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
politick smooth way It teacheth That they who not only are sinfully tender of their credit but they to whom a conscience what they have of it is a vexation and a crosse to their designes will readily meet with many vexations by reason thereof and in end make shipwrack of it As it fared with Pilate who is here irritate knowing that Christ touched him in the quick and afterward giveth up himselfe to go over the belly of his conscience 2. Even moral civility in men will account it as great a reproach as may be and a matter of shame to be the author and inventer of calumnies and reproaches against others for Pilate declines this and fastens it upon the Jewes thine own nation and the chief Priests have delivered thee unto me 3. Such is the iniquitie and corruption of time that hardly shall the most injust aspersion be cast on any but it will leave some impression of guilt at least with some Therefore albeit Pilate knew the Jewes accusation to be frivolous and of envy yet it gives him occasion to suspect some quarrel which causeth to enquire What hast thou done 4. Not only hath Christ as God an universal Kingdome of power and providence even over the highest of men Dan. 2.21 1 Tim. 6.15 Prov. 8.15 16. But as Mediatour he hath a donative Kingdome in and over his Church to the preservation and propagation whereof his Kingdome of power is subservient Matth. 28.18 19. for so is here imported that even in his state of exinanition he hath a Kingdome my Kingdome 5. It is no strange thing to see truth so misrepresented as may stumble many which yet being heard and cleared will offend none for whereas this truth that he is a King was so represented as might offend Pilate Christ lets him see that this needed not at all stumble him 6. Albeit Christs Kingdome be in the world yet it is not of the world Not only in respect of the subjects who ought not to be of the world but chiefly in opposition to worldly Kingdomes The benefits thereof not being earthly Rom. 14.17 it being managed in a spiritual way and with spiritual weapons 2 Cor. 10.4 and coming without external pomp and observation like unto the Kingdomes of the world Luk. 17.20 21. for so much is imported in this assertion my Kingdome is not of this world whereby he removeth all cause of fear in Pilate 7. It is the property of Christs subjects and servants to be affectionate to their Lord and Master and to be ready to do whatsoever is lawful for the good of his Kingdome for so is imported in that his servants would fight if it had been warrantable And hereof all made offer and Peter gave a rash proofe as we heard on v. 10. 8. It is an evidence that Christs Kingdome is spiritual that it is carried on not by force of armes as worldly Kingdomes are but by spiritual means Therefore doth Christ confirme his assertion not by Scripture which Pilate knew not but by that known instance If my Kingdome were of this world then would my servants fight that I should not be delivered to the Jewes Whereas private men aspiring to a worldly Kingdome do use violence and force of armes he had prohibited his disciples to fight in his defence in the Garden This is not to be understood as if Christ disallowed that they to whom he hath given the sword should defend his Kingdome therewith for if Magistrates even as Magistrates should be nursing Parents to the Church and ought to kisse the Son as the Scriptures do record then certainly they may and should employ their power as Magistrates for removing of Idolatry and setting up the true worship of God and for defending thereof against violence But Christs purpose and scope in this may be fully taken up in these 1. Christ in his present state of humiliation came into the world not to get visible powers on his side but to abase himselfe and suffer Matth. 20.28 And to this the words in the text relate while it is said they did not fight that I should not be delivered to the Jewes But in his state of exaltation he hath given and will give more ample proofes of his power even in crushing Kings and Potentates who oppose him and his Kingdome Psal 2.9 10 12. and 110.5 6. which is sometime brought to passe by warre and in employing the Kings of the earth to hate the whore and burn her with fire Rev. 17.16 2. Christ by hindering his servants to fight who were but private men as to any civil power and officers in his Church hath taught That private men are not warranted to draw the sword were it even in defence of Religion but they ought to maintain it by suffering when called to that extremity And That the sword is not the weapon put in Church-mens hands for the defence of Religion 3. By this inhibition also as it relates to Pilates apprehensions we are taught That it is not lawful for professours of Religion to take up armes for this end that they may under pretext of Religion set up any such Kingdome as Pilate might apprehend to the prejudice of the lawful Magistrate But it is the will of Christ That they enjoy their power and dignity they allowing Christ the exercise of his spiritual Kingdome That Religion commend it selfe by loyalty to authority and by avoiding of sedition and That Religion or Saintship be no sufficient ground to warrant men to entitle themselves to any power in the State to which they have no lawful calling but rather That it teach them to keep and adorne their stations 4. Whatever case may warrant fighting in defence of Religion yet the influence thereof is but very accidental as to this great end of promoting the spiritual Kingdome of Christ for not only did the Gospel overspread much of the world by the preaching and sufferings of professours before Magistrates did befriend it but even their power when it is employed can but reach to set up the outward exercise of Religion and to the repelling of external force but can its alone do nothing to the conscience or to the keeping out of Satan which is effectuate only by Christs Spirit accompanying and blessing his own spiritual weapons Doct. 9. Mens practice is the clearest proofe of their way and inclinations whereby men ought in charity to judge of them unlesse they have strong evidences to the contrary Therefore upon this that his servants did not fight Christ clearly inferreth But now is my Kingdome not from hence Ver. 37. Pilate therefore said unto him Art thou a King then Jesus answered Thou sayest that I am a King To this end was I borne and for this cause came I into the world that I should bear witnesse unto the truth every one that is of the truth heareth my voyce In the third discourse Pilate gathering from what Christ had said of his Kingdome that he held himselfe to be a
againe into the mountaine where he and the disciples had been ver 3. and that alone having commanded his disciples to go to Sea as the other Evangelists do record And so this is a transition to the following miracle Doctrine 1. There is no point of divine truth received by natural men but their hearts are ready to detain the same in unrighteousnesse and to leaven it with their own corrupt principles for they who acknowledge him to be the Prophet according to the Scripture and who had warrant also to receive the Messiah as a King do yet pervert all this with their corrupt conceptions of his Kingdom 2. Christ is ordinarily much mistaken even by those who acknowledge him And particularly his Kingdom is oft-times conceived of amisse for so do they here Though they knew him to be the promised Messiah yet they leave that and take themselves only to his Kingly office not to submit themselves to his Spiritual yoke and government but expecting carnal liberty and a prosperous condition under their promised King And for begetting of these conceptions there concurred 1. Their mistake and carnal conceptions of Scriptures pointing at Christs Kingdome wherein they were fostered by the corrupt glosses of their Teachers who pointed out the Messiah as a worldly Monarch coming to subdue all nations under his and their feet 2. Their own carnal disposition which minded no other want but that of their belly and therefore could conceive of no other remedy and advantage by him but that they should live at ease and with much liberty under him and he give them their meat without toile as he had done in the late miracle 3. They were more sensible of the yoke of oppression wreathed about their necks by the Romans and of their slavery that way then they were of sinne and soul slavery and therefore they could not take up Christ rightly nor make right use of him but dreamed only of deliverance from their outward slavery by him All these evils would be guarded against by them who would conceive a right of Christ and in a word men would beware dreaming of great things under the Sun in Christs company and when they engage themselves in the waies of godlinesse Doctrine 3. Men may have fits of zeale pretending more to honour Christ and be more furious and violent in the expressions thereof then those who have spiritual and pure zeale and yet all of it be but fleshly and sinful for such is their blind zeale here all they pretend to in it is to honour Christ and exalt him as a King and they will do it violently and by force never minding the danger wherein they involved themselves thereby and yet there was nothing but flesh in it Carnal zeale what ever it pretend yet it sailes both with winde and tide and therefore such impetuous furious motions are to be suspected 4. Rash and carnal blind zeale for Christ and his Kingdome is one of Satans great engines whereby he labours to bring real prejudice to Christ and his Kingdome for by this attempt of theirs not only were all thoughts of his spiritual Kingdome banished and swallowed up in the thoughts of a carnal Monarchy but this was the ready way to raise a scandal on him as guilty of treason and to draw the Romans on him and them and all his followers to cut them off 5. Christ is omniscient and knoweth what is rolling in every mans minde and he will not be surprized nor over-reached by any designe of men for Jesus therefore perceived that they would come and take him by force c. 6 Christ will not approve of any honour offered to him which he hath not prescribed and enjoined were it cloaked with never so much of apparent zeal for he refuseth and declineth all this honour as not required by himselfe 7. Albeit Christ be a true King over his Church and do exercise a spiritual Kingdome in it and have also a spiritual government established for keeping his subjects in order Yet he came not into the world to be a worldly King nor to administrate a Kingdome which is of this world Nor is his Kingdome prejudicial to the thrones and civil government of men but the best pillar they have if they will suffer him to rule among them Therefore doth Christ refuse all this offer as not competent to him And this teacheth his followers to beware of usurping Lordly dominion under pretext of administring the things of his Kingdome 8. As Christs followers should shun popular applause and worldly pomp as their Masters example here doth teach So true zeal against these should be very fervent and real and not for the fashion only Therefore Christ not only prevents their motion before it break forth but withdraws himselfe alone having sent his disciples away that they may not finde him And this he did not only to avoid all occasion of suspicion or prudently to break their fit of zeal which could not have been diverted by his staying and reasoning with them But also to testifie how really he abhorred their course and so gave a patterne to all his followers not to put away applause so as they would have it follow them but really to detest it 9. Such as do not make right use of Christ and his company but do only expect carnal things of him are justly punished with the want of his company As here he deals with this people 10 That Christ when he withdrew went to prayer as is remarked Matth. 14.22 23. Mark 6.46 it may teach 1. Christ hath sanctified to his people the exercise of prayer in all their needs and he is the great Intercessour for them under all their miseries and distresses So much doth his practice teach For albeit he was true God and so needed not pray yet as he was a man under the Law he would pay this homage and fulfill all righteousnesse and by making use thereof in his need Heb. 5.7 Matth. 26.39 he hath sanctified this exercise to all his needy people And by this practice he teacheth that as Mediatour his intercession is alwaies ready in a strait and he delights in that exercise as here he had this peoples folly to pray about and his disciples following trial to hold up to the Father 2. Prayer is a special mean of entertaining communion with God and a mean of converse with him wherein they who are most holy will be most frequent as Christs practice doth teach who at all occasions did converse with his Father in the practice of this duty 3. Private prayer doth require as much privacy and retirednesse as may conveniently be had that mens spirits may settle and be composed for the dutie So much also doth this practice of Christ teach in going alone to the mountaine to pray as it is a patterne to us though he himselfe was not pestered with any sinful distractions 4. When men get much applause in the world it is their duty not only to shun
pains upon them so long as they will stay with him and heat Therefore he doth not abandon them though carnal but answered them and in great compassion discovers their case that they may not deceive themselves 3. Albeit it be a most needful thing that men of double hearts be discovered to themselves that so way may be made for a cure Yet it is a very hard task to convince hypocrites and make them sensible of their condition Considering that men are naturally blind that their outward pains may make them appear somewhat in their own eyes and that most of such go on till they be judicially blinded and given up to conceit Therefore is this doctrine begun with a double asseveration Verily verily I say unto you as pointing out the necessity of this doctrine and withal how difficult it is for such doctrine to have place 4. Albeit painfulnesse be commendable yet the true difference betwixt time-servers and sincere professors is not alwayes to be taken from their outward diligence But they may be exceeding diligent who yet are not welcome to Christ but have a false heart lurking under it And there may be much unsoundnesse under seeming forwardnesse as casts it all down for here it is granted to them ye seek me and that with as much forwardnesse once and again as could be and yet they are but naught See Psalme 78 34 35 36 37. Isa 58 1 2. 5. Albeit Christ be displeased with the faults of hypocrites seeking of him Yet he is so tender that he will approve even of their pains and endeavours in so far as they are materially good in themselves though they go about them sinfully Therefore he acknowledgeth ye seek me and doth not condemne but yeelds to that as good in it selfe if they had done it rightly 6. Christ in trying of men looks not only to their diligence that for matter it be aggreeable to his will but chiefly to the ends and principles of men and their manner of doing that which is right for he trieth them thus here by pointing out wherefore and for what cause they seek him 7. As it is a rare thing to see men who aâ—e naturally filled with selfe-love free of by ends in seeking Christ So to seek him because of outward advantages which sometimes accompany him and his way is the basest and lowest of by ends and a practice which he exceedingly abhorres for this is their byasse here ye seek me not because ye saw the miracles of which ver 2. and 14 but because ye did eat of the loaves and were filled To follow him only because of miracles neglecting his doctrine were bad enough but this is yet worse when only their own belly drew them and they did not take up his scope in this miracle which was to hold forth that he was the true food of souls 8. Mens hearts are so deceiâ—ful that when they seem to be most taken up with Christs glory in his working yet they may in reality be only affected with attaining or expecting their own ends for though they seemed to be much taken up with the miracle v. 14 15. yet Christ declares that they sought him not because they saw the miracles but because they did eat of the loaves Albeit Christ condescended to conferre bodily benefits upon them by his miracles yet it was their fault not to see the glory of his Godhead shining in them nor to look on them as signes confirming his doctrine that they might beleeve it but that in the height of their applause they should only minde their own belly Verse 27. Labour not for the meat which perisheth but for that meat which endureth unto everlasting life which the Sonne of man shall give unto you for him hath God the Father sealed In the next place Christ having thus reproved them doth also direct them how to amend their fault by employing their paines and care chiefly about the spiritual good of their souls and not about these perishing things And this he presseth upon them partly from the consideration of the one and the other food and partly from his promise to give that spiritual food unto them if they seek it sincerely which he confirmeth further from his being authorized furnished and manifested to be the Messiah the Saviour and helper of lost sinners Whence learn 1. Christ doth not reprove the faults of men out of malicious splene but he is so ready to cherish desires of seeking himself that even when men are unsound in seeking him he reproves them not to put them away but to cure them and make them sound Therefore doth he subjoyne this direction and warme encouragement to the former reproofe 2. As unsoundnesse in seeking Christ is a disease that must be cured otherwise it will draw on perdition So even that is a disease which Christ is ready to cure and hath medecine for So much appeareth in this pains taken on these seekers 3. Men will never employ themselves rightly in seeking Christ till first their hearts be weaned from earthly things and fall most in love with what concerns their souls eternal welfare and till the things of the world cease to be their principal labour and end and they cease to follow Christ and religion for worldly ends and advantages for so much is imported in this direction Labour not for the meat which perisheth but for that meat c. Which prohibition is not to be understood absolutely as if it were simply unlawful to labour or take pains about the things of the world for that is contrary to Scripture rules Gen. 3.19 2 Thes 3.10 1 Tim. 5.8 And if the World were kept in it's own roome it would prove no enemy to grace But it is to be taken comparatively as in the like phrase Matth. 9.13 that they should not only or chiefly be taken up with the world neglecting what is better as all mankinde is since Adam fell from God to the creature and that they should not make the world their aime in seeking him as they did 4. Albeit men can merit no more by their works then the beggers craving merits the almes Yet men are not to expect that they will come to the enjoyment of spiritual things with idlenesse or wishes only But they must be at pains for them and such pains as flesh and blood will finde it hard labour for saith he labour not but for that meat c. where he diverts their affections and eagernesse from off these earthly things and sets them upon the right object 5. It may help to wean our hearts from the world when we consider that however natural hearts feed upon the things of the world and their soules imagine satisfaction in them Yet if they had the world at their will they will get no more of it but their bit meat which the poorest may attain unto Therefore doth he comprehend all earthly things under the name of meat not only because it was their meat they were
walk in Jury because the Jews sought to kill him 6. Albeit Christs servants may warrantably in some cases withdraw from personal danger yet they would beware of dishonouring God by doing it out of slavish feare or in a timerous way but would use that mean of selfe preservation as a dutie commanded for so much doth his own practice teach of whom it is not said he durst not but he would not walk in Jury because he was cammanded to preserve himselfe till his hour came 7. Albeit Christ knew that his hour was not come and so needed not feare them though he were in the midst of them yea being God he could restrain them or rid himselfe out of all their hands as oft-times he did Yet it pleased him to use this mean of retirement and withdrawing of himselfe for his own preservation Not only that as sometime he proved himselfe God by miraculous preserving of himselfe so he might also temper these manifestations that they might not be kept back from doing that which he came into the world to suffer But further also that he might give proofe of his deep humiliation and abasement for our sake that he might in his own person sanctifie such a lot to his people and that he might teach them to expect Gods providence about them for their preservation in the use of lawful means 8. As Christ and his servants will not want employment in some places of the world however they be entreated in others So albeit they may be secluded from many places and parts of their calling yet they have no warrant to be idle but ought still to be doing good as they may Therefore albeit he stayed in Galilee yet he did not lurk there but walked in Galilee or went about from place to place preaching and working miracles as was his way Act. 10.38 9. Christ is not only tender to such as come to him but will also be at pains to seek them who have need of him to do them good for he walked in Galilee he stayed not in one place that any who had need might come to him but he walked about to seek them Verse 2. Now the Jewes feast of Tabernacles was at hand 3. His brethren therefore said unto him Depart hence and go into Judea that thy disciples also may see the works that thou doest 4. For there is no man that doeth any thing in secret and he himself seeketh to be known openly if thou do these things shew thy self to the world Followeth the second part of the Chapter wherein Christ refuseth to go up in his brethrens company to the feast of Tabernacles Their desire is contained in these verses to which Christ returnes his answer in the following purpose In these verses consider 1. The occasion which induced them to make this proposition which also points at the time of his continuance in Galilee verse 2. Namely that the feast of Tabernacles was now approaching which was one of their three yearly solemnities Levit. 23.34 wherein beside other performances common to it with other feasts they went out of their houses and dwelt in booths made of boughs of trees Not onely to be a type of Christs Incarnation and dwelling in our flesh but to keep them in remembrance of their preservation in tents in the wildernesse before they came to the promised land 2. Their desire that he would depart hence and go up to Judea and shew himself to the world The meaning whereof is not that they would be rid of him or cast him in his enemies hands but they could not endure that their kinsman should lurk in so base a place and not go to Judea where he might get more credit and wherein they thought to share And therefore they desire that he would go up with them to this solemne feast and so Christ himself expounds their desire verse 8. and so was the custome that kinsmen went up together to these feasts Luke 2.44 3. The motives they use to induce him to hearken to their desire are two In one of them verse 3. they pretend respect to the disciples which he had gathered in Judea chap. 3 22 26. and 4.1 who as they insinuate and pretend were sleighted and exposed to tentations through his long absence and these miracles he wrought in corners might contribute much to strengthen them In the other verse 4. they discover more of their ambitious intentions They think it unhandsome for a man of so eminent gifts to lurk in corners nor can they understand what could be his aime if it were not to rise and become eminent by his gifts and therefore would have him casting himself where he might get best opportunity of being taken notice of 4. John records the true ground of this carnal motion in them ver 5. They were but yet in nature and did conceive carnally of him and sought onely to make advantage by their relation to him and to advance their own carnal ends and designes And this makes it clear that as his brethren were not any other children born by Mary but his kinsmen called brethren after the manner of the Hebrews so they who made this motion were not any of his kinsmen whom he called to be Apostles for they were already converted and chosen chap. 6.70 but some others From verse 2. Learn 1. The hard and incertaine lots of Gods people will in due time have a good issue and matter of praise for so is held out in their keeping the feast of Tabernacles in remembrance of the issue of their wandring And it is a lively embleme of the sweet issue that shall be of the godlies wandring when they shall enter out of the wildernesse of this world into their heavenly Canaan 2. Albeit we are ready to forget our troubles and the mercies wherewith they have been sweetened when they are past and over Yet it is Gods will they should be remembred with thankfulnesse and sobriety and with readinesse to follow God when ever he calls to new troubles So much also is imported in their yearly observation of this feast wherein they were not onely thankfully to remember the mercy but by their going out of their houses and dwelling in booths and that at the time of gathering in their fruits and when their barnes were full for that was the time of this feast Exod. 23.16 Deut. 16.13 they were to testifie that present mercies had not made them forget former trials that they would use them soberly and were ready yet to leave all at his call who had guided them so well in former trials 3. Albeit praises be due to God in all ages in thankful remembrance of his mercies yet the way of testifying thereof by solemne feasts is Jewish and not to be continued under the Gospel Therefore is it called as formerly the Jewes feast From ver 3 4. Learn 1. Carnal men when they have the occasion of spiritual publike solemnities and ordinances do not minde the tight end or Gods
is recorded verse 9. as agreeing with his resolution from verse 6. Learn 1. Meeknesse doth beseeme Christ and his followers and that they meet the impertinencies of carnal men without heat or passion Therefore doth Christ so meekly answer their carnal desire 2. The Lord hath appointed times and seasons for every course and lawful action which prudent and godly men are bound to observe for so doth Christ observe that his time is not yet come to go to that feast 3. Times of trouble and danger to the godly should make them very tender to wait on Gods direction for every step of their walking that they neither cast themselves needlessely on trouble nor yet do sinfully labour to avoid it for so much doth Christs practice teach who being in danger found that his time is not yet come to go up albeit the feast was near because he was to go up privately And as he knew his time by the Spirit of the Lord resting on him So he used this caution that he might professe his voluntary humiliation even to sinlesse fear for his peoples good and that he might leave a pattern to them 4. Such is the ordinary temper of this world that Christ and his followers must oft-times lurk when carnal men may appear in it without hazard Therefore saith he but your time is alwayes ready From verse 7. Learn 1. Unrenewed men what ever their priviledges be yet are but of the same stamp and in the same condition with the rest of the world they do savour of it and continuing in that condition will get their portion in it Therefore are the Jewes and the Rulers from whom Christs hazard was at this time called the world albeit they judged far otherwise of themselves considering their priviledges 2. Albeit the Lord in his righteous judgement do sometime make the men of the world plagues and scourges one to another Yet as there can be no communion kept with the world unlesse men will share in their wickednesse So it is most usual that worldlings agree well enough together Therefore saith he The world cannot hate you being such as themselves are 3. Such as the men of the world are such are their actions and fruits for the works of the world are evil Not onely have they grosse vitious actions but even such actions as are in themselves good or indifferent are in them evil 4. Unrenewed men will not readily be troubled or vexed about their actions but would sleep securely if others did not vex them with telling them of their way for this is the worlds trouble here that he testified that their works are evil 5. Whatever be the hazard yet Christs servants are bound in their stations to bear witnesse against the evil courses of the world for so doth Christs practice teach 6. Such as would be faithful in their generation in witnessing against the courses of the world must lay their accompt to be hated for their pains for such was Christs lot but me it hateth because I testifie of it c. And this he did encounter with not onely to expiate our love to the world and our sinful communion with it but to cast us a copy of what we are to expect 7. Such is the perversity of the corrupt world that no evidence of affection in dealing with them for their good will gain them but rather insence them for albeit he but testified of their works by his innocent life and doctrine to reclaime them from them yet the world hated him 8. Whatever pretences of zeal persecutors of Christ and his followers may have Yet the true cause of their spleene is the opposition that is made to their wickednesse and hypocrisie for albeit they pretended to hate him because he had prophaned the Sabbath as they alledged yet Christ sheweth the true cause of this hatred because I testifie of it that the works thereof are evil From verse 8. Learn 1. Christ approveth that Ordinances be reverenced And albeit men be corrupt who administer them and they but carnal who go unto them yet he allowes not that they neglect or give over the use of the lawful Ordinances as his appointed means Therefore saith he Go ye up unto this feast which however in some respects it imports onely a permission and giving up of them to themselves who were so carnal as is to be after cleared yet simply considered it imports an approbation of that Ordinance and that it was their duty to frequent it 2. Such as seek Christs company onely for carnal and ambitious ends may expect to want it even in going about sacred Ordinances for in so far did Christ give them up as to want his company in this journey where they expected onely carnal advantages by him Go ye up I go not up yet to this feast 3. Tender walkers especially in times of trouble and hazard will be very acurate in the least circumstances So much appeareth in Christ who goeth not up yet because albeit the time in general was come yet it was not yet full come and therefore he would not yet stir From verse 9. Learn 1. It is not enough especially in times of trial that men have clear light and good principles unlesse they have also honesty and resolution to follow their light for herein Christ hath given us example who upon these grounds abode still in Galilee 2. Christ is not changable and one thing in his expressions and another in his doings and actions but is uniforme and still the same in his doings and sayings as here we see 3. When the Lord giveth clear light to any to know their duty they must not be shaken from it upon any termes whatever pretences might militate to the contrary to brangle their resolution Therefore albeit Christ knew that men would take advantage to carp at him because of his lurking in Galilee and this refusal might savour of contempt of his kinsmen yet knowing that his time was not yet full come he abode still in Galilee Verse 10. But when his brethren were gone up then went he also up unto the feast not openly but as it were in secret Followeth the third part of the Chap. wherein is recorded Christs going up to the feast with what followed thereupon In this ver it is shewed that at his own appointed time he went up yet in a private way not in the company of his kinsmen friends but with his disciples and some few followers possibly among other reasons that they might not intercept him by the way and that he might try their thoughts of him before he appeared as afterward it fell forth And here John passeth over some things that occurred in his journey which are recorded by some of the rest that so he may hasten to the following history Doctrine 1. Such as have not embraced nor closed with Christ but remain still in their natural condition may yet be very careful to observe outward ordinances for his brethren were gone up
I go ye cannot come 4. Loftie pride in mocking at the Word and taunting the messengers thereof will not go away without exemplare punishment and such scoffers may meet with that plague in reality which they in reproach cast upon the servants of God for so befell these scoffers They tauntingly suppose Christ will kill himselfe but within few yeares in the siege of Jerusalem many of them were redacted to such despair in their extremities that they did indeed cut off themselves 5. It is a great delusion among men hindering the successe of threatnings and making them insolent and bitter when they are threatned that they entertain a great conceit of their own worth and will not be perswaded but it will be as well with them as any for this was the cause of all this peoples miscarriage They conceived Christ could go to no good place from whence they would be secluded and therefore they do so taunt him Verse 23. And he said unto them Ye are from beneath I am from above ye are of this world I am not of this world 24. I said therefore unto you that ye shall die in your sinnes For if ye beleeve not that I am he ye shall die in your sinnes Christ in his answer doth not meddle with their perverse humours but goeth on to confirme what he had said And 1. He pointeth out the reason and ground of his sad sentence to wit their original disposition which is corrupt and earthly and contrary to his ver 23. and this also is a cause of their ignorant mistake of their own danger 2. From this he inferreth that he had justly said they should die in their sinnes seeing they would not by faith embrace him who only could apply a remedy to their evils ver 24. Whence learn 1. It is not enough that wicked men be convinced of their evil deeds unlesse they also study their original condition and know that their evil practices do not flow only from a present tentation or from evil breeding and education but are the fruits of their natural corruption Therefore doth Christ point out this to these Jewes 2. Albeit man before the fall was raised up to enjoy a spiritual life and communion with God yet by the fall he is cast down and hath his original from beneath and favours only of the world and of things therein for so much doth he intimate to these Jewes Ye are from beneath ye are of this world 3. Albeit Christ did take on our nature yet he is altogether free of the sinne and corruption thereof being divine in his original and way of conception and in his condition holy and separate from sinners Therefore saith he I am from above I am not of this world Where he doth not deny the truth of his humane nature but disclaims all communion with sinne and the corruption of flesh and blood And albeit it be said of his Saints also that they are not of this world Joh. 15.19 and 17.16 Yet it is true of Christ in a singular manner for he is absolutely unspotted by nature they are so only by regeneration and in part and comparatively in respect of others 4. As the study of Christs divine original and condition is a glasse wherein men may study the vilenesse of their own condition so it is a sad evidence of separation from Christs company so long as mâ—n retain a total disconformity to him for these ends doth he point out these two in their contrariety ye are from beneath I from above See Rom. 8.29 5. Men continuing in their corrupt original without renovation from heaven cannot expect life eternal but will perish in their sinnes for he draws this from the former discourse by way of conclusion I said therefore unto you that ye shall die in your sinnes 6. Albeit death be the desert of all sinne and God do daily threaten sinners with it Yet all this admits of the exception of faith in Christ And as this only and nothing else can come betwixt the sinner and deserved wrath so even the grossest of sinners shall not perish if they turne and fly to Christ And when sinners do not this their unbeliefe renders their case desperate and incurable Therefore is this threatning propounded with this exception even to these malicious Jewes If ye beleeve not that I am he ye shall die in your sinnes 7. It is not sufficient for preventing the due desert of sinne that men do pretend to faith in the Messiah unlesse they do acknowledge and embrace him as he reveals and offers himselfe for this Christ requires as absolutely necessary that ye beleeve that I am he where he meeâ—s with their faire pretences of beleeving in the true Messiah and sheweth that unlesse they embraced him for the Messiah how contemptible soever he seemed to be all these pretences would not avail them Verse 25. Then said they unto him Who art thou And Jesus said unto them Even the same that I said unto you from the beginning The Jewes do captiously reply to his discourse enquiring who he was that had laid so absolute a necessity upon them to beleeve on him He answers that he was even the same he had declared to them since the beginning that he began to preach to wit the Sonne of God and Saviour of the world And by this he declares that their unbeliefe would be so much the more hainous as it could not slow from ignorance they being so often informed of the truth Doctrine 1. As it is the lot of Christ and his servants to have their doctrine and threatnings in the name of the Lord entertained with reproach so also will their persons be mistaken and set at naught for such was Christs lot they scofte at his doctrine ver 22. and now they do in contempt enquire who art thou their blinde eyes not discerning his glory through the vail of his humiliation And herein his people must resolve to share with him 1 Joh 3 1 2. As the truth of God is in all ages and tunes unchangably the same So it is the duty of the messengers thereof to be constant in preaching of it and not to change their note whatever contradiction and opposition they meet with Therefore doth he notwithstanding all their malice give this answer even the same that I said unto you from the beginning as not minding to change his note 3. Albeit men may hear much which they sleight and forget Yet the Lord will not forget to reckon with them according to what they have heard whatever use they have made of it Therefore he doth not expressely answer to their question but remits them to what he had said to let them see that all of it would be laid on their account to aggravate their obstinate unbeliefe Verse 26. I have many things to say and to judge of you but he that sent me is true And I spake unto the world those things which I have heard of him Christ meeting
2 Cor. 12.9 10. 11. As the Lord hath divers ends in afflicting his people So his ultimate and last scope will not be soone seene but the afflicted may be kept long under a dark condition supported by secret strength and an unseen blessing and little know the Lords minde till he himself manifest it for albeit Sovereignty might still have been seene in this affliction yet God had many other works to manifest which were little dreamt of by this man from his birth to that day till now Christ bring them out by his Word and work Which may warn all to beware of rash judgment and may encourage them who lying long under affliction do keep their eyes fixed upon Christ Verse 4. I must work the works of him that sent me while it is day the night cometh when no man can work 5. As long as I am in the world I am the light of the world In the second part of the conference Christ having answered their question doth now prevent an objection by shewing reasons why he should cure him and that presently notwithstanding any hazard might redound to him for so doing As for the objection which the disciples might have urged against his working this miracle we have one propounded to the same purpose Chap. 11. 8. Where Christ repeats this answer in part verse 9 10. And here they might be ready to object that being but even now in peril of stoning by the Jewes Chap. 8. 59. Why would he irritate them again by this miracle and not rather lurk Especially Why would he do it on the Sabbath as it is verse 14. Seeing the like practice had bred him so much trouble before as is marked Chap. 5. and 7.23 25 Christ prevents all by shewing that he must manifest these works of God of which verse 3. by curing this man and that presently For which he gives three reasons 1. That he is sent with a Commission to do these works verse 4. and therefore must be diligently obedient 2. That his affection to the service did binde the tie laid upon him the straiter verse 4. For when he considered that there was a time profixed to him wherein to do these works in his own person to wit the time of his life and Ministry which being ended as it was now shortly to expire he could not have the like opportunity therefore he would now be busie upon all hazards 3. That he is the light of the world verse 5. and therefore behoved to cure him This imports partly that being the store-house of lost man in whom the remedy of all their miseries is hid up he could not with-hold from them what they needed and partly being to manifest himself the light of the world to cure their spiritual blindnesse he would not omit to confirme it by this visible signe of curing a blinde man This reason is amplified from the consideration of the time wherein he exercised this office as long as I am in the world which is but an enlargement of the second reason And for clearing thereof and of the whole second and third reasons it is not needful to resume the doctrines concerning mans misery and lying in blindnesse and darknesse or that Christ is the onely and true remedy of this evil for these truths in their full latitude have occurred Chap. 1. 9. and 8. 12. and ought here to be considered onely with reference to the present scope But whereas Christ speaks of his day and of a night coming and that he is the light of the world as long as he is in the world the meaning is not that ever he wants light or an opportunity of doing good unto his people or that he was not the light of the world both before his Incarnation and after his Ascention But Christ by this points out that during the time of his abode on earth he was this light in an eminent way Not onely spiritually enlightning his people and doing great things for them but personally and immediately by his visible presence and external operation doing them by his own hand whereas this light shined formerly and wrought in and by the Ministry of the Prophets and after his Ascention by the Apostles And so the force of the reason is that Christ considering that he was the light of the world immediately and in his own person onely so long as he is in the world and that he had a prefixed time for his going about and doing good in his own person which was now near expired therefore out of his great affection to his people and to any service that might do them good he would be busie and omit no time Doctrine 1. Men are not to expect that they will get through with good and acceptable works without many discouragements which may weaken the hands of flesh and blood for so is here imported in that Christ obviates them 2. Christ is so easie to be intreated and employed by his people that he will neither be discouraged nor forbidden to do them any good that they need Therefore will he not be hindered but reasons against all delayes 3. Christs works are all of them the works of God being all approven of him and God employing him to do good that so he might manifest his love to miserable man through him in a way most agreeable to his justice Therefore doth he call these things that he did in the dayes of his flesh not onely his own works but the works of him that sent me See 2 Cor. 5.19 4. Christ stood obliged to performe all these duties which he did in the dayes of his flesh and being bound thereunto by a Commission accepted from his Father for which he was to give an account Therefore saith he I must work the works of him that sent me 5. As Christ stands bound by obligation to performe all the duties required of a Mediatour So also he did affectionately undertake them and employ himself therein for so much doth that addition teach I must work while it is day Opportunities of well doing in our station are not to be sleighted but taken hold of for we should work while it is day 7. It may excite us to improve opportunities of well-doing when we consider that opportunity being lost it is not easily if at all recovered even albeit we should be willing to work for when the day is past the night cometh when no man can work 8. Christ our Lord was so willing to be employed for the good of his people that he studiously improved all opportunities and did seriously lay to heart the short time he had to remaine on earth that so he might employ it thriftily and go about doing good for he applies to himself in this present case that general consideration I must work while it is to day the night cometh when no man can work 9 The fulnesse of Christ as Mediatour being given for the good of miserable sinners is an argument with him pleading that
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
embrace him as such for they acknowledge him the King of Israel This he will have proclaimed in the world oppose who will Ps 2.7 compare ch 1.49 10. It doth commend Christ unto his people that he comes with his Fathers power and authority being approved and upheld by him in hiâ— Kingdome So that all who embrace him will finde the Father well-pleased in him for this addeth to the joy and acclamation He is the King of Israel that cometh in the Name of the Lord and upon this followeth peace in heaven or betwixt God in heaven and us Luke 19.38 11. Christ is a King perfectly blessed in himself and a fountaine of blessiâ—g to all his â—ubjects and he is to be proclaimed and commended as such for blessed is the King of Israel c. So Ps 72 15. and 118.26 It is he in whom all families of the earth are blessed Gen. 12.3 and in whom they should blesse themselves Gen. 22.18 as it is in the original 12. It is the duty of all such as love Christ heaâ—â—â—ly to wish and pray for the prosperity of his Kingdom for they cried Hosanna as wishing safety and successe to him and his Kingdome Verse 14. And Jesus when he had found a young asse sate thereon as it is written 15. Feare not daughter of Sion behold thy King cometh sitting on an asses colt In these verses we have Christs part and action in this triumph to wit that an asse being provided for him he rode thereupon to accomplish that prediction Zech. 9 9. of which I have spoken in its proper place Albeit this be recorded here after the other of the peoples acclamations and it is probable the people were come to him on the way to the mount of Olives or at least were coming on the way before he sent for the asse Matth. 21.1 2. yet it is certaine that he was riding before these acclamations were Doct. 1. When Christ manifests most of his glory in the world he will have it seen that his Kingdome is not of this world for in all this pomp he rides but on a young asse and that a borrowed one without any furniture save his disciples cloaths and accompanied but with a traine of base people and children all which might appear but very ignominious to a carnal eye 2. We are not to carve out the glory of Christs Kingdome by our carnal conceptions and imaginations but by his own Word for whatever ignominy appear here yet it is glorious and greater glory then any we could devise in so farre as it agreeth with Scripture and fore-going prophesies 3. Christs Kingdome is so great a stranger to carnal glory and pomp that any mean splendour is very much in it for this also takes off the ignominy that this was much glory and state to him who never used to ride before 4. Albeit Christ became poore for us yet he wanted not any thing as he needed it that so he might teach his people what care he will have of them for albeit he possessed not so much as an asse yet when he needed he found a young asse c or obtained the use of it from the owner 5. Christ is a faithful observer of al that is written to see it duly performed for he did all this to accomplish what is written 6. The encouragements of the Gospel are not held out unto men to cherish security but to be an antidote against all their fears and discouragements for the scope of the allowance Zech. 6.10 to rejoyce shout is here summed up in this fear not 7. Albeit men do not reach the height of coâ—solation and joy allowed in Christ yet they are to blesse him in so far as they are keeped from crushing fear for so much also may be gathered from these two places compared They rejoyce in so farre as they feare not 8. Christ is Zions King who will respect her and see her comforted though all the world biside should sink for it is to the daughter of Zion this encouragement is given from her King 9. Whatever be Zions perplexities yet in Christ there is a remedy against all she can feel or fear fear not daughter of Zion thy King cometh 10. It is the Churchâ—s comfort that Christ is a King to her That he cometh to her and seeks her to do her good and that after long expectation he will at last come to give her actual enjoyment All these are imported in this encouragement Thy King cometh He leaves heaven to seek her on earth and is now not held out in the promise as coming but is actually come unto her 11 Christ in his Kingdome and glory is adorned with me knelle and lowlinesse And this is the comfort of his subjects that they have to do with such a one for this addeth to the comfort Thy King cometh sitting on an asses colt 12. As Christs love and condescendence â—s admirable in it self and to be admired by all who see it so even the Church hath need to be stirred up to take notice of this as becometh Theâ—efore a behold is prefixed to this to point out how admirable this is in it selfe and yet how dull Zion is in remarking it till she be stirred up and excited to it Verse 16. These things understood not his disciples at the first but when Jesus was glorified then remembred they that these things were written of him and that they had done these things unto him In this verse John omitting what is recorded of the disciples part in this triumph by the other Evangelists doth not only record their not understanding at present that which themselves or others were doing till after the glorification of Christ that the Spirit was poured out and then it was brought to their remembrance that this had been fore-prophesied and accordingly had been performed Whence learn 1. Men may be in the midst of great mercies and actings and may not only be witnesses of the Lords working and the works of others but even actors themselves in that which for the time they do little or nothing understand for These things understood not the disciples at the first Men have much brutish ignorance fed with inadvertency and may be little expecting the things that God is doing in such a time or case Gen. 16.13 and 28.16 and therefore do not discern them 2. When the Lords people are ignorant and under a cloud he useth not to take advantage of them but can guide them as â—ight as may be so that a back-look thereunto when they get light will be â—weeâ— unto them for in all this they act as rightly as if they had understood and afterward they find that what was written of him they had done unto him See Psal 73.21 23 24. 3. However the Lord for a time suffer his people to lie under clouds and ignorant of what he or they are doing yet in due time he will clear them in so far as is needful for afterward they remembred
leave you comfortlesse or Orphans 4. Let beleevers have what they will yet they are still Orphans and want comfort unlesse it come by the Spirit of Christ for it is by the Spirit this is made good I will not leave you comfortlesse 5. The Spirit in comforting taketh the patronage of beleevers as a Tutor of Orphans guiding and defending them and managing their affairs So that they who expect his comfort must give up themselves to be led by him for it is by his presence that they are not left Orphans but have him for a Tutor 6. Christ loves so well to be present with his people that he never withdraws his presence one way but he cometh to them another way Therefore saith he when removing in respect of his bodily presence I will come to you 7. When the Spirit cometh unto beleevers Christ cometh unto them not only because they are one in essence But partly because it is equivalent to his bodily presence yea and richly compenseth all that ever any had thereby So that they who have the Spirit ought not to complain of his absence in that way he was present with the disciples nor of any thing the Church can expect within time And partly because the coming of the Spirit is not to obscure Christ or cause him to be forgotten but to keep his memorial fresh as if he were come again in person of which more on Chap. 16. 14. For these causes it is that by sending of the Spirit I will come unto you saith he Ver. 19 Yet a little while and the world seeth me no more but ye see me because I live ye shall live also The second benefit they reap by enjoying of the Spirit is a sight of Christ while as the world are to be deprived of the sight they had and abused This was performed not only or so much in their seeing him bodily after his resurrection as in a sight of his spiritual presence coming by his Spirit whereby he will confirme his coming to them ver 18. and which they shall enjoy in the present time as the words read ye see me till they come to that everlasting and full sight in glory The third benefit is life whereby they are enabled to see and enjoy him whereof he gives his own life after his resurrection as a pledge Whence learn 1. It will not suffice beleevers that Christ do come unto unlesse it be gifted them also to discern and see him when he is come Otherwise he may be present and yet they want the comfort thereof because they see him not Therefore to the former promise of his coming ver 18. this is added ye see me 2. It is the deplorable and woful estate of the world that when Christ is most earnest in comforting his own they are thrust by as having nothing to do with these consolations Therefore is the encouragement guarded and amplified from the contrary state of the world The world seeth me no more but ye see me 3. Whatever manifestation of Christ contemners of him enioy they will be deprived of it for they are to be deprived of what they had of his bodily presence The world seeth me no more 4. Contempt of Christ doth ripen fast for a stroak for yet a little while and the world seeth me no more 5. Such as do not acknowledge Christs coming in the flesh shall never see his coming in the Spirit and such as despised Christ in his humiliation deserve that they should never get another sight of him to their comfort for this also is imported in this the world seeth me no more not only that they should not enjoy his bodily presence but that they should see him no other way as the contrary promise to the beleever maketh clear 6. It is the great misery of the wicked that they are eternally debarred from a sight of Christ in favour and mercy though they will see him one day in terrour for so much also is imported in this general The world seeth me no more 7. As a sight of Christ is the sweet life and happinesse of beleevers so it is their advantage that in saddest times when Christ is to outward appearance dead and gone and the world secluded from seeing him yet by his Spirit they shall enjoy a sight of him till they come to see him in glory for in opposition to the world it is subjoyned as their comfort but ye see me 8. The Spirit of Christ is an enlivening Spirit making beleevers capable of his presence he is their present life and a pledge of their living eternally for it is added as another benefit by the Spirits coming ye shall live 9. Albeit our Lord Jesus died for beleevers yet it was not possible that he should be holden of death but he rose again and liveth for ever for it is held out as a truth after his departure through the valley of the shadow of death I live See Rev. 1.18 10. The life of beleevers is derived from Christs life who is our Head communicating quickening vertue by his Spirit to all his members And their life stands in a continual dependance upon his life without which it cannot subsist for because I live ye shall live also 11. Christ hath made the life of beleevers in him as certain as it is certain he liveth seeing by his living after his death they are absolved and life is purchased to them and in his exaltation he hath taken possession in their name and stands engaged to make his members partake of his life and fulnesse for so much also is imported in this Because I live ye shall live also Verse 20. At that day ye shall know that I am in my Father and you in me and I in you The fourth benefit redounding to them by the Comforters coming is that whereas they had lately bewrayed much ignorance of him and of his unity with the Father then they should understand the great mysteries of Gods Kingdom that he is in the Father and consequently the Father in him and that there is a communion betwixt beleevers and him and consequently the Father and them in him This was accomplished to the Apostles when the Spirit was poured out and is in its own measure made good to every beleever in due time And under this is comprehended the substance of the mystery of Redemption that there is an essential union betwixt the Father and him as God and that as Mediatour he is in the Father by dependance and the Father in him by sustentation of his humane nature under his sufferings and by approbation and that there is a mystical union betwixt him who is in the Father as Head and all beleevers as members Whence learn 1. Albeit Christ be oft-times little known yea and much misconstructed yet it is most necessary to know him and what his interest in the Father is Therefore it is hold out as a singular fruit of the Spirit to understand this 2. Albeit
hate you 5. As the world do keep up their love from the godly so their love will be little worth to a right discerner when he considereth that to be beloved of the world is but an ill token and evidenceth that either the person beloved is of their own stamp or at least complieth too much with their evil fashions therefore doth he illustrate this from the contrary If ye were of the world the world would love his own 6. As evidences of our Regeneration are worthy to be sought after at any rate so in particular it may sweeten the worlds hatred to Saints when they consider that the world cannot sincerely love what is good And therefore their hating of them for good is a real confirmation of their good estate for this is the encouragement that the world hateth you because I have chosen you out of the world Verse 20. Remember the word that I said unto you The servant is not greater then the Lord. If they have persecuted me they will also persecute you If they have kept my saying they will keep yours also The third Argument of consolation amplifying and enlarging the first and wherein he expounds that hatred v. 18. to comprehend both persecution of their person and contempt of their doctrine is taken from the inevitablenesse of trouble considering their relation to Christ as servants to their Master and the equity that is in this that they should be no better intreated then he was both in their person and Ministry Whence learn 1. Christs words are not spoken at randome but to good purpose and may long after they are heard serve us in much stead Therefore doth he remit them to the word that he said unto them Matth. 10.24 John 13.16 2. The Word of God rightly emproven is a special mean of patience and encouragement under sufferings Therefore doth he send them to it 3. As we ought not to sleight the Word but lay it up as we hear it so in an houre of tentation and trouble we ought to remember on what we have heard as being spoken for our use in such cases Therefore saith he Remember the word that I said unto you when they are to resolve on troubles 4. Of all that we hear nothing is so effectual to arme us with patience and encourage us under troubles as to be much acquainted with Christ his usage in the world and his deportment under it Therefore doth he in particular call to remembrance what he had said concerning his suffering who was their Master 5. Christs servants cannot in reason expect better entertainment then he found in the world for he mentions his sufferings that they may close with that truth The servant is not greater then the Lord which as before it preached humility chap. 13.16 so here patience and submission 6. Such as have a sow esteem of themselves and an high esteem of Christ who yet stooped to suffer more then they are put to will easily be brought to stoop and be patient in trouble Therefore doth he propound the comparison under the termes of servant and Lord that thoughts of the one and the other may perswade them to submit and not think it strange that if they have persecuted me they also persecute you c. 7. Hatred against Christ and his servants will resolve in cruelty against their persons as there is opportunity for so doth he explain it They persecuted me and will persecute you 8. As contemners of doctrine in the mouth of faithful messengers are upon their way to persecute their persons so also their very contempt is a most cruel persecution in Christs account and in the account of godly Ministers who cannot but be sadly afflicted with the ill successe of their Ministery for both these causes it is added to the persecuting of their persons If they have kept my saying they will keep yours also that is they will keep the one no better then they did the other 9. Whatever pretence of respect men may have to the Word yet they are but real despisers thereof so long as they do not lay it up as a treasure in their heart and observe it in their practice for this is it he requireth that they keep his saying 10. It is the great advantage of beleevers that Christ and they have the same common friends and enemies and are embarqued together in sufferings therefore doth he parallel their case with his If they have persecuted me they will also persecute you if they have kept my saying they will keep yours also Verse 21. But all these things will they do unto you for my Names sake because they know not him that sent me The fourth Argument of consolation is taken from the goodnesse of the cause of their sufferings as being for his Names sake Which is further amplified from the cause of the worlds violence on that quarrel to wit their ignorance of God who sent him and consequently of the wise contrivance of the mystery of Redemption Whence learn 1. The godly and particularly faithful Ministers ought to expect trial from the world in great multiplicity and variety Therefore saith he All these things will they do unto you pointing chiefly to that opposition both against their persons and doctrine v. 20. 2. It is the duty of beleevers and particularly of faithful Ministers to own and avow the Name of Christ his truth and glory whatever befal them for their suffering for his Names sake importeth that they stand for it 3. The great quarrel of the world against beleevers is for the Name of Christ And as when the world was heathenish this quarrel was avowed so however now some other thing be pretended yet it is the quarrel still for All these things will they do unto you for my Names sake 4. A good cause may make suffering for it easie when we consider our mercy to be honoured to be for Christ and that we have so much sin and guilt as might draw on more uncomfortable exercise for it is an encouragement here that they will do these things unto you for my Names sake See Acts 5.41 5 None do oppose the doctrine of the Gospel in the mouths of Christs servants or do persecute them for its sake but they bewray their grosse ignorance thereof and of God and Christ and what relation he hath to the Father for they will do these things because they know not him that sent me Verse 22. If I had not come and spoken unto them they had not had sin but now they have no cloke for their sin Because the former Arguments of consolation contain somewhat at which his weak followers might readily offend As namely That Christ should be unknown and hated in the world yea and so hated as they his followers should be hated for his sake Therefore Christ subjoynes other Arguments to encourage them by obviating all scandal which might be taken at the cause of their suffering and his being hated in the world The
2. It is the great fault of discouraged believers that they are slow of heart to believe Christs allowed encouragements and yet it is most acceptable to him that they give credit to them and rest upon them for this asseveration imports not only the gravity of the matter but further also that we are averse and unwilling to beleeve it and that Christ is earnest we should give credit thereto 3. It is very suitable that answerable affections go along with our conditions and that our conditions be evidenced thereby Therefore doth he here explain his being not seen or seen by them v. 16. by their sorrow and joy as evidencing how they were affected with these dispensations 4. As it is the lot of beleevers to meet with sorrow in the world so Christs absence and removal will be the chief cause of most bitter sorrow to them Not that they are allowed to mourne without hope but by their sorrow for this they testifie their estimation of him that nothing can be comfortable to them without him and that they do keep his roome in their heart till he come again And withal when he is absent and their sun down they will meet with many dark clouds and sharp showers to fill them with griefe for when they see not him ye shall weep and lament saith he 5. The world are so opposite to Christ and his people that it is the time of their joy when Christ is removed and the godly set down in sorrow thereby for these two go together ye shall weep and lament but the world shall rejoyce See Rev. 11.10 6. As it is the wretched disposition of the world to rejoyce in the want of Christ out of the world and in the godlies affliction So the Lord in his holy providence may sometime permit them this advantage of rejoycing partly that it may adde to the exercise of his afflicted people partly that the disposition of some wicked men may be discovered who otherwise would carry smoothly Luk. 2.34 35 Partly to let them see that when they have got their will for a time yet it will not avail them and partly to embitter their future sorrow by these fits of joy Rev. 18.7 For these causes it is that the Lord permits that the world shall rejoyce So that such advantages might be matter of terrour to them if they looked rightly upon them 7. Christ would not have his people pleasing themselves with the dream of a constant calme but seriously laying their account to meet with sorrow and grief for their exercise and trial and to fit them for his joy Therefore doth he again tell them ye shall be sorrowful 8. As the wickeds joy is but for a moment and goeth before a sad storme of sorrow which will be their lust and final portion So the sorrows of the godly will end in joy and joy will be the upshot of all their griefes yea their present sorrow shall afterward afford matter of joy for your sorrow shall not only end in but be turned into joy as he turned water into wine See Psalm 126.5 6. Verse 21. A woman when she is in travell hath sorrow because her hour is come but assoone as she is delivered of the child she remembreth no more the anguish for joy that a man is borne into the world 22. And ye now therefere have sorrow but I will see you againe and your heart shall rejoyce and your joy no man taketh from you This explained encouragement is in these verses illustrate from a similitude taken from a woman in travel which is propounded v. 21. and applyed v. 22. to this purpose That as a woman in travel hath bitter pangs and sorrows yet all that is shortly swallowed up in the joy she hath for the birth of a man-child So however they were in sorrow yet his seeing them again shall afford them cordial and perminent joy From v. 21. Learn 1. The Lord in the ordinary course of his providence in the world hath given ample proofe of his power and goodwill and that he is able to bring bitter lots to a sweet issue whereof the godly should make use for their own encouragement in sad lots Therefore doth he lead them to comfort themselves by the example of a woman in travail and elsewhere he remits them to the consideration of other his works in the world 2. The godly may expect that their hours of sorrow will be very sharp and bitter that so their trial may be compleat and searching Therefore it is compared to the sorrow of a woman in travail as being very bitter and nearer the birth the sharper and such as God only can open the womb and give an issue from it 3. Their sorrows also do resemble that of a woman in travail in respect that as this pain is the fruit of Evah's transgression So whatever be the Lords love or scope in exercising his own yet the Original and rise of all their troubles is sin and they are sent to put them in minde what they are to chasten and humble them for by-past failings or to mortifie the roots of sin and prevent it for the future 4. It may contribute to sweeten the bitter sorrows of Saints that they are as necessary to make way for the consolations of Christ as pangs are to make way for child-bearing for in this also the comparison holds 5. The sorrows of Saints may be more easie to them when they consider that they are but for a set time and by their violence and extremities are hasting to an issue for so a womans sorrow is when her hour is come and but an hour â—hich will passe over 6. It is ample matter of hope and encouragement to sorrowful Saints that their afflictions and sorrows will not only have an issue but are bringing forth somewhat that will be as a man-child brought forth by a travailing woman for so is here imported that their afflictions are as a travailing in birth bringing forth some fruit and that they shall not miscarry but a man-child be born 7. The fruit of Saints afflictions and sorrows will be so full as may swallow down all the bitternesse of their former trouble for in this also they resemble a woman delivered of the child who remembreth no more the anguish that is thinks nothing of it though otherwise it be good to remember it for instruction for joy that a man is born into the world See Heb. 12.11 2 Cor. 4.17 From v. 22. Learn 1. Beleevers sorrow for the absence of Christ is so great that the very apprehension and intimation of his removal begets sorrow for now therefore saith he ye have sorrow even before I be gone 2. Christ doth take special notice of the sorrow of his own when it is for his sake and because of his removal for he intimateth so much to them ye now therefore have sorrow 3. The sorrow of Saints for Christs absence will not be perpetual but ought to be
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
Father and the Son so that Christ will not neglect those who are not only his own peculiar property entrusted to him but his Fathers also and will have a care to make them forth-coming to the Father And the Father will respect those and his Son in interceding for them who are not only his beloved Sons charge but his own also Therefore are both the former Arguments conjoyned in this And all mine are thine and thine are mine to assure us how careful Christ will be of them and how acceptable these endeavours will be to the Father 11. Christ who is the Lord of glory and needs nothing from the creature doth yet stoop to take glory from his people in so far as he glorifieth himself in them for I am glorified in them 12. How unworthy soever Christs people be yet it is a sufficient argument moving him to do for them and to prevail in what he doth that he doth manifest his own glory in so doing and by the fruits thereof in them for this is another argument why he intercedes for them And I am glorified in them namely by doing good to them and by their behaviour being so dealt with And particularly as they were Apostles by their preaching to the world his triumphs were proclaimed and the world subjected to his obedience And this may assure us that the more our endeavour and aime be to glorifie God and Christ we have the clearer ground to expect the acceptation of our prayers Verse 11. And now I am no more in the world but these are in the world and I come to thee Holy Father keep through thine owne Name those whom thou hast given me that they may be one as we are Followeth to v. 17. the third branch of this part of the Chapter wherein his first petition for his Apostles is propounded pressed and explained In this verse the petition is propounded that the Father would preserve these whom he had given him in an ill world that they may be kept in unity The petition is ushered in with a proposition of their case that they are to be left in the world deprived of their Masters company who had a care of them and therefore he must leave them upon divine protection not secluding his own spiritual but only bodily presence Which purpose is more fully expressed in the following verse Doct. 1 Christ after his Ascension is no more in the world in respect of his bodily presence though he continue still in it as God and by his governing and assisting Spirit for saith he being now shortly to die and ascend to heaven Now I am no more in the world 2. Christ when he removed out of the world did ascend to his Father and enjoy full fellowship with him as having done his work on earth and being to appear constantly in heaven in name of his children for saith he I come to thee 3. Albeit Christs people be all dear to him yet he doth leave them behind him on earth for a time that they may glorifie him by serving their generation may have occasion to draw out many proofes of his love and be trained and fitted for their eternal inheritance for Now I am no more in the world but these are in the world 4. Albeit Christs followers will get tender usage while they are weak and infirme yet they must not expect alwayes to lurk and be dandled but must come out and meet with blasts wherein they may give proofs of their proficiency by such tender usage for the disciples who were sheltered so long under their Masters protection are now left alone deprived of his bodily presence I am no more in the world but these are in the world See Matth. 9 14 15. 5. The world is so barren a soile to grace Saints corruptions lay them so open to the tentations thereof and these of the world are so bad company to these who are gracious that they would be very miserable unlesse they had somewhat beside the world and the consolations thereof to sweeten their lots unto them and uphold them Therefore doth he recommend them to the Fathers care and pity upon this consideration These are in the world See 1 Cor. 15.19 6. None of Christs given-ones are obnoxious to miseries and hazards but only these who are yet in the world all the rest who are gone hence being in a condition of compleat and immutable happinesse Therefore he is only solicitous and prayeth for these that are in the world 7. Christ by removing his bodily presence took not away his heart from his people on earth nor did cast off his care of them for in his farewel he discovers much sense of their need These are in the world 8. As Christs removal did not so neither doth his exaltation into glory change his heart from respecting his people but he looks on his exaltation as calling for some fruits to descend to his followers on earth from him their exalted Lord and his tender heart will never be free of cares and desires about them so long as he and they are not in one condition but he exalted at the Fathers right hand and they left wrastling on earth for upon these considerations doth he recommend their case These are in the world and I come to thee 9. Christs tender heart and care of his people in his absence appeareth in that he is very sensible of their difficulties on earth These are in the world in that his keeping of them in the world to honour him and do him service doth endear them to him and engage him to see to all that may befall them as here he doth take notice of them before the Father since he left them in the world and in that in his bodily absence he is careful to supply all wants by his intercession as here his practice doth teach 10. Saints on earth though truly gracious yet do need constant preservation as having many trials and tentations of Satan and much lazinesse and inward lusts to deprive them of their good condition and ruine them for this is a necessary suit keep them 11. As Saints ought to be content with preservation so they will get it for what he prayeth for is granted and when Christ withdraws one mean of preservation he will still afford another And what his followers want of outward or sensible encouragement shall be supplied in a spiritual way All these are imported in this that when Christ who had kept them as it is v. 12. is to be removed he findes out a way of their preservation I am no more in the world Father keep them 12. The want of Christs bodily presence on earth to oversee and preserve his flock is richly supplied by his intercession as Mediatour and the divine protection of the Father to whom they are committed for I am no more in the world and to supply that he prayeth Father keep them making up that losse by his intercession and the Fathers
power 13. It is the duty of all such as have souls committed to their charge to put them on Gods hand and to be earnest with him for his care over them as Christs example doth teach Father keep those whom thou hast given me 14. As the elect are committed to Christs charge to give an account of them so also is the Father engaged for their Conversion John 6.37 Isa 53.11 and for their preservation being converted as being not only his own given to Christ out of his love to them but as being engaged to Christ that he shall not be frustrate of the reward of his sufferings but have a seed to glorifie him eternally Therefore doth Christ not only constantly preserve them by his Spirit but doth leave that burden also on the Father Father keep those whom thou hast given me See John 10.28 29. 15. It gives great ground of confidence in Christs intercession for his people that he prayeth to his Father and their Father in him And believers in their addresses to God through Christ ought to take him up as Christs Father and theirs in him for by this warme title Father Christ would not only intimate his own familiarity but would give us a faire ground of hope that he shall be heard for us and direct us how to pray for our selves 16. Confidence of interest in God should be seasoned with much reverence in prayer and we should close with such attributes in God as are suitable to our conditions and petitions and may help our confidence for both these causes doth Christ adde that Epithet Holy Father to teach us that as he is a Father so he is Holy and reverend and that none who draw near to him should entertain motions or desires contrary to his holinesse and to assure us that a petition for preservation from the evil of the world cannot but be acceptable to an holy God and that he who is the holy God is able to preserve and continue them holy and will not make void his promise to his Son concerning his given-ones Thus is his holinesse engaged in every promise Psal 60.6 and 89.35 17. God who hath undertaken the preservation of his people doth hold out in himself sufficient ground of confidence that he is both able and willing to do it and can finde reasons in himself for it for so is imported in this keep them in or through thine owne Name which imports both that Gods Name or what he hath revealed of himself is a strong tower to which they may flee there being sufficiencie of power wisdom mercie immutability c. in him to keep them safe on all hands as also that he will preserve them because his Name is called upon them and for his Names sake and because his glory is engaged and will shine in so doing whatever they be in themselves and because he can reveal his Name and make his Name known unto them that they may cleave to him and be preserved 18. Only these who are given to Christ have assurance of divine protection and preservation and all of these have warrant to expect it even the smallest and weakest as well as the greatest Apostle Therefore is the prayer conceived generally wiâ—hout â—â—stâ—â—ction to the Apostles only keep those whom thou hast given me all of them and only them 19. Union among the children of God in judgement Rom. 12 16 affection Gal. 5.14 15. and practice evidenced by entertaining society Mal. 3.16 condescendence Rom. 12.16 and mutual admonition Col. 3.16 is a special blessing and fruit of Christs intercession the great fruit of their preservation by the Father from the evils and snares of the world and the condition and state wherein they may expect all other promised and needful blessings Psal 133.1 3. Therefore doth he comprehend all the good things intended for them in this one that as they have many bonds of union Eph. 4.4 5 6. so they may be one and in being one participate of the blessings purchased by him and evidence their pâ—eservation from the snares of the world and their being kept near God keep them that they may be one And as this is a singular mercy among professours of all sorts so especially among Ministers such as the Apostles were 20. Albeit this union among the people of God cannot any way equal that incomprehensible union betwixt the Father and Son Yet it ought and will in some measure resemble it and look heaven like And that partly in respect of the strictnesse of the union they being in their own measure one in nature judgement will and operation as the Father and Son are and partly in respect of the sweet exercises of holinesse truth and righteousnesse wherein they are united as the Father and Son do eternally delight each in other For this cause doth he pray that they may be one as we are 21. Whatever be the bonds tying Christians together Eph. 4.4 5 6. and whatever prudential considerations and motives they have to induce them to obey the command of God in keeping together in unity as Gal. 5.15 and else where yet it is only the power of God that can keep the bond of unity inviolable and unlesse he keep them near him and free from the evils of the world their union will break and there being over powered with flesh will break out in the bitter fruits of strife and division Therefore saith he Holy Father keep them that they may be one as we are Ver. 12. While I was with them in the world I kept them in thy Name those that thou gavest me I have kept and none of them is lost but the Son of perdition that the Scripture might be fulfilled This petition Christ presseth by three Arguments The first whereof in this verse is taken from his care of these given him while he was bodily present with them He had such a care of them as he can make a fair account that none of them are lost Only Judas was gone who though he were chosen to the Apostleship chap. 6.70 yet was never given to be redeemed or saved by him but was one destinate to perdition of whose defection and ruine the Scriptures speaking of him under the type of Achithophel and other of Davids enemies Acts 1.20 with Psal 69.25 and 109.8 had foretold From which Christ would inferre that he being not to quit his charge which he exerceth with the Father still but to remove from them in respect of his bodily presence as v. 11. and 14. therefore the Father must keep them that his pains be not lost Whence learn 1. Christ the Son of God did for a time condescend to be present with his people in humane shape as for other ends so to testifie his tendernesse and respect to their infirmity Matth. 9.15 16. and to give a proofe that he will still be tender of his people for I was with them in the world 2. There is no time wherein disciples while they are in
the world will not need care and over sight without themselves for their preservation for as now they were to need so then they did need to be kept 3. Albeit Christ while he was in the world had his own throng of sharp exercise and sufferings Yet all that did not hinder him to lay out himselfe in caring for his people and to make his bodily presence comfortable to them for while I was with them in the world I kept them 4. Christ did exercise this charge of keeping his people in the Fathers Name that is not only out of love to the Father whose name is called upon them as true Ministers caâ—e for them because of their relation to Christ Joh. 21 15. but also by the power of God and his attributes communicate to him from the Father as God and concurring with him in carrying on his work as Mediatour Whereby as he leaves us a pattern of selfe-denial in the enjoyment of all our gifted excellencies So he teacheth all beleevers to ascribe the glory of their perseverance to God only for these causes and in these respects he saith I kept them in thy Name 5. Christ is so faithful in caring for these committed to him that he can make a fair account of one and all of them and of his dealing and dispensations toward them that none of them are a missing but all well and safely kept and guided for These that thou gavest me I kept and none of them is lost And this is some shaddow of the great account he will make of all his flock in the last day 6. When Christ hath taken pains upon his people as they will still need more so he takes an argument from what he hath done to do more for them because he will not lose the pains he hath taken Therefore doth Christ plead that since he had taken so much pains and kept them therefore the Father would keep them still as he hath desired 7. As there are in the world given ones of whom Christ will have a care so there are sons of perdition and men appointed to destruction for their sin for so saith Christ there is but the son of perdition Which cannot come in here by way of exception as if the meaning were I have lost none of them whom thou hast given me except Judas for it is clear from Joh. 6.37 39 40. that none of all these the Father gave him shall perish And Judas was never given to Christ to be redeemed but only to the office of Apostleship But it comes in by way of opposition as the Original particle is frequently used to this sense I have lost none of them thou hast given me but Judas is lost or though Judas be lost And the expression used for designation of Judas doth serve to obviate an exception for whereas it might be objected how had he lost none since Judas was gone He answers that he was therefore lost because he was never so given to him but from the beginning was a son of perdition or a man appointed to destruction as the Hebrew phrase imports 8. Sons of perdition may be not only in the world and in the visible Church but even very high in Christs Court as to external employment and service for so was Judas given to be an Apostle whose defection necessitates Christ to vindicate himselfe that he was not the lesse faithful in his trust though such an eminent man did perish 9. Sons of perdition are such as will not be the better of any means or care but will perish were they even in Christs own company and his hands as to outward dispensations about them for so Judas in Christs own Court is the Son of perdition and will and doth perish 10. The defection and destruction of Reprobates were they never so eminent doth not any way rub on Christs fidelity in his account they never being given to him to save them for he gives a faithful account to his Father though the son of perdition be lost 11. God is not deceived by the defection and perishing of any how eminent soever but as he had his eternal purpose about them so he could give an account what would become of them if it were needfull long before they had a being As he gives proofe in his foretelling of Judas and his defection and ruine so long before in the Scripture 12. The Scriptures of God are of infallible verity in threatnings promises or predictions for the Scripture must be fulfilled 13. The best way to read strange and crosse dispensations is to see an hand and providence of God in them which may quiet our hearts till we get a more full and distinct account of his minde in them Therefore in mentioning the son of perdiction he leads us to the Scripture wherein God by foretelling thereof testified his providence about it and to the fulfilling thereof by his defection that we may see nothing in it but that wherein he had an holy hand Verse 13. And now come I to thee and these things I speak in the world that they might have my joy fulfilled in themselves The second argument pressing the petition is taken from Christs end in putting up the petition in the disciples audience and the event that should follow upon the Fathers granting the same Namely the fulfilling and compleating of their joy who were much discouraged with the removal of his bodily presence The summe of the argument is That he being to remove and take away his bodily presence which had been so comfortable to his disciples albeit his intercession in heaven might have sufficed for obtaining what they needed Yet he would recommend them to the Father and pray for preservation to them in their own audience that so they might be encouraged seeing his care of them and having hope of audience to such a sute put up by such a petitioner And therefore he would inferre that the Father will not disappoint their hope but fulfil their joy by granting the request Whence learn 1. Christs removal out of the world looked very sweet upon him as being a coming to his Father with whom he is so familiar And in him death is sanctified and sweetned to all his followers as being a departing to him that they may be with him for ever Phil. 1.23 1 Thes 4.17 So doth he describe his removal Now I come to thee 2. Christ is very condescending in his dealing with and for his people and doth not only what is simply needful but what in reason may abundantly satisfie them notwithstanding their tentations and infirmities for albeit his intercession being exalted at the right hand of the Father was sufficient to bring about needful benefits yet for their satisfaction he will even pray in their audience These things I speak in the world And this should gain our consent to say he doth all things well and by what we see of his condesendence in any particular to trust him in others more
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
to long after it till his time come nor to weary of life especially because of any trouble persecution or inconvenience we meet with in his service Therefore Christ who loves his people better then they do love themselves will not pray for this I pray not that thou shouldest take them out of the world 6. â—eleevers while they are thus left by Christ in the world are exposed to manifold hazards having not only outward troubles but Satan and sin taking advantage of their troubles to drive them wrong for they are in this world in the midst of the evil not so much of outward trouble from which he will not alwaies preserve them but Satan the wicked one as the word will read and the evil and wickednesse to which they are exposed in an evil world and by the many pressures they meet with 7. Albeit Christ will not remove his people from these hazards yet they are no way able to guard themselves against them but they must resolve to have much to do and very little or rather nothing in themselves wherewith to do it for they must be keeped or else they are undone 8. When Christ seeth it not fit to remove his own out of the world he will see to their preservation in it So as though they get now and then the foile yet his intercession is a sure pledge that they shall recover again for these two go together I pray not that thou shouldest take them out of the world but that thou shouldest keep them 9. Christ doth abundantly testifie his care and diligence about his people when albeit he doth not exempt them from troubles and these it may be very sharp yet he keeps them from the evil thereof or from spiritual hurt thereby And when albeit he doth not deliver them even from assaults and tentations from that evil yet he upholds them by sufficient grace 2 Cor. 12.7 8 9 10. for herein doth his care appear in praying that the Father should keep them from the evil 10. Albeit many when they look upon Christs promises and allowances and his intercession for his people be ready to delude themselves with vain hopes of that which Christ never allowed upon them Yet they who are content with being preserved from evil however they be tempted and exercised are no way deluded when they expect this from Christ for it is his express will when he explains himselfe that they should be keeped from the evil 11. It is frequently to be studied by beleevers that their separation from the world is an evidence of their conformity with Christ and consequently that they are like to him in enduring opposition from the world because thereof Therefore is it again held out They are not of the world even as I am not of the world 12. Beleevers disconformity with the world and conformity with Christ is a sure pledge that the Father will keep them from the evil of the world and will not lose these good things which grace hath begun in them for this is an Argument why he should keep them from the evil v. 15. They are not of the world c. Verse 17. Sanctifie them through thy truth thy Word is truth Followeth the fourth and last branch of this part of the chapter containing Christs second petition for his Apostles which is propounded in this verse and pressed by two Arguments v. 18 19. The petition is that the Father would sanctifie them which albeit it sometime signifie the consecrating of a man and setting him apart to an office as the Apostles also were v. 18. yet here it imports somewhat beside and subservient to that namely that the Lord would conferre upon them the grace of sanctification and so consecrate them unto himself as beleevers and so also fit them for that employment to which he had devoted and consecrated them Unto this is subjoyned the instrumental cause of their sanctification through thy truth whereby is not only signified that he would have them sanctified in truth or truly of which we may hear v. 19. but that the Word of truth is the mean and instrument of sanctification And to prevent all mistakes he declares that this truth is in the Word against all them who seek truth beside it Whence learn 1. Such as are Christs followers indeed and may make comfortable application of other benefits of his intercession must be men sanctified by habitual graces of holinesse infused into them which will not only break forth in some few acts of Religion and righteousnesse but must so devote and consecrate them to God as they may not withdraw themselves to another use for so much is imported in this that Christ prayes for unto his Apostles Sanctifie them intimating that where he intercedes for any he also prayeth for and in due time works this in them 2 It is not enough that men have a begun work of sanctification in them unlesse they grow up in it daily more and more for he prayeth for these who were already converted and sanctified as he maketh his account v. 6 7 8. that the Father would sanctifie them and carry them on in sanctification till it be perfected in glory Such will be invited to grow who entertain the sense of what they have received 1 Pet. 2.2 3. who are sensible of their short-coming in what they have Phil. 3.12 13. and who fear back-sliding and consider that not to grow is the way to decay and they will study to evidence this growth by persevering in their first principles not loving age in what once through grace they loathed nor building up what they once destroyed and by growing in graces especially in sense of their pollution humility love painfulnesse c. 3. Whatever principles or obligations men have to keep them from the evils of the world and from Satan in it yet all these will not avail unlesse they be not only truly sanctified but be growing therein Therefore is this petition sanctifie them subjoyned to the former v. 15. of keeping them as being the effectual mean of their preservation 4. As sanctification is the duty of beleevers laid upon them by God so it is also his work in them who principleth them for it and works it in them when they in the sense of their own inability do put it upon him for Christ by prayer seeketh it of the Father sanctifie them 5. As the truth of God is the rule of true sanctification nothing being holinesse in Gods account how specious soever it be unlesse it be according to that truth So the truth of God which is the instrument of regeneration hath also a special influence in the matter of daily sanctification 1 Pet. 2.2 The word of command being made effectual to presse the duty the word of promise to encourage it 2 Cor. 7.1 2 Pet. 1.4 and the Word and doctrine of the Crosse of Christ holding out vertue enabling to duty 1 Cor. 1.18 and exciting faith which purifieth the heart
Acts 15.9 In both these respects he prayeth Sanctifie them through or in thy truth both as the rule and touchstone of sanctification and as a mean and instrument of it 6. It is not safe for men to cry up their own or others sanctification to the countenancing of the errours which they maintain but they must prove the truth of their holinesse by the truth which hath been instrumental in it and must reckon that the holiness they have is either counterfeit or else hath been wrought not by their errours but by the power of some real truthes which they have or do still hold and that therefore by embracing errour they do exceedingly wrong their piety by depriving themselves of the mean which doth beget and cherish it for these causes doth Christ so expresly pray not only Sanctifie them by what mean soever but Sanctifie them through thy truth as the only mean of true holinesse 7. Whatever efficacie truth hath in the matter of sanctification it doth all come from God who must be employed by prayer to make the word successeful for that end for so much doth Christ example teach who prayeth to the Father Sanctifie them through thy truth See 2 Thess 3.1 8. Whatever wayes men do dream of for finding the truth of God yet it is only to be found in the Word of God and all other wayes beside will but produce delusion and lies Therefore doth he subjoine to prevent all mistakes Thy Word is truth 9. Whatever may be the hesitations of men concerning the Word of God yet it is his infallible verity and will not deceive them who betake themselves to it for direction and encouragement for Thy Word is truth See Psal 12.6 2 Pet. 1.19 Verse 18. As thou hast sent me into the world even so have I also sent them into the world The first Argument pressing this petition is taken from their emploiment and calling to be his Embassadours in the world which presseth the necessity of their sanctification This their calling and Commission is amplified from its similitude and likenesse unto the Fathers sending of him Which as all similitudes have their own dissimilitudes and are not to be strictly pressed in every thing is not to be extended to all the ends of Christs coming into the world for he alone came to die for and redeem his people but only to his Ministerial office of preaching the Gospel In which albeit there was some resemblance betwixt Châ—ist and the Apostles as to the matter of extraordinary calling and assistance immediate direction and great difficulties yet there was also as great difference both in respect of their persons and authority he being the Lord and true God but they were men and servants in respect of the manner of their furniture he being furnished inwardly by the substantial in-dwelling of the Godhead they by extrinsecal revelation and assistance and in respect of the measure of assistance he being furnished without measure and constantly and they only but in part and when it pleased the Spirit to breath Doct. 1. Christ is the great Apostle of our Profession sent to us by the Father so that we need not think shame of a Profession which is owned by such a one as he is for Thou hast sent me into the world See Heb. 3.1 2. Christ hath employed the Apostles and their successours in their own room to be his Embassadours and to supply his place as he was a Preacher of reconciliation so that as they ought to study an imitation of him 1 Cor. 11 1. so they ought to be received in their Ministry as coming in Christs stead 2 Cor. 5.20 Gal 4.14 Therefore saith he As thou hast sent me into the world so have I also sent them as is before explained 3. It doth commend the love of God that he hath employed the Ministry of his Son and servants even in this corrupt world that out of such base materials he may build up an excellent Church and habitation to himself and that he may encourage the most desperate to come to him who out of such gathereth his precious jewels 1 Cor. 6.9 10 11. Tit. 3.2 3.4 Therefore it is said that both he and they are sent into the world 4. Beside the obligations and necessitie which lie upon Ministers with all Saints to be holy Heb 12.14 their calling doth particularly call for sanctification and separation from the world as necessary by divine precept and for the well-being of the Ministry that so they may stand in their Masters counsel and be kept near him that their face may shine and they may be more successeful in their Ministry for this is a condition calling for the granting that suit that they maâ— be sanctified even that they are sent into the world It is true men may be lawful Ministers yea and successeful also in their Ministry who are not sanctified themselves for even Judas was an Apostle And Christ is here more expresly praying for his eleven Apostles who beside that they were Apostles were given to him also by the Father in opposition to the world and the son of perdition who yet was an Apostle v 9 1â— yet his reasoning in prayer doth lay before all Ministers how needful it is they be sanctified not only in order to their own salvation but even that their labour may be more successeful and this his reasoning doth plead for holinesse to all Ministers who employ him for that end in their own measure however the extraordinary emploiment of the Apostles did plead for an extraordinary measure of this sanctification that they might be kept from errour being sanctified through the truth and made fruitful in their great work 5. When God doth call his servants to any employment his calling may assure them of furniture and what they need for discharge of that calling And particularly Christ will have a special care to furnish Church-officers sent out by himself for this is the face of Christs pleading in prayer which prevails with the Father that since they are sent into the world therefore they may get sanctification Sanctifie them v. 17. for I have sent them into the world See John 20.21 22. Verse 19. And for their sakes I sanctifie my self that they also might be sanctified thorow the truth As the former reason pressing this petition is taken from their need of sanctification in respect of their calling so this second is taken from the cause and purchase of their sanctification by his sanctifying himself that they may be sanctified For clearing wherefore Consider 1. Christs sanctifying of himself is not to be understood of any personal cleansing now in doing or to be done by him for he was without spot from his first conception nor yet of that purity of his nature only but with relation to some further sanctification But as in the language of the Old Testament things are said to be sanctified when they are set apart fitted and prepared for some special service and
God the glory of the truth of the Word when they are ready to seal it with their blood and to stand to the defence thereof unto death The glory of the truth and riches of his promises and of eternal life held out therein when they hazard on the enmity and opposition of all and on death it self in the faith and hope thereof and do look on eternal life as sufficient to compense all their losses and The glory of his excellency and alsufficiency when they count all things but vanity and losse that they may please him and so they proclaim their faith to be richly made up in him therefore saith he that by his death he should glorifie God 11. The consideration that God is glorified by any lot should put a lovely face upon it were it even suffering a violent death to Saints Therefore is this propounded as the lovely sight of his suffering that hereby he should glorifie God See John 12.28 12. Saints ought to give proof of their sincere resolutions for sufferings by their close following of Christ in their present service Therefore doth Christ subjoyne And when he had spoken this he saith unto him Follow me Where it appears from v. 20. that Christ rose from the rest of the company and went away when he gave this command And this he did not so much for any present journey as by calling him to obey this present command to leave all his enjoyments and company and follow him whereever he goeth he takes proof of his sincerity and whether he is resolved indeed to follow Christ in suffering when he shall be called to it and would have him begin to practise that lesson in time that he might be the more fit for it when it came to a push and so we will finde it made use of v. 20. 13. It is the duty of such as would either serve or suffer for Christ to make him their pattern and copy in what is imitable and it is their encouragement and may sweeten their way that he hath gone before them Therefore also bids he him follow me to point out not so much his duty of present going after him as thereby to signifie his duty to imitate Christ in all his actions particularly in his care of his sheep and resolution for suffering and to hold out this encouragement and how it might be sweet to follow him Verse 20. Then Peter turning about seeth the disciple whom Jesus loved following which also leaned on his breast at supper and said Lord which is he that betrayeth thee 21. Peter seeing him saith to Jesus Lord and what shall this man do 22. Jesus saith unto him If I will that he tarry till I come what is that to thee Follow thou me In these verses we have Christs conference with Peter concerning John the beloved disciple wherein is recorded that after Christ and Peter had left the rest of the company John of his own accord did follow on which Peter turning back and observing he enquires at Christ who had foretold of his own sufferings what should become of John For which he is checked by Christ as medling with that which concerned him not and he sheweth him that although it should please him not only to exempt John from suffering death but to continue him alive till his own second coming it ought not at all to retard him in his resolutions and therefore he commands him to follow him and cleave to his duty which by this means he had neglected Whence learn 1. Much love to Christ and much of the sense of his love will make a man an earnest pursuer after Christ and to cleave to him even when Christ seemes to take no notice of him Therefore John followed when Christ had bidden only Peter follow him and when it seems the rest did not stirre and in this he is described to be the disciple whom Jesus loved one who had been very familiar with Christ and leaned on his breast at supper and very inquisitive concerning Christs safety and said Lord Lord which is he that betrayeth thee of all which see chap. 13.23 and therefore he could not stay behinde 2. The children of the Lord are subject to many distractions and interruptions in following their Christian coursse and do often look or turn aside and intermit their earnest eyeing of their mark and prize for when Peter is bidden follow Christ at this time hereby to teach him closely to follow his calling and set his heart and eye upon it and what he was to meet with as the check and repetition of that command in this verse doth teach us he turned about to look to somewhat behind him and that either meerly of his own accord or because he had heard some noise of one following See Luke 9.62 3. Albeit the intermissions of the children of God in their duty may seem very little and small yet oft-times it casts them upon snares and tentations which are ready to catch and detain them more and so draw out reproofs from Christ for Peter but turning about seeth the disciple whom Jesus loved following and this occasions his curious question and draweth out a reproof not only for his looking back but for his curiosity 4. Christ abhorreth curiosity in his people and that when they have so much needful exercise among their hands yet they should meddle more with what concerneth them not so much for when Peter propounds this question and what shall this man do or and what this man that is what shall become of him as Christs answer makes it clear he gets this answer what is that to thee follow thou me Not that Christ condemnes sollicitude for our brethren which floweth from charity but that he is ill pleased with his idle curiosity when now he had received a strict command to follow him 5. It is a sin to be anxious or too much careful about what Christ will do with his beloved people for so much also doth Christs reproofe of his enquiry concerning the beloved disciple import that it was weaknesse in Peter to be any way troubled concerning him 6. Christ hath soveraigne authority to dispose of his own and to keep them longer or shorter time in the world and give them ease or trouble as he pleaseth without giving an account of his dealing to any for saith he If I will that he tarry till I come what is that to thee Wherein there is no hint given that John should not suffer and that he should live long and till Christ should come by his judgements against the Nation of the Jewes though these proved true in the event but it is only an absolute supposition that if Christ pleased to preserve him alive even till his second coming or otherwise disposed of him at his pleasure Neither Peter nor any other had any thing to say to it 7. As Christ will come again so the sweet notion under which Saints should take up the last and dreadful day