A Comment Upon Christs Last Prayer, Verse continued 1
That the world may know thou haſt loved them, as thou loveſt me.
1. That God loves Chriſt.
2. That he loves beleevers and.
That he loves them, as he loves Chriſt; We have ſpoken to al thoſe particulars formerly: and becauſe they were al of ſpecial conſideration, and carried choice, both comfort and profit with them, we …taied the longer upon them.
There is one point yet remaining, wherein the ſcope and end of our Saviors prayer is expreſſed, and indeed directly intended in the words.
There is a double end here mentioned by our Savior, why he ſo earneſtly and ſo importunately purſues the requeſt at the hands of his Father in ſo many ſeveral Circumſtances. That they might be one as the Father and he was one: The means how this comes to be attained, and order how diſpenſed: I in them, and thou in me. The perfection which was aimed at, That they might be perfect in one. Here laſtly we have a double end;
1. Touching the honor of our Savior, that it might be manifeſted and magnified even in the hearts, and by the mouths of the wicked, even the worſt of men, that wil they, nil they, they ſhould be forced to ſee it, and forced alſo to confeſs it, that the Lord Jeſus was the Meſſias of the world, appointed by the Father before al worlds, foretold by Prophets, exhibited and ſent in the fulneſs of time by God the Father; and he that hath accompliſhed that great work of our redemption, and that unto the ful. That the ignorant, who never knew him, the ſtubborn and rebellious amongſt whom he lived, and preached, yet would not receive him, yea the flinty hearted Jews, that ſcorned and deſpiſed the meanneſs of his perſon and the power of his diſpenſation; Al theſe at laſt ſhould be conſtrained to acknowledg that he is the true and only Meſſias, ſet a part and ſent to that work. This is the Son of God, ſaies the Heathen, of whom we have heard, but never laboured to know him. This is the Son of God, ſaies the prophane, whom we in his word have oppoſed, and hated in his ſervants. This is the Son of God, ſent to ſave us, and we have blaſphemed his name, and flame, and crucified his perſon, deſpiſed his government ſaies the Jew. See the lively expreſſion of this, Rev. 6.13. This, I ſay, wil certainly come to paſs, for our Savior hath prayed for it, yea purſued it with re-doubled deſires, propounded in the 21. Verſe, repeated in verſe, 23. And he is alwaies heard in what he begged.
Hence we have two things.
1. Its lawful to begg the ſame thing ſeveral times, in the ſame prayer. We have here a pattern before us, beyond al compare, a practiſe beyond al exception, nay in truth, beyond al queſtion or doubt.
He cannot do but wel, who could not erre in what he did, where he hath gone before us in his example, in things imitable, we may without either feare or hazard ſafely go after him. As it was ſaid of his ſpeaking, and its as true of his praying, he prayed as never man did. And there do not many ſentences paſs between, but ye have the very ſame petition expreſſed.
What our Savior did, its lawful for us upon the like occaſion and like grounds for us to do, to put up the ſame petition ſeveral times, the ſame prayer. If we find we have greater need of that we ask, than any other, or if there be ſpecial worth in it, or that our hearts grow warmer in the work, and increaſe into the ſtrength of our affection towards the thing we ask: For then there is no vain babling, or empty repetition but the expreſſions, though the ſame, have new ſtrength of freſh apprehenſions and affections put upon them, Therefore David again unto the place ſtriks the ſame ſtring often, which made beſt melody in that muſick and ſong of his. Oh that men would therefore praiſe the Lord for his goodneſs and declare the wonders he doth for the Children of men.
2. We ought to pray moſt earneſtly, that the power of our Savior might be expreſſed, that his right appointment to the work of Redemption might be acknowledged by the world.
Its that which our Savior doubles his deſires for the attainement of, as that wherein the great weight of the work lay, and which he counted worthy ſuch importunate ſeeking for, at the hands of his Father. And this carriage ſhould be a Copy and Sampler to conform our prayers unto. This is that which God the Father is ſo Zealous of; Hebr. 1. When he brings his firſt begotten into the world, he ſaies, Worſhip him all ye Angels of God. And to this purpoſe was the eight Pſalm penned, and is to be underſtood touching our Savior, as having the preheminence, above al creatures in Heaven and Earth, as Mediator. So the Apoſtle to the Hebrews ſeems to expound it, Hebr. 2.20. Learned Junius judgeth, and therefore here the Pſalmiſt dwels and delights to deſcant on this ſtrain. Pſal. 8.1. O Lord our God, how excellent is thy Name in al the world. That's moſt worthy our deſires, upon which our Savior ſpent his. This only from the repetition.
The point it ſelf we ſpake unto on verſe, 21. So much of the firſt end.
The second End is this.
Our Savior prayes that they might be perfect in one, that ſo the world alſo might know, that the Father hath loved them, as he loved him. This is for the honor and excellency of beleevers in the acknowledgment of the world. That howſoever, while they are wildering here in this vale of teares, they become the ſcorn of the wicked, the ſcrapings of men, as the Apoſtle hath it, and the Off-ſcouring of the world in the miſguided apprehenſion of the wicked of the world, who know not how to judg aright of things and perſons, and therefore account them Out-caſts of Heaven and Earth; yet our Savior prayes, that they may proceed on to that perfection of Oneneſs with the Father and himſelf, unto which one day they ſhal attain in Heaven. That the world may be conſtrained to ſee and ſay, that indeed they are Gods precious ones, to whom his Soul is exceedingly indeared in ſurpaſſing love, even like unto that, wherewith he hath loved the Lord Jeſus his only Son. This our Savior Chriſt prayes for, as a means to this end, and therefore it wil undoubtedly attain it.
There be two points in the worlds.
1. The world ſhal know, that the Father hath loved the faithful, as he loved Jeſus Chriſt.
2. This ſhall then be known, when they come to be perfectly one with the Father and Son in Heaven.
But we ſhal handle them both together, becauſe they border ſo neer, each upon other, and the explication of either wil add to the diſcovery, and ſo to the confirmation of both.
Point.Then ſhall the world know that the Father hath loved the Faithful as his Son, when they come to be perfected in Oneneſs with the Father and the Son.
Theſe two the Apoſtle joynes together alſo in his prayer. 2. Theſſ. 1.11, 12. Wherefore we pray alwaies for you, that our God would count you worthy of this calling, And fulfil al the good pleaſure of his goodneſs, and the work of faith with power, That the name of our Lord Jeſus Chriſt may be glorified in you: that is the firſt, that Chriſt may be acknowledged, as he that hath been ſent for that work, and hath done it. Secondly, That ye might be glorified in him: according to the Grace of God, at a…d …u… Lord Jeſus Chriſt.
Next under the Advancement of his own Name, the Lord provides, and the Apoſtle praies for the Advancement of his Servants. 'Matth. 13.41.43. when the Lord ſhal gather out of his Church, whatever doth offend, whatever perſons that are wicked, and whatever things, even a…o…gſt the godly, that offend: Then ſhal the righteous ſ…ine as the Sun, in the Kingdom of my Father. They have been here unde… hatches, cooped, up in Du…g…ns, there they ſhal be in their Kingdom, and that in the Kingdom of their Father. Here they lie among the ports, al din…ed …e…co…ed with the ſhame and diſgrace, that hath been caſt upon them, as the ſcum of the world, and the ſcorn of Heaven and Earth. This is Zion whom to Man regarded. There they ſhal ſhine, and that as the Sun, which every man wil ſee, becauſe he cannot look of… the light of it, and wil be dazelled with the beauty of it. This ſhal be do…e to the man, whom God hath now, and wil then honor. They ſhal ſit wich the Lord Jeſus in his throne, and ſhal judg the twelve Tribes of Iſrael. The wicked when they ſhal ſee the Saints next unto Chriſt, and judging with Chriſt, they cannot but acknowledg, and that to the grief of Their hearts, that they be highly honored, and dearly beloved like unto the Lord Jeſus.
That is the truth of the point, before we can come to the Reaſon, there muſt be two Queſtions anſwered which wil give in the light of explication to the ſeveral branches of the Doctrine.
Queſt. 1. How wicked men, the world, can be truly ſaid, to know the love of God to beleevers, which is ſo ſpecial a ſecret, that it is not (many times) made known to Gods own, for many years together: nay the Apoſtle profeſſeth, it exceedeth knowledg. Eph. 3.19. At leaſt, this new name writ upon the White-ſtone no man knows but he that hath it. And therefore this love ſeems to be beyond the reach of the world, too far off, for their blind Eyes to ſee: yea the Apoſtle profeſſeth, they have not received the Spirit of the world, but the Spirit of God, that they might know the things, that are graciouſly given them of God: and is one, if not the cheifeſt of al thoſe good things given, the ſurpaſſing indearedneſs of the Fathers affection to his. How then can the world, who have no other, but the Spirit of the world be able to know this?
Anſw. I anſwer three things, wherein the meaning of the places wil be opened, and the weight of the Objection removed and taken away.
1. To diſcern and judg of the ſpiritualneſs of the work of any ſaving Grace, is wholly beyond the ability and reach of any natural man: much more unable is he to know Gods love therein, or to view the beauty and ſurpaſſing ſweetneſs thereof. Theſe waies of Wiſedom are too high for a Fool. He muſt have Gods Eye-ſalve, that muſt be able to ſee the things of Gods Grace in himſelf, much more in another. All ſanctifying works are peculiar to the Saints.
There is ſanctifying work in the underſtanding, to act it, and inable it to cloſe with its object, as well, as any ſanctifying work upon any of the other faculties: and this is proper to the Saints.
And the Scripture is plain and peremptory, the world knows not the Father nor Chriſt: Nor yet any that are begotten of Chriſt: and ſo neither the love of the Father conveyed by Chriſt unto any. 1 Joh. 3.2. Therefore the world knows us not, becauſe it knows not him. And upon this ground it is, they are called, Gods hidden ones.
Though the world and wicked men cannot diſcern, nor rightly underſtand what this love is, nor the ſpiritual Nature of it, which is done by a ſpiritual light; yet they may know, and then they ſhal-know, that God the Father hath and doth affect them with a moſt peculiar love, both glorious for the manner, and incomparable for the meaſure of it, even next unto the Lord Jeſus: and this ſhal be diſcovered by the fruits of this love, and the amazing expreſſions of the riches of his mercy, which then ſhal appeare upon the faithful, in their deliverance from ſo great evils which is wrought for them, the crowning of them, with that Exceſſive, Exceeding weight of glory, with which they ſhal ſtand poſſeſſed, and that unto the aſtoniſhment of the ungodly, and the torment of their Souls with envy and indignation thereat.
No man knows the affection of a Father, or Husband, but thoſe that are in that eſtate and condition: becauſe its a ſecret of Nature, which is only to be ſeen in the impreſſion of the work: yet that a Father loves his Son, above al other his deareſt friends, and neereſt acquaintance: That the Husband tenders his Spouſe with an indeared affection above al mortal creatures: This appeares by the expreſſions of his reſpect, that all he hath, is at her command, al he can do, is wholly improved for her content and comfort, ſhe lies in his Boſom, and his heart truſts, in her, which forceth al to confeſs, that the ſtream of his affection, like a mighty current, runs with ful Tide and ſtrength; Though what that affection is, he doth not know: yet this he knows, The choiceſt affection is there.
So it was with Haman, when the Queſtion was by the King made, What ſhal be done to the Man, whom the King will Honor? He expreſſed his opinion, and was forced to put it alſo in practiſe. He then knew who was moſt deep and dear in the Kings Royal affection. Mal. 3.20. When God makes up his Jewels, then men ſhal diſcern betwixt him that ſerveth the Lord, and him that ſerveth him not, how ever happily before they were al ſhuffled up together, and then there was no differencing betwixt the moſt precious Jewel, and the moſt reffuſe Pebble.
3. This knowledg in the ful extent of it, as it is here to be attended, and that which is appropriated to that time in peculiar, it may be expreſſed in two particulars, if we would lay out the limits and bounds thereof.
1. They ſhal then ſtand perſwaded of the love of God to beleevers, by a ſetled and wel grounded conviction, that cannot be removed: I ſay, ſetled conviction; becauſe for a time or turn, for a preſent puſh and unde… preſſure, they may freely yield, and confeſs, and profeſs as much. So many profane wretches, in the horro… of their hearts, they have then honored, then advance… the faithful as the moſt happy. Oh Bleſſed ſuch, that ever they were Born, Balaam-like, Let my Soul die th… Death of the righteous, and my latter end be like his But this is but a pang. Now only ſetled conviction Seizeth upon the Souls of the worldly men,
2. It is a grounded Acknowledgment from a ſenſible Experience of the contrary. Condition, which they have obſerved in their own Souls, and therefore now it's paſt gainſaying, when their own ſenſe gives in conſtant Evidence without alteration; of which, more afterward.
If Conviction be ſetled, ſo as it cannot be removed; their Experience undeniable, which brings in Evidence that cannot be gain-ſayed; then it's true, The World may be ſaid to know that there is ſuch a Love of God to the Saints.
Queſt. 2. Why doth not the World come to know this in this Life?
Anſw. Upon a double Ground, or for a two-fold Reaſon.
1. Becauſe the Life Spiritual of the Saints, is hid and concealed while they wilder up and down in this Vale of Tears, clouded partly with ſorrows and miſeries which attend them, as a conſtant Companion in a Chriſtian Courſe; partly collied and bemited with corruptions of their hearts and lives: ſo that neither the beauty of Gods Grace, nor the tender expreſſions of Gods Love, doth in any peculiar manner appear in them; and go no further than the Judgment of Senſe, they are the moſt forlorn, deſpicable Perſons upon the face of the Earth. And truly, were their hopes only in this life, they were of all men moſt miſerable; and further than this Life, men do not look, nor can in truth ſee, wanting Faiths Proſpective, which is the Evidence of things not ſeen, that they ſo judg, nay, conclude it, as beyond controverſie.
And this ſomtime ſtumbled holy Aſaph, Pſal. 73. See alſo, 1 John, 3.1, 2. Our Life is hid with Chriſt in God: when Chriſt who is our Life ſhall appear, then ſhall we alſo appear with him in Glory.
Becauſe their Underſtandings are wholly perverted, and their hearts alſo ſo corrupt, that they are not able to judg of the Love of the Lord, or the evidencing expreſſions thereof. The god of this World hath ſo blinded their eyes, that the beauty of Gods Grace, and ſo the beams and heat of Gods Love cannot come home to their Conſciences, to convince them thereof: And ſuch is the corrupt diſtempered frame of their hearts, that they ſavor only the things of the Fleſh; and not to have things ſuit their ſenſual Appetite, or to contrive Contentments to their own carnal Affections, they count it the greateſt curſe and expreſſion of Gods diſtaſt, and diſpleaſure that may be. The carnal heart ſavors the things of the Fleſh, nothing ſeems ſweet, unleſs it ſuits his corruption. So that,
If the Life of a Beleever, and ſo the Evidences of Gods Love be hid, and cannot be diſcerned:
The hearts and minds of the World, be ſo perverted and ſurfeted with the ſweetneſs of their own luſts, that they cannot judg of the fruits of Gods Love, though preſented before them:
Then it is no marvel that they do not know it, nor acknowledg it as diſpenſed to the Saints.
The Point now explicated, the Reaſons which give in the Proof thereof, will appear more eaſie, and more undeniably plain.
1. At the Day of Judgment, the World of the wicked, they come to have convicting Evidence, which can neither be gain-ſayed, nor wil ever be removed, what is a never failing proof of Gods Love, by the ſenſe woful Experience they have of Gods direful hatred and diſpleaſure upon their own Souls. Their hearts now find it, and feel it; their Conſciences confeſs it; their Judgments acknowledg it, that the Plague of al Plagues, the Curſe of al Curſes, that wherein the venom of Gods Vengeance and infinite Indignation and hatred of the Lord from his Bleſſing and comforting preſence, to be deſtroyed from the Preſence of the Lord, and the Glory of his Power; the glorious and powerful expreſſion of his ſaving Mercy. However formerly the ſoul while it was ſurfeting in its ſinful diſtempers, found no greater content, nor conceived any greater favor, than to have it ful of its own luſts, and not to be croſſed with the Counſel of the Lord; and concluded no other Heaven, nor happineſs like the enjoying of their hearts delight, without check of God or Conſcience. Yet now he ſees the ſweet and ſurfets of thoſe ſins, become the greateſt torment unto him, the very quinteſſence of the Curſe, and the ſubſtance of the Sentence of Condemnation (Depart from me ye curſed) was the Commiſſion thereof; I thought nothing ſo delightful, that I might without gainſaying depart from God by ſinning: therein the execution of Gods Indignation doth wholly appear, to caſt me out of his preſence, and to ſtake me down in his departure, never to ſee his face, enjoy his preſence, come within the ſmile of his Favor any more.
Therefore thoſe who are brought ſo neer to God, ſo accepted of him, Chriſt at the right hand of the Father, they at the right hand of Chriſt, being ever with him; what that Love is, we cannot tel, that is beyond our reach, yet it is a fruit of the greateſt Love, we cannot but ſee and confeſs, our departure being the fearful fruit of Gods fierce diſpleaſure. Thus Eccleſiaſticus brings them in at the day of Judgment taking the ſhame to themſelves, which formerly they caſt upon the Saints. We Fools thought this mans life madneſs; but now he is advanced, and we caſt out of Gods fight and preſence for ever.
2. They are fully convinced, and experimentally perſwaded, that al this comes from Chriſt, and not from them; and from Chriſt as the Head of the Second Covenant: for from Adam it could not come, in whom they had a like ſhare, as al the Sons of Men, hewed out of the ſame Rock, and digged out of the ſame Pit, had the ſame Nature, as they; had as good Abilities, and as great means as they: and yet notwithſtanding, they found infinitely beyond their power, nay, their own Apprehenſions either to attain this, nay, it could not enter once into their thoughts, that they who knew not Chriſt, ſhould receive him, they who oppoſed him, ſhould become one Spiritually, and one Spirit with him, even as neer as the Members to the Head: for ſo they now hear the Saints acknowledg it, it was the Son that died for them, that was ſent from the living Father, that they might live through him. They now ſee the Son of God, the Lord Jeſus ſtands betwixt them, and al their harms, that no Devils can accuſe them, that no malice can charge them; but Chriſt ſaies, I have undertaken, anſwered, ſatisfied, and they now come to be accepted, as he, advanced as he, ſet up on the Throne to judg as he, and to regin as he, through al Eternity.
They who receive al this good from the Father through Chriſt, as the Head of the Covenant, for them, and in their behalf; and enjoy al next unto Chriſt: they are loved as the Lord Jeſus Chriſt. O! we wretches hated them, when God loved them; contemned them, when God honored them: we did not know them, and therefore wo unto us; we deſpiſed them, we looked at them, as the baſeſt of al men, when they were more than men, yea, more excellent than the Angels, the Spouſe of Chriſt, the Members of Chriſt, the Beloved of the Father in Chriſt, yea, beloved as Chriſt.
USE, 1.
Hence we have matter of Patience for the Saints of God: they are the contempt of the wicked, the ſcorn of the World, the Object of the ignominy and reproach of ungodly men: But their Life is hid with Chriſt in God, beyond their ken, their reach and reaſon; and no wonder they know nor them nor Chriſt, The God of this World hath blinded their eyes, and hardened their hearts: no marvel, that what they cannot ſee, they cannot judg aright of, they know not the things of the God of Heaven, nor the work of his Grace, nor the worth of his Servants.
The Saints are Princes, but they are not in their Country, they are in ſtrange places, and amongſt ſtrange People, who do not know them, and therefore cannot honor them: and therefore they are content to bear it for the while, to ſtay til they come into their own Countrey, and to the day of Coronation. Saies Paul, I paſs not for mans day. This is mans day, but at that day, the day of Jeſus, &c. The Lord Jeſus hath here been under hatches, and the wicked have ſeemed to carry the day againſt him. This is your hour. But Chriſt wil have his day, and then ye will have yours. As David encouraged himſelf in the ſimplicity of his heart; I ſhall be had in account of thoſe Maid Servants. So here.
USE, 2. Of Exhortation.
To perſwade the Saints, that they ſhould labor to know this Love, that ſo they may know their own honor and happineſs. It's part of their Priviledg, their Propriety, a note of Chriſts Sheep, They know me, and are known of me. If the Lord wil have the wicked acknowledg thee, who only ſee it; how much more doth it concern them that have it? It they who are but Spectators, much more they who are the Poſſeſſors, and do enjoy the ſame: how would this ſupport in al wants? It's but to diet and phyſick us, not to hurt us; it's out of Love: How would it ſweeten al our Sorrows and Corrections, even the ſharpeſt? It's out of love to purge us, and to fit us for himſelf; nay, ſolace our ſouls in Death? it's out of Love, it's to take down our Bodies, not to deſtroy them; to take out of the World, becauſe he loves us, to take us neerer to himſelf. How ſhould this ſettle us, and eſtabliſh us in al Change? There is an end of al things, and an end of al Perfections; but whom God loves, he loves to the end. He loved our Savior, when he brought him to the Grave, that he might bring him to Glory: And ſo with us; when we are parted from al things, when we ſhal be ſeparated one from another; Wife from the Husband, Child from the Father, nay, our Bodies ſeparated from our Souls; ſo that they are not, or if they were, they cannot live: There is an end of al thoſe Relations, no marrying in Heaven, no trading in Heaven; yet nothing ſhal be able to ſeparate us from the Love of God in Chriſt.