small part of Christs excellencie in the eyes of lost sinners that he was pleased to condescend to be a suffering and crucified Lord whereby he purchaseth unto them so great a good and gâ—ve such a demonstration of his love in that he would buy their well-being at so dear a rate and lay his own exaltation in pledge of it Therefore however carnal Jewes stumbled at a crucified Messiah yet John holds him out as excellent in that he was the â—amb of God or a sacrifice for sin 5. The world without Christ is lying in wickednesse under sin and under all that followeth upon it under the guilt of Adams sin and the corruption of nature under the dominion and power of actual sin and under the curse and wrath of God for it and the sense of this is it which will make thoughts of a crucified Christ sweet for so is supposed here in these words the sinne of the world 6. Mans misery through sin and wrath for sin is such as he can onely be relieved from it by Christ the true sacrifice for sin for he is the Lamb of God who taketh away sinne And onely he since the beginning of the world Rev. 13.8 7. The Legal Sacrifices and the Paschal Lamb were but types of Christ the true Sacrifice for sin and the substance of all they shadowed out is onely to be found in him who was without spot and blemish who is separated from sinners as the Paschal Lamb was set apart on the tenth day of the moneth who expiates sin by his death which theirs did but typically whose blood applied doth quiet the conscience and turn away the curse as upon sprinkling the blood of the Passeover the destroying Angel passed over who was content to be killed and rosted in the wrath of God as the Passeover was in the fire that we might live and he might be food for us and who was content to undergo all this meekly and patiently for our cause Therefore is he called the Lamb with relation specially to the Passeover and the Lambs employed for daily sacrifice and with relation to the properties of these beasts pointing out the way of his suffering as Isaiah 53.7 8. Albeit the Paschal Lamb and Lambs for Sacrifice were Gods creatures and appointed and enjoyned by God in the general for these typical uses Yet the choosing out and setting apart of such as were most fit according to Gods direction was mans work and his judgment was interposed in it But Christ the true Sacrifice was singled out alanerly by God who out of his infinite love to lost man did designe him for that work in his eternal counsel and the Covenant of redemption when man had no way to help himself who separated him from sinners by spotlesse sanctification to be a perfect Sacrifice and who sent him out of his own bosome to accomplish the work of redemption for these causes is he called the Lamb of God as his peculiar priviledge above these types 9. Christ is the true Saviour who taketh the burden of sin from off his people and bears it himself and by bearing of it doth destroy and abolish it This he did by his death in transferring the guilt of their sin upon himself and bearing the punishment and wrath due to it by which he hath merited the taking of sin away out of Gods sight and obtained a dominion over it and this is made forth-coming to his people partly by justification wherein the merit of Christs death is applied for taking away the guilt and punishment due to sin so as it shall not be inflicted partly by sanctification wherein the power of his death is applied for subduing and purging the filth of sin till the beleever be presented spotlesse He is the Lamb of God which taketh away sinne or taketh it oft them beareth it himself and taketh it quite away for the word will import all these 10. The vertue and efficacie of Christs death doth expiate and take away the sin of the universality of his elect throughout all the world and is not restricted to Jewes only as these typical sacrifices were but extended to all his elect among the Gentiles also for he taketh away the sinne of the world which is not to be understood of all and every man for their sinnes are not taken away but of his own scattered through the world and in all ages of it and particularly as taking in Gentiles as well as Jewes as the word world is taken 1 John 2.2 Beside they may also be called the world as being many in themselves as being in his estimation as good as all the world and they who will one day be set apart from the rest of the world and make up a peculiar world of themselves 11. Christ coming into the world for the redemption of lost man ought to be looked on as wonderful in his incarnation sufferings and in the love from whence this floweth and as rare and matchlesse there being no Immanuel but one no love no actions like his and therefore much to be admired and esteemed of And all who would reap benefit by him ought to turne their eyes off all other things expecting no such benefit from them in whole or in part and fixe them onely on him All these are imported in this duty to which John inviteth his hearers to behold or see and fixe our eyes upon the Lamb of God Ver. 30. This is he of whom I said After me cometh a man which is preferred before me for he was before me John here applieth his former Doctrine concerning the Messiah which he had preached both before Christs coming to him and since he went to the Wildernesse ver 15 27. to Jesus Christ now present Whence learn 1. Ministers can never enough be careful in setting out Christs excellencie notwithstanding any outward condition wherein he is nor in putting away any honour due to Christ when it seemeth to be given to them nor in studying his eternal Godhead and commending his excellency above all because of that for this is the summe of that doctrine which here again he inculcates after me cometh a man which is preferred before me for he was before me 2. God doth approve in his servants not fits and flashes but fixednesse and constancie in their discerning Christ and his glory in his lowest estate And they will finde no cause to repent or eat in any honourable thoughts they have had of him Therefore doth John as no reed shaken with the winde adhere unto and again publish his former doctrine 3. The same things spoken over and over again of Christ will not be tastlesse to such as know his excellencie and truths often inculcate are the truths which we come oftenest short in taking up and yet should study most So much also doth Johns frequent repetition of this doctrine teach 4. The dignity and excellencie of Christ as God becometh comfortable to the Church being found in our nature by his
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
to 13. 3. The proceeding of the Pharisees upon it among themselves with the man his Parents and again with the man himselfe till they excommunicate him from ver 13. to 35. 4. Christs comforting of the excommunicate man by leading him up to the knowledge and faith of himselfe ver 35 36 37 38. and by shewing that he hath the administration of judgement in his hand for the comfort of humble sinners and terrour of proud Pharisees ver 39. which he maintains against the exceptions of some of them ver 40 41. Ver. 1. ANd as Jesus passed by he saw a man which was blind from his birth The history of this miracle may be taken up in this order 1. Christ the Physician and the distressed man meet together ver 1. 2. Christ conferres with his disciples about the Lords end in afflicting him ver 2 3. and about the necessity of his curing him and that presently ver 4 5. 3. He works the miraculous cure ver 6 7. In this verse it is recorded that Christ coming from the Temple doth on the way perceive and take notice of this man whose disease was naturally incureable Whence learn 1. Since the fall of Adam mankinde is subject unto many miseries and beside the Spiritual plagues and common miseries following thereupon it pleaseth the Lord to leave some exemplary effects thereof to be documents unto all As here there is a man blinde from his birth which flowed from sinne as the fountaine cause and in-let though Christ afterward denyeth that Gods end in this affliction is to punish sinne 2. Difficulties and diseases that are insuperable and incurable by the ordinary course of nature are yet not impossible for Christ to help but a meet object for him to magnifie his power on Therefore it is marked that he was blind from his birth that so he may set out Christs power who cured that blindnesse that by natural means was incurable 3. When Christ and his followers are driven by persecution from their station and employment they are but driven to their Christ and the Lord ordinarily doth let persecutors drive them away because he hath other employment for them wherein they may do more good Therefore when Christ is driven out from preaching in the Temple to malicious and violent enemies an occasion of work and doing good is presently offered him and he is thrust out in Gods providence that he may come and heal this man who also doth afterward make better use of his doctrine then they did 4. No heat of persecution or personal danger and no throng whatsoever will hinder Christ to give an affectionate look to one of his own in misery for as he passed by fleeing the fury of the Pharisees he saw the man and looked so earnestly and tenderly on him that it occasioned the disciples question ver 2. Yea it seems this mans misery who afterward was converted to him did so draw his eye to him that he saw him and took notice of none else that were on the way 5. Albeit Christs people in their distresse may be blinde and cannot see him yet he seeth them and his seeing of them will move him to pity so much the more as they see not Therefore is it marked that he saw and took special notice of a man which was blind Verse 2. And his disciples asked him saying Master who did sinne this man or his Parents that he was borne blinde 3. Jesus answered Neither hath this man sinned nor his Parents but that the workes of God should be made manifest in him Followeth a conference of Christ and his disciples before the working of the cure consisting of two parts In the first whereof answering a question of the disciples he shews what was the Lords end in afflicting this man Christs taking so special notice of him and as would appear his standing still beside him leads the disciples also to take notice of him and to move a question whether it was his own or his parents sinnes that had drawn on this stroak ver 2. And Christ declares that in this stroak God did not intend so much the punishment of the sinne of either of them as the manifestation of his own glorious work especially in curing of him ver 3. For clearing this question and answer Consider 1. The disciples question is not concerning the principle efficient cause of this affliction for that was God but concerning the procuring and final cause of it that is whether he or his parents by some grosse sinne had procured this stroak and God had sent it on as a punishment for that sinne Consider 2. However there might be clear cause of conceiving him to be born blinde for his parents sinnes as it is to be cleared afterward yet it is more difficult to clear how that should be the punishment of his own sinne seeing he could not sinne before he was born But we need not for clearing their meaning recurre to that conceit of transmigration of souls from one body into another and consequently that he should be punished for the sins of his soul committed while it was in another body For albeit this was an opinion among Pagan Philosophers and somewhat of it crept in among the Pharisees as may be gathered in part from Matth. 14.2 and 16 14. yet it is conceived that they only held the transmigration of righteous mens souls into other bodies and noâ— of the wickeds such as the disciples supposed this man to be Nor yet need we understand them as conceiving that God foreseeing what a sinner he would be did thus punish him For whatever reference a stroak may have to a future sinne either to prevent it or to cut short their power who would in processe of time abuse it Yet affliction as a punishment is inflicted after the sinne committed Nor yet need we assert that they looked on Original sinne as the Pharisees do ver 34. of which in its own place never considering nor laying it to heart but where it is evidenced by such a stroak But we are to conceive that they acknowledged original sinne and that this did deserve the greatest of afflictions and plagues not only Spiritual but bodily also as is seen on some Infants Consider 3. Christs answer is not to be understood 1. As if he denied them to have sinne whereof all are guilty since the fall 1 Kings 8.46 Rom. 5.12 Nor 2. As if he denyed that affliction entered into the world by reason of sinne Rom. 5.12 Since if man had not sinned he had lived in a blessed estate according to the Covenant of works Nor 3. As if he or his parents had not sinne enough to have deserved this punishment if God had pursued it for the wages of the least sinne is death Rom. 6.23 Nor yet 4. As if God did never send affliction as a punishment for sinne however he dealt in this particular But the meaning is that in afflicting this man the Lord did not so much
of the casting out of Satan Yet do not exhaust the scope either For there is more that followeth on this ejection of him then all that And therefore Thirdly That I may fall upon a more full interpretation It would be considered that the tearme this world or the world at it is sometime taken for this present life and enjoyments thereof in opposition to eternity Luk. 20.34 Joh. 13.1 1 Cor. 7.31 and elsewhere So it is used sometime to point out the state of this inferiour world and all persons therein as they are corrupted and out of frame by the fall of man Thus to be of this world is to be in a corrupt estate Joh. 8.23 we are not to be conforme to it Rom. 12.2 ought to keep our selves unspotted from it Jam. 1.27 The wisdome thereof is condemned 1 Cor. 3.19 and its courses Eph. 2.2 and the world and things thereof are to be disclaimed as not being of God 1 Joh. 2.15 16. Againe the word judgement in the Ebrew phrase usual to the New Testament doth signifie the exercise of power and authority for reformation of abuses and restauration of things that are out of frame to their right and primitive order Yet so as including a condemnation of all that bred this disturbance or is worthy to be condemned and an absolution and asserting into liberty all these who were wronged under that disorder According to these significations of the tearmes the sense of the words will be this agreeable to Daniels prediction of Christs making an end of sins and bringing in everlasting righteousnesse by his death Dan. 9.24 That whereas by the fall of Adam the world hath fallen into confusion and disorder man hath fallen from integrity and happinesse Satan and sin have reigned and raged in the world Rom. 5.21 Eph. 2.2 The children of this world have blessed themselves in their bad condition and the Elect have lien under slavery and bondage Now Christ by his death hath taken away this disorder by dethroning and condemning the disturbers sin and Satan by bringing in everlasting righteousnesse by manifesting the condemnation of the wicked and by restoring the Elect to that happinesse they were deprived of by sin This I take to be the most satisfactory interpretation partly because it is most comprehensive for albeit sinne and Satan be condemned and cast out only in respect of the Elect world and the restauration be only purchased to them yet the interpretation also includes all the other interpretations of condemning sin and Satan and of the Reprobates as is before explained and the absolution of the Elect through him who was condemned as their surety And partly because it runs well with the râ—st of the fruits of his death here mentioned For this judgement of this world is put first as a comprehensive and general fruit that hereby he reformes these things that were out of frame by the fall of man The next of Satans casting out is subjoyned to point out the mean and way of this restauration namely by dethroning the usurper and disturber And the third of drawing all men to him is added as an effect and further explication of this restauration of the Elect world that he will draw them to himselfe the fountain and channel of that happinesse which they lost in Adam It is further to be considered for clearing the words That while Christ saith now in his sufferings is the judgement of this world and Satan cast out we must avoid two rocks in understanding of them 1. That we conceive not of this as if this judgement and casting out had not been in the world before the time of Christs death For the Elect were made partakers of the benefite hereof in all ages before the Incarnation of Christ But the meaning is partlie that this world was never judged nor Satan cast out at any time but by vertue of his death which he was now to suffer and that now he was to pay the price and fight the good fight by vertue whereof it is that in any age Satan is foiled and the world judged And partly that now he was to have more visible and copious fruits of this judgement then formerly especially thoughout the world and not among the Jewes only 2. We are not to conceive as if this judgement of restauration and the casting out of Satan were compleated and perfected at the death of Christ For albeit the purchase be then compleatly made yet the application doth but follow in due time to the Elect and that is carried on by degrees till in the great day there be a compleat restitution of all things Acts 3.21 and a solide victory and triumph over all our enemies And therefore it is spoken of by way of promise for the future the Prince of this world shall be cast out and I will draw all men Not to repeat the several instructions which have been pointed at in the several interpretations of the first phrase all which are included in this interpretation we may further from verse 31. Learn 1. Whatever be the sharp exercises of Saints under the sense of wrath yet it is to be expected they will have an end if not also passe shortly over for this encouragement is given us in the experience of our head who is now in a short time calmed See Isa 54.7 8. And albeit Heman had a long time of it Psal 88.15 Yet he saw an end of it 2. When the Lord seeth it sit to exercise his children with much and sore exercise whereof they will not so soon see an end Yet such is his mercy as not to over-drive them but to afford them a breathing time betwixt one pâ—ng and another which they should highly esteem of for so is also verified in Christ who although he was a man of sorrows and acquainted with grief and another sad storme was abiding him after this Yet he gets this calme and a clear sun-blink among hands 3. How much soever exercise do perplexe and confound the thoughts of Saints so that they will be tempted with strange thoughts and misconstructions of their lot and of Gods dealing toward them Yet when the cloud is over they will recal these thoughts and look as comfortably on the saddest of their lots as ever So much also doth Christs experience teach who in his exercise abhorred his suffering of the accursed death and the wrath of God Yet now when he is calmed he hath as sweet thoughts of that lot as formerly he had verse 23 3. Such as would have their issues from trouble and their exercise blessed unto them ought to make use thereof and to emprove them to the best advantage in their place and station for herein Christ hath cast us a copy who being comforted and getting a breathing time doth fall a preaching againe and communicates his consolations to his hearers 5. The best way of looking on our sad exercises and straits is to ponder the fruits that God will bring out of
them which may swallow up the bitterness and griefe they put us unto and which we do pore too much upon So Christ is comforted over the bitternesse of the cup of his sufferings whereof he had a late taste by looking upon the fruit thereof 6. By the fall of Adam this inferiour world is out of frame and in disorder Not only is the whole Creation groaning and travelling in pain Rom. 8.22 but all mankinde by nature are lying in wickednesse with their backs upon God after whole image they were created and sinne and Satan are raging in them at their pleasure and making them fight against God with whom they were entered in a Covenant of friendship for so is here imported that there is need of a judgement or restauration in this world 7. No mean that could be devised beside the death of Christ was able to reforme this disorder nor can put in frame these things that are out of course for saith he now and by no other mean is the judgement of this world 8. Christ by his death hath restored the collapsed estate of this world Albeit he permit the generallity of men to lye over in their lost estate as being debtor to none Yet even they are judged in so far as they are inseparable from sin which he destroyeth and as their condemnation is made manifest But in reference to the elect world he hath destroyed and subdued sin in the guilt power and effects thereof and Satan which disturb the world and hath brought in righteousnesse absolved them and asserted them into liberty in himselfe for Now saith he is the judgement of this world 9. Albeit it be said that now at Christs death this judgement is passed Yet it is not to be mistaken when even the converted elect finde sin in its guilt and power and Satan of whom in the next part of this verse so prevalent and raging For to clear what is already said in the explication Though the purchase be then made and the application be begun at their conversion yet the full possession and victory is not attained till the end 1 Cor. 15.54 55. 2. Whatever exercise it please the Lord to put them unto yet the victory at last is sure this purchase being made 3. The raging of sin and Satan which the Elect feele and groan under is an evidence they are cast out whereas otherwise they would be at quiet Luk. 11.21 22. Rom. 7.9 4. The reason why the converted Elect finde so little present fruit of this purchase is because they make so little use of an interest in Christ by faith and of the conquest we have in him our head as Rom 6.11 Thus are we to understand this purpose Now is the judgement of this world Doctrine 10. It makes up the great disorder of this world in respect of the Elect that not only they are under the power of corruption but Satan also is daily blowing at the bellows of it and himselfe also immediately suggesting wicked tentations for here it is added as a great cause of this disorder that Satan is a Prince of this world who must be cast out that this judgement may be 11. Satan is a Prince and Ruler of these who live in sin not by any right but by tyrannical usurpation who doth furiously drive them on in the service of sin for he is the Prince of this world See 2 Cor. 4.4 Eph. 2.2 2 Tim. 2.26 12. Satan is an usurper who will not quit his possession with good-will unlesse he be cast out for he must be cast out Where it is otherwise and he but goeth out he doth but deceive Matth. 12.43 44 45. 13. Christs death is Satans overthrow Then did he spoile principalities and powers Col. 2.15 And the merit and efficacy of his death will cast him out of the Elect by degrees for now shall the Prince of this world be cast out Namely out of his tyranical usurpation in the world in relation to the Elect and out of them From ver 32 33. Learn 1. The Elect who are made partakers of Christs death are in themselves a great number gathered out of all nations and sexes of people and are Christs all whom he careth for Therefore are they called all men 2. Whatever be Christ purpose of love toward the Elect and his purchase for them Yet in themselves they are at a great distance from their happinesse till they be brought unto it for they are drawn to him which imports a distance 3. The Elect are not only far from Christ but so averse from their own happinesse and have so many impediments in their way that they must be drawn to it before they come for I will draw all men saith he compare Joh. 6.44 4. Christ will not want his purchase notwithstanding all these impediments his death doth purchase life to them and his efficacious power will bring them to participate thereof for I will draw all men saith he 5. They to whom Christ applyes the efficacy of his death will finde no place of rest till they be brought to communion with him and abide with him And he will not give over perfecting their happinesse and drawing them till he bring them where he is for I will draw all men to me that is to communion with me through my death and to be where I am 6. Christs Crosse will be glorious in their eyes who see the rich fruits thereof Therefore doth he describe it If I be lifted up from the earth to wit on the crosse alluding to the brazen serpent as a glorious exaltation of him when so many should slow to a crucified Saviour 7. Christ knew his own death and the manner of it before he embraced it and so he was not surprized with it but made it his voluntary choice for he spake this before hand signifying what death he should die 8. Christs victories over sin and Satan are glorious and remarkable not only in themselves but also in the way and manner of them that he should overcome by ignominy weaknesse suffering and death Therefore is the exposition of this lifting up given that we may ponder much this way of his successe 9. Christs words ought not only to be reverendly heard but should be marked and pondered till they be understood Therefore John thinks it needful not to leave this one word uncleared Ver. 34. The people answered him We have heard out of the Law that Christ abideth for ever and how sayest thou The Sonne of man must be lift vp Who is this Sonne of man Followeth to ver 37. the last particular in this part of the Chapter containing an objection of the people against Christs former doctrine concerning his sufferings together with Christs answer thereunto and the close of this purpose In this verse is their objection Wherein understanding well that title of the Sonne of man to be understood by Christ of himselfe and that his lifting up was meant of his death who gave out
a look so it is beleeving in him and laying hold on him by faith that onely bringeth cure of the guilt of sin of the pain of conscience through sin and of the dominion of sin 3. As it was ground enough for any bitten Israelite to look to this Serpent that he had need and thirsted for cure by this appointed mean so a â—elâ— sense of sin is a warrant sufficient for sinners to lay hold on Christ the ostered remedy 4. As a simple look though at great distance and in some with weaker eyes brought cure to them who were bitten what ever they were so a weak act of true faith and at a great distance will cure the bitten sinner without exception Whosoever beleeveth and though his faith were never so weak if it be faith 5. As this look healed the bitten Israelite and kept him from death so though all men are in a state of perishing and secluded from heaven without Christ yet by faith in him sinners are freed from death and made heirs of life they shall not perish but have eternal life and this includeth remission reconciliation perseverance and all the means leading to these ends and is a benefit far beyond what an Israelite got by looking to the Serpent Ver. 16. For God so loved the world that he gave his onely begotten Sonne that whosever beleeveth in him should not perish but have everlasting life Christ insisteth to point out himself to Nicodemus as the Author of eternal life and to confirm and illustrate the former doctrine as the particle for importeth And here the benefit of giving him unto the world is commended from the free love of God contriving such a way of the salvation of lost sinners and the certainty of sinners salvation through faith in him is confirmed from this that it is Gods very end in sending him that beleevers should not perish Whence learn 1. The world of it self is liable to pardition and under sinfulnesse and misery from which there is no deliverance but by Christ the Sonne of God onely for so it is here implyed 2. This way of mans deliverance is not to be ascribed to any thing in man procuring the same for God might justly have damned all but to the free love of God onely for so are we here taught 3 Love to lost man is not to be looked upon as shining in Christ onely who willingly gave himself to redeeme him but in the Father also who loving lost man sent his Sonne to suffer and do the office of a Mediator that through his mediation he might not begin to love them but communicate the effects of his love in a way agreeable to his justice for God loved the word and that antecedently to his giving Christ and as a cause of it 4. This love being rightly studied will be found matchlesse and inexpressible and so will all think of it who are sensible of an interest in it and of the fruits of it God so loved the world See 1 John 3.1 5. The matchlesnesse of this love may appear if we consider 1. The person who loveth even God who was provoked by man and who standeth in no need of man or of any thing to adde to his infinite happinesse God loved 2. The object loved which is the world whereby we are not to understand all and every man for that were to make God be disappointed of his will and of what he intends toward man out of his love seeing all get not good of Christ and to have him giving Christ for them for whom he will not sanctifie himself nor intercede John 17.9.19 but onely his owne in the world among lost mankinde who are not onely gathered from among all Nations and conditions of men in the world and not of the Jewes onely as the world is taken 1 John 2.2 See John 11.51 52. Rom. 3.29 and who as there is a community or world of the reprobates as distinguished from the elect John 17.9 so they make up a world or community of themselves 2 Cor. 5.19 John 6.33 But they are by nature the same that others of the world are of the same race of cursed mankinde and not onely living in the world but after the fashions of the world And herein shineth the matchlesse love of God that he would not so far abandon lost mankinde but he would have a new and holy community to himself from among them and would love these who had nothing love-worthy in themselves more then they who were left in their miserable estate 3. This matchlesse love appeareth in the effects or gift bestowed by it even the Fathers onely Son by eternal generation and communication of the same essence to be a ransome and Mediator for sinners God so loved the world that he gave his onely begotten Sonne This gift and an interest in it speaketh more love then any other benefit a man can receive 1 John 4.9 and assureth of all other things in so farre as they tend to the mans good Rom. 8.32 Doctrine 6. The way whereby benefit is reaped and gotten from this gifted Saviour is onely by faith whereby a man being put out of himself and seeing himself in the same condition with the lost world doth flee to Christ the onely remedy and roll himself upon him as a sufficient Saviour for it is he that beleeveth in him that shall not perish Albeit a self-condemned sinner have not a particular assurance of an interest in Christ yet he beleeveth when he casteth himself upon him on all hazards And albeit he misse many other qualifications yet he is not to stand back but to come to Christ to get what he wanteth 7. Albeit Christ be given onely to the elect yet unto the visible Church the offer is held out generally upon condition of faith whereby reprobates are left inexcusable through their voluntary rejecting this mercie and the elect through Gods blessing on these offers and exhortations are brought in in a way agreeable to their nature as â—aâ—ional creatures Therefore is this gift and offer spoken of indefinitely that whosoever beleeveth should not perish Otherwise to say that this indefinite offer is the summe of Gods purpose and will revealed in Scripture concerning sinners salvation is not onely repugnant to Scripture speaking of particular election and of the giving of some to Christ of working faith in them but is injurious to Gods perfection in ascribing such confused and indistinct thoughts to him as a general decree which may consist with the saving of all or of none 8. Such as come to Christ the Lord maketh no exception of what they have been nor of the degrees of their faith if it be true for whosoever beleeveth shall not perish 9. Every beleever in Christ is not onely delivered from perishing by Christs underlying wrath for him but is stated in a right unto eternall felicity which he shall certainly attain for he shall not perish but have everlasting life to wit here in the
pledge and bud and hereafter in full enjoyment 10. The felicity purchased by Christ to beleevers is such as onely deserveth the name of life all other life being but as death in comparison of it and it will be eternally and without end such Therefore it is called everlasting life Verse 17. For God sent not his Sonne into the world to condemne the world but that the world through him might be saved To confirme the certainty of beleevers salvation Christ insisteth yet upon the end of Gods sending him in the flesh which was not to condemne the world but for the salvation of the world through him If we understand this of Gods intention in sending Christ into the world then the world in the two last sentences must be understood onely of the Elect of Jew and Gentiles as ver 16. and 1 John 4.14 for whose salvation and deliverance from condemnation Christ came into the world But if we look to the nature of the work which Christ was sent to do it may be taken more largely for men in the world indefinitely For not onely Christ in his first coming came not to judge and sentence any but to hold out the way of life as a meek Saviour and Mediator as Luke 9.55 56. John 12.47 but nothing he did then was to procure condemnation to any but on the contrary to make offer of salvation to lost man though accidentally by reason of mans corruption and not making use of him his coming did heighten mens condemnation as ver 18 19. Doctrine 1. It is a lesson we are negligent in taking up yet a lesson wherein Christ would have us well versed and rooted to know the sure and happy condition of these who beleeve in him that we may be stirred up to studie to partake thereof therefore doth he so much inculcate the certain advantage to be had thereby 2. In the matter of mans Redemption the Son of God was pleased to demit himself in our nature to be the Fathers Servant and Ambassadour that we may be assured of the Fathers being well pleased with what he doth for so much are we taught in that God sent his Son See Matth. 3.17 3. It pleased the Son of God at the Fathers appointment to cast a veile upon his glory by appearing on earth in our nature and to converse among men and endure all their contradiction and enmity that he might finish the work given him to do so he was sent into the world which is to be understood here of the habitable world and of men in it and savouring of it and this commendeth his love that at his Fathers appointment he came willingly among such 4. It is as certain that believers shall be saved as it is certain God cannot be frustrate of his end in sending his Son into the world therefore it is subjoyned as a reason of that v. 16. Believers shall not perish c. for God sent not his Son into the world to condemn the world c. yea his not sending his Son to condemn as he might have done is a clear evidence of his willingnesse to save believers 5. Such as are Christs own of Jew and Gentile through the habiâ—able world who flie to him by saith whatever they be or whatever they meet with yet may be sure of salvation and not to be condemned having a Saviour sent to them to free them from wrath and work out their salvation by his merit and efficacie and in this they may glory over all difficulties and say God sent not his Son to condemn the world c. 6. Albeit Christ may be eventually for the falling of many and his coming will afford sad matter of ditâ—ay against them yet all the blame of this lieth upon themselves who stumble at the rock they should build themselves upon who reject their own mercie by offer and by opposition thereunto do harden and blinde themselves so much also do these word teach being understood of the nature of his work and carriage as is above explained Verse 18. He that beleeveth on him is not condemned but he that beleeveth not is condemned already because he hath not believed in the Name of the only begotten Sonne of God Christ goeth on to clear and illustrate the certainty of the salvation of believers in him by shewing on the contrary the condemnation on unbelievers whom he declareth to be under a double condemnation one by the Law and another by the Gospel every unbeliever is condemned already by the sentence of the Law which they lie still under and have it confirmed by the Gospel since they do not by faith lay hold on the offered and only remedy for their liberation Whence learn 1. Albeit Christ came into the world to save his own yet he actually saveth none but such as he giveth faith unto wherby they renounce themselves and close first with him and then with all the Promises in him this is the method wherin he deals with all his elect for it is he that believeth on him that is not condemned 2. However believers in Christ deserve condemnation of themselves as having many things condemnable in them and however the Law may accuse and trouble them yet they are freed from actual condemnation for â—e that believeth on him is not condemned 3. Believers are not only freed from condemnation in the life to come but immediately upon the exercise of faith a sentence absolvitory is past which standeth firme till the last day wherein it shall be solemnly declared for he that believeth is not condemned in the present time 4. Albeit such as flee to Christ and expect not to be condemned ought to studie holinesse without which no man will see God yet the condition required for reversing the sentence and absolving the self-condemned sinner is only faith put in exercise as laying hold on Christs righteousnesse which alone can answer the Law and endureth constantly whereas our holinesse is imperfect and variable like the Moon therefore it is he that believeth on him or hath faith in exercise not in the habit only that is not condemned 5. Every unbeliever such as all by nature are hath the sentence of condemnation already past against him by the Law under which he lieth having only the thread of his life betwixt him and full execution of it therefore it is said he that beleeveth not is condemned already The sentence of the Law standeth since he hath not come to Christ to get it repealed See Rom. 2.9 Gal. â— 10 6. Albeit the sentence of the Law be sufficient to condemn mankinde and will condemn all them who have not heard of Christ yet under the Gospel unbelief and not receiving of Christ is the great condemning sin for as no sin will condemn the man who fleeth to Christ the remedy so when the remedy is not embraced the sentence of the Law is ratified in the Gospel and Court of mercy for he that believeth not is condemned because
be sometimes ripe for a Ministry as corne is for reaping as when people stock to Ordinances when they are offered after they have lien long in ignorance or under a dead Ministry so such an opportunity would not be neglected by Ministers as that which will not be easily recovered therefore compareth he the condition of people to fields white already to harvest which is a season cannot be neglected without much damage and losse of the grain 2. Mens diligence in their worldly affaires foreseeing and preparing for the opportunities of them should be a spur to Ministers to set their heart upon their work to mark the case of their people to long for a disposition in them for embracing the Gospel and to emprove it when they finde it in any measure so much doth this comparison import Say not ye that there are yet foure moneths and then cometh harvest Behold I say unto you lift up your eyes and look on the fields c. He saith foure moneths either because it was so much to the harvest and they had been speaking of it by the way or because generally men minde it a long time before and much more ought they to take notice of the present ripenesse of people for the Ministry Verse 36. And he that reapeth receiveth wages and gathereth fruit unto life eternal that both he that soweth and he that reapeth may rejoyce together A second reason pressing this duty is taken from the profit following on this work which is both a free reward in their own persons and the reward of being instrumental to save others as 1 Tim. 4.16 The effect of both which is the joint joy of the Prophets as Sowers and of them as Reapers as is after explained wherein there is an allusion to the joy of Reapers in harvest and their feasts after it was gathered in Isa 9.3 Whence learn 1. Albeit faithful Ministers deserve nothing at Gods hand and albeit they lie under much contempt in the world yet beside what reward of honourable maintenance is due for their encouragement they shall not want an eternal reward from God for he that reapeth receiveth wages 2. Albeit such as are brought in to Christ by the Ministrie may seem many times to be called to encounter many stormes yet when they are ripe for Gods barne they shall be brought unto eternal life where they will be at quiet for the fruit is gathered unto life eternal 3. The service of God and his blessing upon it is reward enough of it self And particularly faithful Ministers have a promise that they shall be blessed with fruit in their labours and it is reward enough that they are honoured to be instrumental in the salvation of any for it is a promise and a part of the wages he gathereth fruit unto eternal life 4. As there is joy in heaven at the Conversion of a sinner and there will be unspeakable joy at the perfecting of the Congregation of the first-born so faithful Ministers have allowance of joy in the bringing in of soules which will be compleated in the day of Christ for here the end of their labour is to rejoyce 5 Gods allowance of joy is so free that none who labour faithfully are secluded from it whatever their success be and so full that all may share in it without envie at one anothers happiness and successe for both he that soweth and he that reapeth rejoyce together Verse 37. And herein is that saying true One soweth and another reapeth 38. I sent you to reap that whereon ye bestowed no labour other men laboured and ye are entred into their labours A third reason illustrate by a similitude is taken from the easy task wherein the Apostles were now employed in comparison of Moses and the Prophets before them They had much paines as in plowing and sowing with little seen fruit but by this they had made the work more ripe for the Apostles having by their preaching and writing to the Church laid a ground for the Apostles speedy successe for clearing this purpose we are to consider 1. This comparison doth not chiefly hold in respect of the Gentiles where the Apostles are said to plant 1 Cor. 3.6 and to lay a foundation Rom. 15.20 See also 2 Cor. 10.15 16. though in this also they had the advantage of the Prophets doctrine delivered to the Jewes to confirme what they said by it But the comparison holds in respect of the Church of Israel where the Prophets had laboured and to which the Apostles first Commission was Matth. 10.6 Consider 2. This Comparison is not to be taken as if the Apostles took no pains at all but it is to be understood comparatively that the Prophets great pains made them come better speed with lesse pains Nor is it to be understood as if the Prophets reaped or converted none but that their fruit was small considering their pains in comparison of the Apostles who under the dispensation of the Gospel reaped the fruit of their paines Doct. 1. A spiritual minde will make good use of common proverbs even in spiritual purposes as Christ doth here 2. The Lord seeth it sit in his deep wisdom not to let all his servants have alike difficulties in their calling nor alike successe but may let some be at great paines in preparing for Christ and sowing the precious seed who yet will be out of the world before any remarkable fruit of it appear and may let others see very rich fruits of their labours in their own time for so were the Prophets Sowers and the Apostles Reapers the one laboured with little visible successe the other brought in many sometimes even with one Sermon 3. Such as labour faithfully in the Lords work albeit they have not much visible successe yet they are neither disapproved nor uselesse but are doing useful service in their generation and working to the hand of others under whom the fruit of their labours will appear for so the Prophets were Sowers and the Apostles entred into their labours and reaped the fruit of their sowing 4. The more easie the Lord makes a Ministeâ—s work by sending him not to Pagans but to a visible Church prepared aforehand by the faithful labours of others the more delight should he have in going about it so much doth the force of the reason import I sent you to reap that whereon you bestowed no labour c. therefore ye should be affected with your work 5. This also layeth an obligation on these who have long enjoyed Ordinances to give proof of their profiting under former Ministers by being fitted to receive the Word more fruitfully from these who follow after so much also doth this similitude teach that the Church of Israel was like a ripe field to the Apostles as having been prepared thereto as a manured and sowen field And such is the duty of others Verse 39. And many of the Samaritanes of that City beleeved on him for the saying of the woman which testified
hath all judgement from the Father 3. Christ as God hath the government of the world communicated to him from the Father he hath power of life and death of absolution and condemnation and the administration of all things in his hand So that we are to look on nothing in the world as done by the Father alone or separate from the Sonne but that all is done by him who is also the Churches Head for so much are we taught in that the Father judgeth no man but hath committed or given all judgement to the Sonne as is before explained Which giving on the Fathers part and receiving by Christ is not out of his indigencie or to supply his defects which is an imperfection Acts 20 35. but it is given and received by communication and participation of the same essence Verse 23. That all men should honour the Sonne even as they honour the Father He that honoureth not the Sonne honoureth not the Father which hath sent him The end of this communication with the Sonne and a third proof of his equality with the Father is Châ—ists participation in divine honour with the Father which whosoever deny to him they deny it also to the Father Whence learn 1. There is an honour due to God onely and not to be given to any other consisting in the admiring and publishing of his infinite excellencie and perfection in subjecting our selves to him with absolute submission and in offering up religious worship and homage to him Therefore doth Christ prove his equality with the Father by partaking of the same honour with him 2. Gods glory and the manifesting thereof is his supreme end in all his works in the world which we should set before us in all our wayes and submit in every dispensation whereby he is glorified for he judgeth and committeth judgement to the Sonne That all men should honour the Sonne c. See Prov. 16.4 John 12.28 3. The glory of the excellencie of wisdome sovereignty alsufficiencie power and every other attribute is due to God from men in his administration of the world And men ought rather to study matter of his praise then of complaining and quarrelling therein for it is the very end of his administration of all by his Sonne that all men should honour the Sonne c. 4. Christ is equal with the Father in participating of divine honour As he hath the same throne and power of administration with him so no lesse glory is due to him then is due to the Father for all men should honour the Sonne even as they honour the Father See John 17.5 He is to have the same glory of beleeving in him John 14.1 of love fear invocation bowing of the knee c. with the Father 5. As no man hath or enjoyeth or acknowledgeth the Father but he who acknowledgeth the Sonne and the Father in and through him 1 John 2.23 So however men do pretend to acknowledge one true God yet they cannot withdraw honour from the Sonne but they deny it to the Father who will not be honoured but in and through the honouring of the Sonne for he that honoureth not the Sonne honoureth not the Father 6. Christ as he is true God equal with the Father so he sustaines the relation also of being the Fathers Ambassadour sent into the world for the redemption of lost man by the exercise of his Mediatory office for so is imported here that the Father hath sent him And this he takes delight to speak of in the midst of his divine glory that the Jewes might not stumble at that condescendence wherein he delighted so much 7. Christs condescendence to come into the world as Mediator of sinners diminesheth nothing of his divine glory but in the same person he remains true God to be equally honoured with the Father for though he be sent yet he is to be honoured even as the Father He is an Ambassadour whose honour ceaseth by the presence of the King but remaineth equal with the Father though in respect of that voluntary dispensation as God-man he is inferiour 8. As the Father is honoured in and through the honour given to the Sonne as God equal with him So also is he honoured in his authority by mens acknowledging of Christ as sent of him into the world And whoever despise Christ they offer injury unto God in both these respects so much also may we gather in that he that honoureth not the Sonne honoureth not the Father which hath sent him Verse 24. Verily verily I say unto you He that heareth my word and beleeveth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life The fourth instance of Christs Godhead and equality with the Father is held out in several particulars relating to mans salvation Namely that the Doctrine of the Gospel is his Word that it requireth absolute faith and closing with God through him and that he gives perseverance and eternal life to such as beleeve in the Father through him according to the Word Whence learn 1. It is the great and undeniable evidence of mens giving due honour unto Jesus Christ the Sonne of God when his Word is acknowledged and received as becometh and when by making use thereof we do promove our own eternal happinesse So much may be gathered from the dependance from this verse on the former he is then honoured when his Word is heard For in this work the glory of his God-head shineth brightly and his love to his people is such as to account himself especially honoured in that which promoveth their happinesse 2. Christ would have men very serious in the matter of esteeming his Word and of their own salvation and would have them taking him up as very serious about it and very real in what he saith concerning their well-being Therefore doth he begin with an asseveration Verily verily I say unto you to shew that the way of sinners salvation was no small matter in his minde and that he was worthy to be credited concerning it and to invite them to seriousnesse 3. The Doctrine of the Scripture is Christs voice who as God equal with the Father is the prescriber of mens duty and of the way of their salvation an authorizer of a rule of faith and manners to binde the conscience and who is Mediatour is the purchaser of the good newes of the Gospel for lost sinners for saith he it is my word not as a Messenger carrying it onely as Paul saith of himself that the Gospel was his Rom. 2.16 Nor yet onely as the Purchaser of good tydings though both these be true but as principal Author with the Father of that Doctrine and particularly of the Gospel whether published by himself or by his Ambassadours Luke 10.16 4. Christs Doctrine is to be reverently attended and hearkened unto and absolute obedience is due to what he saith without exception And for this end he is to be heard
defection and only a very few do stand there may be yet hypocrites and traitors even among these for Judas went not yet away with the streame of this defection because he kept the bag yet and his tentation was not yet come 4. As there is no societie in the earth so holy but it is possible some of them may be wicked Yea and they may have an eminent spiritual calling and office in the Church who yet are but wicked hypocrites and will totally and finally fall away and betray Christ So the eminency of mens office and employment renders their defection the more odious And particularly Apostacy is very odious in Ministers Therefore saith he have not I chosen you twelve and one of you is a devil Whereby partly he insinuates that their election to an office was no ground to build upon that they were all sound And partly he aggravates his defection from this and therefore puts it to be considered by them by this question It is not needful to enquire why Christ made choice only of twelve and would have that number filled up when Judas went to his place Act. 1.21 22 c. It sufficeth us that as Israel according to the flesh sprang from twelve Patriarchs so he would have his Israel in the spirit collected and brought to him by twelve Apostles 5. Such as being entrusted by Christ do not only make Apostacy but turn persecutors and traitors to him are not only adversaries to him as Satan is but do resemble the devil who is a liar and murderer in crueltie under pretext of friendship are acted and possessed by him and are odious unto God as he is Therefore the traitour gets this name one of you is a devil because he should betray him Which is far different from what he said to Peter when he called him Satan Matth. 16.23 for it was only a fit of tentation in him wherein Satan abused his corruption and tongue for the time but Satan had a dwelling and dominion in Judas 6. How closly soever hypocrites and traitours carry themselves among Gods people yet they will not deceive Christ but he knoweth them well enough though all should give them charitie for so much doth he declare here 7. Albeit Christ when he warnes the societies of his people would have all to trie and watch over themselves Yet such as are sincere should have no thoughts that he is suspitious of them or doth not approve of them for both these appeare here he warnes them in general of the unsoundnesse of one not naming him not only because he would let him discover himselfe and would not hinder that work wherein he was to be an instrument but that they might all search themselves And yet John names him particularly and for what cause Christ spake so of him and this he did not only to free another Apostle called Judas also Luk. 6.16 and therefore he describes the traitour from his parentage and from his country Iscariot or a man of that city Reioth Josh 15.25 or as some take it to be a Syriake word and render it a purse bearer and so it is a designation of him from his particular employment in Christs company Joh. 12.6 and 13.29 but also to shew that this general doctrine did reflect upon none of the rest of the Apostles integritie CHAP. VII IN this Chap. John continueth his Narration of Christs life and doctrine Recording first That to avoid the fury of these in Judea be continued still in Galilee after the former Sermon till the feast of Tabernacles ver 1. Secondly That he refused to go up with his friends to that feast ver 2. 9. Thirdly That at last he went up ver 10. with what he did and what occurred concerning him at that feast And namely 1. The peoples carriage and speeches about him before he shewed himselfe ver 11 12 13. 2. His preaching in the mid dayes of the feast and his conferences and debates with the people and inhabitants of Jerusalem and his hazard from the Pharisees thereupon ver 14. â— 36. 3. His sweet Sermon on the last day of the feast with the effects thereof and the confusion that arose in the councel of the Rulers about him from ver 37. to the end Ver. 1. AFter these things Jesus walked in Galilee for he would not walk in Jury because the Jewes sought to kill him In this ver it is shewed that after these things which are mentioned in the former Chap. Christ abode still in Galilee avoiding the fury of these in Judea who sought to slay him because of that work he had long since done in curing the impotent man on the Sabbath day Chap. 5. as appeares from ver 19. and 23. of this Chap. So the ver sheweth the connexion of the History that Christ stayed away from that passover mentioned Chap. 6. 4. and continued in Galilee till the feast of Tabernacles of which ver 2. And it contains also a briefe transition of what occurred betwixt the former Sermon and that feast wherein John briefly passeth over many things which are recorded at length by other Evangelists that he may dwell on these things which they had omitted Doctrine 1. Christ is not bound to any place were it never so eminent but he may abandon it and betake himselfe to another according as he seeth cause for he forsakes eminent Jury and betakes himselfe to base Galilee And the reason why he stayed there when he left Jury was because he was the Minister of the Circumcision and therefore behooved to be still in some of the places where Israel dwelt such as Galilee was 2. Whatever may be the suspitions of men concerning Christs proceedings yet he hath wise reasons which may and will justifie them all for whereas it should seeme that he should rather have conversed where the learned Rabbi's were then among the simple Galileans and his remaining in corners might give men occasion to suspect the candor of his proceedings yet the reason he giveth being considered doth sufficiently evince that he had just cause for what he did 3. A violent death is the least that Christ and his faithful servants may expect for their good offices to a wicked world if it were not prevented for the Jewes or men of Judea and especially their Rulers sought to kill him 4. The rancour and malice of wicked men against Christ is so inveterate that no length of time will mitigate or allay their fury for although that work was long since done yet they still sought to kill him 5. Albeit Christ will not take away his presence and ordinances from a people because of every sinne but doth rather offer himselfe to sinners as a Physician to the diseased Yet cruelty and persecution is a just cause and forerunner of his departure And faithful Ministers may for a time withdraw themselves being threatned with personal hazard if they may conveniently get it done Both these are imported in this resolution he would not
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
may be said concerning his office and Annas being joyned with him before Luk. 3.2 it may be spoken to if need be on Chap 18.13 Doctrine 1. As the most pure Ordinances of God are easily corrupted by lewd men So in particular the ambition of men taking advantage of times of publike confusion and oppression doth oft-times overturn the precious Government and order of his house while either they do what they list and is in the power of their hand or employ their power with oppressours to make merchandize of the things of God for thus and upon these grounds was the Ordinance of the Priesthood corrupted while men either usurped it or did serve the interests of or gave money to their conquerours to obtain it 2. As mens wisdome or their conceit of it doth ordinarily fill them with pride and contempt of others So such wit will readily never do well nor lead men on right courses for he gives his opinion insulting over the rest as knowing nothing at all nor considering when yet his wit led him only to crucifie Christ 3. Such as corrupt the Ordinances of God and take sinful courses to put themselves in power in Gods house will prove but small friends to Christ and his Kingdome whatever they seem otherwise to be for it was he who procured himselfe to be the High Priest that same year that gave this pernicious counsel against Christ 4. Albeit it be the duty of all to preferre the publike welfare of a Church or Nation to their own safety or interests Yet it is unlawful to promote never so publike a good by sinful means for herein did his opinion prove unsound in seeking to prevent the perishing of the Nation 5. It is a sinful principle in worldly policy to study to preserve the peace of a Nation by cutting off these who promote the Kingdome of Christ for this in particular was the sin of his counsel that albeit they had nothing to say against Christ yet better he perish were he never so good or right then things should be in hazard Whereas albeit this might have indeed preserved them yet it was not a lawful mean 6. Mens wit will never lead them right so long as they separate profit and expedience from lawfulnesse and right and do preferre the one before the other for in all this he looks only to what is expedient for us 7. The rarest wits of men when they are left of God and do make no conscience of sin to compasse their designes will but miscarry and run upon the dangers they labour most carefully to avoid for though this seemed most expedient and a short cut to be rid of Christ and secure the Nation yet neither succeeded with them Christ and his doctrine prevailed still among them and their Nation did perish Verse 51. And this spake he not of himselfe but being high Priest that year he prophesied that Jesus should die for that Nation 52. And not for that Nation only but that also he should gather together in one the children of God that were scattered abroad In the third place before the acceptation of this overture be recorded John doth interlace some remarke upon this opinion Wherein 1. He points forth the hand of God over-ruling him in bringing out such a discourse v. 51. It is said he spake this not of himselfe but he prophesied c. The meaning is not that he knew not what he would have been at in this opinion or that he intended that by Christs death Israel should be indeed redeemed from sin or intentionally prophesied of him It is clear enough that he purposed nothing else but to put Christ out of the way that there might be no occasion for the Romans to fall upon the Nation But the meaning is that in giving his wicked counsel to procure the safety of his Nation from the Romans by putting Christ to death God over-ruled his tongue to bring out an Oracle concerning his purpose to save his people by the death of Christ 2. John enlargeth this prophecy which Cajaphas uttered unawares ver 52. shewing that in Gods purpose the benefits of Christs death were to be extended further then to the Nation of the Jewes only even to all the elect scattered through the world It is further to be considered that Johns saying being high Priest he prophesied c. doth make nothing at all for their opinion who assert the infallibility and assistance of the Spirit with Popes even albeit they be wicked men such as Cajaphas was who yet being high Priest did prophesie concerning the death of Christ For 1. They have not yet proven from Scripture that their Popes have that warrand for their office nor any of these diverse priviledges which the high Priest of the Jewes had 2. The high Priests of the Jewes even when they observed Gods order in coming to it albeit sometimes some of them did prophesie and for a time they had the extraordinary gift of Urim and Thummim yet they fell in grosse errours Aaron made the golden calfe Urijah brought in an altar after the pattern of that in Damascus 2 King 16.10 11. 3. Since this man came not in an orderly way to his office if they will argue from this it will follow that not only their Popes whom they account to be lawfully chosen but even their Anti-popes whom they condemne must have the same priviledge of infallibility 4. Such a prophecy as this doth indeed very well beseem them who sit in the Temple of God as gods and yet are bitter enemies to Christ and his truth For he did not intentionally bring forth any thing for Christs advantage only God over-ruled his tongue in venting his wicked malice that he should propound this Oracle 5. His being high Priest is added not as a reason why he did prophesie though some of them of old might have had revelations and God may when he pleaseth even employ a wicked man that way but to shew that because of his authority and place which would readily incline the rest to follow him therefore God over ruled his tongue that he should bring forth no overture concerning Christ but what was agreeable to his purpose in sending his Sonne into the world From these verses Learn 1. Gods over-ruling hand can secure that in the consultations of men nothing shall be concluded concerning Christ or his Church but what he hath appointed to be done for so did he over-rule this consultation and Cajaphas his overture See Act. 4.27 28. 2. The more power and sway any wicked men have the more we are bound to beleeve that the overruling hand and providence of God will set bound and limits to their consultations and conclusions for the good of his Church for whereas it might be little regarded what others might say whose opinions were of lesse weight yet when the high Priest begins to speak God overrules it that he shall prophesie and utter an Oracle 3. In beleeving Gods providence
of the ointment and so the matter came to be known which occasioned the subsequent quarrelling Ver. 4. Then saith one of his disciples Judas Iscariot Simons sonne which should betray him 5. Why was not this oyntment sold for three hundred pence and given to the poore In these verses is recorded a consequent of this practice of Mary namely Judas his quarrelling of it which also was an occasion of his going and betraying his Master as the other Evangelists mark Albeit the other Evangelists lay this upon all the disciples because in appearance they consented to him and seconded him in so plausible a cause Yet John declareth it was he who raised the debate and under a pretence of caring for the poor condemned this practice as a needlesse waste Whence learn 1. Very grosse hypocrites may be near to Christ in outward profession and may be entrusted in eminent employments for Judas Iscariot Simons son which should betray him is one of his Disciples 2. Such as follow Christ on unsound tearmes and will forsake and betray him in a strait will be now and then bewraying their unsoundnesse before hand if they be well observed for he which should betray him brings out his covetousnesse here before hand 3. It is the great and woful art of hypocrites that they mask their corrupt intentions with fair pretences and that they desire to lurk so long as they can for all his language is why was not this ointment sold for three hundred pence and given to the poore This whole summe after the English account amounts according to the opinion of some concerning the Roman penny to nine pounds seven shillings six pence O according to others to eight pounds six shillings eight pence And as this points out the great liberality of Mary in this her practice So Judas by his mentioning thereof insinuates that it was altogether needlesse to bestow so much on such a peece of service to Christ As indeed men are ready to account it great waste as the word is Matth. 26 8. when a little is bestowed on Christ and his service when yet they can waste more needlesly in serving their lusts without noise or grudging But this wanted not a fair pretence that Christ cared for no such costly anointing and that it did not beseeme their low estate And withal his great covetousnesse is masked with a pretence of care for the poor It is very dangerous to live in times when cloaks of faults are as rife as the faults themselves 4. It is the will of God that the poore be taken notice of and supplied by every one according to their ability for so much appeares in Christs practice who in his deep poverty did lay up somewhat for them as Judas exception imports See Joh. 13.29 Verse 6. This he said not that he cared for the poore but because he was a thiefe and had the bag and bare what was put therein Before John set down Christs answer he doth first take off Judas his mask and sheweth that this did not proceed from his care of the poore but that having the bag in his custody wherein any money Christ had was kept and being a thiefe he was sorry he lost such a prize whereupon he might have preyed He is called a thiefe either because he had already interverted some of that money which was in his keeping to his private use or because he had purposed so to do being resolved to forsake his Master since he heard of his sufferings and that they were now approaching Whence learn 1. Let men pretend never so fair to cover the naughtinesse of their hearts Yet Christ knoweth all the secret deceipts of the heart and how contrary their intentions are to their pretences for here by his light it is cleared that he cared not for the poor 2. As Christ knoweth the naughtinesse of every heart so he will in due time one way or other discover what is within men for here the vail is taken off Judas This he said not that he cared for the poor 3. Whatever hypocrites pretend yet it is but themselves and some interest or advantage of their own they drive at in all they do for Judass's aime in all this was to reap advantage to him selfe 4. It is egregious theft before the Lord when men do carry on their avaritious designes under pretence of caring for the poore and when in affection or practice they are not faithful in what is committed to their trust but do intervert that to their private use which is designed for publike or pious uses for thus was Judas a thiefe in taking to himselfe what was to be employed for the use of Christ and his disciples or for the poor 5. Riches and the bag are not in such esteem with Christ but that the baâ—est of his followers may have them in keeping and under their power for of all the twelve Judas had the bag and bare what was put therein 6. When Christ suffers mens corrupt affections and suteable tentations and objects to meet it is a sad judgement and snare upon them and a presage that he will give them up to a neck break for it was a sad judgement upon Judas that being a thiefe he had the bag and so wanted not an opportunity to satisfie his covetous disposition Verse 7. Then said Jesus Let her alone against the day of my burying hath she kept this Followeth Christs answer and Apology for Mary In the first part whereof he defends her practice which Judas had quarrelled by shewing she did it upon an extraordinary cause and occasion to wit that foreseeing his death by faith she would testifie her â—ffection to him by doing this last duty now which she could not expect to get done afterward Whence learn 1. It is a great sin in any especially if they be of any eminency to discourage any of the Saints or interrupt them in their serving of Christ for Christ finds it needful to bid let her alone as knowing it might weaken her hands that she was checked by one of his Apostles 2. Christ will take the maintenance and defence of these who serve him against all that would oppose and carp at them for he lets her say nothing but interposeth on her behalfe Let her alone 3. Whoever misconstruct the honest actions of Saints yet Christ doth judge aright of them and alloweth them his approbation for Judas accounted it a waste but Christ approves of it as kept for the day of his burying 4. Christ in his suffering death and buâ—â—d is very honourable in the estimation of Saints who know him right And he doth esteem highly of his own sufferings for her keeping this ointment for the day of his burying intimates that she by faith saw him honourable in his death as well as in his life and that his death not only should be acceptable and â—â—voury to God but fragrant to all the Elect. and should fill the world with a sweet smell
carnal way of managing it he sheweth that he had other true glory to look to which made him vilipend this carnal respect tendered unto him by strangers to wit the glory of and following upon his sufferings which were near approaching And withal by this doctrine he points out that they ought to seek acquaintance with him not as a man lately cryed up by popular applause but as a glorified Christ on the triumphant chariot of his crosse and exalted at the Fathers right hand Whence learn 1. Christ takes no pleasure to satisfie the curiosity of men nor in worldly glory nor will he foster his followers in an estimation of it Therefore doth he sleight this motion and preaches what was of more importance He will not call them into his presence but by his doctrine doth testifie he did not relish the respects they offered to him 2. As sad sufferings may be following close after some sun-blenk of glory and triumph So it concerns the Lords people to meditate and resolve thereupon even in their best dayes for after Christs triumph the hour of his suffering is come or near approaching and he is meditating thereupon 3. Divine providence is so particular about all things particularly about the sufferings of Christ and his followers that not so much as the hour when sufferings shall begin but it is determined Therefore saith he so particularly the hour is come c. 4. Such as would take a right look of the sufferings of Christ and his followers ought to look through all the pain bitternesse or ignominy that is in them and fix their eye upon the glory that is in that lot and followeth thereupon for thus doth Christ leave us an example who in speaking of the approaching time of his suffering declareth that he looks upon it as an hour wherein the Sonne of man is to be glorified This was true even of his very sufferings that he was glorified in being called to exerce the office of a Priest for his people Heb. 5.4 5. And so also Saints have looked on their sufferings for him as an high honour conferred upon them Acts 5.41 But it was more visibly verified in the issue of his sufferings 1 Peter 1.11 when in his own person he was exalted unto glory Luke 24.26 and by the vertue of his death became great in the world as verse 32. of this Chapter 5. Such as get open eyes to discerne the glory of the crosse and the glory that abides Christ and his followers after their suffering will not care for nor relish worldly pomp and glory or carnal respect from men Therefore Christ sleights this offer because his eye was fixed elsewhere The hour is come that the Son of man should be glorified See Heb. 11.24 27. and 12.2 6. Christ will entertain no acquaintance with any unlesse his crosse be beautiful unto them and unlesse they lay aside doating on his bodily presence and study communion with him in his sufferings and exaltation for while as they sought to converse with him bodily and see his imagined outward glory he in his answer remits them to his suffering and exaltation shortly approaching to study acquaintance with him there Ver. 24. Verily verily I say unto you Except a corne of wheat fall into the ground and die it abideth alone but if it die it bringeth forth much fruit In the next place because Christs suffering as the way to his glory did stumble many of these who had carnal imaginations concerning the Messiah Therefore in this verse he clears the necessity of his dying by a similitude taken from grain which unlesse it be towen and die in the ground can produce no increase but being sown it bringeth forth much fruit Even so unlesse he died there would be no conversion of lost men unto God Whence learn 1. The necessity and usefulnesse of the crosse is not easily beleeved by the Sons of men And it is a point to be received on Christs word who will not deceive Therefore doth he begin this doctrine concerning his sufferings with so grave an asseveration Verily verily I say unto you 2. If Christ had not dyed and continued for a while under the power of death we could reap no profit by him nor would any have gone to heaven with him for Except a corn of wheat fall into the ground and die it abideth alone and so had been here It had been no prejudice to him only his love could not be without us nor had it been manifested unlesse he had brought many Sonnes into glory but all the losse had been ours 3. Christs death hath produced a fair harvest of fruit on the earth many being drawn unto him and many sweet fruits flowing from his death to them for if it die it bringeth forth much fruit and so is it here And thus also doth the Lord blesse the afflictions even of Saints to bring out much good 4. The profit that flows from the crosse of Christ and his followers ought to prevent any stumbling there at for by this argument Christ obviates the scandal here And indeed if the fruit of the crosse be an argument to move him to embrace it much more should it take away our stumbling Ver. 25. He that loveth his life shall loose it and he that hateth his life in this world shall keep it unto life eternal 26. If any man serve me let him follow me and where I am there shall also my servant be If any man serve me him will my Father honour In the last place Christ having acquainted them with what was his true glory and the way to it doth now point out the way how to come and have communion with him therein to wit by taking up the crosse and following him And for this end 1. He sets forth the danger of irresolution and the good of resolution in this point verse 25. A man that is sparing if it were even of his life when Christ calls for it doth take the ready way to lose it and he who doth hazard it for him at his call is sure to live eternally 2. He points out their obligation to this duty that if any will be his servants it is reason they follow him in the paths he hath troden verse 26. 3. He subjoins for the encouragement of such that if they follow him as servants they shall enjoy his company and if they honour him the Father will honour them verse 26. From verse 25. Learn 1. It is not enough that Christs followers leave off to stumble at his sufferings or at the afflictions of others unlesse they be content also to submit to the crosse without stumbling in their own persons Therefore doth he subjoine this doctrine to the former concerning his death to breed them with the crosse in their own persons 2. Albeit Christ may let some easily slip through and others get away with some small losse yet he approves of no followers who are not resolved on the losse of what
way v. 30. yet it must be spoken from the Word by God to the heart before we get ease 3. Such as are truly exercised in conscience will finde ease in comfortable promises clearing their condition from the Word albeit the trouble lie on for thus Christ is comforted by a voice from heaven clearing his case 4. Christ is a supplicant whose voice is acknowledged by the Father as the voice of his Son in that for which he seeks to him for here his supplication is answered by a voice from heaven 5. The Father is glorified in the life and sufferings of Christ and not only doth the Sonne glorifie him herein but he undertakes to glorifie himself As here his answer doth shew I have both glorified it and I will glorifie it againe 6. The Lords answers to troubled souls are very full clearing all they do or can propound and all they feele or is lying upon them for he not only undertakes to glorifie his Name in that wherewith Christ is now troubled but cleares further what he had done 7. Gods speaking to a troubled soul brings not only comfort under their present pressures but is a Pisgah from whence they may take a comfortable view of their by-past lots and may see faire ground of hope for time to come for in this comfort God cleares both by-gones and the time to come I have both glorified it and will glorifie it again Verse 29. The people therefore that stood by and heard it said that it thundered others said an Angel spake to him 30. Jesus answered and said This voice came not because of me but for your sakes In these verses upon occasion of the several conjectures of the people concerning this audible voice v. 29. Christ doth expound Gods purpose in this publick way of comforting him That he did it not so much because Christ needed it as to testifie unto them that he was accepted of God owned of him in his sufferings and would be victorious over them through him Whence learn 1. God is very glorious and full of Majesty and appeares so when he reveals himself His voice even in consolations is glorious for his voice here was such as the people said that it thundered when they heard it 2. As natural men are ignorant of spiritual soul-trouble so do they as little understand the consolations which God alloweth on these who are so exercised for they understand nothing of this matter but some it seems who were more remote said it thundered others more neare said an Angel spake to him 3. It is the great fault of men that they delight rather to talk curiously of the extraordinary manifestations of God then study to know the use to be made of them Therefore they are curiously debating what this should meane when Christ tells them they should study for whose sake it came 4. Consolations are then double consolations when men are not only refreshed thereby but are led to know how they ought to be improven Thus Christ is led to look on this voice for whose sake it comes and knows what use should be made thereof 5. All the glorious testimonies given unto Christ from heaven tended to point him out unto sinners as the true Messiah approven of God And that for the conviction of the malicious and for the encouragement and confirmation of their faith who flee to him Therefore saith he This voice came not because of me but for your sakes He needed indeed the consolation and it might have been imparted to him in a private way But this publick way of declaring the consolation was for their behoof Verse 31. Now is the judgement of this world now shall the Prince of this world be cast out 32. And I if I be lifted up from the earth will draw all men unto me 33. This he said signifying what death he should dye In these verses is recorded the fourth particular in this part of the Chapter namely that Christ being now calmed in his exercise and refreshed with the late consolation doth resume the point he had been upon ver 23 24. and publisheth more fully the glorious fruits and effects of his death The fruits of his death here mentioned are 1. The judgement of this world 2. The casting out of Satan the prince of this world ver 31. 3. The drawing of all men to him when he is lifted up from the earth ver 32. which lifting up he expounds to signifie the manner of his death ver 33. Now for right understanding this purpose the great difficultie is to take up rightly the first fruit of his death concerning the judgement of this world which may be diversly taken according to the different acceptions of the words judgement and world which may be diverse wayes expounded For first Takeing the world for the world of the Elect as 2 Cor. 5.19 and Joh. 3.16 where the reasons of this denomination are given the meaning will be That they are judged in Christ their head That is partly they are condemned in him who in his sufferings represented and stood Surety for them all and was accused sentenced and put to an accursed death for them and so God for sinne condemned their sin in Christs flâ—sh Rom. 8.2 And partly that by this judgement of Christ in their name there ariseth a judgement of absolution to them in their own persons through him This in it selfe is a clear and useful truth and doth well agree also with the casting out of Satan after mentioned Yet it doth not exhaust the fall scope of this place And albeit the Elect considered by themselves be sometimes called the world yet it is not so clear in Scripture that they should be called so emphatically This world which is usually taken in another sense especially when in the next words and 2 Cor. 4.4 This world are they of whom Satan is Prince and God For albeit he reigne in the Elect while they are children of disobedience and of wrath as well as others Eph. 2. 2 3 Yet it is not in respect of them that he is Prince of this world and therefore the name is not so proper to them Secondly understanding this purpose of the reprobate world over whom Satan is Prince the meaning is that they are judged or condemned in the sufferings of Christ which holds true in these respects 1. It seals up the condemnation of all these unto whom this purchase is revealed and yet do reject the offer 2. The sufferingâ— of Christ are a pattern and exemplary making manifest what is the judgement abiding the wicked for whom this purchâ—â—s is not made for if this be done in the green-tâ—ee what shall be done in the dry 3. They are condemned in Satan their head and Prince who was foiled and cast out by the death of Christ on the Crosse even as the Elect are judged and absolved in the suffering and victory of Christ their head These are indeed truths which do agree well with what followeâ—h
and resolving to let them out when they little dream of such a thing till it appear Therefore it is marked that before the feast of the Passeover Christ was foreseeing the storme and resolving to let out proofes of love to his disciples which yet appeared not till after supper ver 2. 7. There is no difficultie so sad but Christ and his followers may get a comfortable look of it were it even of death it self for herein Christ hath cast a copy who looked on his sad and bitter death with what followed in his resurrection and ascension as a departing out of this world unto the Father 8. It is a comfortable sight of death unto Saints that hereby they are translated from the miseries toiles and vexations of this world to go rest with and enjoy God for herein hath Christ led the way who departed out of this world unto the Father and did so look on his death 9. It adds to the comfortable sight of death that Saints do hereby not only go to God but do go to him as their Father through Christ for so did Christ for so did Christ depart unto the Father and made way for our going to him as a Father in him as Chap. 20.17 10. It â—ds also to the consolation that as the time of our change is determined by God so it is measured by houres which will at last come to an end and the prisoners be set free for now after some time and houres in serving his generation the determined hour was come wherein he should depart out of this world 11. Albeit Christ conversed but a short while in the world in respect of his bodily presence yet he did make and dayly makes a fair purchase in it by drawing sinners to himselfe for he hath his own in it 12. As Christs people ought to resigne themselves to him and be wholly for him so he hath a peculiar interest in them is specially concerned in all their conditions and allowes special favours priviledges and care upon them for they are his own or his property and peculiar ones 13. Love even the infinite love of tender hearted Christ is the allowance and portion of all his peculiar ones for he loved his own 14. Albeit Christ leave his children in this tempestuous world to be humbled with the reliques of sin and tossed with the tempests of time Yet that doth neither take away their interest in him nor his love toward them for he loved his own in the world 15. The disadvantages of Saints and particularly their being lest in the world when Christ went out of it is so far from hindering his love toward them that it is rather an argument why he should love them and let out more of it for it is not only not an hinderance of his love but an argument also he loved his own because they were in the world And especially now in his farewel he would give a proofe of it considering the dangers unto which they were left exposed 16. It is not enough to see Christs love towards his Saints in some particular passages but they must labour to see an uninterrupted course thereof from the time of their closing with him Therefore now at his farewel he cleareth all by-goâ— as that he had hitherto loved them as well as he was now to give a proofe of it Having loved his own c. 17. Christs love is not to be measured by kinde out-lettings to the satisfaction of sense but the summe oâ— all his dealing toward his own is love which ought to be read in every condition and dispensation were it even in keeping up his tender heart for a time for albeit there had been many several passages betwixt him and his disciples and some of them very crosse to their humours yet all is summed up in this he had loved his own 18. Christs special love toward his own is unchangable and incessant till they be perfected and enjoy the full effects thereof for having loved his own he loved them to the end He continued his love from the beginning till now he is to dye for them and depart from them and continueth it even then and will do so till they be brought to the end of their journey 19. Christs love is not a decaying love but a love that continually growes in effects Nor is it a love that consists only in good affection and wishes but breaks forth in notable expressions as he hath witnessed by his dying for his own for he loved them to the end even to the death he suffered for them and in so doing he loved them perfectly as the Word also will signifie proving that his love was a growing love in letting out such abundant effects at the last 20. When Christs followers are in any danger then unchangeable love will be on foot to cover their infirmities under tentation and to provide cordials for them and testifie his special care of them for this his love is marked as a cause why now when he is to remove they are to be scattered and shaken with tentation and left desolate he will let out so much of his heart in the following purpose and give them such sweet instructions in the following signe and explication thereof And indeed his love suffers much in his Disciples need and if there were no more his love is enough to move him to see them well Verse 2. And supper being ended the devill having now put into the heart of Judas Iscariot Simons sonne to betray him 3. Jesus knowing that the Father had given all things into his hand and that he was come from God and went to God 4. He riseth from Supper In the first of these verses the circumstance of time wherein Christ did these things that follow is more exactly noted that it was after supper Unto which is subjoyned a second consideration leading him to the following practice Namely That Satan had now prevailed with Judas to betray his Master which as it holds out a ground why our milde Lord who hitherto had borne with Judas naughtinesse and pointed at it only in general is now pressed to discover him more particularly ver 21. since it concerned him in his glory to foretell it before the hand So more especially it is a ground of his washing their feet and of his following sweet and useful doctrine For knowing his time to be now short and that this night Judas would betray him He doth busily bestir himselfe to pour out his heart in his disciples bosome and will let no minute of time slip but in that one night did fully discover his heart unto them and give an ample proofe of that love mentioned ver 1. In the other verse is subjoyned a third consideration moving him to this practice Namely That notwithstanding Judas treachery and his approaching sufferings yet he knew his own excellency and greatnesse that all power and authority is committed to him and that as he came from God
1. He asserts in this verse that they could not partake of that mercy but upon his removal 2. In the following purpose he propounds the benefits to be expected by the Spirits coming beyond what they enjoyed by his bodily presence that so they might be induced to submit to his departure as making way for the Comforters coming In this verse Christ asserts that however they relished the newes of his departure yet it was expedient and for their behoof that he should remove Which he cleareth by shewing the necessary connexion betwixt his departure and the Spirits coming who is so excellent a gift This he instructs both negatively that if he did not go away the Spirit would not come and positively that upon his removal he would send him unto them which is not to be understood as if they or others could not or had not received the Spirit before his Ascension But that the Spirit was not to be poured out so largely upon the members till after his exaltation and glorification who is their Head as chap. 7 39. Doct. 1. Christs dealing may be very expedient and useful when yet it is very unsatisfactory to sense for what filled their heart with sorrow is neverthelesse expedient for you saith he So that he is to be Judge of what is good for us and not we our selves 2. We are ordinarily so addicted to our corrupt sense that the usefulnesse of an afflicted and humbling condition is hardly beleeved even out of Christs own mouth Therefore must he so strongly assert it I tell you the truth it is expedient 3. As all Christs Word is of infallible verity so we are to look on it as such that it may comfort us under afflictions and uphold us against the testimony and apprehension of our sense Therefore doth he lead them to lean on this as their support under all tentations to the contrary I tell you the truth it is expedient for you that I go away 4. As Christ doth nothing for or to his people but what is useful and profitable for them so he is so tender as not to withhold what is useful because it satisfieth not their sense but is grievous to their flesh as knowing well that what is profitable will be pleasant in end however they look on it for present for it was of his mercy that since it was expedient he went away therefore he did go let them resent it for present never so sadly 5. Christs people and their welfare are so dear to him that in all that he did and that befel him and in all the changes of his condition he was still doing and minding that which was for their profit for as it was because it was expedient for them that he came to earth and stayed in it so he went away again not because he was weary of them and their company nor yet only because he was to be glorified himself but because it is expedient for you that I go away and be exalted into glory 6. The Spirit of God as he is largely communicate under the Gospel is so sweet an Advocate and Comforter that his presence may compense the saddest of losses were it even of the bodily presence of Christ for here it is insinuate that he is such a gift as it is a great favour to want Christs bodily presence to make way for his coming And that because he is that Comforter by way of excellencie above that comfort they had by his bodily presence and who can comfort beleevers in all places at once whereas his bodily presence was confined to one place Therefore saith he If I go not away the Comforter will not come but if I go I will send him 7. As Christs bodily presence is not the most powerful and refreshing way of comfort however it was needful in its time and refreshful in its measure so beleevers are not capable of the full consolations of the Spirit but by the removal of his bodily presence out of the world for not only did he by his death and going out of the world merit it and he must be glorified and enter into his Kingdome before his members participate so largely of his fulnesse but they were so dull while he was with them that they could not be capable of these comforts till they were weaned from a bodily presence and exercised with trouble Therefore saith he If I go not away the Comforter will not come So that they who doat still on a corporal presence of Christ do thereby stop the way of the comforts of a spiritual presence 8. Christ by sending of the Spirit after his Ascension doth not only prove himself true God the second Person of the blessed Trinity from whom as from the Father the Holy Ghost proceedeth and is sent But also That as Mediatour justice is satisfied by his death That he as the Head of beleevers is glorified chap. 7.39 and entred in possession of his dignity Acts 2.33 and That being thus exalted he is still mindful of his brethren So much is imported in this If I depart I will send him unto you 9. Christ being now exalted there is free access to partake of the Spirit by all these who do employ him for that effect for being departed he will send him to them who ask him Verse 8. And when he is come he will reprove the world of sinne and of righteousnesse and of judgement The benefits to be reaped by the Spirits coming which would richly compense his departure are three The first relates to the world whom the Spirit will convince of three great points sin righteousnesse and judgement which being here named only are distinctly insisted upon in the three following verses and the grounds upon which they shall be convinced of every one of them and the evidences thereof produced For clearing of this purpose a little Consider First as for the Act here ascribed to the Spirit of reproving or rather convincing I take it to import not only his offering and affording sufficient meanes which might convince men but also the successe of these means and his effectual and actual convincing of them thereby And that not only by illuminating them with knowledge which may be without conviction nor yet by bearing in challenges and reproofes only for there may be challenges and reproofes without through conviction But further by arguing them out of their principles and grounds to a contrary opinion as the word imports and bearing in of truth so as they are put to silence and cannot in reason gainsay it Secondly as for the object of this work of the Spirit by the world who shall be convinced I understand men in the world and particularly men in the state of nature and yet unconverted whether they be elect or reprobate and that not a few but many of them All which are frequentlie expressed in Scripture by the name of the world Thirdly as for the nature scope and tendencie of this work of conviction
he might call these things his which the Spirit should shew as being communicate by the Spirit from the Father and him Whence learn 1. The way to understand aright what Christ saith is to compare one passage with another Therefore doth he by this following passage explain what seemed harsh in the former that he shall take of mine and shew it unto you 2. Christ is to be so eyed in the large allowances communicate unto his Church as we forget not the Father but rather we ought to see the fulnesse and rich good-will of the Father in what Christ communicateth and Christs own excellencie who hath all fulnesse that is in the Father to communicate Therefore he asserteth that all things that the Father hath are mine as the reason of that expression He shall take of mine c. 3. Such is the strict union of the Persons of the blessed Trinity that there is among them a perfect communion in all things for all things that the Father hath are mine and so the Spirits also 4. As there is an union in essence and communion among the Persons of the Trinity so their order of subsistence and operation is distinct the Son being and working from the Father and the Holy Ghost from the Father and the Son for saith he all things that the Father hath are mine from him and the Spirit shall take of mine and shew it unto you Verse 16. A little while and ye shall not see me and again a little while and ye shall see me because I goe to the Father From this to v. 23. is contained the second encouragement whereby Christ comforts his disciples and mitigates their excessive sorrow for his departure In this verse the encouragement is more briefly propounded That however he was shortly to be removed from them in respect of his bodily presence being now to suffer death and leave the world yet they should shortly after that see him again and he should finde a way to be indeed present with them For understanding whereof albeit that reason of his going to the Father may lead us to understand it of his appearing again to them bodily after his resurrection and that since he was not to abide under the power of death but to rise again and ascend to his Father they should get a sight of him by the way yet I take not this sight to be understood here further then as it was a forerunner of greater things For this is to be done in that day wherein they were to be endowed with much knowledge and to come much speed in their prayers put up in his Name v. 23. which is not to be restricted to that time betwixt his Death and Ascension but was rather verified after his Ascension And upon the same ground albeit the enjoyment and sight of Christ in heaven which every beleever may expect after a short while do indeed compleat that joy which is propounded v. 20. as the fruit of their seeing of him yet it is not to be restricted to that either For in that day they will need no prayer as v. 23. it is said they shall in the day they shall see him Therefore it is most clear to understand the encouragement thus That however he was shortly to die and remove from them yet seeing he was not to abide under the power of death but to ascend and be exalted with the Father he would therefore give proof of his exaltation and good-will toward them by pouring out of his Spirit whereby they should enjoy a spiritual sight of him as chap. 14. 19. and by this their sad houres should be sweetned as also all beleevers till they come to full sight and full joy in heaven Now albeit this encouragement thus explained together with the rest that follow do all depend upon the pouring out of the Spirit as fruits and benefits to be reaped thereby as well as these that are formerly mentioned in this chapter And so may all be reduced to that general encouragement of the coming of the Holy Ghost yet seeing Christ doth not here as in the former name this as a fruit of the Spirits coming therefore I have made it a distinct encouragement Doct. 1. The life of beleevers within time is made up and consists of gâ—eat variety of lots having and wanting sweets and soures mixed together and succeeding one to another for so it is here declared they are now seeing shortly not to see and after that to see again 2. The great exercise of beleevers is about the enjoying or wanting a sight of Christ and this sight of Christ is so precious to them that it moves all the wheeles of their affections and makes faire weather or foule according as they want or enjoy it it being still winter when he is absent and whenever he returns he brings the Spring with him Therefore is all their exercise summed up in this ye shall not see me and ye shall see me and this is it which begets the joy and sorrow after mentioned 3. Whatever be Christs tender condescendence at sometimes to his people yet they are to expect that within time they will get satisfaction to their sense but for a short time for so did the disciples finde its the matter of his bodily presence and so will beleevers finde in the matter of sensible enjoyments a little while being all put together or but now a little while in respect of what they had enjoyed chap. 14. 9. and ye shall not see me The word imports a serious and intent seeing and contemplating and is attribute oft-times to a sight of the minde and it may insinuate that now they should not get him seen so distinctly as formerly or that his removal should so confound them for a time as they should not so much as get him contemplate with the eyes of their minde till the Spirit come upon them 4. It is the Will of Christ that believers be not surprized with the withdrawing of Christ sensible presence but that in the midst of enjoyments they resolve and be armed for it Therefore while they enjoy his company he doth warne them a little while and ye shall not see me 5. Christ when he doth withdraw his sensible and bodily presence is yet not absent from believers but hath a way of presence wherein spiritual minds may discern and see him for notwithstanding his removal ye shall see me saith he The word imports a full and clear sight as if he were before their eyes 6. As the sensible enjoyments of beleevers are but short while they are within time so their desertions and clouds are but short also They may think the time long because of their affection and they may prolong their own affliction by taking in an idol in the room of an absent Christ and by not making use of desertion as they ought But he alloweth that their sad houres be short and however it be they are so in respect of eternity for again a
dark 3. Joy is allowed by Christ upon all his followers It is his scope in his dealing toward them and he hath done and daily doth what may breed them joy for this is his scope here that they may have joy See Phil. 4.4 1 Thes 5.16 4. The faith and knowledge of Christs intercession for his people that they may be preserved and made to persevere is such a pledge of their sure estate and of his good-will toward them as may afford abundant matter of joy in their saddest case for These things I speak in the world that they may have joy 5. The joy of beleevers is of Christs allowing is his work in them and a joy in him over all that they finde in themselves Therefore doth he call it my joy 6. Christs joy allowed on his people is a compleat joy far beyond the empty joy of the world in midst whereof the heart is sorrowful And albeit the full degrees of their joy will meet them in heaven yet their joy here is full in parts as satisfying the minde calming their stormes and staying their foot against all essayes if they emprove it right Therefore is this joy in that he prayes for them and their joy in obtaining their answer called a fulfilled joy 7. Christ doth not only take care to give his people cause of joy but to make them rejoyce in it also and that with an inexpressible joy whereof others are ignorant Therefore will he have it fulfilled in themselves that is their hearts filled with it and feeding on that hid Manna whereof strangers are not pertakers as Prov. 14.10 8. The Father doth allow that which Christ doth for the encouragement of his people and will not let it be ineffectual For this is Christs argument for obtaining his sure which certainly hath weight with the Father These things I speak in the world that they might have my joy fulfilled in themselves Ver. 14. I have given them thy word and the world hath hated them because they are not of the world even as I am not of the world The third argument pressing the petition is taken from the worlds opposition to them being converted The word which Christ gave them ver 8. had so far wrought upon them as to regenerate them and make them dissent from the world in judgement affection and conversation so rendering them conforme in some measure to him their Head And this change made them incurre the worlds hatred which doth call for divine preservation Whence learn 1. As it is Christs great favour and kindenesse to give his Word unto his people so where it is given with a blessing and rightly received it draws the receiver to a disconformity with the world and not to be of it though he be in it for I have given them thy Word and they are not of the world 2. It doth exceedingly commend the grace of God in Saints that albeit they kept in the world and forced to walk among the many snares thereof yet they are separated from it and not conforme unto it for though they are in the warld v. 11. yet they are not of the world 3. Whatever civility men of the world may have yet all of them are so opposite to gâ—ace and godlinesse that they will not only oppose it in themselves but hate and persecute it in others one way or other if it were but by traducing piety that they may persecute it under some odious name for the world hath hated them because they are not of the world So that when it seems to be otherwise we may reckon either that professours of Religion are but too much like the world and little like Christ or that the worlds malice is but overpowred and bridled till they get an opportunity 4. It may encouâ—age Saints to endure opposition from the world so Religions sake that the quarrel wherein they suffer is most glorious and what the world hates in them is theiâ— gâ—â—atest ornament before God for he points out to them that the quarrel is because they are not of the world 5. It may encourage them also in this conflict that in their state suffering they have a conformity with Christ their Head conformity with whom is a great dignity for by this also doth he encourage them they are not of the world even as I am not of the world He or his Kingdome are not of this world more then they are and their suffering on this account redounds to him who is first hated and for whose sake and because of conformity with him they are hated 6. The worlds opposition to Saints because of their separation from it doth engage God to see the more carefully to their pâ—eservation for it is an argument why the Father should keep them The world hath hated them because they are not of the world Verse 15. I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil 16. They are not of the world even as I am not of the world In these verses 1. Christ repeats and explains the former petition shewing for their instruction that he desired not as yet they should be freed from all danger and trouble by taking them away out of the world by death but that he would preserve them in the midst of troubles from the tentations and snares of their troubles v 15. 2. He presseth and enforceth the petition thus explained upon the reason propounded v. 14. taken from their condition opposite to the world and conforme to him their Master v. 16. Whence learn 1. Christs followers have need to guard against mistakes of what he saith that they do not delude themselves nor let their own luâ—ts put a commentary upon his doctrine Therefore doth he explain his own meaning not to informe his Father but to prevent their mistakes 2. Such as are employed to speak in publike for the edification of others ought to make it their study to accommodate their speech to the capacity of their hearers As Christ here doth so speak as may clearly explain his meaning unto them 3. Christ hath more wayes then one whereby to secure his people against all they can meet with As here he hath one way of preservation which he layeth by for a time and another which he pitcheth upon 4. There is one fair outgate from all troubles abiding Saints when by death they shall be translated out of the world and above the reach of all their difficulties for this is one outgate though he will not make use of it at this time to take them out of the world See Job 3.17 18 19. Rev. 14.13 5. Albeit death be very often desired by Saints in their perplexities Yet Christ seeth it meet rather to exercise them for a time and fit them for proofes of his love then to grant that desire And however we ought still to have our eye upon our rest and make ready for it Yet we are not anxiously
He declares how Peter with some difficultie getting in after his Master v. 15 16. doth at the voice of a damsel deny him v. 17. and yet stayeth still in a place so full of snares v 18. 2. He giveth an account of Christs conflict with the High Priest v. 19 20 21. and with one of his servants v. 22 23 24. 3. He declareth that Peter staying still there did yet twice deny his Master v. 25 26 27. Thirdly He recordeth a part of Christs trial in Pilates judgement-hall to which the Jewes brought him v. 28. Wherein after some debates betwixt Pilate and the Jews about entring of the processe v 29 30 31 32. Pilate examines him concerning his kingdome and gets a meet answer v 32 34 35 36 37. Which Pilate little heeding goeth oâ—t to the Jewes and absolveth Christ v. 38. and endeavours but in vain to release him by occasion of their custome at the feast v. 39 40. Ver. 1. WHen Jesus had spoken these words he went forth with his Disciples over the brook Cedron where was a garden into the which he entred and his Disciples 2. And Judas also which betrayed him knew the place for Jesus oft-times resorted thither with his disciples 3. Judas then having received a band of men and officers from the chief Priests and Pharisees cometh thither with lanthornes and torches and weapons John omitting Christs agony in the garden as having been largely spoken to by the rest and contenting himselfe to record in this part of the Chapter how he was taken and bound there and carried away from thence He doth premit three necessary particulars to that Naration The first whereof in these verses is the conveening of all parties in this place He first records how Jesus after the former sweet exercise goeth out of the Citie to this garden beyond the brook Cedron wiâ—h his disciples v. 1. Next he declareth that this being a place frequently haunted by Christ and his disciples and so known to Judas v. 2. He came there well guarded to take him v. 3. I need not here insist to describe this garden nor yet to shew that as Adam sinned in a garden so Christ would suffer in a garden to expiate the guilt of this sin in all his people But we may from v. 1. Learn 1. It is the duty of Christs followers not to expect alwayes so sweet a life as preaching hearing communicating and prayer but to lay their account that after such exercises they may be called to suffer and after fair blenks may meet with black stormes for so much doth Christs example teach who when he had spoken these words in preaching and prayer and had instistute and celebrate the Supper he went forth c. to his trial 2. Such as have committed themselves to God and lest any of whom they have charge on him may very safely leave them in the midst of hazards and themselves hazard to look trouble in the face for more particularly When Jesus had spoken these words in the former prayer wherein he had prayed to the Father for himselfe and left his disciples upon him he went forth to encounter death and is not affraid to be taken from his disciples and leave them in the world since he had put them in so sure a hand 3. It is the duty of the Lords people to be resolute in undergoing suffering and to offer themselves voluntarily to God to underly it in so far as they have a calling And herein Christ is an eminent pattern who went forth over the brook Cedron a little brook running betwixt Jerusalem and the mount of Olives of which see 2 King 23.6 and elsewhere and entred into the garden where he was to meet with several conflicts 4. His taking his disciples with him and their following of him may serve to teach Partly how affectionatly Christ is to be followed when he is foretelling of his departure for on their part it imports their hanging on him Luk. 22 39. as Elisha did on Elijah till the fiery chariot parted them Partly That we should be thrifty in spending every moment of our time whatever encumbrances we have for Christ in all this throng took them with him that by the way he might informe them of their scattering and appoint the meeting place after his resurrection as it is recorded Matth. 26.31 32. Partly That Christ hath sanctified in his own person the desolate and low condition of his people wherein they would be glad of the meanest encouragement even from the company of weak Christians and yet cannot have it for he also took them with him that they might watch with him in his agony wherein yet they disappointed him as is recorded Mat. 26.38 40. And partly That as naturally we are averse from trouble especially from suffering for Christ So it is his peoples duty to train and breed themselves for such lots both by the observation of the courage of others Heb. 6.12 and 12.1 which no doubt made many in the primitive times so stout and by the observation of their own weaknesse in lesser assayes that being humbled thereby they may put themselves in Christs hand who may make notable instruments of these who at first are very weak Therefore also did he take them with him not that they might suffer at this time but that they might be bred for their after sufferings by beholding his courage and power and by getting a taste of their own weaknesse to make them more selfe-denied and eager to recover themselves at another time 5. Such as would bear out under trial and persecution ought not to be found sleeping but in the first place should make all sure with God that trial do not surprize them while they have not entreated the face of the Lord 1 Sam. 13.12 Therefore also doth he enter into the Garden that there he may endure his agony and wrastle with his Father before Judas came as is cleared by the rest From v. 2 3. Learn 1. As it is our duty to be very diligent with God when troubles are eminent or incumbent So we ought not to leave all to the pinch of extremity but should be making ready before-hand for Jesus oft-times resorted thither with his disciples See Luk. 21.37 and 22.39 And this he did not only to sanctifie unto his followers ill entertainment notwithstanding the services they do to the world as he preached all day and yet lay in the fields all night Luke 21.37 or to sanctifie essayes of hazards and trials whereby they are fitted for greater trouble when it cometh as he was long before so pursued as he could not conveniently lodge by night in Jerusalem But further he did this that in the night time he might give himself there to prayer as was his custome Mat. 14. â—3 and that before his Agony came 2. As beleevers ought not to rush upon trials without a calling so they ought not timerously to decline them but should set their face toward them
Passeover sacrificed for us and dying at such a time the smell of his death might spread far and near by reason of the great concourse at this time 3. Christ hath sanctified unto his people disappointments in the matter of deliverance when otherwise it might seem probable hereby also encouraging them to suffer when by these disappointments it is clear they should suffer for he in his own person is not released albeit the Governour endeavoured it 4. While Barabbas a robber is preferred to Christ it may serve to put us in minde that however in himself and as to them who sought his life he was most innocent yet considering him in his Suretiship he had more to suffer for then ever Barabbas committed and therefore is arrested by divine justice while the other is permitted to escape And this should invite every one who claimeth interest in his death to lay to heart his share in these provocations and crimes which were then charged upon Christ 5. Christ hath sanctified unto the godly their being worse esteemed of in the world then the worst of men and their being held unworthy to live on the earth where many wicked men are tolerate See 1 Cor. 4.9 13. Acts 22.22 and that even by corrupt Church-men for they preferred Barabbas a robber to himself CHAP. XIX IN this Chapter John prosecutes the Narration of the rest of Christs sufferings before Pilate and in the place where he was crucified together with his death and burial It may be taken up in three parts In the first part is recorded some further sufferings of Christ and Pilate further dealing with him and about him with the Jewes before he proceed to the sentence of death to v. 13. And namely That Pilate having scourged and otherwise abused Christ v. 1 2 3. doth yet declare him innocent before the Jewes and labors to move them to pity and to cease their further rage by looking upâ—n him in such a case v. 4 5. But this not prevailing with them and Pilate yet asserting his innocency and refusing to hearken to them v. 6. they bring in a new accusation of blasphemy against Christ v. 7. which together with a new conference with Christ upon that subject and the matter of his power over Christ v. 8 9 10 11. makes him yet more desirous to release him till they bring an accusation against himself as do friend to Caesar in this businesse v. 12. In the second part of the Chapter is contained the sentence of death pronounced against Christ with the answerable execution and what occurred till he gave up the ghost to v. 31. wherein these particulars are recorded 1. That Pilate being terrified with their accusation after some formalities in procedure whereby he thought to transferre the guilt upon them passeth sentence that he should be crucified v. 13 14 15 16. â— 2. The execution of this sentence with an account who they were that suffered with him v. 16. 17 18. 3. The title put upon his Crosse with some debates about it v. 19. 20 21 22. 4. His sufferings from the souldiers being now upon the Crosse and that according to the Scriptures v. 23 24. 5. His company who stayed beside the Crosse and his care of his mother being then present v. 25 26 27. 6. His thirst immediately before â—is death and their giving him vinegar to drink according to the Scriptures v. 28 29. 7. His Testament and death v. 30. In the third part of the Chapter some consequents following upon his death are recorded And namely 1. A confirmation of this truth that he was reallie dead wherein is recorded the Jewes desires to Pilate that the death of these who suffered might be hasteled by breaking of their legs that so they might be removed because of their solemnity v. 31. and that the souldiers did execute this upon the other two v. 32. but finding Christ â—lready dead they do not break his legs v 33. but make his death sure by a new wound v. 34. The certainty whereof John confirmes as being an eye-witnesse v. 35. and doth clear these passages by comparing them with the Scriptures v. 36 37. 2 His honourable burial by Joseph who begged his body of Pilate v. 38. and Nicodemus who provided ointment and spices v. 39 and both together do decently bury him in a new grave v. 40 41 42 Verse 1. THen Pilate therefore took Jesus and scourged him 2. And the souldiers platted a crown of thornes and put it on his head and they put on him a purple robe 3. And said Haile King of the Jewes and they smote him with their hands The first part of this Chapter may be summed up in these four branches The first whereof in these verses containes Pilates cruel usage of Christ by scourging of him v. 1 by causing to crown him with thornes and cloath him with purple v. 2. hereby punishing his affecting of a ridiculous Kingdome as he supposed and affronting him with salutations as a mock-King and by injurious smiting v. 3. If we look on Pilates scope in all this it was mainly to gratifie the Jewes by some lesser punishment and to induce them to pity Christ thus grievously afflicted for their pleasure as will appear in the following purpose Hence it is subjoyned to the preceding purpose with a Therefore v 1. intimating that since Pilates designe succeeded not to get him released in stead of Barabbas he essayed this as another mean thinking to spare his life by scourging of him And albeit some of the other Evangelists mention this scourging after his condemnation yet John doth set it down in its own order which they only recapitulate as a thing done before that But if we look upon this usage in it self it was a part of Christs suffering for us both painful and loading him with contempt and ignominy Whence learn 1. Great men in Gods account are guilty of the faults of their inferiours when they connive at them and do not reprove and represse them much more when they command and enjoine them Therefore it is said Pilate took Jesus and scourged him because the souldiers did it as it is v. 2. and in the rest of the Evangelists at his command and he being present as is implied v. 4. gave way to all their cruelty in it See 2. Sam. 12.9 2. As this scourging and painful crowning of Christ doth not warrant any to think basely of him as if he were without any desireable form or beauty as it is Isa 53.2 but doth rather point him out to his people as white and ruddie white in his innocency and ruddie in his sufferings and therefore he should be accounted the chief among ten thousand Cant. 5.10 and fairer then the children of men Psal 45.2 so in particular his scourging which was a reproachful usage of any ingenuous and free man Acts 16.37 and 22.25 and was no doubt painful and so much the more painful and violent as Pilate thereby intended to move the
the strongest ought to subject themselves unto this Government for in the second repetition of the charge it is feed or govern and play the shepherd for the word is different from the former and that even to the sheep 8. The strongest of professours will not within time attain that height of perfection and sanctity as to out-grow Ordinances or a Ministry or not to need them and Ministers are bound to deal with them accordingly Therefore in the third repetition of the charge he useth the word first used feed or provide and afford food and that even to my sheep as well as to lambs Verse 18. Verily verily I say unto thee When thou wast young thou girdedst thy self and walkedst whither thou wouldest but when thou shalt be old thou shalt stretch forth thine hands and another shall gird thee and carry thee whither thou wouldest not 19. This spake he signifying by what death he should glorifie God And when he had spoken this he saith unto him Follow me In the next part of Christs conference with Peter he warnes him of his future sufferings promising that he should prove more stout then in his former trial This he propounds more darkly v. 18. and alluding to the custome of these Easterne people who wearing long garments did gird them up by binding their loines when they went to a journey and to the custome of binding malefactours when they were carried from place to place or to the place of execution He sheweth a great difference that should be betwixt his case in youth and in old age In his youth he girded up his loines and walked at his own pleasure but in his old age others should binde him and carry him whether his natural inclination did not lead him And in v. 19. he explains this shewing that he spake of his violent death sweetning it with this consideration that hereby he should glorifie God and commanding him presently to follow him Whence learn 1. Love to Christ must be evidenced not only by active doing of duty but by suffering also unto death if we be called unto it And Ministers especially when they undertake the charge of Christs flock ought to lay their account for such a lot Therefore is this prediction joyned with the former injunction as another proof of Peters love to Christ 2. The matter of suffering would not be lightly thought upon but we should have grave and serious thoughts of it that afflictions in some measure abide us that it is our duty to resolve for the worst and that suffering will indeed try us and therefore we should be laying up for such a strait for these causes doth he begin this doctrine with a grave asseveration Verily verily I say unto thee c. 3. There will be great difference betwixt a Saint trusting in his own strength and the same Saint leaning upon and supported by God he who before durst not look a damosel in the face will in the other case dare to look death in the face for so appeared in Peter of whom Christ foretels this when he is minding him of his former failing 4. As it is the duty of Saints alwayes to look on suffering for Christ as their great honour Acts 5.41 so in particular when a Saint is indeed penitent for his shifting of suffering and sliding in a time of trial it will be his great comfort to know that he shall have the honour to suffer and be born through in it that so to say he may be avenged on trial for his two eyes for here it is held out for Peters encouragement that Christ will employ him who had proven so weak yet to suffer unto death for his Name as a souldier who is shamefully beaten desires nothing so much as another day wherein he may shew his valour and repair his credit 5. As nature hath an antipathy at death and particularly a violent death so Saints have not an inclination to suffering ready to let out at their pleasure till God give them victory and resolution Therefore is his suffering called anothers girding him and carrying him whither he would not not only shewing that naturally he would be averse from it or that he would have no hand in his own suffering and death but that take him in his own resolutions and inclinations and he would decline such a lot though grace made him submit and stretch out his hands that they might gird him and this sheweth how needfull it is that the most resolute of men do seek willingnesse from Christ lest their natural inclinations prevail And that even where there is a natural antipathy and fear of death and suffering yet Christ may make eminent and resolute Martyrs of them they depending on him as many Martyrs who have been long exercised with the feare of death have found in experience 6. The thing which nature especially while men are young and in vigour would still be at is to be their own Masters not subject to the Law of God nor to the tossing Providences about the world for this was Peters way and what he delighted in then when thou wast young thou girded thy self and walkedst whither thou wouldest He was his own man and delighted to walk as he pleased and at randome and liberty 7. Men may expect strange changes in their lots and exercises in the several turnes of their life before they go off the world and particularly when men engage themselves in Christs service they may expect a strange change to follow on it Not only will their consciences within them curb their extravigant and lawlesse walking but whereas there were none before to trouble them now there must be nothing but bonds and death for them So much doth this opposition betwixt Peters lot in his youth and old age teach us When thou wast young thou girdedst thy self c. But when thou shalt be old thou shalt stretch forth thy bands c. 8. That Christ promisseth he shall not suffer till he be old He teacheth partly that the timing of his peoples suffering is in his hand and he can when he pleaseth give them a faire time wherein to serve him before he call them to seal the truth by their sufferings for Peter is old before they gird him c. See Luke 13.31 32. and partly That Christ may call his people to suffer when their visible ability is least that so the power carrying them through may be seen to be of him Therefore also doth he suffer when he is old when albeit old age might quench many lusts in him and experience and time might settle him yet his natural vigour was decayed and feares usually accompanying old age might retard him 9. Christ would have his doctrine distinctly taken up and understood by hearers therefore as Peter understood this well enough so John explains it for our use shewing that Christ spake of Peters death in these termes 10. The sufferings of Saints do contribute to set out the glory of
he cleared the way of attaining this spiritual food so here he takes occasion to set forth the excellency thereof by comparing it with and preferring it unto the Manna whereof they boasted so much The comparison is propounded in this ver which may be diversly understood As 1. That it was not Moses of whom they gloried in opposition to him who gave them even that Manna for it was the Father that gave it upon Moses petition who also doth now offer this true bread and that of free grace without any previous desire of theirs This is a truth in it selfe and sheweth how Christ will debase them whom men do injustly cry up to the prejudice of truth But it doth not reach Christs full scope here 2. That the Manna was not given from heaven that is from the celestial heaven but only from the aire and clouds which frequently in the Old Testament is called heaven But Christ this spiritual food is given from the heaven of glory Yet neither doth this exhaust the scope Therefore 3 I take the comparison to be institute betwixt the nature and effects of Manna which was given by the ministry of Moses and this food given by the Father That however Manna was a Sacrament and type of Christ and in that respect is called spiritual meat 1 Cor. 10.3 Yet it was not bread from heaven or true spiritual food in effect and of it selfe but only bodily food But this is true bread from heaven that is real spiritual food and the substance and truth of all these types pointing it out Doctrine 1. It is not to any purpose to follow a contentious and quarreling people in their endless debates with Christ and about his doctrine But the best way of dealing with them is constantly to hold out unto them their need of Christ and that singular excellency that is in him Therefore Christ stands not to debate with them about signes but goeth on to point the excellency of this food and how needful it was for them if they looked for life 2. Unbeliefe is a disease ill to be cured and it is no easie matter to draw men from doating on the external priviledges they have enjoyed that they may learn to prize and esteeme of what is spiritual and more excellent Therefore Christ in pressing this doctrine must use doubled asseverations verily verily because they would account but little of his bare word in this matter 3. There is no outward priviledge enjoyed of old and which the Church wants under the Gospel but it is all made up in Christ with advantage for here better bread is daily offered then that of Manna was 4. Christ is the truth and substance of all the types in the Old Testament And particularly the type of Manna is fulfilled in him in his Incarnation and coming in the world In his Original he comes from a better heaven then that whence Manna came He is but little small and despised in the eyes of men and yet is white and spotlesse as Manna was and of a sweeter taste to right discerners and feeds and entertains a better life then Manna did He is alsufficient to feed all his people as Manna furnished all Israel and is laid freely forth to be gathered and received by all of them as Manna fell daily round about the camp And the weakest beleever shall not come behinde with the strongest in sharing in him according as the Manna was equally divided Therefore is he called the true bread from heaven with relation to Manna as the type 5. The holiest of Ministers do not conferre the thing signified in a Sacrament nor is the outward element of the Sacrament the thing signified by it which feeds the soul But God hath the giving of that in his own hand and if he be not employed men will get but the earthly part of the Sacrament Therefore albeit Moses was a Minister in giving them Manna which was the type and outward element yet saith he Moses gave you not that bread from heaven or the thing signified but my Father giveth c. And thus he not only debaseth Manna in comparison of himselfe but speaks the more meanly of it in respect they looked not so much to the spiritual signification thereof but only propounded it as an instance to invite Christ to give the like carnal satisfaction to their bellies 6. Such as stand in need of true spiritual food have both the Father and the Sonne ready and engaged to give it unto them for whereas he had said the Sonne of man shall give it unto you ver 27. now saith he my Father giveth the true bread Wherein he doth not only as Mediatour give the glory of all to his Father but sheweth that the Father concurreth with him in this and giveth it by his hand 7. Even such as are for present but carnall and unsound are not secluded from the offer of Christ but upon right tearmes may expect that he will be gifted to them Therefore saith he even to these hearers but my Father giveth you c. that is by me maketh offer of it to be embraced upon right tearms and in the due order Ver. 33. For the bread of God is he which cometh down from heaven and giveth life unto the world In this ver the assertion concerning this true bread given by the Father is repeated and cleared and enlarged in a description thereof which aggreeth not to Manna Wherein 1. It is declared that this is the true bread of God which comes down from heaven to give life to lost and dead men which Manna could not do 2. This benefit is enlarged that whereas any benefit Manna brought was peculiar to Israel only this is appointed to give life to all sorts of persons as well as the Jewes Whence learn 1. Albeit not only Manna but even our ordinary refreshments are of God and from him Yet Christ is the bread of God by way of excellency as being indeed divine food and food for our better part and food wherein God manifests his riches and fulnesse as God and wherein he ought to be clearly seen Therefore saith he the bread of God is he c. or he is divine bread and bread which comes from God in a singular way And he speaks of this bread as a person having action he cometh down c. because it is Christs person and benefits accompanying him which being applyed do give life 2. Benefits of God ought to be in esteem with us according as they have much of God shining clearly in them and in giving of them which will commend spiritual benefits before temporal and lesser benefits coming more immediatly and sensibly from his hand before greater favours wherein that is not so visible for this is an argument to commend him as the true bread for he is the bread of God 3. All mankinde by nature is in a lost condition lying spiritually dead and being obnoxious to eternal death without Christ for
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
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