hanged up nailed to the Crosse to continue in pain for a long time and his wounds continually widening by the weight of his body till he died we are taught what the bitter fruit of sin is how great his love was that did submit to endure this sharp and long continuing pain and how we are bound to look on him whom we have pierced till our hearts be pierced and bleed again 4 His being fastned and continuing there upon the Crosse for a space before he died may teach how resolute he was to endure that assault till justice were satisfied That he kept and stood in the field there to endure the uttermost that enemies could do against the work of Redemption and to grapple with all of them till they had no more to say against his people and That he would give a proof how certainly he is to be found at his Crosse with stretched-out armes ready to receive all them who seek for life in him and through his death 5. His being lifted up thus nailed to the Crosse may teach partly That we deserved no room neither in heaven nor earth and therefore our Surety was lifted up betwixt both and hence also was the Sun darkned as for other causes so to shew that we deserve not so much as that the Sun should shine upon us and partly That his suffering was indeed his exaltation he was lifted up in it by triumphing over his enemies there and he is exalted in the world as crucified Doct. 9. Albeit Christ in his own person was the spotlesse Lamb of God yet so hainous and so many were the sins of the Elect charged upon him that in divine Providence he is not only reckoned among transgressours Isa 53.12 but as the chief of them Therefore it is so ordered that he is crucified and other two with him and Jesus in the midst as the most notable of them And this may teach the Elect not to mince or extenuate their own sins which were charged on Christ as so odious 10. Christ was content to be accounted and undergo the lot of a malefactour not only that he might free us who were indeed evil-doers but that he might sanctifie unto his people their being looked upon and intreated as evil-doers Therefore also was he crucified in such company Verse 19. And Pilate wrote a title and put it on the Crosse And the writing was JESVS OF NAZARETH THE KING OF THE JEWES 20. This title then read many of the Jewes for the place where Jesus was crucified was nigh to the City and it was written in Hebrew and Greek and Latine 21. Then said the chief Priests of the Jewes to Pilate Write not The King of the Jewes but that he said I am King of the Jewes 22. Pilate answered What I have written I have written The third branch of this part of the chapter contains the title put by Pilate upon Christs Crosse and his declining to alter it at the Jewes desire In all which we are not only to look upon Pilate as following the Romane custome in publishing the faults of condemned and execute malefactours and as affronting the Jewes who had so impudently urged him to crucifie Christ but we are to look to God also who by this title would have him proclaimed the true King of Israel Whence learn 1. It is a good use to be made of the cutting off of delinquents that justice be cleared and the guilty ashamed and that others be warned to fear for upon these grounds it was a commendable practice in it self that a title was put upon the Crosse of malefactours containing their crime and the cause of their death and that it was written in Hebrew and Greek and Latine that all present of different Nations and Languages might reade and understand it 2. Christ hath sanctified his peoples being unjustly condemned as traitours by suffering upon that account and by having this title written over his head The King of the Jews 3. Christs intended shame doth tend to the real manifestation of his glory for Pilate set up this title to brand him as an affecter of a worldly Kingdome but hereby God would have it proclaimed that he is Jesus of Nazareth the King of the Jewes That he is a King in the midst of his sufferings That he did indeed triumph in them spoiling Satan and converting one of them that was crucified with him and That the glory of this suffering King should be conspicuous and acknowledged in all Nations of all Languages as this title was written in the three principal Languages 4. Inveterate and violent enemies against Christ shall meet with perpetual reproach never to be wiped off for therefore doth Pilate write him the King of the Jewes and that in three languages that they reading it as it is v. 20. might reade their own reproach in having one who was called King of their Nation crucified and that in Gods holy Providence it might be their perpetual reproach to have crucified him who was indeed their King 5. The Lord leaveth cruel persecutors to be ambitious and tender of their own credit when he is to affront them that as they have served themselves of their lusts and idols so he also may serve himself of them to make them the more sensible of their affronts therefore it is marked that when they read this title the crosse being near the City v. 20. their ambition renders the affront of this more grievous to them and they desire to have it altered Then said the chief Priests of the Jewes to Pilate write not the King of the Jewes but that he said I am the King of the Jewes 6. Such as are not tender of Gods honour and of Christ and his interest in the world God in his justice will be little tender of them their idols and interests when they come to be rubbed upon for in this answer of Pilate What I have written I have written we are not only to look to Pilate as cleaving to their Romane customes which did not admit that their publike Programmes or Tables should be altered after they were published nor yet only as requiting them with inexotablenesse who had been so inexorable to his desire of releasing Christ But we are chiefly to look to the hand of God who will not have their ambition satisfied nor allow any tendernesse in the matter of their supposed credit who had so cruelly pursued Christ to death 7. Gods decree concerning the Kingdome of Christ is immutable nor will he have the glory of it obscured or born down by any opposition for so much also doth this answer of Pilate point out that as Christ was the King of the Jewes however they fretted so the Lord in his Providence would not have the publication thereof on the Crosse hindered by any entreaty of theirs and therefore Pilate is over-ruled to answer What I have written I have written Verse 23. Then the souldiers when they had crucified Jesus took his garments and
before they came away It saith much to the incurablenesse of mens spiritual condition when they are afflicted and make some fashion of coming to Christ with it yea and are delivered and yet continue unrenewed Doctrine 9. His pleading this as a work of charity and necessity teacheth That mercy and compassion in Christ will omit no occasion of shewing it self comfortable to the miserable and them that are in necessity for he will not intermit to help them when he seeth them even albeit it be the Sabbath And this will yet further appear if we consider that one might object that there was no such necessity but the man who had endured that infirmity thirty eight years might endure it yet one day whereas Circumcision in respect of the command could not be omitted But the answer is easie that not only the duty of charity requireth that the miserable be presently helped but however the man might have endured it yet Christs love and pity laid on the necessity and could not forbear And albeit the man might be hardened in his trouble by reason of long continuance yet Christs pitie is as tender towards him as if it had been the first day yea so much the more as he had endured it so long albeit in deep wisdome he reserved the cure for his own hand This may help to correct the jealous thoughts of Gods people who complain that they are forgotten under their long continued trials 10. In declaring that Moses gave them Circumcision Christ adds a correction not because it is of Moses but of the Fathers as indeed it was given to Abraham long before Gen. 17.10 Whereby 1. He would put them in minde that there was a covenant and promise made and seals annexed to it long before the giving of the law by Moses that so they might gather that the law which came after could not make the promise void as it is argued Gal. 3.17 2. Because they doated so much upon Moses yeâ— and eyed him more then God in the ordinances they receiveed by his Ministry Therefore Christ puts him in his own roome and sheweth that precious Ordinances were given to others as well as to him It teacheth That when eminent instruments are too much doated on and idolized by men it provokes the Lord to debase them and to let it be seen that they are but his instruments As here he doth with Moses Verse 24. Judge not according to the appearance but judge righteous judgement Unto this argument Christ subjoines an inference or conclusion that it was their duty to judge righteously of his work and not to be led by appearances such as looking on the one part to Moses his authority and on the other to his basenesse and so to condemne him but should compare the one fact with the other and see how they aggreed and rather see a divine power shining in his works setting forth his glory and justifying them then stumble at his works by judging him according to outward appearance to be a meere man Doctrine 1. Christ and the friends of truth desire nothing but righteous judgement and will not be affraid to go to the bar with their enemies if they can get justice and equity for he desires that they judge righteous judgement He had already examined his own way and found it to be right and therefore feared no trial and so should his people sit upon their own assize 2. Men are oft-times so blinded with visible appearances and maskes with passions interests and prejudices that they see not through causes as they are in truth but do judge of them according as they are represented in a false mirrour either judging of a cause as it is masked with pretences or loaden with prejudices or according as they esteeme of the person that owns it Therefore it is requisite they be warned that they judge not according to the appearance or according to external appearance or the outward view they take of persons 3. Whosoever do condemne what is right because of their prejudice against persons or out of respect to persons do justifie what is wrong and who so do rashlie judge of things without considering all circumstances do deal unrighteously before God for so much is here condemned by Christ judge not according to the appearance but judge righteous judgement See Deut. 1.16 17. Verse 25. Then said some of them of Hierusalem is not this he whom they seek to kill 26. But loe he speaketh boldly and they say nothing unto him Do the Rulers know indeed that this is the very Christ 27. Howbeit we know this man whence he is but when Christ cometh no man knoweth whence he is Christ having thus debated with the Jewes and multitude about his doctrine and practice he in the second place is assaulted by the inhabitants of Jerusalem who knew the Rulers plots better then others And 1. They crie out upon their Rulers wondering what is become of their zeal and forwardnesse who were seeking him to kill him and yet now when he preaches so boldly they meddle not with him 2. They alledge in derision that the Rulers were so moderate possibly because they beleeved him to be the Messiah But as for them they think they have strong reasons wherefore they could not joine with them in that opinion For they know whence this man is whereas no man will know whence the Messiah is when he cometh As for the first part of their reason it cometh more fitly to be considered in Christs answer But in the second part they assert a manifest untruth for albeit Christ in respect of his Godhead was prefigured by Melchizedek who in that state is brought in Scripture without father and mother without descent having neither beginning of dayes nor end of life Heb. 7.3 and it is said of Christ in that respect who shall declare his generation Isa 53.8 Yet it is as clear that in respect of his humanity the Scripture clearly points out what tribe he should come of his descent family and linage and the place of his birth Doctrine 1. When wicked men are put to silence in debates yet will they not be gained but this will irritate their corruptions to start new questions about truth and new prejudices against the maintainers thereof for their not replying to his reasonings makes it clear they were convinced and yet this availeth not but they are irritate and imbittered that the Pharisees are not more violent and they run to new debates 2. Ordinarily they who enjoy most advantages in a visible Church do in a declining time prove worst of any for they of Jerusalem the chiefe City and the place of solemne publike worship for all the Nation are more upon the persecutors plots and more enraged then any 3. God can preserve his own in the faithful discharge of their duty in ill times in an admirable way so that even their enemies themselves may wonder at it for say they Is not this he
hearing him and now they are made to hear their own officers preach of him in their own defence 5. As Christs doctrine is singular far above the law So also was he singular in his way of it for authority humility grace power and evidence for so do the officers confesse of him Never man spake like this man they never heard a Scribe preach in that manner See Psal 45.2 Luke 4.22 Matth. 7.28 29. 6. Such is the power of Christs doctrine that even such as come unto it with a prejudice and with a purpose to persecute the Messengers thereof may be taken by it themselves and if not converted yet bridled and restrained for this is the reason why they brought him not Never man spake like this man and therefore they were bound up and had no power to meddle with him And albeit there be no great evidence of their conversion for many may like preaching and it have strange effects on them who yet are for from God and belike if they had been indeed converted they would hardly have returne with any account Yet Christ can and hath converted even such And it doth speak his praise that by the means of spiritual preaching he can restrain mens fury when yet they are not really converted nor their heart changed Verse 47. Then answered them the Pharisees Are ye also deceived 48. Have any of the Rulers or of the Pharisees beleeved on him 49. But this people who knoweth not the Law are cursed The Pharisees who were ill pleased with their returning without their earand are more nettled with their reason and do upbraid them that they should suffer themselves to be deceived who were their own attenders when yet none of the Grandees or learned Rabbi's had closed with Christ only an accursed crew as they esteeme them of ignorant people doated on him Whence learn 1. It is an old but injust imputation to account such as embrace Christ and his truth deluded for so do they reckon here are ye deceived 2. Christ when he pleaseth can adde to the vexation of persecutors by bringing the knowledge of the truth which they persecute in others in among their own confident creatures and making them respect it whom they would least suspect of any for they are now put to it to apprehend that Christ is coming in among their own followers and that they are also deceived 3. When corrupt men are never so much convinced yet all that will but contribute to encrease their rage and their opposition to truth for albeit it might have pleaded much for Christ among them that their very creatures are affected with his doctrine Yet all that followeth thereupon is their greater eagernesse to bear him down 4. Such as expresse any respect to Christ and his truth in evil times may expect much allurement and insinuation from Satan to draw them back and that enraged persecutors will cover their fury with enchantments to see if they can prevaile for these words are ye also deceived although spoken in anger yet do not tend expresly to cry them down who had said somewhat on Christs behalfâ— but to insinuate with them that they should quit that course alledging not only that they were deceived but that however the multitude went wrong yet they expected better things of them who were their ordinary followers 5. Such as will not stoop to Christ nor respect the honour of being his servants are justly left to stoop to their own servants to intreat for their countenance in their wrong course Therefoâ—e these eminent Rulers must thus insinuate and flatter their base officers that they may not want a back in their course 6. It is nothing strange to see eminent men for authoritie and parts so puffed up with their own grandour and with a conceit of their own learning and knowledge that they will not stoop to Christ nor embrace him for they confesse that not any of the Rulers or Governours of the Jewes or of the Pharisees their eminent sect though not all of them Rulers have beleeved on him 7. It is an old engine of Satan to keep men from Christ by reason of the opposition made unto him by eminent and able Church-men for this is the reason whereby they think to disswade them Have any of the Rulers or of the Pharisees beleeved on him But this will prove a weak argument to them who have learned to call no man Rabbi 8. To live ignorant of God especially in a visible Church is in effect a cursed condition for this general is of truth the people who knoweth not the Law are cursed though it be ill applied here 9. It is an ordinary device of Satan to deterre men from embracing the truth by branding them with odious and injust imputations who do follow it for this they urge as another strong argument But this people who know not the Law are cursed speaking contemptibly of them as a base ignorant and cursed crew Whereas not only is it high presumption in Church Rulers thus to undervalue Gods heritage in respect of themselves but if all this had been true yet it was unjust for them to lay all the blame upon the people when themselves were they who kept the people in ignorance But it was most injust thus to traduce the followers of Christ who by seeking to the fountain of blessednesse and embracing the promised Messiah did prove their knowledge and blessednesse whereas they themselves were in effect blinde many of them by malicious shutting of their eyes and cursed Ver. 50. Nicodemus saith unto them He that came to Jesus by night being one of them 51. Doth our Law judge any man before it heare him and know what he doth While they are thinking to reclaime their Officers a new confusion ariseth among them and they are refuted in their proud brag concerning the unanimitie of their Rulers by Gods stirring up of Nicodemus who though he do not yet openly avow Christ yet he pleads that he might have fair justice and that they who taxe the people of ignorance of the Law would not manifest their own ignorance in condemning him unheard and before they examined narrowly what he had done Whence learn 1. Christ when he pleaseth can give persecutors more work then they can overtake and raise up so many witnesses for himselfe that they will hardly know how to refute them all for before they have done with the officers Nicodemus gives a new testimony 2. God can turn persecutors loose even where they think they are surest and raise difference of judgement even where they blesse themselves in their unitie for they use it as a strong argument to their followers ver 48. that the Rulers are all against Christ and now they are refuted by Nicodemus a Ruler 3. Such as are but infirme and weak may yet get courage in a time of need to speak for Christ And albeit true faith may lie long lurking when it is beset with the centation of a great
2 Cor. 12.9 10. 11. As the Lord hath divers ends in afflicting his people So his ultimate and last scope will not be soone seene but the afflicted may be kept long under a dark condition supported by secret strength and an unseen blessing and little know the Lords minde till he himself manifest it for albeit Sovereignty might still have been seene in this affliction yet God had many other works to manifest which were little dreamt of by this man from his birth to that day till now Christ bring them out by his Word and work Which may warn all to beware of rash judgment and may encourage them who lying long under affliction do keep their eyes fixed upon Christ Verse 4. I must work the works of him that sent me while it is day the night cometh when no man can work 5. As long as I am in the world I am the light of the world In the second part of the conference Christ having answered their question doth now prevent an objection by shewing reasons why he should cure him and that presently notwithstanding any hazard might redound to him for so doing As for the objection which the disciples might have urged against his working this miracle we have one propounded to the same purpose Chap. 11. 8. Where Christ repeats this answer in part verse 9 10. And here they might be ready to object that being but even now in peril of stoning by the Jewes Chap. 8. 59. Why would he irritate them again by this miracle and not rather lurk Especially Why would he do it on the Sabbath as it is verse 14. Seeing the like practice had bred him so much trouble before as is marked Chap. 5. and 7.23 25 Christ prevents all by shewing that he must manifest these works of God of which verse 3. by curing this man and that presently For which he gives three reasons 1. That he is sent with a Commission to do these works verse 4. and therefore must be diligently obedient 2. That his affection to the service did binde the tie laid upon him the straiter verse 4. For when he considered that there was a time profixed to him wherein to do these works in his own person to wit the time of his life and Ministry which being ended as it was now shortly to expire he could not have the like opportunity therefore he would now be busie upon all hazards 3. That he is the light of the world verse 5. and therefore behoved to cure him This imports partly that being the store-house of lost man in whom the remedy of all their miseries is hid up he could not with-hold from them what they needed and partly being to manifest himself the light of the world to cure their spiritual blindnesse he would not omit to confirme it by this visible signe of curing a blinde man This reason is amplified from the consideration of the time wherein he exercised this office as long as I am in the world which is but an enlargement of the second reason And for clearing thereof and of the whole second and third reasons it is not needful to resume the doctrines concerning mans misery and lying in blindnesse and darknesse or that Christ is the onely and true remedy of this evil for these truths in their full latitude have occurred Chap. 1. 9. and 8. 12. and ought here to be considered onely with reference to the present scope But whereas Christ speaks of his day and of a night coming and that he is the light of the world as long as he is in the world the meaning is not that ever he wants light or an opportunity of doing good unto his people or that he was not the light of the world both before his Incarnation and after his Ascention But Christ by this points out that during the time of his abode on earth he was this light in an eminent way Not onely spiritually enlightning his people and doing great things for them but personally and immediately by his visible presence and external operation doing them by his own hand whereas this light shined formerly and wrought in and by the Ministry of the Prophets and after his Ascention by the Apostles And so the force of the reason is that Christ considering that he was the light of the world immediately and in his own person onely so long as he is in the world and that he had a prefixed time for his going about and doing good in his own person which was now near expired therefore out of his great affection to his people and to any service that might do them good he would be busie and omit no time Doctrine 1. Men are not to expect that they will get through with good and acceptable works without many discouragements which may weaken the hands of flesh and blood for so is here imported in that Christ obviates them 2. Christ is so easie to be intreated and employed by his people that he will neither be discouraged nor forbidden to do them any good that they need Therefore will he not be hindered but reasons against all delayes 3. Christs works are all of them the works of God being all approven of him and God employing him to do good that so he might manifest his love to miserable man through him in a way most agreeable to his justice Therefore doth he call these things that he did in the dayes of his flesh not onely his own works but the works of him that sent me See 2 Cor. 5.19 4. Christ stood obliged to performe all these duties which he did in the dayes of his flesh and being bound thereunto by a Commission accepted from his Father for which he was to give an account Therefore saith he I must work the works of him that sent me 5. As Christ stands bound by obligation to performe all the duties required of a Mediatour So also he did affectionately undertake them and employ himself therein for so much doth that addition teach I must work while it is day Opportunities of well doing in our station are not to be sleighted but taken hold of for we should work while it is day 7. It may excite us to improve opportunities of well-doing when we consider that opportunity being lost it is not easily if at all recovered even albeit we should be willing to work for when the day is past the night cometh when no man can work 8. Christ our Lord was so willing to be employed for the good of his people that he studiously improved all opportunities and did seriously lay to heart the short time he had to remaine on earth that so he might employ it thriftily and go about doing good for he applies to himself in this present case that general consideration I must work while it is to day the night cometh when no man can work 9 The fulnesse of Christ as Mediatour being given for the good of miserable sinners is an argument with him pleading that
in this season because in the Summer they were infested with their enemies that they could not get the work attended 2. We have recorded the place where this debate was to wit not only in Jerusalem verse 22. but in Solomons porch of the Temple where Christ walked verse 23. It was the place where the people met 1 Kings 6.3 And albeit that built by Solomon was destroyed by the Chaldeans yet the other that was built again retained the ancient name so also Acts 3.11 3. We have recorded their first question to Christ upon which the contraversie ariseth verse 24. While Christ is walking in Solomons porch the malicious Jewes encompasse him and challenge him that by reason of his want of freedome in doctrine they were kept in doubt and suspence And therefore desire he would speak out plainly if he was the Christ This they do pretending to affect the knowledge of the truth but in effect intending to ensnare him and bring him upon the stage as affecting a Kingdome if he should declare himselfe to be the Messiah That this purpose may be yet more clear for grounding of doctrines we are to consider that much use is made of verse 22 23. as a warrant for consecration or dedication of Churches and for observation of Holy-dayes enjoyned by the Church And it is alleadged that Christs frequenting of the Temple at that time is an evidence of his approbation thereof But to refute this consider 1. Whatever be said of this Dedication in particular Yet it is certain that a Dedication of the Tabernacle and Temple was practiced with Gods approbation under the law and that the moral signification thereof as also of dedicating their houses and other things doth stand still in force But the Ceremony it selfe is ceased with the ceasing of the typical holinesse of places and things and men may as well introduce the rest of the Jewes significant Ceremonies as this 2. This feast of Dedication or the yearly remembrance of it in an Aniversary feast of eight dayes as the history hath it was but an humane invention in these latter and declining times of the Jewes For beside that they had no Prophet to authorize this 1 Mac. 4.46 as they had for their other sacred solemnities It is remarkable that in the Dedication by Moses Solomon and those of the captivity albeit they keept a festivity on that day yet it is no where recorded that they appointed so much as one day to be yearly observed in remembrance thereof So that this latter practice in memorial only of renewing the Altar and some other decayed things is rather to be looked on as an evidence of their declining then as a laudable pattern 3. The Apostles naming of this feast and Christs frequenting the Temple at that time are no evidence of any approbation thereof For John doth mention it in the History only to point out the circumstance of time so as was best known to the Jewes which doth no more import an approbation thereof than Lukes describing the time of Pauls travels by mentioning the Jewish feasts Acts 20.6 and 27.9 doth import his approbation thereof among Christians And Christ was present in the Temple at that time not to honour that feast or to countenance their humane invention Nor doth it appear that he was there at this time that he might take the opportunity of the concurse of people at that solemnity to publish more of his Commission as was his own and his followers ordinary practice at other lawful solemnities and meetings of the people For he was not now teâ—ching in the Temple but only walking in Solomons porch when he was surrounded by the Jewes Nor yet doth it appear that there was any great concurse at this feast in winter or at least that the people frequented the Temple much at it But that they spent those dayes rather in carnal mirth than as holy convocations which is the ordinary best fruit that sloweth from mens own Traditions in Religion And therefore Christ is said to walk in the porch there being but few or none there till this crowd came about him So that as the feast is named here only to point out the circumstance of the time of this debate So Christs walking in the porch is subjoyned only to point out the circumstance of place and to shew that while Christ is walking there upon some occasion into which we need not enquire they enter upon this debate with him From the words thus cleared we may Learn 1. When a Church hath backslidden furthest in matter of doctrine and lively and spiritual worship then she will be most forward to devise and observe Ceremonies of her own wherewith to serve God for it is in this Churches declining time that they appoint and observe a feast of the dedication 2. As a Church may in Gods justice be put to such difficulties as outward troubles will interrupt their intentions of Reformation So one right use of such a dispensation is when it stirs up people to lay hold of all opportunities of any breathing time to set forward the work of God for so much may be gathered from the time of this feast it was winter Whatever fault was in their course or appointing that feast Yet their repairing of the Temple in winter because of which they appointed and observed the feast at that time intimates how they were molested with enemies in the Summer so that they could not attend the work and how they take the opportunity of a time of breathing in winter to carry on the work 3. Christ and his servants may at all occasions expect that Satan and his instruments will not be wanting to cast snares and tentations in their way and to seek advantage against them for when he is walking in Solomons porch he is assaulted with tempters who came round about him But he makes good use of this to bring out precious truths and temptations were a part of Pauls Library at Ephesus to enable him to preach Act. 20.19 20. 4. Christs enemies are full of subtile policies and they can turne themselves into all shapes to draw him if it were possible in a snare for so doth their practice teach they pretend great earnestnesse to be clear and settled in the point but they had another designe 5. It is a very dangerous condition for men to live in suspense and incertainty about the matters of Religion and especially not to be settled in knowing and resting upon Christ Therefore say they in this particular How long dost thou make us to doubt or hold us in suspense if thou be the Christ tell us Whether they had any real staggering in conscience though overpowered with malice or pretended to it only is not much matter But they propound it as a very dangerous condition as it is indeed to be so and so much the worse the longer it continueth The word imports to have the minde or soul hanging up as a body in the aire
which was given him by the Father to do namely in so far as concerns the application of his merit for the actual salvation of the Elect Yet the work of Reconciliation as the distinction is Rom. 5.10 or of purchasing Redemption was given him to be done on earth and he finished it there And albeit he had not as yet when he prayed this finished all that was given him yet he might well say this because he had finished all that was hitherto requisite to be done and had in his will and resolution gone through all that was yet before him and was shortly to performe all things till he might say It is finished chap. 19.30 In reference to which he makes this profession Doct. 1. None are sent into the world to be idle but have a task and service laid upon them of their general calling and particular station for Jesus Christ himselfe had work on earth 2. We cannot acceptably serve our generation nor will God accept any work we do unlesse his glory be our chief aime in it for I have glorified thee saith he in this work 3. To glorifie God is so much the more remarkable as it is not suspended till we come to heaven where we may do it without interruption but is set about on earth where so few minde that work and where there are so many difficulties and tentations to divert us for it contributes to commend his service that I have glorified thee on earth saith he 4. Christ by his preaching miracles sufferings and obedience to the death and his whole conversation and frequent ascribing of the great things he did to his Father did glorifie him and demonstrate his power truth wisdome justice mercy and other attributes for saith he I have glorified thee on earth Which may encourage beleevers that their surety hath served God so acceptably 5. Such as have been sincerely aiming at Gods glory will still be endeavouring to glorifie him more and more for he who had glorified him on earth propounds it v. 1. as his aime still thaâ— thy Son may glorifie thee 6. As God is glorified by mens work and actings and not by bare professions only So God is the imposer of mens tasks upon them and he will be glorified by no works of men but what are by himselfe assigned to them in their stations for I have glorified thee in the work which thou gavest me to do 7. Men must not only begin but perfect also their work unto the end before they receive a full reward for so much doth his example teach I have finished the work 8. Christ did nothing on earth in working out our Redemption but what was the will of the Father and by him committed unto him for his work was the work which he gave him to do See Joh. 6.39 So that Christ working it and it being the will of the Father it must be acceptable 9. There was nothing committed to Christ by the Father to be done on earth for the purchasing of our Redemption but he did finish it So that the debt is payed justice satisfied and sin Satan and death spoiled so that nothing remains now but the application of his purchase and communication of that to his people which they already have in him their Head for the doing whereof he is now exalted and glorified for I have finished the work which thou gavest me 10. Such as expect a comfortable issue of their life and desire to make a comfortable Testament ought to make it their chief care to glorifie God in going incessantly about his service in their station till they finish their course for herein Christ hath left us a pattern who being to seek to be glorified with the Father after his death v. 5. hath here this sweet testimony I have glorified thee on earth I have finished the work c. See 2 Tim. 4.7 8. Isa 38 1 2 3. Verse 5. And now O Father glorifie thou me with thine own selfe with the glory which I had with thee before the world was In this verse Christ repeats and explains his petition by way of conclusion following upon the former argument Wherein he restricts the former general petition to be glorified v. 1 to the enjoyment of that glory he had before the world was as presupposing his being glorified in being born through in his sufferings and including by way of consequence the manifestation of his glory in his spiritual Kingdome in the world The summe of the petition is that since he had finished his work on earth therefore the Father would advance him to the possession of that glory he enjoyed from all eternity For clearing whereof we are to consider that as Christ was from all eternity the glorious God so we are not to conceive of any real change in this glory of his Godhead as if by his estate of humiliation he had suffered any diminution or by his state of exaltation any real accession were made to his glory as God But the meaning is That Christ having according to the paction past betwixt the Father and him obscured the glory of his Godhead for a time under the vail of the forme of a servant and our sinlesse infirmities Phil. 2. 5 6 7 8. doth now expect according to the tenour of the same paction after he hath done his work to be exalted and openly declared to be the Sâ—n of God Rom. 1.4 the vail of his estate of humiliation though not of our nature being taken away It is further to be considered That however this eternal glory be proper to him as God yet he prayes to be glorified in his whole person glorifie me because not only was his humane nature to be exalted to what glory finite natuâ—e is capable of but the glory of his Godhead was to shine in the person of Christ God-man and in the man Christ though without confusion of his natures and properties Doct. 1. It is the property and prerogative of the true God to be glorious and excellent and consequently to be delighted in as such and reverenced for this is the evidence of his Godhead that he hath glory proper to him 2. The glory of God is not borrowed from the creatures but is essential immutable and eternal before any creature was for it is a glory before the world was 3. Jesus Christ is true God and was infinitely glorious from all eternity for he who now appears in the forme of a servant had glory before the world was 4. As all solid glory is only in heaven with God so Christs divine glory is with the Father communicating with him in the divine essence and glory Therefore is this glory expected with thy own selfe and the glory which I had with thee Whereby is not only to be understood that he is to be glorified in heaven with the Father and exalted these in his person as God-man before he spread his glory as Mediator in the world But that in his glory as God he
be reputed ignorant or to esteem of any truth as excellent wherewith they are not acquainted for this also occasioned Pilates disdainful question to which he will not stay for an answer He could not endure to heare that truth commended the knowledge whereof as he might gather from Christs last words was wanting in him and the Romanes who were reputed so wise a people 3. Christ was cleared even by his enemies and persecutors to be innocent in his own person that beleevers may be confirmed in the faith of his suffering for them and his standing in their room and of his fitnesse for that work being a spotlesse sacrifice Therefore it is recorded that he went out again to the Jewes who would not enter to him v. 29. and saith unto them I finde in him no fault at all 4. Mens passions and particular prejudices and resentments against persons ought not to blind their judgements nor byasse them in cognoscing upon causes for this is commendable in Pilate that though he had been somewhat commoved v. 35. and not much taken with what Christ said of truth yet when he cometh out he saith I finde in him no fault at all 5. The Lord can make use not only of mens natural conscience but even of their Atheistical disposition and contempt of truth and Religion to bring about the good of sufferers when he pleaseth in the vindication of their innocency Whereby he teacheth them to eye him much who can make what use he pleaseth of every thing for it was Pilates contempt of what Christ preached of his Kingdome and truth in the beginning of the verse which concurreth with his natural conscience to make him think nothing of the accusation and absolve him So also was Paul released Acts 18.12.16 Verse 39. But ye have a custome that I should release unto you one at the Passeover will ye therefore that I release unto you the King of the Jewes 40. Then cried they all again saying Not this man but Barabbas Now Barabbas was a robber In the next place Pilate having absolved Christ endeavours also to release him with the Jewes good liking And taking occasion of their custome of having some one prisoner released to them at the feast of the Passeover he propounds as is marked Matth. 27.17 Barabbas a murtherer and Christ to them insinuating his desire that they should choose Christ but they generally both Rulers and the people perswaded by them Matth. 27.20 do refuse him and seek Barabbas to be set at liberty As for this custome of the Jewes it appears not to have been devised by the Roman Governours for gratifying of the Jewes but a custome of their own invented in their declining times to honour their feast of the Passeover and to be some memorial of their redemption from Egypt and of their so much desired liberty And now having no power themselves to release whom they would they have recourse to the Governour who was necessitate to yield to their custome Luke 23. 17. belike to prevent tumults And as for the nature of this custom as it was sinful of themselves to devise any thing relating to their sacred solemnities and to dispense with the Law of God requiring that justice should be execute against malefactours so in this particular they manage it most wickedly in preâ—â—â—ing a 〈◊〉 malefactour to innocent Christ Doâ—t 1. Long inâ—â—terate customes do ordinarily prevail much among people were they never so sinful and abominable 〈◊〉 much the more as they have any spacious pretext As here their continues a wicked custome of releasing one at the Passeover gilded over with a pretext of respect to that feast which yet indeed made it the more abominable before God that such a course should pretend any relation to his Ordinance 2. If we look on Pilates part in this procedure it may teach partly That humane policie and carnal friends and their interposing will readily do Christ and his followers little successeful service in a strait for he doth but deal for Christ in a politick way which did not avail Partly that whatever men have of a conscience of duty yet that doth not avail before God so long as they put not forth themselves to the utmost in their stations to see that done which is right for albeit Pilates endeavors serve indeed to clear Christs innocencie and that Pilate in conscience judged him so yet all that is not enough in him seeing he did not employ his authority and power to rescue and defend the innocent but doth only essay oratory and policie and partly that such as would faithfully follow conscience and light had need to hold a loose gâ—ip of all other enjoyments and interests and particularly to avoid affectation of popularity for this was Pilates snare that though he judged Christ innocent and that he ought to be delivered yet not being willing to lose the people he only useth insinuations and policies will ye that I release unto you the King of the Jewes 3. If we look on the Jewes proceeding in this business it may teach partly That men obdured and hardned by Gods judicial stroak will neither regard civility reason nor common sense light will not convince them nor equity perswade them to what is right for so appeared in these obstinate Jewes albeit Pilates procedure was very effectual in its kinde for he propounds to their choice with Christ a man whom common civility might make them ashamed to own or seek to exempt from punishment and preferre him to Christ He insinuates his own inclination and that it should be a courtesie to him if they would seek Jesus to be released Will ye that I release him unto you Withal he names him the King of the Jewes insinuating that his death would tend to the discredit of their Nation being one bearing such a name which they afterward resent ch 19. 21. and accusing the multitude of levity who not long since had proclaimed him their King and now would have him crucified And yet all this prevailes not with them They cried all again that is in answer to him or again after that former cry that he would observe their custome in releasing some one of which Mat. 15 8. saying not this man but Barabbas Now Barabbas was a robber partly it teacheth That no persons how vile soever are so odious in the eyes of the enemies of God as Christ and his followers and friends for so much did Christ find in his own person Barabbas a robber being preferred to him 4 If we look to the hand of God and Christ in all this without which nothing was done in this businesse Acts 4.27 28 it may teach 1. Christ would have it evidently seen by us that he suffered by the appointment of God and that he loved to do so in that he would not suffer any endeavour for his releasement to succeed 2. He would also not be released but crucified at the Passeover that he might prove himself the true
the desert of sin that we may abhorre it and to reade his love toward his peuple Rom. 5.8 Verse 6. When the chief Priests therefore and officers saw him they cried out saying Crucifie him crucifie him Pilate saith unto them Take ye him and crucifie him for I finde no fault in him 7. The Jewes answered him We have a law and by our law he ought to die because he made himself the Sonne of God In the third branch of this part of the chapter is recorded the successe and fruit of this policy of Pilate to wit that this sight of Christ did not move them to pity but awaked their cruelty and made them importunately to cry out that he might be put to death and that Pilate declining to be their butcher in executing of an innocent man they bring a new accusation against Christ that he was a blasphemer and therefore by their law ought to be put to death wherein finding Pilate not much moved with the accusation concerning his Kingdome as seeing little hazard to the State in tolerating Christ they bring in this accusation from their law wherein he behoved to credit them as not being able to judge it of himself Whence learn 1. Persecutors will not be satisfied with any measure of affliction so long as Christ or his truth or cause have anie life in them for when the chiefe Priests and officers saw him they cried out saying Crucifie him crucifie him as thirsting for his death though he was already sore afflicted and what they cannot obtain with reason they will endeavour to prevail in it by impudent importunity and tumultuous out-cries 2. Christ submitted to be denied all pity in his sufferings and to have mens face hid from him not only that he might sanctifie such a lot to his followers but that they might finde bowels of pity under their troubles in so far as shall be for their good Jer. 15.11 and 31.20 for so much may be gathered from this part of his suffering that he found no compassion but was cruelly pursued 3. Divine justice pursuing sin could not be satisfied but only by the death of the Surety of sinners nor could that burning fire be quenched but by his blood for there was an over-ruling hand of God craving for compleat satisfaction to justice in his being crucified 4. A natural conscience may cleave long to truth and duty against much opposition and yet at last quit it for so much appears in Pilate who notwithstanding all this vehemency yet stands by his point Take ye him saith he and crucifie him of the meaning whereof see chap. 18.31 for I finde no fault in him He declines for their pleasure to crucifie an innocent and will rather let them do it then put his hand to it Only it is to be marked that however this permission point out chiefly a sad reflexion on their cruelty and injustice yet it insinuates also that his chief scope was to be rid of this processe since he could not get his will but that succeeds not since he employed not his power to rescue the innocent And indeed when men have any light or conscience in trying times and cases they will not get leave to lurk but must either closely follow their light and act by it in their stations or else they will be given up to go over the belly of light and act against it as Pilate did 5. Persecutors are incessant and endlesse in their machinations plots and calumnies against Christ and his followers And when one plot or accusation miscarrieth they will be sure to finde another for so do they here when the former challenge that he made himselfe a King avails not they bring another and do not claime to any power upon Pilates concession but do take upon them only to point out the law 6. Where Religion keeps not the first place it is an argument of no zeal whatever men do pretend for in this they bewray their unsoundnesse that this accusation of blasphemy cometh in the second place after that of his being an enemy to Cesar which they first propounded as was cleared on Chap. 18.33 7. Such as are indeed blasphemers and do arrogate to themselves what is proper to God only by the law of God they ought to be put to death for it was indeed agreeable to the law and may be taken in as a branch of that law against blasphemy Lev. 24.16 that he ought to die who maketh himselfe the Son of God But Christ was not guilty who did not make himselfe but was indeed the Son of God 8. It is no strange thing to see corrupt and bloody men cry down most necessary and saving truths as blasphemous errours and to abuse and misapply Scriptures for that end and to deceive others for they reckon that saving truth of Christs Godhead to be blasphemy and wrest the Scriptures to draw Pilate to be of their minde we have a law and by our law he ought to die c. Ver. 8. When Pilate therefore heard that saying he was the more afraid 9. And went again into the judgement hall and saith unto Jesus Whence art thou But Jesus gave him no answer In the last branch of this part of the Chapter we have recorded some consequents and effects following upon this last accusation before Pilate is perswaded to condemne him And in the first place in these verses is declared that Pilate hearing this is so far from condescending to their desire that he is the more afraid hearing tell of the divinity of him whom he judged to be innocent and of whose fame he no doubt heard much v. 8. And that studying to informe himselfe concerning this matter by conference with Christ himselfe he gets no answer v. 9. Whence learn 1. It is evident to right discerners that all the designes and well contrived plots of persecutors would little availe but rather turn to their prejudice and disappointment if the Lord see it sit to exempt his people from trial for albeit God would not have Christ delivered yet this new accusation doth not make Pilate more forward to persecute Christ but more afraid to meddle with him See Prov. 21.30 2. Such as do but halt in following their duty will have more fear and trouble then even sufferers who walk streightly for it is insinuate that Pilate who did not closely follow his light had fear before and now he was more afraid upon this information as having walked upon so unsafe grounds 3. Serious thoughts of a deity will strike terrour even in a natural heart and conscience especially when they are following a course which their own conscience cannot approve for when he heard that saying of his making himselfe the Son of God he was the more afraid considering what he had done to him and that contrary to his light And albeit it be not sufficient that men have a fear or horrour only upon the thoughts of a Godhead unlesse it be seasoned with love Yet
glory and so dream that there was no more to do but enjoy him as formerly But that they might be prepared shortly to want his bodily presence that so they may seek to enjoy him by faith 7. Christ doth very far exceed the weak desires of his people in affording them ground of comfort for whereas she and the disciples would even now have been content of a dead Christ much more of a Christ living and risen again Christ allowes them greater newes of a Christ glorified in heaven I ascend c. 8. Whatever carnal hearts do think of a bodily presence of Christ yet his removal and exaltation in heaven is beleevers great advantage and the ground of their comfort As proving their surety to stand in right tearmes with the Father after he hath had the price to Justice That it is his Father and God with whom he is to deal on their behalfe and That he being thus exalted is able to do for them and save them to the uâ—most Heb. 7.25 for however the disciples doated on his bodâ—â—y pâ—esence yet he sends these as good newes I ascend and that to my Father and to my God and so he is accepted having satisfied justice and stands on good tearms of acceptance because of these relations 9. Christs exaltation and interest in the Father as Mediatour is also comfortable unto beleevers in this eâ—pect that they share with him in his interests and what he is he makes them to be through him in their own proportion and measure for so are the newes sent I ascend to my Father and to your Father and to my God and your God He is his Father and God in a peculiar way and ours through him and because he is so to him 10. God hath dignified beleevers with that neere and warm relation of his being a Father to them in his Son So that as they ought to carry themselves as children to him by subjection Heb. 12.7 9. and obedience Mal. 1.6 1 Pet. 1.14.15 So they may expect that in all his â—eâ—ling he will retain a fatherly affâ—ction toward them will allow them humble confidence in prayer Gal. 4.6 will spare and pity them Mal 3.17 Psal 103.13 will provide for them Mat. 6.25 32. will protect and preserve them 1 Pet. 1.3 5. and will give them a King â—â—e Luke 12.32 as being Sons and joint Sons with Christ and so joint heirs with him Rom. 8.17 and being begotten to that hope 1 Pet. 1.3 4. Therefore is this held out for their encouragement that God is my Father and your Father And this is premitted to the other because of the warmnesse of the relation and that we may look upon his God-head through this perspective 11. He who is the Father of beleevers is true God also and doth gift himselfe unto them in that relation of being their God through his Son That as they should make him their God indeed and depend upon him only so they may expect all the fulnesse that is in God to be theirs as they need it Therefore also is it added my God and your God A priviledge and interest whereof all the particular promises are but a Commentary and which contains in it more then we can ask or think or conceive Eph. 3.20 1 Cor. 2.9 and more then every beleever can see at first as Christ instanceth in the matter of the resurrection Matth. 22.31 32. Verse 18. Mary Magdalene came and told the disciples that she had seen the Lord and that he had spoken these things unto her The last particular in this Narration is Maries obedience to this command of Christ Wâ—ence learn 1. Obedience unto Christs command will be sweet and readily gone about by affectionate Saints And will be preferred to their own particular satisfaction when they are in a right frame for whatever Mary thought of Christs company yet at his command she came and told the Disciples that she had seen the Lord. 2. Whatever Saints do meet with in and from Christ yet his Word and speeches are not to be neglected as being most sure and of constant use Therefore she tels in particular that he had spoken these things unto her Ver. 19. Then the same day at evening being the first day of the weeke when the doores were shut where the Disciples were assembled for fear of the Jewes came Jesus and stood in the midst and saith unto them Peace be unto you Followeth unto v. 24. Christs appearing unto all his Disciples except Thomas as is clear from v 24. c. In this Narration we have recorded the time and way of his appearing and his scope in it The time of it was that same day on which he arose and that in the evening when the disciples were met together and conferring upon what evidences they had formerly received of his resurrection as may be gathered from Luke 24.33 34 35. with 36 and the manner of his appearing was that when they are thus closely met and had shut the doores for fear of the Jewes he on a suddain appears in the midst of them Which is not to be understood as if he had come in through the doore by penetrating thereof and yet his body and the doore retaining still their true quantities and dimensions nor yet as if his body were invisibly every where and did but become visible when and where he pleased for Christ doth often argue the truth of his resurrection from his having the properties of a true body amongst which properties the having of dimensions and extended quantity and being circumscribed in one place at one time are not the least considerable but most essentially requisite to a body And it expressely said He came and stood in the midst and consequently he was not there before Beside it is here marked that the doores were shut not to point out his miraculous coming through the doore but the time when he came that it was unexpected by them And it is to be conceived that he did insensibly as to them open the doores and so came in and after that shut them rather then that he came through the doore For so we finde the Lord hath done in other cases Acts 5 19. 12.10 His scope in appearing is partly to confirme them in the faith of the resurrection v. 19 20. and partly to renew and confirme their calling to the Ministry v. 21 22 23. for assuring them of the truth of his resurrection he giveth two evidences that it was he who appeared to them whereof the first in this verse is his usual salutation and allowance of peace unto them Whence learn 1. Christ by his appearing that same day at evening being the first day of the week did not only begin to honour and sanctifie that day by his appearing and presence which he had appointed for the Christian Sabbath But doth further teach us That he is not slack concerning his promise but his love will come and will not tarry and he will