for so much also doth that passage Psal 34. hold out that God so keeps them as not so much as a bone is broken when he will have it otherwise And this is true of Christ first and of others through him 6. Albeit Christ endured so much from men as might put him to death Yet he would have it seen that he died voluntarily and that he was not violently compelled to die for so much further doth the truth and substance of that type point out A bone of him shall not be broken He voluntarily prevented their cruelty by yielding up the Ghost so that they needed not violent him nor hasten his death as they did with the rest From v. 37. Learn 1. Christ is pointed out not in one only but in many of the writings of the Old Testament And they need to study much in all the writings thereof who would understand what is foretold of him and compare the same with the accomplishment for their own edification Therefore doth John make use yet of more Scripture to clear these proceedings And againe another Scripture saith 2. All the Scriptures are divine and of alike infallible verity so that one of them will prove true and be accomplished no lesse then another for in these proceedings as one so another Scripture is fulfilled and gets accomplishment 3. God in his providence hath determined and appointed the least circumstance and manner of the sufferings of his people for so appears particularly in the sufferings of Christ concerning whom it was foreprophesied that he should be pierced as the Souldiers did 4. The Scripture is the true and infallible determiner who are most guilty of persecution in Gods account And according to this Rule it will be found that malicious upstirrers unto cruelty are more guilty then the ignorant executors thereof Therefore doth the Scripture ascribe this act to the Jewes they pierced him by the hand of the Souldiers as either giving a particular command for this deed or being generally guilty of all that followed upon their malicious persecuting of him and by their interposing with Pilate v. 31. occasioning this cruelty
with in the world And the efficacie of his peace to counter-ballance the bitternesse of worldly trouble is held out partly in the effect thereof that having peace they may be of good cheer or bold and partly in the ground of this courage that Christ hath overcome the world Whence learn 1. As peace is Christs allowance to his people so the drift of all he speaks to them tends to promove their good and peace his very brangling of their presumption and warning them of dangers tends not to take away their confidence in his good will nor to brangle their peace but to excite them to make it surer for These things in this Sermon and in the immediately preceding warning have I spoken unto you that ye might have peace 2. It is Christ only who can give and speak peace to his people for I have spoken that ye might have peace See Psal 85.8 Job 34.29 3. The peace of beleevers is begotten by the Word as faith is and it takes root there so that while the Word is for them they need not be dismayed for upon this I have spoken doth this follow that ye might have peace 4. The peace of God conferred upon beleevers is a most excellent gift and sufficient though they have no more as being the fruit of justification and reconciliation as being that which gives a deliverance in the midst of troubles which will guard hearts in midst of violent blasts Phil. 4.7 which will make men keep from sinful courses which would disturb their peace more effectually then the apprehension of wrath and hell and which stayes the minde on God in the midst of inward shakings Isa 26.3 For these reasons is all their allowance from Christ comprehended under the name of peace 5. It is in Christ alone that we have right or accesse to any true peace and in him we must entertain it for saith he that in me ye might have peace 6. Peace with God through Christ will not keep men from blasts of outward trouble but the one is consistent with the other yea the worlds hatred will readily follow on Christs friendship for when in me ye have peace in the world ye shall have tribulation 7. Saints may not only expect trouble from the world but that their trouble shall be very pressing and searching for ye shall have tribulation or a pressing distresse as the word imports 8 Even the dearest of Saints are obnoxious to tentations of fainting fear and diffidence when sharp trouble assaults them for they will need a word of encouragement be of good courage 9. No outward trouble ought to disturb Saints peace but their peace with God ought to appear in couragious and confident encountring with trouble for after his allowed peace in the world ye shall have tribulation but be of good cheer or bold saith he 10. The world and all things therein that might disquiet Saints are vanquished and overcome by Christ upon the crosse so that they may well testifie but cannot hurt them for I have overcome the world 11. Christs victory over the world is ground of encouragement to all his suffering people against the power and policy of the world considering that however Christ will not exempt them from a battel and exercise yet they are partakers of his victory by faith 1 John 5.4 and shall abiding in him finde in end that they have to do with enemies already vanquished for saith he Be of good cheer I have overcome the world CHAP. XVII THis Chapter contains Christs solemn prayer to the Father after the farewell Sermon wherein by supplicating for himself his disciples and all his members He sanctifieth the use of prayer to all his followers by making use thereof in his own person for obtaining what he needed he maketh his latter Will and Testament leaving his legacies to his followers and leaveth us a pattern of his perpetual intercession in heaven as our great High Priest for upholding the Ministry and Church shewing what his heart will be in his absence and what he liveth for ever to accomplish And he speaks all this openly in his disciples audience that he may confirme them in the faith of his love may assure them of what he prayes for and may teach them by his example what to ask for themselves The Chapter may be taken up in three parts In the first He prayeth for himself that the Father would glorifie him pressing the same by Arguments taken not only from the sweet relation betwixt the Father and him but more expressely from the time wherein he asketh this from his glorifying the Father being glorified by him v. 1. from his calling and charge to give eternal life to the Elect v. 2 3. and from his fidelity in his Charge and Commission v. 4. upon which he repeats and explaines his petition by way of conclusion v. 5. In the second part of the Chapter is contained his prayer for his eleven Apostles expresly Wherein 1. He describes them for whom he is to pray giving an account of his diligence and successe with them v. 6 7 8. 2. He appropriates his prayeâ— and intercession to them in opposition to the world for several reasons v. 9 10. 3. He propounds his first petition for their preservation that so they may be kept in unity v. 11. pressing it upon several grounds v. 12 13.14 and repeating and explaining the same v. 15. reinforcing one of the former reasons to perswade it v. 16. 4. He propounds a second suit for their sanctification v. 17. pressing it by two arguments v. 18 19. In the third part of the Chapter He prayeth for the Apostles and the whole Church expresly v. 20. wherein he prayes for spiritual unity to them as being notably advantagious v. 21. 〈◊〉 for attaining whereof he allowes excellent priviledges upon them v. â—2 particularly union with God through him as the way to union among themselves v. 23. and for union in place with himself in heaâ—en at last v. 24 In the mean time recommending them and particularly the Apostles on weighty grounds to the Fathers love and his inhabitation v. 25 26. Verse 1. THese words spake Jesus and lift up his eyes to heaven and said Father the houre is come glorifie thy Sonne that thy Sonne also may glorifie thee In this verse after a short transition intimating a connexion betwixt the former doctrine and this prayer and a declaration of his posture in prayer with his eyes lift up to heaven is contained 1. A proposition of his petition for himself that the Father would glorifie him of which more on v. 5. only in summe it imports his desire that God would glorifie him by sustaining him in his approaching agony that in it he might triumph over all his and his peoples enemies by proving him to be the Son of God even in his sufferings as he did by many miracles at his death Mat. 27.45 46 51 52 53. And all this but as a preludie to his being
glorified in his Resurrection Ascension and Exaltation at the Fathers right hand of which v. 5. and which was to be manifested in the world by the propagation of his spiritual Kingdom 2. Some of the reasons pressing this petition one is couched in that sweet relation betwixt the Father and him implied in the titles of Father and Son But there are more expressely subjoyned 1. A reason taken from the time wherein he asketh this that the houre is come namely the houre of his agony wherein he expected support and to be glorified according as he would need and was promised to him in the Covenant of Redemption Psal 89 21 22. Isa 49.8 and 50.8 9. Psal 16.10 with Acts 2.31 As also upon the back of that the houre of his promised exaltation having waited his time and done the Will of the Father in the forme of a servant 2. Another reason taken from a consequent of granting his desire and his end in propounding of it namely that the Father glorifying him he might also glorifie the Father whose glory shines in the glory of his Son and in his obedience sufferings and successe From all which Learn 1. Prayer to God is a special mean to make beleevers lively in all duties and to make the Word and all our endeavours effectuall for that end for These words spake Jesus in preaching and then subjoynes prayer for a bâ—essing upon what he said wherein he asks these things of the Father which â—e had pressed upon them 2. Christ is so real in his love to his people that he will say nothing to them for their encouragement but what he will say of them and for them in his compeering before the Father on their behalf Therefore having spoken these things to them wherein he had let out much of his heart and love to them he doth now confirm the same by speaking as much of them to God hereby assuring them that he would be the same in absence that he was when present 3. As it is the duty of the Lords people to study alwayes spiritual mindednesse to set their affections upon things above and to visit their faire inheritance by sending their affections thither till themselves follow after so in particular it is their duty in prayer to rowâ— up their affections and set them to God and heaven-ward and to testifie their want hereaway and that all their confidence and expectation depends on God and on his help and consolations sent from heaven for so much doth Christs example teach who in prayer lift up his eyes to heaven or to God in that place where his glorie is specially manifested and his followers made compleatly happy with him And by this posture did testifie the heavenly and depending frame of his Spirit 4. Albeit the Lord know the most secret desires of the heart and do respect and hear the very thoughts of his people yet it is their duty as they have opportunity to make use of their tongue in prayer that so they may do him homage with the whole man may by that means among others excite their own affections in prayer and may edifie others in their place and station for some at least of these causes it is that Christ in prayer spake in the audience of his disciples he lift up his eyes and said and by his practice and example would teach us our duty 5. Prayer is a notable mean for carrying men through in trials And Christ hath sanctified it and encouraged his followers to make use thereof by employing of it as his weapon in his greatest extremity and need and that upon grounds of common interest that so in all things he might be like his brethren for here in the apprehension of his approaching agony he betakes himself to prayer on his own behalf using arguments of interest common to him with his brethâ—en in him Father glorifie thy Sonne 6. So rich is the Lords allowance to his people that in the midst and thâ—oâ—g of their saddest pressures they may have hearts filled with thoughts and expectations of great glory to be conferred upon them in and after their sad sufferings for his thoughts when he looks upon his approaching sufferings are glorifie thy Son 7. Christ in his saddest sufferings was still glorious in himself and appeared so to the conviction of others and all his sufferings are now crowned and shut up in great glory for now and shortly after was the Son glorified 8. God hath it absolutely in his hand to conferre glory and honour upon his suffering children and to glorifie himself in them so that none can impede him in it for saith he Father glorifie thy Son 9. Albeit Saints need not perswade God to grant what they ask agreeable to his Will yet it is necessary they use arguments in prayer that they may assure their own hearts may evidence their confidence to his glory and may testifie their instancy in urging of their suites Therefore doth Christ presse his petition with so many reasons 10. Interest in God and familiarity with him are of great use in a day of strait and are the wheels upon which prayer to God will move sweetly Therfore doth Christ couch this encouragement in the bosome of his prayer that God is his Father and he his Son to teach us to make that interest sure which may beget so much confidence in prayer in a day of need seeing a father can deny nothing that is good to a childe nor will many words be needed to a father when the childe is in distresse 11. Christ haâ—h a sweet fellowship with and spceial interest in the Father and his approaches to him for himself or his people are full of Sonly confidence and such as cannot be ineffectual for to him it belongs in a special manner and to all others only through him to plead these relations of Father and Son and to expect audience because he stands in so near relation to God 12. Whatever be the excuses of Saints in ordinary yet they may still expect that needful and promised proofes of love will not be withheld in the houre of their distresse and that honest prayers will avail much when distresse is great and nothing left but prayer for now when the hour or the set time appointed for his suffering is come he betakes himself to prayer confidently expecting that then the Father will glorifie his Son See Heb. 4.16 13 The only way to come speed at Gods hands in obtaining promised mercies is patiently to wait his time submitting to be exercised in our faith audience patience and subjection to him till the houre of deliverance come for Christ having a promise of being glorified not only in but after his sufferings doth quietly continue under the forme of a servant till now the houre is come wherein God had promised to glorifie him See Heb. 10.36 14. As Gods being a Father gives sweet ground of encouragement in prayer to his children so it is an evidence