Exposition of John

This first part of the Chapter, containing Christ's washing of his disciples feet, may be taken up in this order. 1. The circumstance of time is noted, wherein this and what followeth was done, together with some causes and considerations moving Christ so to do at such a time, ver. 1, 2, 3. 2. The fact it self is recorded, ver. 4, 5. 3. The interpretation thereof is subjoined, partly, upon occasion of Peters refusal, wherein, chiefly, this was • ing their feet is expounded as it is a sign of inward washing, ver. 6.—11. and partly, after he had done with washing, wherein he expounds what he meant by his doing of that servile employment of washing their feet himself at that time, ver. 12.—17.

In this verse we have recorded, a more general designation of the time, that it was before the feast of the Passover; together with the first and chief cause and consideration leading Christ to this practice, and what followed; Namely, that he did constantly and unchangeably love his own, and therefore, knowing that now his time to depart from them was approaching at this feast, he was resolving beforehand to give them some ample proof of his love, as accordingly he did in washing their feet, preaching sweetly unto them, and praying for them. For clearing the words, Consider, 1. While John saith, that this was before the feast of the Passover, it was not so to be understood, as if this were done before the feast, for that supper, ver. 2. after which he washed their feet, was the passover. But the meaning is; That he was thinking and resolving on this practice before he sat down, either that same day, or possibly some days before: And, that albeit it was done at the supper of the passover, yet it was done before the feast of unleavened bread at the passover, which began the day following, Lev. 23.5, 6, 7. yea, and before the day which the Jews observed for eating the passover, as we will hear on ver. 2. Consider, 2. Whereas this love of Christ toward his own, breaks forth in these sweet effects toward the disciples only; Yet in this they are not to be looked on as so many individual men, nor as Apostles, nor yet as representing Ministers only, but also as representing all Christ's true children, who are edified and comforted by what he did to them, and whose allowance and legacy Christ did here commit to his Apostles in their name, as to the general Teachers of his Church, to be by them and their successors published to his own throughout the world. And therefore the denomination is general, his own, that everyone who make sure an interest in him, may put in their own name. Doctrine 1. As Christ came into this world, to work the work of redemption; so there was a set time wherein he departed out of it, in respect of his bodily presence; for, there is an hour, wherein he should depart out of this world. 2. Christ chose the time of the Jewish passover to suffer in, that he might prove himself to be the substance of that type, whose blood it is that delivers us from the destroying Angel, and by whose obedience unto death we are delivered from the bondage of sin, the tyranny of Satan, and the leaven of corruption and unsoundness, answerable to the temporal delivery of Israel from Egypt and Pharaoh, and their observation of the feast with unleavened bread; Therefore it is marked that at the feast of the Passover, his hour was come wherein he should depart out of this world. See 1 Cor. 5.7. 3. Christ was not surprised with his sufferings, nor were they carried out according to the will of enemies; But the time thereof was determined, and he knew of it before hand: for, Jesus knew that his hour was come. 4. Christ may be trusted by his people, and they may commit all their lots to him, who is on all his Fathers counsels, and knows all the machinations of his enemies; Therefore is he pointed out here, as knowing all that was coming, even the treachery of Judas also, that he may be trusted in as an omniscient Lord. 5. It is not enough to foresee what troubles will come, or may come, unless we spend our time profitably, in preparing and making ready for them; Therefore is Christ's knowing that his hour was come, marked, as a reason why he was so busy in the following purpose; Namely, that as his enemies were making ready, so he was making ready also; and having nothing to do for himself, he spends his time in preparing the disciples for the storm. 6. Christ not only lets out proofs of his love to his own, when they need them; But he is thinking thoughts of peace, and resolving to let them out, when they little dream of such a thing, till it appear: Therefore it is marked, that before the feast of the Passover, Christ was foreseeing the storm, and resolving to let out proofs of love to his disciples, which yet appeared not till after supper, ver. 2. 7. There is no difficulty so sad, but Christ and his followers may get a comfortable look of it, were it even of death itself; for, herein Christ hath cast a copy, who looked on his sad and bitter death, with what followed in his resurrection and ascension, as a departing out of this world, unto the Father. 8. It is a comfortable sight of death unto Saints, that hereby they are translated from the miseries, toiles, and vexations, of this world, to go rest with, and enjoy God; for, herein hath Christ led the way, who departed out of this world, unto the Father, and did so look on his death. 9. It adds to the comfortable sight of death, that Saints do hereby not only go to God, but do go to him as their Father through Christ; for, so did Christ; for, so did Christ depart unto the Father, and made way for our going to him as a Father in him, as Chap. 20.17, 10. It • ds also to the consolation, that as the time of our change is determined by God; so it is measured by hours, which will at last come to an end, and the prisoners be set free; for, now after some time and hours in serving his generation, the determined hour was come, wherein he should depart out of this world. 11. Albeit Christ conversed but a short while in the world, in respect of his bodily presence; yet he did make and daily makes a fair purchase in it by drawing sinners to himself; for, he hath his own in it. 12. As Christ's people ought to resign themselves to him, and be wholly for him; so he hath a peculiar interest in them, is specially concerned in all their conditions, and, allows special favors, privileges, and care, upon them; for, they are his own, or his property and peculiar ones. 13. Love, even the infinite love of tender hearted Christ, is the allowance and portion of all his peculiar ones; for, he loved his own. 14. Albeit Christ leave his children in this tempestuous world, to be humbled with the relics of sin, and tossed with the tempests of time; Yet that doth neither take away their interest in him, nor his love toward them; for, he loved his own in the world. 15. The disadvantages of Saints, and particularly, their being lest in the world when Christ went out of it, is so far from hindering his love toward them, that it is rather an argument why he should love them, and let out more of it; for, it is not only not an hindrance of his love, but an argument also, he loved his own, because they were in the world. And especially now, in his farewell, he would give a proof of it, considering the dangers unto which they were left exposed. 16. It is not enough to see Christ's love towards his Saints in some particular passages, but they must labor to see an uninterrupted course thereof, from the time of their closing with him; Therefore, now at his farewell, he cleareth all by-go • as, that he had hitherto loved them, as well as he was now to give a proof of it. Having loved his own, &c. 17. Christ's love is not to be measured by kind outlettings to the satisfaction of sense, but the sum o • all his dealing toward his own, is love, which ought to be read in every condition and dispensation, were it even in keeping up his tender heart for a time; for, albeit there had been many several passages betwixt him and his disciples, and some of them very cross to their humors; yet all is summed up in this, he had loved his own. 18. Christ's special love toward his own is unchangeable, and incessant, till they be perfected, and enjoy the full effects thereof; for, having loved his own, he loved them to the end, He continued his love from the beginning till now he is to die for them and depart from them, and continueth it even then, and will do so, till they be brought to the end of their journey. 19. Christ's love is not a decaying love, but a love that continually grows in effects; Nor is it a love that consists only in good affection and wishes, but breaks forth in notable expressions, as he hath witnessed by his dying for his own; for, he loved them to the end, even to the death he suffered for them, and in so doing, he loved them perfectly, as the Word also will signify, proving that his love was a growing love, in letting out such abundant effects at the last. 20. When Christ's followers are in any danger, then unchangeable love will be on foot, to cover their infirmities under temptation, and to provide cordials for them, and testify his special care of them; for, this his love is marked as a cause why now, (when he is to remove they are to be scattered and shaken with temptation, and left desolate,) he will let out so much of his heart in the following purpose, and give them such sweet instructions in the following sign and explication thereof. And indeed, his love suffers much in his Disciples need, and if there were no more, his love is enough to move him to see them well.

In the first of these verses, the circumstance of time, wherein Christ did these things that follow, is more exactly noted, that it was after supper; Unto which is subjoined a second consideration leading him to the following practice; Namely, That Satan had now prevailed with Judas to betray his Master; which as it holds out a ground why our mild Lord, who hitherto had borne with Judas naughtiness, and pointed at it only in general, is now pressed to discover him more particularly, ver. 21. since it concerned him in his glory to foretell it before the hand: So, more especially, it is a ground of his washing their feet, and of his following sweet and useful doctrine. For knowing his time to be now short, and that this night Judas would betray him; He doth busily bestir himself, to pour out his heart in his disciples bosom, and will let no minute of time slip, but in that one night did fully discover his heart unto them, and give an ample proof of that love mentioned, ver. 1. In the other verse is subjoined a third consideration moving him to this practice, Namely, That notwithstanding Judas treachery, and his approaching sufferings, yet he knew his own excellency and greatness, that all power and authority is committed to him, and that as he came from God by his incarnation, so he was but returning to God by the chariot of his sufferings. Which as it points out his admirable condescendence, that in the midst of such thoughts, he will stoop to so base an employment; So it contains a sweet ground of his following practice, in that, however his hazard was near, yet seeing through all these clouds, he is at leisure to mind and promove his disciples good, who would be in greater need through his suffering and removal from them.

For further clearing of ver. 2. Consider, 1. Whereas it is said, that supper being ended, he did this, and yet ver. 12. he sat down again after washing, and ver. 26. meat is before him, of which he distributes to Judas; we are to consider, that the words may very well be rendered, not only supper being ended, but while the supper was, or, while it was supper intimating that he did what followeth in the time of the supper, and did interrupt it for a time, for that end. However, it sufficeth us to know that the Passover was eaten before he arose, and that which he sat down to again, was a second service, or common supper subjoined to it, during which he instituted the Sacrament of the Supper. Consider, 2. It is a greater difficulty to clear how Christ should e • t the Passover this night, and yet it should seem the Jews did not eat it till the night following, Joh. 18.28. They who assert that Christ did anticipate the time, and eat it a day sooner then was appointed, that so he, who was our true Passover, might suffer on that day, whereon God appointed the Passover to be killed and eaten; They, I say, seem not to remember that Christ was a fulfiller of all righteousness: Nor was there any such prediction of Christ's suffering on that day, as should necessitate him to transgress a positive precept. Nor do they sufficiently clear the difficulty, who assert, that the Jews did eat the Passover the same night with Christ, being the fourteenth day of the month; and that what is said, Joh. 18.28. of the Jews keeping themselves undefiled, that they might eat the Passover, is not to be understood of the Paschal lamb, but of the peace-offerings on the first day of the feast of unleavened bread, whereof the sacrificers had a share to feast on For it will not be cleared from Scripture, that to eat the passover, is spoken of any other thing then of the very Paschal lamb. Beside Joh. 19.14. the day whereon Christ suffered, is called the preparation of the passover, and ver. 31. the Sabbath day thereafter is called an high day, which importeth more, as we shall hear. 1. Therefore, for clearing the difficulty, it is to be conceived, that the Jews by an ancient tradition (received, as is supposed in Babel ) when ever any extraordinary solemnity fell on the day immediately preceding an ordinary Sabbath, they used to translate the festivity to the Sabbath following, lest there should be two days concurring wherein they might not work. And so here the first day of the feast of the Passover, or unleavened bread, (which, with the last of the seven days of the feast, was an holy convocation, Num. 28.16, 17, 18, 25.) falling according to the appointment of the Law, upon the day immediately preceding the Sabbath, they deferred not only the following feast, but even the eating of the Passover till the evening of the fifteenth day of the month, which should have been the first day of the feast, (as seemeth to be clear from Joh. 18.28. and 19.14.) and the least it self, they conjoined with the ordinary Sabbath following for which cause it is called an • igh day, Joh. 19.31. because of the conjunction of two festivities. For the mid-days of the feast of unleavened bread, betwixt the first and the last, were not so solemnly observed, as to give such a denomination to this Sabbath. Now Christ, not heeding their Traditions, did punctually observe the day institute by God, not so much out of necessity, because he had no longer time to live (for he might have prorogate his sufferings) as to show how closely we ought to cleave to a rule in the matter of institute worship, and how dangerous it is to deviate, let the alteration have never so many fair pretences for it. And whereas it may be objection, that this differing from the common practice would have been full of hazard to Christ, and matter of accusation against him, which yet they never produce: It is to be conceived (for answer) not only that Christ did not stand on hazard who was now going to lay down his life, but further also, that this matter being private amongst his disciples and the Master of the house, (who it seems was a secret friend) could not so easily come to their knowledge: Or, rather, (seeing Judas, when he went to the high Priests, might easily have told it, if he had not been restrained) that the Jews did so observe this Tradition, as yet in these troublous times, any who pleased to submit to the institute rule, did follow it. Consider, 3. While it is said, that the devil had now put it into the heart of Judas, to betray him, the meaning is not, that either Satan only now began to tempt him to it, or that the matter was now perfected; For it is clear from Matth. 26.6.—16. that upon occasion of the loss of the ointment, of which we heard, Chap. 12, 3, 4, &c. he had made a bargain with the chief Priests about this matter, and from ver. 27, 30. of this chapter it is clear, that after this he was wholly given up to Satan, not only to project and capitulate about this business, but to put it speedily in execution. So the meaning is, that Christ took notice at this time, that Judas was lately prompted by Satan to go and capitulate about the betraying of him, as a reason why he would now be busy with his disciples; And so the words will read, that already (before this supper) the devil had put it in his heart. To which may be added further, that through his abuse of the Sacrament of the Passover, the devil got more footing, to confirm him in this wicked resolution.

From v. 2. thus cleared, Learn, 1. Such as do seriously mind their duty, and consider the short time they may have for it, will diligently improve every moment of opportunity; for, supper being ended, (or in the time of the supper) Christ falls to work, and will not let that moment of time betwixt the paschal supper, and the rest of that meal, and his instituting of the Sacrament, pass away without some useful instruction to his disciples. 2. Such as conscientiously employ their time, may in a short minute thereof, (which being idly spent, would seem nothing) do much good in their station; for, in a part of that night, after supper was ended, Christ not only taught his disciples by washing of their feet, but did deliver the sweet doctrine, and put up the solemn prayer that follows. 3. As at all times, so especially before and after the participation of the Sacrament, men ought to study purity, and their obligation thereunto, that they may employ Christ to work it in them; for, so much doth this circumstance of time, wherein he washed the disciples feet, import. It was, supper being ended, after their eating the paschal lamb, to teach them their obligation to purity, who were made partakers of such a mercy: And before the Sacrament of the Supper, to teach them preparation. 4. Albeit Christ seem not always to take notice of men's plots against him; yet he hath still an eye upon them, and will give proof that he knows them, when either he is to discover, or prevent, or improve them: Therefore, albeit John record nothing of Christ's taking notice of Judas treachery, when he was disappointed of the ointment, yet here it is remarked that, in due time, use is made hereof, to move Christ to be diligent in dealing with the disciples, and to decipher him. 5. As the right use of Sacraments, is a special mean of much good to the godly; so Satan never gets greater advantage of wicked men, then after their profane abuse of such precious Ordinances: Therefore also is it marked, that supper being ended, the devil hath now put it in his heart to betray him, or, confirmed him yet more in this wicked resolution. 6 Albeit men's corruptions be prone to all evil, and Satan have some hand in every evil; yet there are some sins that are singularly diabolical, and wherein Satan hath a chief hand, as being such as could not be acted by a man in an ordinary course of sinning, unless he were possessed and acted by Satan in an extraordinary manner; for, this sin is not simply attribute to Judas, but the devil put in the heart of Judas Iscariot, Simon's son, to betray him. It was not a sin of human infirmity, but a devilish sin so to do. Such diabolical suggestions may be darted into the bosom of believers, and therefore they are warned to quench them, Eph. 6.16. But the wicked do give way to them. 7. The way whereby Satan prevails with wicked men, is, first to haunt and pester their heart with his suggestions, till they be gained, and then he will easily carry them in their practice to act for him; for, thus did he begin here, he put it in the heart of Judas Iscariot, &c. 8. Albeit the temptation and suggestion unto evil be from Satan, yet men's corruptions furnish him matter to work upon, and their dwelling upon wicked thoughts doth furnish occasion to him to tempt, and bloweth up the spark of his temptation into a flame; for, thus it appears, Satan got into his heart by reason of his covetousness; for, being disappointed of the price of the ointment, chap. 12.5, 6. he is grieved and vexed at it; and while he is thinking how to make it up some other way, Satan darts in this, that he should essay the trade of treachery, which presently kindled, as when fire is put to powder. 9. Whatever be Satan's design against the man whom he tempts, or against the Saints, when he stirreth up persecutors; yet his great design is against Christ himself; for, here he put in the heart of Judas to betray him, not so much regarding the disciples, so long as he was in the world, to be the Butt of his malice. 10. Satan doth oppose himself against Christ and his followers, not only by more immediate temptations, (whereof Christ also had proof, Mat. 4) or by stirring up open persecutors; But one of his special engines, is, to employ treacherous friends, to betray him and them; for, this was Satan's great work, to get a domestic, Judas, to betray him. 11. Satan getting way, may not only prevail with most eminent visible Professors, or ordinary Teachers, but even with some among the very Apostles, to do a piece of the worst service that ever was done to Christ; for, here he puts in the heart of an Apostle, Judas Iscariot, Simon's son, (so described, to distinguish him from another Apostle of the same name, as chap 6.71.) to betray him. 12. No apprehension or thoughts of trouble did alter Christ's heart toward his people; but the more violent and near the storm was to him, the more diligent was he to lay out himself for their good; Therefore is this treachery of Judas marked here, to show that Christ's thoughts thereof, did but stir him up to be more sedulous in instructing them. And if the thoughts of distracting trouble could not take him off from his care of them, we have the less cause to fear his forgetfulness of us, now when he is above all storms, in his own blessed person.

From v. 3. Learn, 1. Whatever were the attempts of Satan and his instruments against Christ, and whatever his condescendence was, to give way unto them; yet he was truly excellent and great in the midst of all his condescendence and sufferings; for, even when Judas is consulting to betray him, it held true that the Father had given all things into his hands, &c. 2. Whatever it pleased Christ to condescend unto, in his voluntary exmanition; yet he needed to be little discouraged at the attempts of enemies, or his sufferings, as knowing his own excellency, even in his greatest abasement; for, when Judas is seeking to betray him, Jesus knew, even then, that the Father had given all things into his hands, &c. 3 It is the duty of Saints in the time of their abasement and trials, not to dwell always on the thoughts of these; but to raise up their hearts in the consideration of their esteem with God through Christ, however the world account of them, and of the issue of their trials however the world think to cut them off thereby, as the off-scouring of the earth; for, herein Christ hath cast them a copy, who while Judas is projecting his ruin, hath his heart fraught with thoughts of his own dominion and glory, and that as he came from God, so he went to God, by his sufferings, 4. Christ, as Mediator, hath a sovereignty and power over all things committed to him, for his Churches good: for, the Father hath given all things into his hands &c. See chap. 3.35. Wherein, as we may read his glory; so also, 1. That Saints may sleep soundly, having such a friend at the helm of Providence. 2. That however wicked enemies seem to rage at their pleasure against Christ and his followers; yet they are given also into his hands; And, that as he in the midst of traitors and enemies, was yet in the hands (if not of friends, yet) of servants and slaves; so the most pernicious of them are given, through him, to the Church, for her good. 3. That men are but great fools, when, notwithstanding all their covetousness, they must be content with a few things, and yet all things might be theirs, in a right sense and due order, through him, 1 Tim. 4.8. Matth. 6.33. Rom. 8.32. for all things are his, and theirs in him. 4. That they are no less fools, who make themselves slaves to anything, whereas in Christ they might be Masters of all things. See 1 Cor. 3.21, 22, 23. Doct. 5. Whatever were men's thoughts of Christ, yet he came from God in respect of the divine way of his conception, and his Godheads stooping to converse with us in the shape of a servant; And, he was his Ambassador, sent to deal with lost man in his Name; for, he was come from God, yet so as he did not leave him. 6. However Christ and his sufferings were looked on by carnal man; yet thereby he returned to God, to be glorified with him as Mediator, yet so as he hath not left his people; for, he went to God. 7. Christ's thoughts of his excellency will not hinder his condescendence to his own; but in his thoughts of greatest glory, he will evidence greatest humility; and his knowing of his own excellency makes him fit to mind his people in the midst of his greatest sufferings; for, this purpose is premitted to his washing their feet, to show, how consistent his thoughts of this are with his lowly stooping, (knowing all this, he riseth from supper, &c. ) And it is subjoined to Judas treachery, to show how little that would hinder him, who was so high, from thinking upon his poor followers. Hereby also we are assured, that as his thoughts of his glory did not, so his possession of it doth not hinder him from condescending to the necessities of his own.

In these verses, the fact itself, of Christ's washing his disciples feet, is recorded. Wherein appeareth his admirable humility and self-denial, in that he layeth his state and his own refreshment, and riseth from supper while his servants sat still: he layeth aside his upper garments, (which were loose) as servants used to do when they went to work, or, to serve their Masters; he girded himself with a towel, both to fasten his other garments upon him, that he might be more fit for the work, and to have it in readiness to wipe their feet with it. And having provided and brought the basin with water, he began to wash and wipe their feet (which lay out behind them, as they leaned at table, and) which was a most servile employment, 1 Sam. 25.41. I shall not need here to inquire, whether the Jews had such a custom as this, to wash their feet after their eating of the paschal Lamb, which Christ here imitates in so singular a way, and emproves to so notable spiritual advantage. Nor shall I need here to insist on this practice, which is so fully explained afterward. Only, for present, Learn, 1. As Christ is infinitely glorious and exalted in himself, so is he admirably humble and condescending to his people; for, our High Lord riseth from supper, &c. and began to wash his disciples feet. 2. Christ's humility will stoop to do meanest things for his people, were it even to become a servant to them; for, he acts all the parts of a mean servant here. And he did this, being on earth, to give proof what mean necessities of ours he will stoop to take notice of, though he be absent in body. 3. True humility is the compendious way to true honor, and to be least in Christ's house is the way to become greatest; for, so doth he teach us, in that when he is about to go to God, v. 3. he most eminently kithes his humility. 4. It is a special proof of Christ's love, and of his care of his people in the midst of his sufferings and glory, when he teacheth humility and promoves it in them, by his Word, Example, or Dispensations; for, herein all the former considerations, of his love to them, and his care of them, when he thinks of his sufferings and glory, did appear, in that he took this pains not only to stoop to them, but to cast them a copy, and give them a lesson of humility.

Followeth to v. 12. an exposition of this fact, upon occasion of an interruption made by Peter; wherein chiefly this fact, and his doing of it, is explained, as it is a sign of another inward washing. This Exposition may be drawn out in three branches, contained in his threefold answer to Peters proposals and resolutions. In the first branch of the Exposition upon occasion of Peters question, testifying his admiration, and shunning of such condescendence, he gives notice in general, that there was somewhat more in it then the bare act, or then he saw for present, whereof he should be informed in due time. And this relates to his doing this act, both as it was a sign, and as it was a servile employment in it self. We need not curiously determine, whether he had washen any before he came to Peter, who had made no such scruple of it; But shall hold to what John here records, that coming to Peter, he meets with this stop flowing from Peters forwardness, and gives an answer to it.

From v. 6. Learn, 1. Our Lord's humility yet further shineth, in that not only doth he stoop to do meanest services to his people, but will be at all the pains himself to do them good; for, he cometh to Simon Peter, to wash him, while he is sitting still at Table. 2. There is no interruption or impediment laid in the way of Christ and his working, but he can, and doth improve it to precious ends and advantages; for, out of Peters refusal and interruption he beings out these precious instructions, which he would inculcate by his washing of their feet. 3. Christ's abasing of himself, and condescending to his people, ought not to obscure his Majesty, nor make them forget it; for, in the midst of this his stooping, he is to Peter, Lord. 4. Christ's abasement and condescendence for his people's good, is truly admirable, and will be so in the eyes of the truly godly; for, saith he, by way of admiration; Lord, dost thou wash my feet! 5. The admirablenesse of Christ's condescendence will appear, if we consider, either how glorious he is who stoops, even the Lord, or how low he doth stoop, even to wash feet; or, to whom he stoops, even to them who are unworthy of what he doth, and whom it beseems not to be so dealt with, though it beseem him well so to deal; doest thou wash my feet? saith humble Peter. 6. As it is commendable to fear, even at Christ's manifested goodness, Hos. 3.5. So Saints ordinarily run to an extremity in that case, and do so fear and tremble at it, as they are ready to decline and not to embrace it; for, Peters question imports not only his admiration at, but his desire to shun this condescendence, and doth put a stop to Christ's washing and conferring this favor on him. See Luke 5.8. 7. Albeit Christ's stooping to us be a great abasement of himself; yet it is the great error of Saints, to think that he will not account it his great glory to serve them; for, herein also Peter failed, in thinking Christ had forgot himself in this condescendence.

From v. 7. Learn, 1. Christ is very tender of the weaknesses of his own, so long as they discover no obstinacy therein; for, he gives a mild answer to Peter at first, till afterward his weakness burst forth. 2. Every work of Christ toward his people, beside the work itself, carrieth some precious thing of him in the bosom of it, and is loaden with lessons and great things of his wisdom, power, goodness, &c. for, so is supposed here, that Christ is doing somewhat which Peter knows not. Which is not to be understood of the simple washing their feet, (for Peter knew well enough that he was about to wash his feet) but that this washing carried somewhat in the bosom of it. 3. That which the Lord is doing by his works, is not often seen in the mean time, by them to whom it is done; for, What I do thou knowest not now. Yea, wherein do not we proclaim our ignorance and mistakes of what he is about? And no wonder we be in the dark here, if we consider, 1. That the worker of these works is wonderful in counsel, and excellent in working, Isa. 28.29. Infinitely beyond Politicians, whose projects and purposes are ofttimes hid from us, and therefore much more his. 2. That the way of his working and bringing about of his purposes, is very strange and unperceivable; for, he brings things out of nothing, Rom. 4.17. one contrary out of another, as light out of darkness, 2 Cor. 4.6. he brings meat out of the eater, and takes enemies in their own snares. 3. That his end in working is not to satisfy our sense and curiosity, but he chooseth such a way, as may leave enemies to harden their hearts, and may try and humble his people. Doct. 4. Albeit we cannot dive into the depth of Christ's counsel in his working, yet we ought to reverence and adore him therein, and not to contest with him; and to yield implicit obedience to his Will, revealing our duty in such a case; for, albeit Peter know not now, what he doth, yet he would have him so far crediting that he did it not in vain, as to submit to have his feet washed. 5. Christ will have us first yielding obedience to his Will, because it is his Will, and to wait his leisure till we know the reason of it: Otherwise, we do not obey because it is his Will, but because of the reason of his Command; for, he will absolutely have him stoop to be washed by him, and then wait till hereafter, to know what it means, and for what end he doth it. 6. Such as in dark cases do absolutely submit to God's Will, in the matter of duty or dispensations; they shall, in due time, see a reason of his Will, and know so much of his counsel and purpose in his working, as is needful for them; for, upon Peters obedience is promised, that though what I do, thou knowest not now, yet thou shalt know hereafter. As accordingly was made good in the following explication of all this, and when the Spirit was poured out, he, with the rest, understood more fully this and other things.

In the secend branch of this Exposition, upon occasion of Peters more peremptory refusal, there is a further Exposition of the meaning of this washing, and of the necessity of what he intended to point at thereby. For Peter not acquiescing in what Christ had told him, but proceeding from admiration to a willful refusal, that Christ should wash his feet, as conceiving it his duty in modesty to refuse; however Christ should press it: Christ taking hardly with this, renounces all communion with him, and disclaims that Peter had any interest in him, unless he did wash him. Which doth not import only that his willful refusing to stoop to Christ's Will in this external washing, would, if he persisted in it, prove him to be in a bad condition, though that be true in it self: But chiefly, (as the following exposition of washing their feet in particular makes clear) it points out that Christ, by washing their feet, would (not institute a Sacrament, but) put them in mind of soul washing, which as it can only be done by him, so without it, men can prove no interest in him. And so the meaning of this washing in general is, to point out the necessity of washing sinners by Regeneration, Justification, and begun Sanctification, which was also the signification of their several washing under the Law, Ps. 51.

From Peters refusal, Learn, 1. Men may have much seeming humility in the matters of God, which yet is but preposterous and sinful, and learnt from carnal reason; for, such was Peters humility, condemned by Christ here. See Col. 2.18, 23. 2. It doth not justify men's temptations and sinful humility, that it seems to rise from much good, but we are to distinguish betwixt what is really good, and what temptations Satan fastens on it; for, this condemned humility did begin at admiration, at Christ's condescendence, v. 6. and grounded itself upon his respect to Christ, and disesteem of himself. 3. It is an evidence men are under a temptation, when they are stiff, and do pertinaciously stand out against Christ's verdict; And in particular, it is but sinful humility, when men will not submit to Christ's verdict and Will; for, this was the fault in Peters humility, that he would not take satisfaction from Christ, concerning what he was doing. 4. It is but sinful and preposterous humility, which refuseth Christ's offer, whatever it be, or how unworthy soever we be of it; for, this also was Peters fault, Thou shalt never wash my feet; He thought himself unworthy of this condescendence, and therefore utterly refuseth to admit of his offer; so the contrary of this in the Churches admitting of Christ's commendation, seeing he was pleased to have a desire toward her, Cant. 7.1, 2, &c. with v. 10.

From Christ's answer to Peter, Learn, 1. Saints, by what they do out of a pretext of humility, may be running on a snare, and deserving sad threatenings from him; for, Peters humility meets with this entertainment. 2. It is Christ's method, ofttimes with his people, to break their obstinacy with sad threatenings, and to boast them to their mercy, and from their preposterous humility, when fair dealing will not persuade them; for, thus doth he deal with Peter. 3. It is the saddest of threatenings and judgments, to be secluded from an interest in, and communion with Christ; Therefore is it held out to Peter as a very sad case, Thou hast no part in me, that is, no interest in him, and consequently, no communion with him, nor share in that inheritance purchased by him, and so is no coheir with him. 4. The contempt of an Ordinance or Command of Christ, how mean-like soever, deserves the saddest of threatenings, and that the contemner should be secluded from Christ; for, this holds true, even of the outward washing, and his resisting thereof, when Christ required it, If I wash thee not, thou hast no part with me. By which sad threatening Christ drives Peter to submit. 5. Soul-purging from sin is so necessary, that without it men can have no evidence of interest in, or communion with Christ; for, it holds chiefly true of the thing pointed at, If I wash thee not, thou hast no part with me. 6. It is neither the goodness of our nature, nor legal purifications, or our own endeavors, that can either prove, or make us clean; But it is Christ alone who must wash us, that we may participate with him, and who must apply the merit and efficacy of his blood for that end; for, If I wash thee not, faith he, thou hast no part with me.

In the third branch of this exposition, upon occasion of Peters running to another extremity, Christ declares what he meant by washing their feet only. In this verse we have Peters proposal, occasioning the explication: He, being affrighted with the former threatening, and (belike) now understanding what Christ meant by this external washing, he is so far from refusing that Christ should wash his feet, that he offers hands and head, and all to be washed. Whence learn, 1. It is so terrible a thing to be threatened with separation from Christ, that the thoughts thereof will cause a child of God draw nearer to him, and make him condescend to anything, rather then admit of that; for, this brake Peters obstinacy, and made him say, Lord, not my feet only, but also my hands and mine head, before that be. 2. Saints, being sensible of sin, are ready to forget their renewed and justified estate, and to look on themselves as altogether polluted and corrupt; for, this may also be understood as Peters language, when he understood the signification of this washing. In which case, he seeth not only foul feet, but head and hands, and all to be washed, and therefore upon that account, he offers them all to Christ. Which, though Christ clear it to be his mistake, yet it is ofttimes the sad exercise of Saints. 3. It is the great infirmity of Saints, that they run, for most part, upon extremes; And when they leave one extremity, they return not to the right way, but fall on the contrary extremity; for, whether we look to the external action, or signification thereof, Peter did thus err, first in declining to be washed at all, and then in offering more to be washed then Christ required.

In this verse we have Christ's answer to this offer of Peter, wherein he clears what he meant by washing their feet only: Namely, not only to testify his humility by stooping so low, but further, to point out somewhat concerning them. And 1. He propounds his mind in general doctrine, wherein the similitude runs thus; That as a man going home from a bath needs not wash his whole body again, but only his feet, which contract filth by walking, as they used in these hot countries to travel barefooted: So Saints who are already washed, by begun renovation and the Justification of their persons, need not ever again wash, as if every spot did alter their state, but ought only to be purging their affections and actions from the relics of sin, by getting daily renewed remission, and studying sanctification daily. In saying, he who is washed, is clean every whit. He doth not assert an absolute purity in any within time, nor yet is it only his meaning, that he is clean by begun renovation, which is perfect in parts, though not in degrees: But the sense chiefly is, that by Justification his person is clean, and that the man who, being renewed and justified, doth make daily use of his privilege of having access to the fountain opened up, for daily renewed remission, and washing of his foul feet, he is clean every whit in God's account, nor is there any spot in him, for which God will condemn him. 2. Christ makes particular application of this doctrine to the disciples, pronouncing that society clean, though with exception of some, (for which a reason is after given) and that therefore they needed to wash no more but their feet. Doct. 1. It is the Will of Christ that Saints in their exercises, do put a difference betwixt the state of their persons, and the several conditions into which they may fall; for, here is a washed and clean man, who yet hath feet to be washed. 2. No man can be in an acceptable state, but he to whom it is gifted by Christ, and communicate through his blood and spirit; for, he is washed, who is clean See 1 Cor. 6.11. 3. Saints, whose persons are clean, have yet, while they are within time, some pollution and relics of sin left, for their exercise and humiliation; and in their affections and actions are daily contracting filth; for, he that is washed, needeth to wash his feet. See Psal. 130.3. and 143.2. 4. The infirmities of washed Saints are not universal, nor like the voluntary wallowing of swine in the puddle, 2 Pet. 2.22. but are only defilements of their feet, or of their affections and conversation in going through this polluted world; for, so much is imported, that they need but to washed their feet. Where the similitude imports, that this pollution reaches not their best parts, at least reigns not there; that it breaks forth rather in their practice, then utterly poisons their heart; and, that however it have a fountain within, yet it is much helped on, by reason of pollution and entanglements without them, as men's feet are fouled by the ground they tread upon. 5. It is the duty, and ought to be the care of Saints, not to please themselves in this, that their defilements are but infirmities, but they must be washed from them; for, he that is washed, needeth yet to wash his feet. So did Paul pursue the least relique of sin, Rom. 7. 6. Not only the Justification of our persons, but even the washing of our infirmities, must be Christ's work; for, the external action Christ is about, teacheth, that he also must wash the feet. 7. Albeit a justified sinner can never be separated from Christ; yet as a man who never employs Christ for pardon and purging of his daily infirmities, doth evidence that he is not justified; so a justified man will pursue these relics of sin, that so he may thereby be more and more confirmed in the assurance of his interest in Christ; for, unto this washing of the feet, Christ applieth that, v 8. If I wash thee not, thou hast no part with me. 8. It is not Christ's Will that Saints, upon every new out-breaking, should cast loose their state, as if their Regeneration, and Justification, and Reconciliation were made void thereby; but they are to hold that fast as a thing not to be renewed, (though when the discharge is dim, they may seek a new Extract) and so go on to get that washed which is foul; for, be that is washed, needeth not save to wash his feet. 9. Albeit Saints be weak in faith, and imperfect in Sanctification, yet there is a Gospel-reckoning accordto which they are every whit clean; Namely, when they are justified and their sins pardoned, and when they are daily studying Sanctification, and making use of daily remission and cleansing; for, such a one is washed, and clean every whit. 10. General doctrine is then only useful, when particular application is made thereof; Therefore Christ applies this to them, And ye are clean. 11. It is not they who justify themselves, that are clean, but these whom Christ accounts to be so; and his absolving word is sufficient to secure a Saint, who is humbled with his own spots, that he is clean in his account; for, here he gives this for their security, Ye are clean. 12. Hypocrisy and uncleanness are so universal, that its rate to see the cho • cest or smallest society free from some infected therewith; for, even among this select company there is an exception, Ye are clean, but not all, or, all the persons in this society, as the word in the Original clears And no wonder it be so; for, hereby the Lord would refute the conceit of the godly, that they can be fully separate from the wicked within time; Hereby also are they exercised; and these unclean persons are made use of in the society, as vessels of dishonor in an house, to carry forth the filth from the rest: as heretics do take the temptations of Saints to be their opinions; and hereby the Lord leads Saints to abhor them, who otherwise gave too much way to them. 13. Christ never lets out his approbation unto any, but ordinarily he subjoins so much with it, as may make them very circumspect and jealous of themselves; The clore, after that sentence, Ye are clean, be subjoins so general an exception, but not all, neither declaring whom or how many he excepted, that so everyone might try himself.

John subjoins a reason why Christ made this exception, and points out who it was that he meant by this exception, even Judas the traitor. Whence learn, 1. Christ knows a reason for everything he saith or doth, whether we know it or not; as here we see. 2. Albeit neither can men discern, nor ought they to judge hardly of others, who have not discovered themselves; yet Christ can distinguish betwixt true professors and latent hypocrites, and may let forth what he knoweth, when he pleaseth; for, he knew who should betray him, and therefore said this. 3. Were hypocrites and traitors in never so excellent a society, and never so like Saints in outward appearance, yet are they not clean in Christ's account; for, Judas is excepted from among the clean by Christ, though he was among the Apostles, and nothing yet had visibly appeared. 4. Doctrine delivered in mixed societies ought to be well guarded, that the unclean (if there were but one of them) do not put out their hands to the allowance of the clean; for, Christ upon this ground makes the exception, for he know who should betray him, therefore said he, Ye are not all clean.

Followeth to v. 18, an exposition of this washing after Christ had done with it, wherein he explains it, as it was a servile employment performed by him to them, that hereby he might teach them humility. In this exposition we may observe six particulars, whereof the first (in this verse) contains somewhat antecedent to the exposition; Namely, that before he perform his promise to Peter, ver. 7. he goeth on to wash all their feet, and having taken his garments, and sitten down, he inquireth at themselves if they understood what he meant by all this. Whence learn, 1. Whatever be the strugglings of Saints against Christ's dealing, yet he will have his will, and carry through his purpose; for, notwithstanding Peters opposition (wherein others, as humble as he, might have been ready to imitate him,) yet he washed their feet. 2. Christ's favors are not tendered complements, but really conferred mercies, and he will come over much opposition, to make them effectual; for, he not only offered, but really did wash their feet. 3. Albeit Christ's servants and people have a promise, that he will make known his mind in things that concern them, which he will perform in due season; Yet he will exercise their submission and obedience at leisure, before he perform it; for, he washeth all their feet, takes his garments, and sat down again, and propounds this question, before he make good that promise given to Peter, ver 7. 4. Where Christ is about to teach his people, he will first humble them under the sense of their own ignorance, and then will teach them; for, this question, know ye what I have done unto you? tends to discover their ignorance of the matter, to humble them. 5. It is the duty of Christ's scholars, to be serious in attending what he is doing about them, and to them; and to rouse up themselves to attend what he will teach thereby: for, this question is also put, to stir them up to attend to the former action and following explication.

In the second place, Christ layeth down a ground whereon to press the following doctrine and explication of this action; which is taken from the titles due to him, and given to him by the disciples. Whence learn, 1. Christ requires acknowledgements and due titles from his people, and they who know him, will not deny them; for, so was their use, Ye call me Master, (or, Teacher,) and Lord. 2. Many titles, and all sovereignty over us, is due unto Christ; He will not be content to be a Master to teach, as the Pharisees sometime pretended to acknowledge, unless he be taken also for a Lord, who must be obeyed, and to govern and rule us; Nor will he be pleased with glorious titles, of Lord Lord, when men will not stoop to hearken to his doctrine. Therefore, are they conjoined, Master, and Lord. 3. We can give no glorious titles to Christ, but they are due to him, and as he will accept of them, so he will be answerable to them; He is a faithful Teacher, and a Ruler who will protect and defend them who come under his protection; for, saith he, ye say well, for so I am. 4. Christ will not be content of titles or fair professions, unless men do improve them in practice, and do not give their own tongues the lie; Therefore Christ takes hold of their acknowledgement, to urge the following doctrine upon them, as being obliged thereunto by their own professions.

In the third place, we have Christ's doctrine inferred upon this ground, and the exposition of his carriage in washing their feet; Namely, that by his doing thereof, who was their Lord and Master, to them his servants, he would teach them their duty, to condescend so low, as to wash one another's feet. Whereby we are not to understand only this particular service to be mutually done, (as some do formally and superstitiously imitate him herein) but under this one abject peace of service, all duties of love and condescendence, how base soever, are required. Neither yet are outward actions of love to be understood, as only comprehended under this; but includes also all the internal ingredients thereof in the heart, such as humility toward God, a low esteem of ourselves, an high esteem of others, &c. And by this direction enforced from his own example, he would obviate the great emulation among his Apostles, which (if not cured) might do so much hurt after his departure. From this purpose, (leaving the force of his example till the following verses.) Learn, 1. Humility, love, and condescendence, are most necessary among the members of Christ; Therefore doth he so seriously press these here. See 1 Pet 5.5. 2. True humility doth not consist in external shows, but will stoop to the meanest service, wherein one may be steadable to another; were it even to wash one another's feet. See 1 Cor. 9.19, 20, &c. Gal. 5.13. 3. Albeit it bring rich advantage to the man himself who is humble and condescending, though none other should join with him in it; Yet it is necessary for the general good of the Church, that mutual subjection to perform basest duties, be the bond to bind Saints one to another; for, they should wash one another's feet. The Church doth then live in true peace, when everyone of her members becometh a servant to another. 4. Albeit men be ready to look on this humility and mutual condescendence as a free-will offering, for omitting whereof they are not convinced, and in performing of it they are much puffed up; Yet it is a commanded duty, not to be omitted without sin, and in the performance whereof we are still unprofitable servants; for, ye ought to wash one another's feet. 5. Humility and mutual condescendence are especially necessary in Ministers, that their pride and emulation do not mar • e the work of the Gospel; Therefore, Christ stooped so low, as, by his own example, to bind this upon his Apostles. I have washed your feet, that ye may wash one another's feet. 6. The Lord alloweth of no superiority in any of his Ministers over the rest, and requireth also that they lay aside any personal preeminence or prerogative, and by love serve one another; for, they are all to wash one another's feet.

In the fourth place, This duty is more distinctly enforced from Christ's former practice in washing their feet; wherein he showeth, that he did it as an example to them, which therefore they are bound to imitate. Whence learn, 1. It is a commendable duty in the Lord's children, to study to be good examples in their carriage, one to another; for, herein Christ hath led the way, in giving good example. 2. Albeit Christ, as God, and Mediator, hath done works of omnipotency and by way of satisfaction for sinners, which are or can be imitate by none; Yet in the matter of obedience to the Law, he hath done works expressly for imitation and example, which are to be marked; for, saith he, I have given you an example. 3. As in all duties of obedience, so especially in the matter of humility, Christ hath cast an excellent copy to his followers; both to encourage poor sinners to come to him, and excite them to follow him; for, this is the particular, wherein, saith he, I have given you an example. See Matth. 11.29. 4. Such as acknowledge Christ to be precious, as they will subject themselves to all his commands, so they will count it a strong obligation to any duty, that Christ hath gone about it in his own practice, and thereby commended it to them; for, they ought wash one another's feet, ver. 14. for I have given you an example, &c. 5. It stands as a general rule, that what Christ hath done to us in love, we stand bound, in our stations, and to our power, to do the same to others; for, ye should do as I have done to you. Our imitation comes always short; but we must follow him in so far as we can attain. See Matth. 6.14, 15. 1 Joh. 3.16.

In the fifth place, This practice and example of Christ is further urged to press this duty, from the consideration of his excellency, which he had laid down as a ground, ver. 13. and summarily urged, ver. 14. As Christ's greatness above his servants is urged else-where to make them content with the lots he was exercised with, Joh. 15.20. Matth. 10.24, 25. So here it is made use of, to press them to that humility one toward another which he had shown toward them. And this makes the argument from his example conclude more strongly, that they, who were so far inferior to him, should not disdain to practice that condescendence he had used. Whence learn, 1. Whatever dignity Christ confer upon his Servants and Officers; Yet he is the authorizer of them all, and Lord above them all, and over all his Church: And it is the greatest dignity of any, to be his servants and represent him in a commission: for, so is here imported. 2. Christ's greatness and excellency contributes to set forth and commend his humility to us; Therefore, in this action he is so oft spoken of as Lord and sender of his servants. See Phil. 2.5, 6, 7. 3. It becomes Christ's followers to affect no greater eminency in this world, then Christ had and not to disdain to stoop so low as he did; for, if the servant be not made less then his Lord, it is no reason he should look to be greater. 4. The consideration of our baseness should keep our minds lowly, and free of affecting superiority over our brethren; for, Christ presseth the duty on this ground, that they are but servants, and sent. 5. Whosoever doth refuse to walk humbly toward his fellow disciples, he doth in effect deny his inferiority to Christ: for, either he must deny that the servant is not greater then his Lord, or he that is sent, then he that sent him, or else he must stoop to wash the feet of others. 6. Albeit our baseness be very visible in it self, especially when we are compared with Christ; yet it is not usually pondered by us as it ought, nor so studied as the fruits thereof may appear in practice; for, it must be born upon them with Christ's ordinary asseveration, Verily, verily, I say unto you. to drive them to this condescendence. 7. Whatever be the shiftings of our ambitious hearts; Yet Christ will not on any terms dispense with the want of humility and condescendence in his followers; But he will either have them stoop, or else he will abase them; Therefore also doth he urge this with a verily verily, to press it as a grave and necessary matter: and in the • est of the words he so speaks, as may import both their duty to imitate their Lord and Master, and his will (especially if they did not so) that they should meet with such humbling lots as he did.

In the last place, Christ not being content with a bare speculation in this matter, and having sufficiently informed them of their duty in it; He comes very earnestly to press the practice thereof, and to encourage them thereunto, by an annexed promise of blessedness. Whence learn, 1. Christ doth not approve of blind ignorance in his people, whatever their practice or conversation be; But requires that their practice be founded on sound and solid knowledge of his will; for, he requires that they know these things, and then do them. 2. When much pains is taken to inculcate duties, yet men may remain very ignorant, partly, through their natural impotency, and chiefly, through their inadvertensie, & being transported with lusts and carnal imaginations; for, If ye know these things, is not only a supposition that knowledge must go before practice; but may import a doubt also, if yet they were made capable of this doctrine. For they were so transported with a carnal dream of the Messiah's Kingdom, that they could not understand his clear predictions of his sufferings, Luk. 18.31, 32, 33, 34. And what wonder if their carnal emulation did hide this doctrine from them also? 3. The doctrine of humility and mutual condescendence is very comprehensive, and contains many duties in the bosom of it, which are called for in variety of cases and exigence▪ Therefore doth he speak of what is understood by washing one another's feet, ver. 14. in the plural number, know these things, and do them. 4. The Lord approves not, in the matters of Religion, that men content themselves with knowledge and speculations; But it is his will, that men, having known their duty, do put it in practice, and do prove the sincerity and soundness of their knowledge, by their practice; for, so doth this connection import, If ye know these things, do them, and so prove that ye know indeed. See Jam. 1.22, 23, 24, 25. 5. In particular, the Lord requireth the practice of humility, and it is the touchstone of men's sincerity, not what knowledge they have of it, the contemplation and notion whereof may be sweet: But what they do in practice on particular exigence, which will be more bitter and trying then contemplation was; for, this, in particular, is the duty wherein he requires that practice follow knowledge. 6. Albeit our obedience and practice deserve nothing; Yet it hath such a blessing in the bosom of it, and is the way to such rich blessedness, as doth compense all loss and disadvantage; for, this is the encouragement, happy are ye, if ye do them. 7. Albeit the condescending and humble man seem to lose much thereby in the world; yet blessedness is allowed to make it up: And to attain the practice of humility, is a blessedness in it self, in so far as it hides a man from many storms and discontentments, wherewith others are blown over; for, of this in particular, it is said, happy are ye if ye do them. 8. Ambitious proud men are so far from blessedness, that they lie under a curse; especially if they know their duty and will not do it; for, it followeth on the contrary, If ye know these things, cursed are ye if ye do them not. See Jam. 4.17. Psal. 119.21.

Followeth to ver. 31. the second part of the Chapter, wherein Christ discovereth Judas treachery, and that he was the Traitour. The words may be taken up in four steps of progress in this discovery. 1. Christ in general intimateth that there were some unsound among them, and guardeth this business, and the intimation thereof, with necessary cautions and instructions, ver. 18, 19, 20. 2. Being pressed to it, and they not laying hold on the former intimation, he intimates more distinctly, that there was one among them so rotten hearted, as to betray him; whereat they are amazed, ver. 21, 22. 3. John being set on work by Peter, to inquire concerning this traitor, Christ by a sign doth discover Judas to him, ver. 23, 24, 25, 26. 4. This discovery producing woeful effects in Judas, Christ discovers more of his mind concerning his treachery, to himself, when he is going out to effectuate it, ver. 27, 28, 29, 30.

In this ver. 1. Christ proceeds to this general discovery (whereof some hint had been given before, ver. 10.) by way of exception to the former doctrine. As he had formerly made an exception in pronouncing them clean, ver. 10. so here he declares that he expected not from all of them, that they should be blessed in practicing humility and mutual condescendence, ver. 17. But someone or other of them would be so far from serving his fellow disciples, that he would rise against his Master. 2. He gives the ground of this exception, and why he did thus pronounce of any of them; Namely, that he knew whom he had chosen, The meaning whereof is not so much that he knew what everyone whom he had chosen to the Apostleship would prove, and Judas among the rest; (though that be also true) But he knew who they were whom, beside election to the Apostleship, (wherein Judas shared also, Chap. 6.70.) he had chosen to eternal life, and whom not; And consequently, knew who would prove faithful or false to him. 3. If any should inquire, wherefore did he choose such a man to be an Apostle, who he knew would prove a traitor? He answers, that hereby was fulfilled a prediction in Ps. 41.9. that one of his familiars and domestics should ingrately recompense his kindness, as if a beast fed by his Master, should kick against him. And this is the first caution and instruction subjoined to this intimation, that they should not stumble at the business. As for this connection of the prediction with the event, compare what is said on Chap. 12.38. Only here it would be considered, that this is not a simple prediction relating only to Christ and Judas, but was in part accomplished in Ahithophels treachery against David, who in his sufferings of this kind was a type of Christ's sufferings from Judas, in whom that was chiefly accomplished. And albeit so much only be cited as is clearly applicable to Christ; that of a friend in whom I trusted, being more proper to David, seeing Christ never hoped for any good of Judas. (And so we ought to be wary in expounding Scripture-types) Yet even that may in some sense be true of Christ, who entrusted Judas not only with the bag, but with the Ministry and Apostleship it self, as well as the rest. Doctrine 1. Christ is very tender of his weak followers, and loath to grieve them, by bringing forth what may displease or stumble them; Therefore doth he at first prepare their minds for these sad news, with such general intimations and cautions. 2. It is not sufficient that men hear truths, unless they make application thereof to themselves in particular; for, Christ's exception supposeth an application of what he said, on their parts. 3. When truths are spoken in a general auditory, men are very ready to misapply them; for, therefore is a guard and exception needful. In this case, (to say nothing of the state of men's persons, whereby they may know much what they have right unto) we would consider. 1. Want of fear in application of what is comfortable, is a sad evidence of wrong application. 2. What ever men's right be to what is comfortable, yet they cannot comfortably apply it, unless they stand in real and sensible need of what is offered, for their encouragement and furtherance in good; or do in sincerity lay hold on the offer, to quicken them in their sense of need. 3. Albeit they may have right to apply comforts, who sometime will fall a sleep upon them; yet the application is never comfortable, but when some fruits thereof appear. So also threatenings are not savingly applied, but when they stir up to diligence. 4. Ordinarily, the hearts of good and bad are so froward, that they are best at applying what they have least right unto; Saints when they are humbled, can lay hold on threatenings, but cannot hear of promises; the wicked make no doubt of promises, but take no notice of threatenings; and Saints are most apt to grasp at promises when they are most secure. Doctrine 4. So general is the corruption of men, and their societies, that comfortable things can hardly be spoken to the choicest and fewest number of them, but there will be some to be excepted against, as having no right thereunto; for, when Christ is propounding to his very twelve Apostles, a promise of happiness upon the practice of humility, there needs an exception, I speak not of you all. 5. Ministers are not faithful, nor do they declare the whole counsel of God, unless with general promises, they publish also needful cautions, that none do stumble upon, or abuse them; for so much doth Christ's practice, in excepting Judas, teach. And albeit they cannot do as Christ did in pointing at the man; Yet they must set down Scripture cautions and limits to the promises, and the Scripture qualifications of these who have right thereunto. 6. Whatever may be the excellencies of men, and especially of Christ's servants, in respect of their gifts and success; Yet true happiness belongs to none but to the chosen and Elect ones; for, albeit the Apostleship had very eminent effects, yet they are only happy in obedience, whom he hath chosen. See Luk. 10.17, 18, 19, 20. 7. Men may be chosen to very eminent employments, who yet are not chosen to eternal life; for, by this exception, Judas is secluded from among these whom he hath chosen. So that we have need not to do at so much on what is adorning, but to seek what is saving. 8. Whatever be the means whereby men are kept faithful, and carried on to happiness; Yet the fountain of all this slows from the Lord's electing them to these means, and to the end following thereupon; Therefore, the Apostles walking in the ways of happiness, is attribute not so much to their grace, as to his election, the fountain of their grace, I know whom I have chosen, and who therefore will be happy in doing these things. And this is held out, partly, that all the good we have, we may trace it up to this fountain; and partly, that having made our calling and election sure, we may be comforted under the sense of great inward weakness. Hence it is that glorification is subjoined to election and justification, Rom. 8.28, 29. and election is laid as a ground of security against final defection in trying times, Matth. 24.24. 2 Tim. 2.18, 19. 9. Christ is the author of Election, as God equal with the Father, and he knoweth the number of his chosen ones, and who they are; for, I know whom I have chosen. See 2 Tim. 2.19. 10. Christ is not ignorant what any of his followers will prove, and that from the beginning; for, Judas did not deceive him, I know whom I have chosen. 11. There is much of Christ to be seen in the Old Testament, by a discerning eye; and much acted in types which hath its full accomplishment in him: for, the scriptures, speaking of David's suffering in the type from Ahithophel, is fulfilled in Judas treachery against Christ. 12. In all the lots that befall Christ and his followers, we are to guard against stumbling at them, by considering a sovereign providence of God in all of them; for, Christ here guards the disciples minds in this matter, by letting them see that God foresaw it long before, and did foretell that which was now fulfilled. 13. Christ is most tender of fulfilling all Scriptures, that so we may be encouraged to rest our confidence on what he saith in them; Therefore doth he admit of a Judas into his fellowship, and permits him to betray him, that the Scripture might be fulfilled, and there might be no cause of questioning the truth thereof. So Joh. 10.16. albeit he had affection to the Gentiles, yet for the truth of God, he confined himself to the ministry of the circumcision. Rom. 15.8.14. Christ and his followers do suffer not only from open enemies, which were in many respects an case; But they are also persecuted by false bosom friends and familiars; for so found David the •• pe, and Christ the substance, he that eateth bread with me, hath lifted up his heel against me. See Psal. 55.12, 13, 14. 15. It is the great treachery, and horrid ingratitude of enemies, that no favors nor familiarity will draw them from their enmity, but rather emboldens them thereunto; for albeit he eat bread with him, and his bread too, (as it is Psal. 41.9.) yet want only and ingrately, he hath lift up his heel against me. 16. Whatever be the carriage of enemies, yet it is the duty of Christ's followers to heap coals on their heads, by doing them all the good they can in their stations; for, herein Christ hath left an example, who albeit he knew what Judas was, yet let him eat bread with him. See Psalm 35.12, 13, 14, 15. Rom. 12.20.

In this verse a second caution and instruction is joined with this intimation; Wherein, (as in the former he gave a reason why he permitted such a thing to be; so) he gives a reason why he now foretells of this treachery before hand: Namely, that when they should compare his prediction with the event when it came to pass, they might be so far from stumbling at it, that, on the contrary it might afford them an encouragement to believe on him, who by the prediction did prove himself God omniscient, and by his suffering these things, did prove himself to be the true Messiah, of whom these things were fore-prophesied. Whence learn. 1. Christ is omniscient as God, and knoweth, and can foretell things before they come to pa •• e; for, now I tell you before it come. See Isa. 48.5. 2. Christ doth so order his own and his people's afflictions, as instead of bitterness and stumbling, a right observer may find many confirmations and advantages by them; for, he so orders Judas treachery, (which would seem to have ruined all) as it may contribute to confirm them that he is God and the true Messiah. It is he indeed who brings meat out of the eater. 3. It is a notable fruit and advantage by saddest storms, to be helped to know and believe more of Christ his excellency and sufficiency; for, this is the fruit here, that ye may believe that I am he. 4. Whatever degree of knowledge and faith in Christ Saints attain to, yet they need more increase and confirmation, and to attain this is a difficult task: for, albeit the disciples knew and believed what he was, yet he finds this pains needful, that they may be helped to believe more. 5. Christ rightly taken up, will be believed to be matchless, singular, and inexpressible, in his fullness and excellency; for, this he aims at, that ye may believe that I am he, or, that I am, to wit, that singular and inexpressible one. 6. A special mean to confirm faith by saddest dispensations, is, to compare these events with predictions concerning them; wherein we may read God's omniscience and providence, knowing, and setting bounds to all these storms; for, I tell you before it come, that when it is come to pass ye may believe.

In this verse we have a third caution and instruction subjoined to this intimation; Wherein Christ holds forth this encouragement to all his faithful messengers, and all who receive them and their message; That these his servants are so dear to him and his Father, and his Father and he are so neatly interested in them and their message, that the respect shown to them and it, redounds both to him and his Father. His scope in this doctrine is, partly, to remove another exception that might be propounded upon occasion of Judas treachery; for, whereas upon his deserting and betraying of his Master, men might be ready to think that he was but a bad Master, and that the office of Apostleship was of little worth, since he had so lightly deserted it: Christ declares, that this office was honorable in it self, and (however Judas had played the traitor, yet) he would get men to exe • ce it, and to entertain them who did so, to their own rich advantage. And therefore his treachery did no way reflect on him or his service, but did aggravate the traitors guiltiness, who had deserted so honorable an office, owned not only by Christ, but by his Father also. Partly also, his scope is, hereby to encourage the rest of the Apostles, (as it is made use of, Matth 10.40.) who being to be left by their Master, and sent out on service, wherein they might expect great difficulties, (as is declared, Matth. 10.) and being also pressed with the necessity of humility and condescendence, they might be ready to think this a very hard and disadvantageous service. Withal, Judas his treachery, who was one of their number, might give them occasion to suspect that Christ would abhor their society for his sake. Therefore he declares, that notwithstanding all that had come, if they would go about the employment as he required, he should own them in it, and whosoever received them, should receive him and the Father also. Doct. 1. Men's deserting of Christ and his service doth no way reflect on him or it, but upon the deserters themselves; nor will he want servants, and these who will entertain them, desert him who will; for, so much doth this doctrine, as it is a caution against Judas treachery, teach, that he will have some to send, and some to receive them, when Judas is gone. 2. Our Lord Jesus hath large understanding and capacity, to take many things into his mind, and meet with all necessary cases at once; for, by this doctrine he not only obviates Judas treachery, but meets with the discouragements of the rest of his disciples, as hath been explained. 3. Albeit Christ's doctrine, concerning the excellency of his service, get but little credit in times of defection; And albeit his encouragements have but little place with these of weak hands: yet what he saith to the one or the other case, is most grave and undoubted truth; Therefore is doctrine, which groundeth against the scandal of Judas defection, and encourageth his disciples, confirmed by his ordinary asseveration, Verily, verily, I say unto you. 4. In times of defection, such as continue faithful shall be the more precious in Christ's sight, and be allowed special encouragements by him; therefore doth he hold out such a cordial to his honest disciples, now when Judas is to forsake him. 5. Whatever be the difficulties attending Christ's service; yet the service itself hath encouragement sufficient in its bosom, against all of them; Therefore is this encouragement held forth, against their difficulties in the exercise of their office. 6 The humble condescending man is so dear to Christ, that he shares in all his lots, is respected in all the respects put upon him, and accounts himself slighted in all the affronts offered to him; for, this doctrine also tends to encourage them to the humility he had pressed upon them, by showing that he will do all for the humble, and will share with them in their entertainment in the world. 7. Whatever be the want of outward splendor, or the ignominy and contempt of Christ's servants in the world; yet it is sufficient dignity and authority to bear them out, that they are clothed with a Message and Commission from him; for, it is here supposed as their dignity, and sufficient to bear them out in the exercise of their office in the world, that he sends them. 8. It is the duty of people in relation to Christ's Messengers, to receive and embrace their doctrine, and their persons for their doctrines sake, and to guard against prejudices at their persons, lest they stumble at their message: for, so is here imported, they should receive whom I send. See 1 Thess. 5.12, 13. Heb. 13.17. 9. Christ's faithful servants are so taken up with zeal to their Master, and love to the welfare of souls, that their great encouragement within time is, when their Message, and themselves for its sake, are received and get place amongst men; for, this is their encouragement, that encouragement is given to men to receive them, as being their great scope. See 2 Cor. 7.2. 1 Thess. 2.19, 20. 10. Such as would approve themselves to be Christ's Scholars, ought not to hearken unto, nor receive these who run without a calling, but only these whom he sends, 2 John 10. Nor ought they to respect them who are sent, upon any carnal respect, Jude v. 16. but as they are sent and faithful in their trust, Matth. 10.41. nor are they to disrespect any who are sent and authorized by Christ, but whatever different measure of gifts there be, they must respect, and reverence, and hearken to all of them, as they are called to it; All these are included in this, that they are to receive whomsoever I send. 11. Whatever be the opposition unto, or contempt of Christ's Messengers, yet there will still be some to receive them, when he sends them out; for, so is imported, that there will be some to receive whomsoever I send. 12. It is a comfortable encouragement to Ministers in the discharge of their trust, and to people to receive them and their doctrine, That as God is inseparable from his Son Christ, in his Person and Office, so is Christ and his Father in him, inseparable from his servants; The respect that is paid to them first, is paid in them to Christ and his Father; and so, on the contrary, doth the contempt of them reflect on him: for, He that receiveth whomsoever I send, receiveth me, and he that receiveth me, receiveth him that sent me, where, in the first place, their interest in Christ is asserted, and in the Father through him, and for further confirmation the Fathers interest in Christ is asserted, who is not received nor known, but in the receiving of Christ.

Followeth the second step of this discovery of Judas, wherein he more distinctly clears his treachery, showing that the lifting up of the heel, v. 18. was in effect a betraying of him, and instead of that general, that they were not all clean, v. 10. nor had all of them an interest in that promise of happiness, v. 18. he determines upon the number, that it was one of them who should betray him. The reason of this repeated and more particular discovery, may partly be gathered from the following purpose; that they did not understand, nor were affected as became with the former intimation, and therefore he repeats and presseth it, till they be rowzed up by it: and partly, it is expressed in this verse to be Christ's trouble in spirit, while his thoughts are upon Judas treachery, a taste of his own sad sufferings following thereupon, is let out upon his soul; and withal, his sorrow and indignation at the odious and ingrate treason, and the sad judgments to follow upon it, (as it is deduced, Mat. 26.24.) did so take hold on him, that he must reveal it with serious testifications and asseverations. Whence learn, 1. Soul-pressures and troubles were no strangers to our blessed Lord, and he would have it well studied that he is acquainted with such conditions; Therefore is his trouble in spirit here again marked. 2. Saints ought not to think it strange, if after deliverance from soul-trouble, they be again plunged into it; but must see that case sanctified unto them in Christ's person, who after that sad fit, chap. 12.27. is again troubled in spirit. 3. Treacherous hypocrites in the Church are a great trouble, and matter of much vexation to the godly, either through their grief at their carriage, or by reason of the troubles which they raise to others; for, upon Christ's speaking of Judas treachery, he is troubled at it in both these respects, as hath been cleared, When Jesus had thus said, he was troubled in spirit. 4. Treacherous hypocrites, who are the instruments of Christ or his followers sufferings, are in an horrible and woeful condition, both in respect of guilt, and the judgments abiding them; for, Christ could not think of Judas treachery and end, without trouble; and so will it be with all right discerners, whatever these hypocrites think of themselves. 5. Albeit soul-trouble be bitter, yet it is useful (especially in Ministers) to draw forth truth, with more clearness and edge, to others, for, herein Christ hath given a proof, the fruit of whose soul-trouble is, that he speaks out more distinctly what they understood not before, and brings it out solemnly, testifying it. 6. When Christ is about to exercise his people, and they will not be put to it by some means, he will still put them to it, till he rouse them up; for, they making no use of the former intimation, he inculcates it again, till it become an exercise to all of them. 7. Christ perfectly knows all men, and particularly, these who are more near to him in relations and fellowship; for, he can give a distinct account that one of them is a traitor. 8. As g • eat naughtiness may be in these who are very eminent; so their eminency renders their guilt more odious and horrible; that one of you should betray me. 9. It is hard to believe, if not almost incredible, what naughtiness there may be in eminent Professors and Ministers, which yet Christ knoweth well enough; therefore he must confirm it with, Verily, verily I say unto you, that one of you shall betray me. 10. Such as are really affected with the sin of treacherous hypocrites, will not bluntly speak of it, in discovering or reproving it, but will evidence much zeal and indignation: for, Jesus being troubled in spirit, testified, and gravely, and with much seriousness, intimates it. 11. In times wherein we may discern Satan to be employing eminent Professors in an ill turn, it concerns everyone to be upon their guard: Therefore is this intimation yet more general, one of you, not determining who, that all might be set on edge to try and search, as afterward it followeth, and more fully in the other Evangelists. See Matth. 26.21, 22.

In this verse we have an effect of this discovery among the disciples, that as men amazed they look one upon another, being ignorant of whom he spake. Their looking one upon another may be supposed, partly, to flow from their general amazement, and partly, from their desire (who were conscious to themselves, of no such intentions) to know by one another's countenances who was the guilty man. And it is like, that at first they gazed one upon another through amazement, not knowing who might be the man, from which followed their particular enquiry at Christ, Matth. 26.21, 22. And that afterward being somewhat more confirmed, they looked if they could discover it by any Symptoms in others, which not succeeding, Peter takes another course, in the following purpose. Doct. 1. There may such things fall forth in the Church, and be acted by members thereof, as will surprise true Professors with astonishment and amazement, who could never have believed such naughtiness to be in their societies; for, so doth the disciples carriage, upon this intimation, evidence. 2. When the Lord makes any intimation of a defection to be in the Church, sincere Professors will be jealous, and put to search themselves whether they be guilty or not; for, upon this intimation of but one among twelve, all of them looked one upon another, doubting of whom he spake: and albeit they were not conscious to themselves of any such wicked purpose, 〈1 page duplicate〉 〈1 page duplicate〉 yet since he had spoken, all of them are jealous, and inquire concerning themselves, as the other Evangelists observe. As for Judas, it is only marked that he inquired last of all, rather to hide himself from the rest, then for any other end. 3. It is an evidence of sincere Professors, that they truly abhor all treachery against their Master, and will desire to know who are guilty of it, that they may abhor it in them: for, their looking one on another, (together with their enquiry concerning themselves) doubting of whom he spake, intimates also their abhorrency of that crime, with their desire to know who was guilty of it. 4. Albeit Christ, sometime, give very clear intimation of some defection to be among his followers; yet he useth not to discover who the treacheron hypocrites are, till they decipher themselves; for, albeit he had warned them of the treachery of one of their number, yet they doubted of whom in particular he spake, as not being particularly named. 5, Treacherous hypocrites may lurk so close, and carry matters so fair, as none can spy them out before they discover themselves, unless Christ extraordinarily reveal and point them out: for, Judas in this business put on such a countenance, as when they looked about, yet they still doubted of whom he spake, and Peter and John are put to another shift to find him out.

Followeth a further effect of the former discovery, in Peter, occasioning the third step of the discovery, and a particular designation of the traitor unto John. The sum of this purpose is; the intimation that there was a traitor in their society, and the impossibility to know who he was, either by that intimation or by his countenance, kindles in Peter an earnest desire to know him. And being neither willing to propound his desire openly, seeing Christ had hitherto forborne to name him; not being able to propound it secretly to Christ, by reason of his distance: He makes a secret sign to John, the beloved disciple who sat nearest Christ that he should inquire; who accepting of the employment, and propounding the matter to Christ, Judas is discovered to him by a sign secretly agreed upon betwixt Christ and him. For clearing this a little, consider. 1. Whereas John is said to lean on Jesus bosom, it points at their custom in sitting at table, that they did lie upon beds or couches with their feet outward, and their heads inward, leaning themselves on their elbows, and so the head of one lay near to the bosom of another, as John did here to Christ: yet not so near but there was some distance, for John, v. 25. must lie on Jesus breast, or, raise up himself a little and fall upon it (as the original is) before he can propound the matter secretly. Consider, 2. Christ chooseth this way to discover Judas unto John, by giving a sop when he had dipped it, (which was some part of that Supper before the Sacrament was instituted) partly because this was a more secret way of designing him, seeing it was usual for Christ to distribute meat amongst them, and so none could know the matter but John who understood his purpose in it, and (belike) Judas himself. And partly because this sign was most agreeable to the prediction, Ps. 41.9. and might put Judas in mind of his ingratitude.

From v. 23. Learn. 1. Albeit Christ love all his disciples and followers; yet as man he had degrees of of love and familiarity with some beyond others; And as God also, he may let out sensible evidences of love to some, beyond others; for albeit he loved all his own, v. 1. yet here there is one disciple whom Jesus loved, in a singular way, to wit, as he was man, and in respect of kind manifestations of himself. 2. Such as are indeed beloved of Christ, will esteem highly of this as their chief dignity, and far above any love they can have to him; for, this is the character of the beloved disciple; Albeit he loved Christ, yet there is no word of that, but of Christ's love to him; and he gives himself no other name or title, as accounting it his chiefest glory to be called one of his disciples whom Jesus loved. So also c, 19.26. and 21.20. 3. Such are beloved of Christ, albeit they account it their great glory; yet they will entertain it with much modesty and sobriety; for John in writing the history, when he speaks of these his privileges, yet never names himself who he was, till c. 21.20.24. that closing the history, he must declare who was the penman of it. 4. Such as are beloved of Christ will delight much in intimate familiarity with him, and will be admitted thereto; for it is Johns choice and Christ's allowance, that he leaned on Jesus bosom.

From v. 24. Learn. 1. An honest heart is not satisfied with its own testimony, unless also it get Christ's approbation; for, Peter would know who it should be of whom he spake, not only that he might know him, but that himself also might be assoiled by Christ. 2. It is necessary for these whose infirmities do frequently burst forth, that they do witness their integrity, by zeal and forwardness for Christ, and by being as eminent in duty, as sometime they are in their failings; for here Peter, who was ofttimes further wrong then the rest, manifests more zeal then all the rest, and is as eminent in his indignation against treachery. And indeed his failings were (for most port) not in the extreme of luke warmness, but of rash zeal and respect to Christ. 3. It is commendable when the fruit of many reproofs appears in taking with faults, and reforming them in practice; for, this is also to be observed in his carriage, who being often reproved for his rash forwardness, doth now modestly beckon to John, that he should ask, though shortly after he returned to his old rashness. 4. It may be easily discerned by any, that such as are most beloved of Christ, will get most of his mind; Therefore, Peter beckoned to him, that he should ask, not only because he was nearest Christ, but because being beloved of him, he hoped he would tell him as soon as any.

From v. 25, 26. Learn, 1. Such as love Christ, and are beloved of him, may be very bold with him, without misconstruction; for lying on Christ's breast, he propounds the question. 2. Loves boldness doth not seclude revence, but takes it along with it; for in the midst of this boldness, he calls him Lord, and lieth on Jesus breast, to inquire secretly, till he should know his pleasure, whether he would reveal it or not. 3. As latent hypocrites are known only to Christ, so they must be left to him to discover them, and we must not sit down on his throne of judgment; for; John goeth to Christ to know this traitor, Lord who is it? 4. They are not mistaken, who expect that much of Christ's mind will be revealed to such as are beloved of him, and that in their familiar and reverent addresses; they will be made welcome; for, John gets a good answer as Peter expected. Jesus answered, he it is to whom I shall give a sop, &c. 5. Christ may be doing good to them who are but traitors to him, and by his outward favors, be discovering to right discerners, how disapproven they are of him; for, he gives a sop to Judas Iscariot the traitor, and by this discovers to John that he is a traitor. 6 Saints to whom Christ reveals not such things as they desire, must reverence his dispensation; And when he doth not clear their doubts fully to them, they are to rest satisfied in the testimony of a good conscience; for, Peter having done his duty to know the traitor, must rest satisfied that he is designed only to John, and when Christ doth not clear him expressly that it was not himself, he is left to look to the conscience of his own integrity.

In these verses, we have the consequents of this designation in Judas himself, occasioning a fourth step of this discovery, wherein Christ declares more of his mind to Judas himself concerning his treason. The sum of this purpose is to be conceived thus; Judas guilty conscience making him suspect all things, he could not but observe the whisperings betwixt Christ and John, and that Christ after that had given him a sop, which (it is like) drew John, who knew the scope of that sign, to eye him in an odd way. Therefore perceiving or fearing that he was discovered, he is so imbittered and vexed at it, that he gives himself wholly up to Satan, and resolves to prosecute his treason speedily and effectually. Upon which, (and possibly he was now on his feet to go out to the chief Priests) Christ lets him know that he knew his design, and bids him do his worst, v. 27. which as the rest understood not, but some of them supposed that, as purse-master, he was sent out to provide somewhat against the solemnity of the next day, or ordained to give somewhat unto the poor, v. 28, 29. so he is more hardened thereby to go on in his wicked course, and accordingly goeth out to effectuate it, though it was dark night, verse 30.

From v. 27. Learn, 1. As Satan gets possession by degrees of wicked men; so it is hard when once he gets footing, to prevent a more full possession; for, Satan, who before trysted with him, by casting temptations into his heart, now gets full possession, and entered into him. 2 Traitours and hypocrites are so far from being reclaimed by the discovery of their naughtiness, that they are rather more irritate thereby; for, upon his perceiving that Christ had discovered him to John, by giving the sop, Satan entered into him. 3. Christ in his holy providence and righteous judgment, may do to hypocrites that, whereupon they may take occasion to harden themselves unto perdition, and to forsake him, yet without all imputation to him; for upon this discovery he is set on edge by Satan against Christ, as if he had affronted him. 4. Satan gets ready entry in a man, nor can he long stand, when he is given over of God; for, Judas is given up by Christ to himself, to do quickly what he did, when Satan possessed him to do this mischief. 5. As Christ knows all the naughtiness of traitors, so he is the permitter of the same, without any approbation of their sin; for, That thou doest, do quickly, is not a command, but a declaration of his prescience and permission. 6. When Christ hath long struggled with corrupt men, to restrain and curb their naughtiness; he may at last, let loose the reins to them, to do their worst, for, having a traitor so long restrained in his company, he at last gives him up to himself. See Psal. 81.11, 12. Prov. 14.14. 7. Christ's willingness to suffer for his people, made all attempts against him to be nothing terrible; for, this permission imports also that he was willing to suffer, and therefore cared not how soon he would put him to it. And thus our willing resolutions would take off much of the terror of our sufferings. 8. Christ needs never restrain any of his enemies, for any fear he hath of them; but can carry on his purpose, and triumph over their most violent oppositions; for, this upgiving is also a defying of Judas to do his worst, and when he had so done, yet Christ should redeem his people, and triumph over all the sufferings he brought him into by his treachery. 9. Men given over by God unto Satan, will be very wrestlesse to execute mischief, and may speed well at it, for a time; for, do quickly, is also a prediction of his activity and success, as to the outward suffering.

From v. 28, 29. Learn, 1. It is no fault in sincere professors, to be charitable even of hypocrites, so long as they keep close; for, it flowed, in part, from their charity, that no man at the table knew for what intent he spake this unto him, and some supposed some other thing. And it seems that John himself to whom he was particularly discovered, did not suspect he would presently go about his treason, and therefore understood not this discourse, though possibly he joined not in the opinion some others had of him and it. And as for the rest, albeit it seems they should have known his treachery from Christ's answer to his question, Mat. 26.25. Yet it seems that Christ gave him that answer secretly, or he propounded that question but immediately before he went out. 2. Christ did so willingly suffer for his people, that by his own over-ruling hand he kept back all things that might hinder instruments to act therein; for, this ignorance also flowed from the hand of God, lest they should have hindered him, and so should have marred the work Christ came about. See Mat 16.20. and 26.52, 53, 54. 3. It is the will of Christ, that were men's portion but mean, yet they should not only provide for their own necessi • ies thereby, and so live in an honest way; but they should also be beneficial to the poor and indigent, for this construction, which some of them put upon Christ's words, teacheth, that it was his custom as at other times, so now, out of his small stock, to buy these things we have need of against the feast, (or the solemnity of the first day of unleavened bread, being the morrow after the passover, Lev. 23.5, 6. Numb. 28.16, 17.) and to give something to the poor, and his practice in this is our rule.

From v. 30. Learn, 1. Checks given by Christ to enemies, which might reclaim them, do but irritate and render them worse; for, after all this, he having received the sop, went out. 2. Men given over by God, and possessed by Satan, are so impudent, that they will not only attempt highest wickedness, even against Christ, but will commit it even in Christ's presence, and when they know that he knoweth and seeth them; for, albeit Christ had intimate that he knew what he was doing, yet he went out to act it 3. Satan is violent in driving these acted by him, very hastily, and over all impediments, to commit mischief; for, having received the sop, he went immediately out, and that though it was night, as being too good for works of darkness.

Followeth, to v. 36. the third part of the Chapter, containing Christ's sweet doctine to his disciples upon Judas removal; wherein he speaks comfortably conce • ning Judas errand, and doth direct his disciples concerning their carriage. It contains three points of doctrine, In the first whereof (in this verse) he points out how h • lo • ked upon what was to come upon him by Judas • reachery; Namely, that he was to be glorified in and after his sufferings, and God to be glorified in him. Concerning this doctrine we may compare what is said, on ch. 12.23. Here we may Learn, 1. Albeit hypocrites cannot pollute an Ordinance of God to any but themselves; yet they are ofttimes, such a burden and impediment to the societies of God's people, as the company will fare the better, when they are out of it; Therefore, Christ who was speaking sad things while Judas was with them, and weighted and troubled, v. 21. now, when he is gone out, his mind is elevate, and he speaks comfortably and familiarly to the rest. 2. As there is no condition so hard, but a child of God, through him, will get through it, Phil. 4.13. And as there is no humbling pressure under their lot, but they may expect a blenk of comfort and ease after it: So ofttimes, the Lord makes their sad lots easiest, when they are nearest to come upon them, by his giving at that time the spirit of that employment; for, Christ who before was troubled, v. 21. now when Judas goeth out to act his mischievous treachery, is elevated in mind and comforted. See Heb. 3.16. And by this his comfort and rejoicing at this time, he learns us how to rejoice when our dissolution is near, though we were to go through a red sea of blood and suffering unto that promised land. 3. Such as would rightly bear a cross, ought to take a look of their condition, quite contrary to the verdict of sense;e and reason; for, so doth Christ look on his sufferings, as a glorifying of him, both in themselves, and in the effects thereof, which is a point flesh and blood would never reveal. 4. How ignominious soever Christ's sufferings were in themselves; yet they were not only the way to his glory, ch. 17.5. Luke 24.26. 1 Pet. 1.11. and the fruits thereof glorious; and such as exalted him in the world; But they were also glorious in themselves, and he glorified thereby; in respect of his obedience to his Father, even to the death; his love that shined therein; the testimony of innocence he received from enemies; the glorious miracles in the time of his sufferings; and, in respect that hereby he redeemed his elect, trampled upon, and spoiled Satan, and triumphed over sin, and blotted out the handwriting of Ordinances against us. For, saith he, the Son of man is glorified, and that, now, not only certainly, but instantly. And if he counted seeming ignominy to be his glory, in respect of the service done thereby to people; how much more should we account that our glory which may honor him. 5. Such as are truly zealous of God's honor, will count no condition honorable, unless God be glorified thereby, and where he gets honor a very ignominious condition will be honorable in their eyes; for this, glorifies the Son, that God is glorified in him. 6. As Christ was glorified by his own sufferings; so also the Father was glorified in him; Not only in that he, being in the Son, all the glory of the Son is his also; but that Christ in suffering, did glorify him, in giving obedience to his will; The truth of his threatenings, and his justice did shine in what he inflicted on his Son, and his wisdom and goodness did shine in the redemption of lost man by such a mean; for, saith he, and God is glorified in him. And albeit none can so glorify God in suffering as Christ did; yet through him, he takes glory to himself in the sufferings of his servants, as they are a testimony to his truth, and a commendation of his excellency, that they will not love their lives unto the death for his sake. See c. 21.19.

In this verse he confirms, the one branch of the former doctrine by the other; and showeth that if God be glorified in him and in his sufferings, then certainly, he would glorify him in himself: And again inculcates that this should be straightway done, in his approaching sufferings, and the glory hastening upon the back of that. Whence learn, 1. Albeit God be glorious, and to be glorified in all his working; Yet his special glory, wherein he delights most, is that which is offered to him, and shines in his Son; for, this is the glory of God which Christ insists so much on, that he is glorified in him See 2 Cor. 4.6. 2. God's being honored in any condition, or by any under such a condition, is a sufficient evidence that the condition is honorable, be what it will, and that they themselves are and shall be honored therein; for, so doth Christ argue, If God be glorified in him, God shall also glorify him in himself. See 1 Sam. 2.30. It is honor abundance to get leave to honor God, and it portends much dignity to them who so do. 3. It is a sure evidence of future glory, when men make it their chief study to honor God here; for, so much also doth Christ's arguing teach. See 2 Tim 4.7, 8. 4. Whatever our discouragements may object, to weaken our own hands from doing or suffering in a hard time; Yet it is our duty to reason against unbelief, for our own encouragement; for, so doth Christ's debating and reasoning the certainty of his approaching glory, teach. 5. God will not only give fair promises to them who glorify him; but will at last give performance; And as we may always, in some respect, look on this not as far off, but near hand. So after a whiles exercise, our expectation will, at last, come to an issue. Therefore doth he add, he shall straightway glorify him. 6. Christ and his followers true glory may be so little delayed by clouds of sufferings, that it may be very near when they are engaging in the throng of afflictions; for, at that time, saith Christ, he shall straightway glorify him.

The second point propounded here to his disciples, is, a sweet and warm way of intimating his departure, unto them; Wherein, letting out his affection in a warm title and compellation, he intimates that he was shortly to depart from them, in respect of his bodily presence; and that (as he had said unto the Jews, Chap. 7.34. and 8.21.) though they should seek him, yet they were not able to come whether he went, and was. Whereby we are to understand, partly, that while they entertained any carnal conceits of the Messiah, as the Jews did, they should not find satisfaction in them, nor should they (as they were wont when they missed him) be able to follow him, and enjoy his bodily presence. And so when they sought him at the grave, they could not find him. But chiefly, we are to understand, that as the unbelieving Jews were secluded from coming to him in heaven, so was their coming to him there, delayed, and a thing above their power, till he should come and fetch them. And particularly, their following him to heaven, through the valley of suffering, was delayed for a time, to as many of them as were to be called thereunto, as is cleared, ver. 36. Whence learn, 1. Albeit Christ's presence be the sweet cordial of his followers; Yet he seeth it meet, for wise ends, and for their exercise, to withdraw it from them sometimes; As here he did from his disciples. 2. Christ, having fulfilled his Ministry on earth, did withdraw in respect of his bodily presence, not only from his foes, but even from his followers; for, even to the disciples it is now, a little while I am with you. 3. It is Christ's kindness to his followers, that he advertiseth them of what is to come upon them, that so they may be armed against it, and prepared for it; as here he beforehand intimateth his removal to his disciples. 4. It is our duty to consider for how small a moment we may have the occasion and opportunity of mercies, that we may be very busy, and improve it well; for, therefore doth he advertise his disciples, a little while I am with you, that they might not trifle away that moment of time wherein he was so busy with them in the following Chapters. 5. When Christ doth anything that his followers think hard to digest, they are bound to believe that he doth it not for want of care and respect, but in the abundance of his love to them; And that they have so much more room in his heart, that his dealing is sad; and that he leaveth his heart with them, when otherwise he withdraweth; Therefore doth he sweeten this sad intimation with a sweet title, not so usual before, little children 6. A sweet word, importing Christ's love, is sufficient to bear up Saints under saddest dispensations; for, this is a sufficient cordial here, to make up his removal, that he calls them little children. 7. Such as do not undervalue the sweet consolations of Christ's Word, and his speaking to them, will find him speak more sweetly in trouble then ever before; Therefore doth he reserve such a title for such a time. 8. Whatever be Christ's dealing, in removing and withdrawing from his followers; Yet he still retains the relation of a Father to them, and will have such a care of them as Parents have of their young and tender children, who cannot care for themselves, and who use to be most dandled and tenderly dealt with; for, so much doth this compellation, not only of children, but little children, import. 9. It is not inconsistent with Christ's love to his own, that he deal and speak as sharply against their corruptions, as against the corruptions of the wicked; for, in so far as the disciples were carnal, he saith unto them, as he said unto the Jews, as hath been explained. 10. Christ, by removing his bodily presence, hath cut off all grounds of hope of any carnal way of intercourse or communion with him, and laid on a necessity of studying a spiritual way of coming to him, on all these who would enjoy him; for, so much also doth this intimation, common to them with the Jews, import. 11. The wicked and the godly, even in their best frame, may be under the same outward dispensation, but in as far different a way as is betwixt their states and conditions; for, even in respect of their coming to him in heaven, he saith, As I said unto the Jews, &c. so now I say unto you, but in a far different sense; for, To the one, he intimates his departure in judgment, by way of rejection of them; To the other, it is full of mercy, and accompanied with sweet affection; To the one, coming to him is absolutely denied, To the other, only delayed; To the one is intimate, that, as they cannot, so they shall not come where he is; To the other, it only intimates what they cannot do of themselves, but doth not seclude what he can do or will do for them. 12. Whatever men esteem of an enjoyed Christ, yet when he is gone, he will be missed by his own; for, when he is gone, ye shall seek me, saith he. 13. Christ's withdrawings tend to kindle desires after him, and to be at him, in the hearts of his own, together with earnest pursuing after him; for, so much also is imported in this, ye shall seek me. 14. Christ, by removing his bodily presence from earth, hath taught his disciples, to spend their lives in a sober desire, and hastening to be with him in heaven; for, when he is gone, ye shall seek me to come whether I go, saith he. 15. Saints must not expect always to get satisfaction, at first, in their most honest desires and endeavors, but to be excused with further desiring and seeking: And particularly, they must not expect to get up to rest with Christ in heaven, till first they have wrestled a while, and served their generation: for, in this respect, though they seek him, yet whither I go, ye cannot come. 16. Christ's own by all their endeavors are not able to get up to him in heaven, unless he come and fetch them: for, in this respect also it holds true, ye cannot come, to wit, not only presently, but of yourselves, even no more then the Jews can do.

The third point propounded by Christ, containeth a direction concerning their behavior in his absence, that they should love one another: Which he presseth upon several grounds, whereof the first is, that the command enjoining it is a new commandment given by him: and the second (in this verse also) is taken from his own example, which might both persuade them unto, and regulate them in, the performance of that duty. While he calleth this commandment new, the meaning is not that it was not enjoined before: for, we find it enjoined in the law it self. And this same Apostle doth recommend the whole doctrine of following Christ, as being so new, as yet it was old, 1 Joh. 2.6, 7, 8 and particularly, he recommendeth love as an old commandment, and not new only, 2 Joh. 5. Nor doth it fully exhaust the meaning, that he made it new, by renewing of that commandment and vindicating it from the corrupt glosses of the time, as he did also the test of the law: Nor yet sufficeth it to say, that as it is a commandment which can only be performed by the new man: so it is enjoined in a new way by Christ, in conferring power and grace with the command, and writing it on our heart, that it may be obeyed, which no man had under the law, by the law it self. For this is true also of other commands, and believers also under the law had it, though by another covenant, then that of the law, as it was a covenant of works. Therefore I conceive that by calling this commandment in special, new, is pointed out (beside the former considerations) partly, that the thing commanded is excellent, and so a new song, seemeth to be understood for an excellent song, Psal. 33.3. And therefore Christ pitcheth on it, as a chief and singular duty above many, to be recommended to his disciples. And so, if we look to this command, it is not only new, or renewed, in the enjoying thereof; Christ's recommending it anew, adding a new obligation to what was lying on by the authority of the law; But the very matter of the command is new, and declared excellent, in that Christ doth so much and so specially recommend it above others, and adds his authority and credit with his disciples to the former injunction of the law, to make it to be studied. And partly, hereby is pointed out that it is new, in respect that it is urged upon a new ground, and after a new pattern and example; Our love to others not being now to be regulated only according to our love to ourselves, as the tenor of the law runs, but a new ground and pattern being laid in Christ's loving of us, which makes the whole complexe commandment, be a new commandment. And upon all these considerations it followeth, that this commandment should still be new to us, our obligation to such a commander still sweetly binding, the subject matter so recommended by him, still new and fresh, and sweetly alluring to obedience, and such a pattern still drawing our hearts to imitate it. Doctrine 1. The doctrine of the Gospel contains not only sweet comforts, but necessary commands and directions also, for our attaining, emproving, and clearing our right in these comforts; for, here is a commandment given, and pressed by Christ in his sweet farewell Sermon. 2. Christ is true God, and sovereign Lord over, and law-giver unto his people, having authority to give a law unto them, binding their conscience; for, a commandment I give unto you, saith he. 3. Sad lots may be made up and compensed, not only by sweet comforts from Christ, but may be made easy, and much sweetened also, by our cleaving to duty in such a lot; for, here, mutual love is recommended, as a mean to sweeten that sad lot of his removal; So our love to him is left us to make up his being not seen, 1 Pet. 1.8. And indeed, they are never sadly deserted, (however they want comfort) who are not driven from duty; Nor is comfort allowed on any, but these who cleave to duty. 4. While Saints are absent from Christ, in respect of his bodily presence, it is especially required of them, that they entertain mutual love; That so they may be mutually useful and comfortable one to another in such a languishing time, and while they are hated in the world; That they may not fall in emulation and quarrels, during their Masters absence, and so mar his work, and their own peace, and expose his ways to reproach and obloquy: And, That they may be fitted to partake of the sweetness, blessing, and consolations, which God hath commanded upon his people in their being united, Psal. 133.1, 2. 3. For these causes (among others) doth Christ in his absence enjoin, that they love one another, and so may partake of the consolations left in his Testament. 5. Albeit, ofttimes, we look on love as an indifferent and arbitrary thing, which we may practice or forbear at our pleasure, and according as we judge ourselves obliged or disobliged; Yet Christ hath not left it arbitrary to us, but enjoined it as a debt and duty by his command; for, saith he, A commandment I give you, that ye love one another. See Rom. 13.8. 6. Whatever Christ commands, his enjoining of it puts a new obligation upon his children, and commends the thing enjoined, as excellent for his sake, which therefore should not be entertained with formal and dead dispositions; for, it is a new commandment, as hath been cleared. 7. Christ hath loved his disciples and followers, and so loved them, as may well be a copy and pattern of all love; for, saith he, I have loved you, and so loved, that he makes it their copy, to love one another as I have loved you. As Jonathan's love surpassed the love of women. 2 Sam. 1.26. So doth his love infinitely surpass Jonathan's. And this is the reason why he presseth love so much, even because it was so much in his own heart. 8. Christ's love to us is a new obligation, pressing on us to love one another; Whosoever believe his love, cannot but love him again, and will account themselves obliged to obey what he commands and recommends by his own example; And particularly; to love them who have obtained like mercy with themselves, and do bear his image, and are begotten of him, who hath loved them; And they will be sensible of so much tenderness in him toward them, as will oblige them to be tender and condescending toward their brethren; for this is an argument, and makes it a new commandment, in a special manner, that ye love one another as I have loved you. And that so much the rather, as the one is the evidence of the other. See Matth. 18.23 — 35. 9. Christ's love is not only an argument obliging, but a pattern directing Saints in their mutual love, and albeit none can imitate him in the nature and kind of some acts evidencing his love, (as being acts peculiar to his office of mediator:) Nor yet can any come up to his measure, in what is imitable: yet his love to us is a copy after which we should strive to write in this matter; By being willing, ingenuous, and free, in our love, as he was; By loving sincerely, and not for by ends; By loving the Saints as such, and because of their interest in him, as he loved his own, John 13.1. (and so love them all as he did, John 13.1. not as James 2.2, 3, 4. and specially them that are most gracious, as John 13.1. with John 21.20.) By loving them, however they may hate us, as he loved them when enemies; By loving them not in word or tongue only, but in deed and real truth, as he gave his life for them he loved, by bearing their infirmities, and not pleasing ourselves, but them for their good to edification; as he also did, Rom. 15.1, 2, 3. And, by loving them constantly, as he loveth his own, John 13.1. so much is imported in this: A commandment I give you, that as I have loved you, ye also love one another.

This verse contains a third argument pressing this duty of mutual love, taken from the necessity thereof as the badge of their profession. For, as all S ••• s and societies have their badges and observations, whereby they are known & distinguished from others: So Christ hath appointed this mutual love to be the badge whereby his followers may be discerned. Whence learn, 1. As Christ hath disciples in this world, so they serve a master of whom they need not be ashamed: but they may and ought to avow him in well and woe, and look profanity and trouble out of countenance: for, it is supposed here as great honor, that all men know that ye are my disciples. 2. Albeit true Saints should not be ostentative, nor self-seekers: yet as they ought to assure their own hearts of their good condition before God; So they ought, in their station, to shine and appear such as they are; for, it is their duty, by • wful means and right walking, to make all men know that they are Christ's disciples. 3. As true mutual love of the brethren is an infallible evidence o • regeneration. 1 Joh. 3.10, 14. and 4.7. So this love is the Ch •• stians badge whereby they are known to the world, and without which, Christ and men may look upon them as m ••• ways from their colors, be what they wi •• otherwise; for, By this shall all men know that ye are my disciples, if ye love one another. See 1 Cor. 12.31. with Chap. 13.1, 2, 3, &c.

Followeth the last part of the Chapter, wherein Christ reprehends and represseth Peters 〈◊〉 presumption, in conceiving of his own ability to suffer with and for him, by foretelling his denying of him. And by this the wound is made yet wider, in that they were not only to want their Master, and one of them to betray him, but another to deny him under temptation, and all of them to forsake him, as this intimation was further enlarged at another time, Matth. 26.31, 32, 33, 34, 35. The purpose contains two conferences or discourses that past betwixt Christ and Peter. In the first whereof (in this ver.) Peter reflecting on what Christ had said, ver. 33 propounds a question to Christ, whither he went; which he did not so much out of ignorance, as wondering that he should go any whe • e from them, where he could not follow, as the following discourse makes clear. Christ gives a mild answer to this proposition, assuring him that for the p • esent he could not follow him, but should get the honor to follow afterward. Whereby is not meant only, that he was not yet ripe to come to glory with Christ, till he had finished his course; but chiefly, that he was not yet strong enough to suffer with and for him, and so follow him in that path to glory, as he should do afterward. Hence learn. 1. It is an evidence of our great weakness, that in hearing, one point may put us by the hearing of many other points, and the hearing of our danger impedes our hearing of our directions and encouragements under i • ; for, by Peters insisting on this point only, it appears he had not so well hearkened to what Christ said after that, ver. 34, 35. but that point had so vexed him, that he could not rest till he thus burst out. 2. Such as have t • stead of the sweet of Christ's society, will be very loath to part with him, but would follow him where ever he goeth; for, albeit Peter erred in limiting the comforts of Christ to his bodily presence, and in trusting too much to his own strength, yet it is commendable, that he cannot digest Christ should go, to wit, where he and the rest might not follow. 3. Saints are, ofttimes, little acquainted with their own weakness, and the deceitfulness of their heart; especially, when their affection and willing spirit is locked unto, without considering that they have weak sl • sh also; for, it flowed from Peters ignorance of himself in this heat of affection, that he propounds this question, Lord, whither goest thou? to wit, to be separate from us, or that anything should hinder us to follow Not only may presumption think such a proposition of Christ's hard, but even love may sometime dream of greater abilities then indeed it hath 4. Christ deals tenderly with Saints at first in the budding • of their infirmity, before they come to an height; As considering, not only what they are in their state, but, what honesty there may be under their infirmities; Therefore at first he gently informs Peter, as knowing what love to him lurked under his rash expression of his resolution. 5. Christ knows his own followers, and their weakness, better then they do themselves; And his verdict of them will prove true, whatever they think of themselves; for, he repeats that doctrine which Peter questioned, as still true, whither I go thou canst not follow me. 6 As no man is able of himself to follow Christ, or suffer for him; So they may be true Saints, who yet are so weak for a time, as they are not able to suffer; for Peter is a disciple, and yet cannot follow Christ now. 7. Christ is so tender of his grace in his own, that he will spare them, and not put them to it above their strength; for, as Peter is not able now, so his hard work is delayed till afterwards, till he be better trained, and more strengthened See Isa 28.27, & 42.3. 8. The refreshments of Saints, in services or comforts, are only delayed and not denied, when they are withheld from them, for, to follow Christ by suffering, and so to come to him in glory, is only denied now, but not afterwards. 9. Unto such as love Christ, and •• e sensible of thei • own weakness, it will be matter of encouragement to get a promise that they shall be able to serve Christ, and come to enjoy him, were it in a holy chariot of martyrdom; for; it is a promise and encouragement unto Peter, now grieved, thou shalt follow me afterwards, to wit, by suffering into glory. And so was it afterward, when Christ received him into favor after his denial, Chap. 21.18. 10. Such as the Lord keeps for a time under much we • kness, yea and corrects their presumption with a fall, may ye be raised up and strenthned to suffer eminently for Christ; for, Peter weak at present, and afterward slipping through his presumption, g •• s a promise, thou shalt follow me afterwards.

In these verses we have the second discourse betwixt Christ and Peter; wherein, Peter not digesting that he could not now follow, and looking on a violent death as the greatest impediment, he conceives it not impossible to hazard on that, and therefore rashly offers to follow him, though he should lay down his life for his sake, ver. 37. which presumption being detested by Christ, he represseth it by a prediction that he should deny him thrice, that same very night, before the cock should crow, ver. 38.

From ver. 37. Learn, 1. Men are not easily convinced of their presumption, till experience discover it, nor do they always see reason to doubt of their own strength, even albeit Christ should warn them of it; Therefore replieth he against Christ's warning, why cannot I follow thee now? 2. The greatest external impediment to hinder a man from following Christ, is a violent death for his sake; for, so doth Peter suppose here. 3. Albeit it be a very great difficulty in it self, to suffer death for Christ and his truth; Yet it is not a thing to be stood upon, when we are called to it; And love to Christ should make it easy, and us willing to undergo it; for, this is in it self commendable, that he was so willing to die, I will lay down my life for thy sake. 4. As it is commendable to be valiant, courageous, and resolved for troubles for Christ's sake, so ofttimes, instead of this, Saints may be pestered with presumptuous resting on their own strength to endure sufferings for Christ; for, this offer flowed not from true magnanimity, but rash presumption in Peter, who vilipends death, and yet trembled at a damsels voice. 5. The evidences of this presumption (as it is distinguished from true courage and resolution in God) may be gathered from Peter here. As 1. Men are presumptuous, when they heed not the words verdict concerning their weakness, nor are humbled by what it discovers; for, he heeds not, but contradicts Christ's verdict. 2. Men's condition looks like presumption, when they lean to their present disposition and affections, and are not sent out of themselves, to deny all these, and trust in God only; for, Peter here builds too much on his present sit of affection and resolution. 3. If men would avoid presumption, they ought not to boast of their courage before they have a do, and be called to it, and get the promise of fortitude, for, Peter is now stout, when it is not his work, and he hath not the promise till afterward. 4. It is a great token of presumption, when men look only on outward impediments, and do not seriously consider their own inward fainting dispositions; for, he speaks only of death, as an impediment, but considers not his own disposition, and how much is requisite within a man for such an undertaking, without which lesser sufferings will be formidable. 5. Presumption is always attended with that want of sobriety, whereof true courage is free; for, in all this he boasts, without any fear or trembling, See 1 Cor. 10.12. Rom. 11.20.

From ver. 38. Learn, 1. Presumption is detestable and abominable to Christ, were it even in his own followers; for, so much doth this question, by way of indignation, import, wilt thou lay down thy life for my sake? 2. Christ knoweth all his followers well, and what they will prove, even when he chooseth them, and leteth out his love upon them; as being God over all, and having diligently pondered all predictions concerning him as man; for, he can tell Peter what he will prove, and so all the disciples, from the predictions of the Prophets, Matth. 26.31. 3. Presumption and carnal confidence will never do service to Christ, But, on the contrary, men may be very presumptuous and confident of themselves, when they are very near a fall; for presumptuous Peter is to deny his Master, and that before the cock crow, which was the sign whereof Christ made use afterward, to reclaim him. 4. It is incredible, how contrary men's carriage, in a time of temptation, may be to their presumptuous resolutions; Therefore Christ must confirm it with a verily, verily. 5. When no other thing will convince men of their presumption and carnal confidence, Christ will refute them by letting them feel their own weight; for, when Peter will not believe Christ ver. 36, he gets this, to show him his folly? Yea, it seems from Matth. 26.34, 35. that he ven • ed the • ame presumption again in the way to the Garden, and would not give credit to it, when Christ over again warned him of his danger, and therefore he must be humbled with such a fall 6. When men once give way and yeel to temptation, they would make no end of defection, if mercy did not stop their course; for, Peter is warned that he shall deny Christ thrice, and would have gone on, if Christ had not reclaimed him.

This verse contains. 1. Christ's scope in this doctrine, which is to guard against, and dissuade from that heart-trouble and perplexity, which his former doctrine had raised in them. 2. The first antidote or argument of consolation to cure this distemper, which is double; For, herein he supposeth that however he was to die as man, yet he is God equal with the Father, and the object of faith. Next, he proposeth faith in himself with the Father, as a cordial to uphold their fainting and perplexed hearts. Whence learn, 1. Christ's dearest disciples and true followers are subject to much trouble of heart, and to have their spirits so crushed, as only God can support and uphold them; for, so was it with the disciples, their hearts were troubled perplexed and confounded. So that whole minded men have need to look about them. 2. The Lord makes use of heart-trouble and exercise, to sit his own for the consolations and proofs of his tender heart which he allows upon them, whereof otherwise they are not capable; for, their heart-trouble draws out this sweet comfortable doctrine. 3. Albeit heart-trouble be needful for Saints, as a mean of much good; Yet they do ordinarily so exceed in it, and debord under it, as it becomes a fault in them; Therefore doth he dissuade from it, let not your heart be troubled. And herein they failed, both through excess, and being immoderate in their sorrow, and in being troubled at that which might afford joy, ver. 28. 4. Albeit Saints do, ofttimes, give over themselves to heartless dejection and discouragement, as conceiving they have no other cause or allowance; Yet be their case what it will, it is not the will of Christ they should entertain such a disposition, but that they should strive against it; Therefore doth he exhort them to oppose this distemper, Let not your heart be troubled. Albeit nothing could seem sadder to them then the removal of his bodily presence, yet he counts it their fault that they were so addicted to sense, as they could not expect to be comforted another way against it; And therefore exhorts them to oppose their sorrow See 1 Sam. • 0.6. Psal. 42.5, 11. And upon the same ground ought Saints to oppose all discouragements (how just cause soever it seem to have) under which they would lie down and rest, without expecting an issue, or that the matter of their discouragement may prove a mean leading to an higher end; and which would drive them from Christ, and mar his allowed consolations. And for this end, they would beware of passion, which desires do quarrel with, and be jealous of Christ; of ignorance, and mistaking his mind in trouble; and of carnal expectations, the disappointment whereof may crush them. 5. Whatever be Saints duty, to oppose discouragement and trouble; Yet it is Christ only who is the Physician of troubled souls, and who must speak the word, and set them on work; for, he it is who gives this comfortable counsel and direction. 6. Christ is so tender of his grieved and troubled people, that whatever weakness they kithe, yet he will make it his chief work to see to their encouragement; Therefore, albeit he had his own bitter trouble, Chap. 13.21. and was, that night and the day following, to grapple with wrath, and hell and death; Yet he forgets all that, and spendeth his time in comforting and easing them, Let not your heart be troubled. 7. Such as take up Christ rightly, will not be much dismayed at what befalls him or his; Therefore doth he point out himself as God, that they might not stumble at his suffering, nor their own scattering. 8. Christ, notwithstanding his abasement and suffering as man, is true God, the object of saving saith, equally with the Father: Therefore doth he urge believing in him, as they did believe in God. 9. The saith of humbled and troubled souls can, bottom or fasten on nothing that is inferior to God; nor can any other thing bear their weight; for, it is a proof of his deity, that he is the object of faith. 10. Albeit Christ do not remove from troubled Saints the afflictions which raise their trouble; Yet they have comfort sufficient, if they believe; for, this is their encouragement who had Christ himself to comfort them, believe. 11. It is the will of God, that Christ's bodily absence be supplied and made up with faith, which will make an absent Christ present to a believer; for, it is to cure this disease that this remedy is applied, believe. 12. Whatever other ground of consolation Christ allow upon his followers within time; Yet the first encouragement must begin at believing, and faith must grip him, and hold him fast, till other encouragements spring up in it's hand: for, this is the first encouragement, that must go before all the rest here subjoined, and make way for them. 13. Faith in God and Christ is so acceptable and well-pleasing unto Christ, that troubled souls are commanded and invited to it: so that they sin if they believe not: for, saith he, ye believe in God, (or: believe in God,) believe also in me. 14. While he conjoins himself with the Father, and presseth to faith in both, it serveth to teach. 1. Faith, in laying hold on Christ, must ascend up through the veil of his flesh and office of Mediator, and fasten on him as true God, one in essence and equal with the Father: for, so doth this exhortation import. 2. Faith in God the Father must be joined with faith in Christ, in whom the Father is to be taken up in the matter of reconciliation, 2 Cor. 5.19. and through whom we must believe in God, 2 Cor. 3.4. 1 Pet. 1.21. Therefore it is required that with their believing in God, they believe also in him. 3. It is a notable encouragement, inviting troubled souls to believe, when they consider the infinite latitude of the object of faith, as it closeth both with the Father and the Son, not secluding the Holy Ghost; For in the Son they will find eternal Redemption, everlasting righteousness and satisfaction: In the Father, infinite love, and free grace accepting the Elect in Christ: In the Holy Ghost, infinite virtue and power applying Christ's purchase: And in both Father and Son, (not secluding the Holy Ghost) infinite power upholding and preserving the Elect, till they come to full fruition. So much also may be gathered from the distinct naming of the Father and Son, as the object of their faith.

In this verse is contained the second Argument of consolation, which (as Christ's consolations are all rich) contains a double encouragement in the bosom of it. For, 1. He presupposeth it as a ground of the following consolation, that heaven, to which he went, was his Fathers house, and was designed not for him alone to ascend unto, but for many moe through him, (for whom there is room enough) for their perpetual rest and abode. 2. He confirms this supposition, from his fidelity and good-will to them, assuring them he would never delude them with vain hopes. 3. He subjoins the principal consolation: that his going to heaven was for their good, to prepare a place for them, Whence learn, 1. Such as study encouragement by saith, ought to lift up their hearts to the hope of future glory, that so their consolation may be strong; Therefore is this encouragement from the hope of glory, subjoined to the former, of living by faith for the present, ver. 1. 2. Whatever be the tossed life of Saints here, which the Lord, in deep wisdom, carves out for them, that they may indeed be strangers and pilgrims; Yet it may encourage them, that there is a solid and quiet resting place prepared for them in heaven; for this cause doth he give it the name of a mansion, See Heb. 13.14. Rev. 14.13. 3. There is abundance of room in heaven, and in God's love, to receive sinners: And albeit it hath not seemed good to him to save all, nor the most part; Yet there are many to be saved and admitted into that blessed rest: Therefore it is designed Many mansions: which is not to be carnally conceived of, as if heaven were divided into so many Cel's; Nor yet as pointing at several degrees in glory; But the expression is to be understood in opposition to Christ's ascending at this time his alone. And by it he would intimate, that there was room in heaven, not for him alone, but for many through him, in whose name he was a forerunner, as is after cleared: So that none need to be deterred from coming to Christ, by reason of the paucity of the Elect. 4. It may sweeten the hope of glory unto Saints, when they consider that heaven is the house of God, wherein he will familiarly converse with his domestics; wherein they will get a clear and full fight of him; shall enjoy full glory, as being in the Kings Palace; shall get a secure and quiet habitation, beyond the reach of enemies, enjoying the treasures which they laid up there before; And, wherein all the children shall at last be gathered together: Therefore it is here described to be the Fathers house. 5. It adds to the consolation of Saints, that however the glory and riches of heaven might crush their hopes that ever such unworthy ones as they should be so dignified; Yet Christ as their head is Lord and heir thereof, and he will come speed there for their behoose; Therefore doth he so comfortably describe it, my Fathers house. 6. Christ is no false Prophet or deceiver of his people; He reveals all that is necessary for them to know, nor will he hide anything that is for their good: for, in this he bids them credit his fidelity and love, If it were not so, I would have told you. 7. Christ's deed and performance will never give his Word the lie, nor will there be anything less found in heaven then he hath promised: So much also is imported in this here, If it were not so, I would have told you. 8. There is no trial so bitter and sad, but Christ can draw precious consolations out of it to his own, and bring it about for their good; for, what more sad to the disciples, then to be separate from their Master? and yet he draws ground of comfort out of it, I go (saith he, speaking of his voluntariness in dying) to prepare a place for you. 9. No man by nature hath any right to heaven, until it be acquired and prepared for him; for, so is here imported, that a place, must be prepared, even for disciples. 10. Albeit in God's decree heaven was prepared for the Elect from the foundation of the world, Matth. 25.34. Yet it is through Christ only that they come to get actual right to it: for, I prepare a place for you, saith he. 11. As Christ by his death did purchase a right and title to heaven for Saints; So by his ascension into heaven, he prosecutes and applies that right. For in his ascension he is declared acquit and righteous in our name; He led captive all these who might hinder us from it, Eph. 4.8. As harbingers go before, to prepare rooms for these who are to follow after; So he ascended as a common person, to take possession in our name, Heb. 6.20. Eph. 2.6. As the High Priest entered into the most holy place, with the names of the children of Israel, on his breast, and with the blood of the sacrifices, Heb. 9.7. So he hath entered heaven with our names on his heart, to present the merit of his blood continually, to pour out his spirit to fit us for glory, and by his Intercession to promove our going thither. See Heb. 9.11, 12. Therefore saith he, I go (not only to die, but to my Fathers house) to prepare a place for you. So that his ascension proves the way is patent, is a pledge of our ascension; and assures us that the inheritance will be keeped, till we be ripe for it. Which yet is not to be understood, as if heaven had not been prepared for any before his ascension, but that without his miret (either as ascended or to ascend) none hath access to heaven; So that he ascended first, in priority of nature, as the cause of the ascension of all his followers, though not first in priority of time. 12. Whatever be Christ's condition, it is still for the believers good; and wherever he be, he is about their affairs; for, as he descended from heaven, when our affairs required it, so also he ascended again on our affairs. 13. It is an undoubted pledge that Christ, exalted in glory, will not forget his followers on earth, that their affairs was a great part of his errand thither: for, if he go to prepare a place, we may be sure he will not forget his errand.

The third argument of consolation is, that having done his work in heaven in their name, he will return and fetch them to glory and the full fruition of the promises. Which is not only to be understood of his fetching particular believers at death, but chiefly, of his coming at the great day, when he shall make one errand of all, and take up all his followers, to perfect them both in soul and body. This consolation is confirmed. 1. From his errand in departing, If he go away on their affairs, he will stay no longer then their affairs require; but when he hath done his work, he will return. 2. (Which is also a description of that blessed estate, to the possession whereof he will take them) from his love to their society, and therefore he will have them to be with himself, and where he is. Whence learn, 1. The saith of the second coming of Christ ought to uphold the hearts of believers, during his absence; for, this another consolation, I will come again, and receive you. See Act. 1 11. Titus 2.12, 13. 2. It is the great consolation of believers, that their living by faith, shall at last end in fruition; And albeit this be only believed for the present, yet it may make all other exercises of faith comfortable, that this is one among the rest, even that their faith, having carried them through many a tempest and dark cloud, will at last resolve in sight and enjoyment; Therefore is this consolation, of his receiving them, subjoined to the former of faith and hope, ver. 1, 2. as that which will perfect them all, being the day of full redemption, Luk. 21.28. See 1 Cor. 15.19, 54, 55. 3. It is ample matter of encouragement to believers, that not only shall they be eternally glorified, but that Christ doth condescend to do all the duties, for perfecting their happiness, that can be expected by reason of his relations; for, as bridegroom’s use to fetch their brides, so he will not decline to do that duty to his bride, how naughty soever she be, I will come again, and receive you. He not only knows she could never come to him otherwise, but his great love to her, and his purpose to make her glorious, doth endear her to him, so that he will stoop to such duties. 4. It doth commend the love of Christ to believers, and augment their comfort, that he is so eminently active in promoving their eternal happiness, in all the steps thereof, and taketh the whole burden of it upon himself, leaving them little or nothing to do; for, as it is he who descended for their behoove, and came to seek them when they had no mind of him; so it is he who goeth up again for them, who prepareth a place for them there, ver. 2. and who after all that, cometh again and receiveth them. It is true, He hath enjoined believers their duty, which they must not sleight through presumptuous leaning on him: Yet not only doth not that merit anything, but he layeth on a yoke of duty on us, that we may employ him to work all our works in us, and for us, and so he will work in us both to will and to do. 5. A right study of Christ's errand to heaven, may assure us that he is engaged to come again and perfect us, and that he will return when he hath done our employment there; for, so doth he confirm this consolation; If I go and prepare a place for you, (or, when I go and shall have prepared a place for you, as the one particle is often put for the other) I will come again and receive you. This doth most clearly follow, because his love having taken on that employment, will not put it off again, nor will he be unanswerable to his trust, nor lose all the pains he hath taken to purchase and prepare a place, by not coming again to perfect his own. 6. Albeit Christ removed his bodily presence from his followers, yet his love to them and their fellowship did not cease, nor will he rest satisfied till he and they meet to enjoy his company; for, he who delighted among the Sons of men, before the world was, Prov. 8.31. who delighted to converse with his people in human shape before his Incarnation, and who took pleasure to spend his time busily among them, while he was with them in the days of his flesh, Joh 9.4, 5. Even he is so tender in his love, that he hath mind of returning before he go away, and before he want their company, he will yet leave heaven for their sakes, and come again (saith he) and receive you unto myself, and that for this end, that where I am, there ye may be also. 7. As Christ's followers are in this life called to be conform to his image, and to partake with him in sufferings; So his love will have them at last advanced to communion in glory with himself, in that measure which they, as his members, are capable of: for, this is his purpose concerning them, that where I am, there ye may be also, 8. It makes the hope of heaven sweet to Saints, when they consider that there they will meet with, and fully enjoy Christ, whom they have so often delighted to look upon through a veil, and whose company hath ofttimes offered them much of heaven upon earth, and in their saddest lots; and that they shall never again be separated from him: Therefore doth he propound this as their sweet encouragement, I will receive you unto myself, that where I am, there ye may be also. See 1 Thes. 4.17.

The fourth argument of consolation (propounded in this verse) is, that however he was to leave them; yet they knew whether he went, and which was the way thither. For clearing whereof, Consider, 1. As the place to which he went, was to his Father, and his house (as is cleared ver. 2. and in the following purpose) so, by the way here, he points out not only the way wherein he was to walk to glory, but the way also wherein they were to follow, as the following enlargement of this consolation maketh clear. 2. The way to heaven is (so to say) twofold; First, the way of dispensations and lots, wherewith Saints are essayed in going through; And thus, as Christ went to his Father by sad sufferings, so believers enter into the Kingdom through much tribulation, Act. 14.22. Secondly, the way of their duty, and the means whereby they may come to God, and walk through these difficulties, till they come to him in heaven; And thus, as Christ paved a way for himself, so is the the way to all others, as we will hear, ver. 6. Now albeit the first of these be not to be excluded here; for we are to follow him in that way, 1 Pet. 2.21. yet the last is chiefly insisted on in the explication. 3. As for the disciples knowing of these, (which is contradicted by Thomas ) his assertion imports not only that they had been sufficiently furnished with means to have known, but that they did also know them, in part, and in some respect. So the meaning is, that it might sufficiently encourage them, that they knew heaven and the Father, to whom he went and they were to follow, and were instructed that suffering and tribulation was the high way to heaven, both for him and them: And that albeit he withdrew his bodily presence, yet they knew the way of corresponding with the Father in heaven, and had a sure way to guide them home. Doctrine 1. Believers, who do seriously study to know heaven, and what the resting place of pilgrims is, will find rich consolation in it; for, this is one branch of the encouragement, ye know whither I go. 2. It contributes exceedingly to believers encouragement by knowing heaven, to know that Christ is gone there, and glorified with his Father for their good; for, this is the particular consideration, rendering this knowledge of heaven comfortable, whither I go ye know, namely, that I succumb not under my sufferings, but ascend to heaven to my Father. 3. It contributes much to the comfort of believers, and is their peculiar privilege in their absence from the Lord, as to know God and heaven, so to know the way that leads thither, to be the way indeed, and to be armed against all misconstructions of the way, being compared with the end of it, to which it ofttimes looks so unsuitable; for, so much is held out in this encouragement, as it relates to the way of dispensation, wherein Christ went to heaven, and believers follow him. It is an encouragement, the way ye know, and need not mistake sad sufferings, as if they were not leading to a crown, as too many do little believe that to loose, is to gain, and to die, the way to life. 4. It is not sufficient for the encouragement of believers, that they have a contemplative knowledge of heaven, and the difficulties that lie in the way to it; unless also Christ's removal out of the world do estrange their affections from it, and make them become pilgrims, and set them on work to know the way and means how they may hasten after him, to come where he is; and in the mean time may keep intercourse and correspondence with him, and through him with the Father. For, this is the great encouragement, ye know the way, namely, that he is the way to the Father to whom he goeth, as is after cleared. 5. Christ hath not left his followers without sufficient means of information concerning heaven and the way to it, and without such a measure of knowledge of these things, as might be ample matter of encouragement, if they knew how to discern and improve it; for, he asserts, for their comfort, not only in respect of means, but as to their actual knowledge also, whither I go ye know, and the way ye know. 6. Christ knoweth his people, and what they are, better then they do themselves, and his verdict of them is to be preferred before their own; for, notwithstanding their doubts afterward mentioned, he asserts, whither I go ye know, &c.

Followeth to ver. 8. A further clearing of this argument of consolation, in answer to Thomas objection. His doubt is propounded in this verse, wherein being rash, incredulous, and timorous (as was usual to him. See Chap. 11. 16. and 20. 25.) and supposing that Christ would retire some whither and leave them, he objects, in name of all the rest, that they knew not whither he went, and consequently, could not know the way. This being a contradiction to Christ's assertion, ver. 4. The reconciliation thereof is not to be taken from this, that Christ only speaks of sufficient information given, whereby they might have known; and that Thomas objects that, for all this, they did not actually know. For Christ afterward asserts, that that they actually knew in some measure. But the true rise of the difference betwixt Christ and Thomas, is, 1. Christ asserts they did know, which holds true, though they did but know confusedly and in some measure; Thomas finding no such distinct knowledge as he desired, objects, that he knew not at all. 2. Christ knew that in this matter his disciples did know more, then Thomas understood that he and they did know, and therefore he thus objects: For they know Christ in some measure, which was in substance the knowledge of the Father to whom he went, and of the way to him, as is after cleared; Yet he knew not these things under the notions and terms of place and way, and therefore objects his ignorance. Whence learn, 1. The knowledge that Saints attain unto, is very little, in respect of what they might have in the use of means afforded them; for, in respect of measure, it is true which Thomas said, and yet contradicts not Christ's assertion; we know not. 2. None will ever study to know, nor can they rightly know the way to heaven, till first they attain to some knowledge of heaven it self, to set them on work to inquire after the way; for, upon this, we know not whither thou goest, Thomas inferreth strongly, how then can we know the way? 3. Such as are convinced and humbled under the sense of their ignorance, will not stand to acknowledge it, that they may abase themselves before the Lord; for, so doth Thomas acknowledge it here? 4. Such as are convinced of their own ignorance and infirmities, will thereby become more sensible of the weakness of others also; for, upon this ground it is that he speaks in all their names, Lord, we know not. 5. It is an usual weakness in believers, that their conviction of short coming doth drive them to think they have no good at all; for, in this respect Thomas his confession comes short, and contradicts Christ, in saying simply, we know not. 6. Saints may have true good and knowledge of Christ, which he knoweth and alloweth them to be encouraged in, whereof yet they may be ignorant, and will not take with it; for, Christ hath told them, ye know, ver. 4. and yet saith he, we know not. Sometime, Saints are under temptation and in a fever, and so cannot discern their grace; Sometime, they do so conceive of grace in its highest perfection, that they cannot discern the small beginnings they have; And, sometime, they know truths in substance, yet they cannot give a name to what they know, nor understand it under the notions and terms by which it may be expressed, as Thomas knew Christ, but not distinctly under the notion of the way, or as he in whom the Father is to be known. This may teach men condescendence in their expressions to others, and to beware of making their own conceptions of grace and truth's, a rule whereby to judge of all others; but they must vary expressions and notions, till it be seen whither they know the thing it self or not.

Followeth Christ's answer to this objection, wherein he cleareth these grounds of consolation propounded, ver. 4. And first, (in this verse) as to the way to that place, he forbears to speak of the way of difficulties he and they were to go through, and clears only the way whereby they might come to heaven through these difficulties; to wit, by himself, who as he made a way to himself by his own proper power and authority; so he is the way to all others, by whom alone men can come to the Father, as is inferred in the end of the verse, Unto this is subjoined, by way of amplification, that he is the truth, and the life; which as it holds true in many respects; That he is truth in his doctrine, the truth of all the types, and the quickener and preserver of spiritual life in his people; So it here points out, partly, the properties of this way, that he is that true and living way; and partly, the order of walking in, and making use of that way, that, first, we must close with him by faith, as truth, and doing so, shall find him to be life in our walking, which is to be perfected, as our prize, at the end of the journey. Whence learn, 1. Christ is very tender of the acknowledged ignorance of his own, and will take pains to help it; for, here he instructeth Thomas, who confessed his ignorance. 2. However Saints may look upon their infirmities, ignorance, and doubts, as very burdensome and useless; Yet Christ can bring much good out of them, to clear and confirm themselves and others the more; for, Christ makes use of Thomas doubt to clear up this argument of consolation more fully, for the good of believers in all ages. 3. Such as rightly know heaven, and the way and means to wrestle through unto it, may easily digest difficulties in the way; for this cause it is that Christ insists no more on the rough path of trouble which leads toward heaven, because the knowledge of heaven, and of the Father there, and of Christ as the way thither, is enough to swallow it up, and therefore he insists only on that. 4. Man by nature is subject to many necessities and spiritual miseries, as being subject to go astray from the womb, and wanting a path wherein to walk toward happiness; being subject to error and seduction, and wanting light to discern the way of his happiness, and to guide him in it; and, being dead in sin legally and spiritually, unable to walk in the way, though it were pointed out, and needing no less then eternal life to prevent his eternal misery; for, all these necessities are supposed in this, that he must be the way, the truth, and the life. 5. Christ is an all sufficient remedy for all our wants; He is the way for wanderers, and the path wherein exiles may return toward lost happiness; He is the truth, to lead them surely, and to point out their path unto them: And he is the quickener of his people; for, I am the way, the truth, and the life, saith he. 6. Christ is the way to heaven and to the Father, not only, as it is through him we must ascend up to the knowledge of the Father, or as he points out the way to happiness, as a Prophet; But as having, by his merit and satisfaction as Priest, made a patent door, whereby sinners may enter and approach to God; and being their effectual leader in that way, as King; In these respects he is called the way. See Heb. 10.19, 20. So that through him sinners may come forward. 7. Christ also is the truth, not only essentially in himself, and he from whom all truth is; But more especially, he is the truth as a way to his people, and a true way; Partly, in opposition to types and legal ceremonies, which were but shadows of this true way, Joh. 1.17. Col. 2.17. Partly, in opposition to all delusions, and vanities of the world, whereby men think to attain happiness; all which as they draw from Christ the true way, so they will prove a lie, and not the truth; Partly, in respect of the promises, whereby we are encouraged in our way; All which in him are Yea and Amen, 2 Cor. 1.20. And partly, in respect of his directing us in the way; He is not only a way wherein to walk, but a way that will direct the passengers in walking; by the infallible directions of his Word, by the inward direction and illumination of his Spirit accompanying the same; and, by his gracious providence, hedging them in from many debordings. In all these considerations, it is Christ's prerogative, that he is the way and the truth. So that Saints may trust his guiding, and lean on their beloved. 8. It is Christ's prerogative above all other ways, that not only he is the truth, but the life also; For other ways cannot furnish passengers, but they may faint and die in them; nor can they lead to a blessed rest: But He is a way who quickeneth the dead, when they are brought to it; who furnisheth the passengers that walk in him, so that they will walk and not be weary, and, who is the author of eternal life, who living by himself, and having merited life by his death, doth confer eternal life upon walkers, at the end of their journey: Therefore is it subjoined,