Christ Set Forth, Treatise · Epigraph
JOHN 13. 1.
— When Ieſus knew that his houre was come, that he ſhould depart out of this world unto the Father, HAVING LOVED HIS OWNE, HE LOVED THEM TO THE END: (or) for ever.
§. I.
Demonſtrations from Chriſts laſt Fare-well to his Diſciples.
IT was long before that Chriſt did break his mind to his Diſciples, that he was to leave them, and to goe away to heaven from them, (for Ioh. 16. 4. he ſayes, he had forborne to tell it them from the beginning:) But when he begins to acquaint them with it, he then at once leaves with them an abundance of his heart, and that not onelyonly how it ſtood towards them, and what it was at the preſent, but what it would be when he ſhould be in his glory. Let us (to this end) but briefly peruſe his laſt carriage, and his Sermon at his laſt Supper which he did eate with them, as it is on purpoſe penned and recorded by the Euangeliſt Iohn; and we ſhall find this to be the drift of thoſe long Diſcourſes of Chriſts, from the 13. to the 18. Chap. I will not make a Comment on them, but onelyonly briefly take up ſuch ſhort obſervations, as do more ſpecially hold forth this thing in hand.
Theſe words which I have prefixed as the Text, are the Preface unto all that his Diſcourſe that follows, (namely, unto that waſhing of his Diſciples feet, and his ſucceeding Sermon) which accordingly doe ſhew the argument and ſumme of all.1. Demonſtration, from his carriage at his laſt fare-well. The Preface is this, [Before the Feaſt of the Paſſeover, when Ieſus knew that his houre was come, that he ſhould depart out of this world unto the Father, having loved his owne which were in the world, he loved them unto the end. And ſupper being ended,—Ieſus knowing that the Father had given all things into his hands, and that he was come from God, and went to God, he then waſhed his Diſciples feet.] Now this Preface was prefixed by the Euangeliſt, on purpoſe to ſet open a window into Chriſts heart, to ſhew what it was then at his departure, and ſo withall to give a light into, and put a gloſſe and interpretation upon all that followes: The ſcope whereof is to ſhew what his affections would be to them in heaven; He tels us what Chriſts thoughts were then, and what was his heart amidſt thoſe thoughts, (both which occaſioned all that ſucceeds.)
1. He premiſeth what was in Chriſts thoughts and his meditation: He began deeply to conſider, both that he was to depart out of this world, (Ieſus knew, &c. (ſayes the Text) that is, was then thinking of it) that he ſhould depart unto the Father, and how that then he ſhould ſhortly be inſtalled into that glory which was due unto him; ſo it followes, ver. 3. Ieſus knowing (that is, was then actually taking into his mind) that the Father had given all things into his hands, that is, that all power in heaven and earth was his, ſo ſoone as he ſhould ſet footing in heaven; then in the midſt of theſe thoughts he tells us, he went and waſhed his Diſciples feet, (after he had firſt conſidered whither he was to goe, and there, what he was to be.)
But ſecondly, what was Chriſts Heart moſt upon, in the midſt of all theſe elevated meditations? Not upon his own glory ſo much, (though it is told us that he conſidered that, thereby the more to ſet out his love unto us) but upon theſe thoughts his Heart ran out in love towards, and was ſet upon his owne, Having loved his owne, ſayes the 1. ver. [foreign, his owne] (a word denoting the greateſt nearneſſe, dearneſſe, and intimateneſſe founded upon propriety:) The Elect are Chriſts owne, a piece of himſelf, not [foreign] as goods, (Iohn 1. 11. He came unto [his owne,] and [his own] received him not; [foreign] the word ſhews that he reckon them his owne but as goods, not as perſons) but he cals theſe here foreign, his own by a nearer propriety, that is, his owne children, his owne members, his owne wife, his owne fleſh: and he conſiders, that though he was to goe out of the world, yet they were to be in the world; and therefore it is on purpoſe added, which were in the world, that is, to remaine in this world. Hee had others of his own who were in that world unto which he was going, even the ſpirits of juſt men made perfect, (whom as yet he had never ſeene.) One would think, that when he was meditating upon his going out of this world, his heart ſhould be all upon Abraham, his Iſaacs, and his Iacobs, whom he was going to; no, hee takes more care for his own, who vvere to remain here in this vvorld, a world wherein there is much evil, (as himſelfe ſayes, Iohn 17. 15.) both of ſinne and miſerie, and vvith which, themſelves vvhilſt in it, could not but be defiled and vexed. This is it vvhichwhich draws out his bowels towards them, even at that time vvhen his heart was full of the thoughts of his own glory: Having loved his own, he loved them unto the end. Which is ſpoken, to ſhew the conſtancie of his love, and vvhat it vvould be when Chriſt ſhould be in his glory. [To the end] that is, to the perfection of it, foreign, ſayes Chryſoſtome: having begun to love them, he vvill perfect and conſummate his love to them. And to the end, that is, [forever;] So in the Greeke foreign is ſometimes uſed, and ſo by the Euangeliſt the phraſe is here uſed in a ſutableneſſe to the Scripture phraſe, Pſal. 103. 9. He will not alwayes chide, nor reſerve anger [for ever;] ſo we tranſlate it, but in the Originall, He reſerves not anger [unto the end.] So that the ſcope of this ſpeech is to ſhew how Chriſts heart and love vvould be towards them even for ever, when he ſhould be gone unto his Father, as well as it vvas to ſhew how it had beene here on earth; they being his owne, and hee having loved them, he alters, he changes not, and therefore vvill love them for ever.
And then thirdly, to teſtifie thus much by a reall teſtimony, what his love would be, when in heaven to them, the Euangeliſt ſhews, that when he was in the middeſt of all thoſe great thoughts of his approaching glory, and of the ſoveraigne eſtate which he was to be in, he then tooke water and a towell, and waſhed his Diſciples feete. This to have bin his ſcope will appeare, if you obſerve but the coherence in the ſecond verſe, it is ſaid, that Ieſus knowing that the Father had given all things into his hands, then (ver. 4.) he riſeth from ſupper, and layes aſide his garments, and tooke a towel and girded himſelfe; (ver. 5.) after that, he powred water into a baſon, and began to waſh his Diſciples feete, &c. where it is evident that the Euangeliſts ſcope is to hold forth this unto us, that then when Chriſts thoughts were full of his glorie, & when he tooke in the conſideration of it unto the utmoſt; even then, and upon that occaſion, and in the midſt of thoſe thoughts, he waſht his Diſciples feete; And what was Chriſts meaning in this, but that, whereas when he ſhould be in heaven, he could not make ſuch outward viſible demonſtrations of his heart, by doing ſuch meane ſervices for them; therefore by doing this in the middeſt of ſuch thoughts of his glory, hee would ſhew what hee could be content (as it were) to doe for them, when hee ſhould bee in full poſſeſſion of it? (ſo great is his love unto them.) There is another expreſſion of Chriſts like unto this, in Luke 12. 36, 37. which confirms this to be his meaning here, and to be his very heart in heaven. At ver. 36. he compares himſelfe to a Bridegroome, who is to go to heaven unto a wedding-feaſt; who hath ſervants on earth that ſtand all that while here below, as without, waiting for him; at which, becauſe they wait ſo long, they may think much, Chriſt adds, Verily I ſay unto you, that when the Bridegroome returnes (refreſhed with wine and gladneſſe) he ſhall gird himſelfe, and make them ſit downe to meate; and will come forth and [ſerve them.] The meaning is not as if that Chriſt ſerved at the latter day, or now in heaven, thoſe that ſit downe there; but onelyonly it is an abundant expreſſion in words, as here, in a real inſtance to ſet forth the over-flowing love that is in his heart, and the tranſcendent happineſſe that we ſhal then enjoy, even beyond what can be expected by us, (he utters himſelfe therefore by an unwonted thing not heard of, that the Lord ſhould ſerve his ſervants, and wait on them that waited for him) And it is to ſhew his heart to them, and vvhat he could be contented to doe for them. So that you ſee what his heart was before he went to Heaven, even amidſt the thoughts of all his glory; and you ſee vvhat it is after he hath beene in heaven, and greatned vvith all his glory, even content to waſh poore ſinners feete, and to ſerve them that come to him and wait for him.
Now fourthly, what was the myſtery of this his waſhing their feete? It was, as to give them an example of mutuall love and humility, ſo to ſignify his waſhing away their ſins: thus ver. 8. and 10. himſelfe interprets it. It is true indeede, that now he is in heaven, he cannot come to waſh the feete of their bodies, but he would ſignifie thus much thereby, that thoſe ſinners that will come to him when in his glory, he will waſh away all their ſins: He loved his Church, & gave himſelf for it, that he might ſanctifie and cleanſe it with the [waſhing of water,] that he might preſent it to himſelf a glorious Church, not having ſpot or wrinkle, &c. Eph. 5. 25, 26, 27.
This ſpecimen or declaration of his mind, wee have from this his carriage, at this his laſt farewell. Let us next take a ſurvey of the drift of that long Sermon which hee made at that his farewell, and wee ſhall find the maine ſcope of it to be further to aſſure his Diſciples of what his Heart would be unto them, and that will make a ſecond Demonſtration.
It were too long a work to inſiſt upon each particular:2. From many paſſages in that laſt Sermon. But certainly, no loving Husband ever endeavoured more to ſatisfie the heart of his Spouſe during his abſence, then Chriſt doth his Diſciples hearts, and in them, all Beleevers: (For take that along, once for all, that what Chriſt ſaid unto them, he ſayes unto us, as in that 17. of Iohn that ſpeech implyes, I pray not for them onelyonly, but for thoſe alſo that ſhall beleeve through their word.) And as what he prayed for them was for all Beleevers alſo; ſo what he then ſpake unto them.
Firſt, he lets them ſee what his heart would be unto them, and how mindfull of them when in heaven, by that buſineſſe which he profeſſeth hee vvent thither to performe for them: concerning which, obſerve firſt, that he lovingly acquaints them with it afore-hand what it is, which argued care and tenderneſſe, as from an husband unto a vvife it doth; And vvithall, hovv plaine heartedly doth he ſpeak, as one that vvould not hide any thing from them? Ioh. 16. 7. I tell you the truth of it, (ſayes he) it is expedient (and expedient) for you, that I goe away. And ſecondly, he tels them, it is wholly for them and their happineſſe; I goe to ſend you a Comforter, whilſt you are in this world, & to prepare a place for you, (Iohn 14. 2.) when you ſhall goe out of this world: There are many manſions in my Fathers houſe, and I goe to take them up for you, & to keep your places for you till you come. And there againe, how openly and candidly doth he ſpeak to them? If it had beene otherwiſe, (ſayes he) I would have told you: You may beleeve me, I would not deceive you for all the glory in that place to which I am a going. Whom would not this openneſſe and nakedneſſe of heart perſwade? But then thirdly, the buſineſſe it ſelfe being ſuch as is ſo much for us and our happineſſe; how much more doth that argue it? And indeed, Chriſt himſelfe doth fetch from thence an argument of the continuance of his love to them. So ver. 3. If I goe to prepare a place for you, (if that be my errand) then doubt not of my love when I am there; All the glory of the place ſhall never make me forget my buſineſſe. When he was on earth, he forgot none of the buſineſſe for which he came into the World: Shall I not doe my Fathers buſineſse? (ſayd he, when he was a child) yes, and he did it to the utmoſt, by fulfilling all righteouſneſſe. Surely therefore he will not forget any of that buſineſſe which he is to do in heaven, it being the more pleaſant work by far. And (as I ſhewed in the former diſcourſe, out of Heb. 6. 20.) He is entred as a Fore-runner, an Harbinger, to take up places there for us, and if he could forget us, yet our names are all written in heaven round about him, & are continually afore his eyes written there, not onelyonly by Gods election, ſo Heb. 12. 23. Ye are come to mount Sion, and to the heavenly Ieruſalem, and to the Church of the firſt-borne [which are written in heaven;] and to Ieſus, and to the bloud of ſprinkling, &c. but Chriſt himſelfe ſcores them up anew with his bloud, over every manſion there, which he takes up for any. Yea, he carryeth their names written in his heart, as the High-prieſt did the names of the ten Tribes on his breaſt, when he entred into the Holy of Holies. He ſits in heaven to ſee to it, that none other ſhould take their roomes over their heads, (as we ſay) And therefore, 1. Pet. 1. 4. Salvation is ſaid to be reſerved in Heaven for them, that is, kept on purpoſe for them by Jeſus Chriſt. The evill Angels had places there once, but they were diſpoſed of unto others over their heads, as the Land of Canaan vvas from the Canaanites; the reaſon of vvhichwhich vvas, becauſe they had not a Chriſt there to intercede for them, as vve have.
Then ſecondly, to manifeſt his mind fulneſſe of them, and of all beleevers elſe, when he ſhould be in his glory, he tels them that when he hath diſpatched that buſines for them, and made Heaven ready for them, and all the elect that are to come, that then he meanes to come again to them: So Chap. 14. ver. 3. If I goe and prepare a place for you, I will come again, vvhichwhich is a meere expreſſion of love, for he if he had pleaſed, he might have ordered it to have ſent for them to him, but he means to come for them himſelfe, and this vvhen he is warm (as vve ſpeake) and in the height and midſt of his glory in Heaven, yet he vvill for a time leave it to come again unto his Spouſe: And what is it for? 1. To ſee her; [I will ſee you again,] and your heart ſhall rejoyce. 2. To fetch her; So Iohn. 14. 3. I will come again and receive you to my ſelfe. He condeſcends to the very laws of Bridegrooms; (for notwithſtanding all his greatneſſe, no Lover ſhall put him down in any expreſſion of true love) It is the manner of Bridegrooms, when they have made all ready in their Fathers houſe, then to come themſelves and fetch their Brides, and not to ſend for them by others, becauſe it is a time of love. Love deſcends, better then aſcends; and ſo doth the love of Chriſt, who indeed is Love it ſelf; & therefore comes down to us himſelf: I will come again and receive you unto my ſelf, (ſayes Chriſt) that ſo where I am, you may be alſo. That laſt part of his ſpeech gives the reaſon of it, and withall bewrayes his entire affection: It is as if he had ſaid, The truth is, I cannot live without you; I ſhall never be quiet till I have you where I am, that ſo vve may never part againe, (that is the reaſon of it.) Heaven ſhall not hold me, nor my Fathers company, if I have not you with me, my heart is ſo ſet upon you: And if I have any glory, you ſhall have part of it. So ver. 19. Becauſe I live, you ſhall live alſo. It is a reaſon, and it is halfe an oath beſides; [As I live] is Gods oath; [Becauſe I live] ſayes Chriſt; He pawnes his life upon it, and deſires to live upon no other tearmes; [He ſhall live to ſee his ſeed, &c. Eſay 53.] And yet further, the more to expreſſe the workings and longings of his heart after them all that while, he tels them, it ſhall not be long neither ere he doth come againe to them. So Iohn 16. 16. Againe a little while and ye ſhall ſee me; a little while and ye ſhall not ſee me, (ſayes he.) Which [not ſeeing him] refers not to that ſmall ſpace of abſence whilſt dead and in the grave; but of that after his laſt aſcending, forty dayes after his Reſurrection, when he ſhould goe away, not to be ſeene on earth againe untill the day of Judgement; and yet from that Aſcenſion but a little while (ſayes he) and you ſhall ſee me againe; namely, at the day of Judgement. It is ſaid, Heb. 10. 37. Yet a little while, and he that ſhall come, will come, and will not tarry. The words in the Greek are, [foreign,] A little little as may be: Though long for the time in it ſelfe, yet as little while as may be in reſpect of his deſire, without the leaſt delaying to come: He will ſtay not a moment longer, then till he hath diſpatcht all our buſineſſe there for us. And then the doubling of the phraſe, foreign, (Veniens veniet, Comming he will come) implyes vehemencie of deſire to come, and that his mind is alwayes upon it; he is ſtill a comming; he can hardly be kept away. Thus the Hebrew phraſe likewiſe ſignifies an urgencie, vehemencie, and intenſeneſſe of ſome act; as [Expecting I have expected; Deſiring I have deſired;] ſo [Comming he will come:] And as not content with theſe expreſſions of deſire, hee adds over and above all theſe, [And will not tarry,] and all to ſignifie the infinite ardencie of his mind towards his Elect below, and to have all his Elect in heaven about him. He will not ſtay a minute longer then needs muſt; he tarryes onelyonly till he hath throughout all Ages by his Interceſſion prepared every room for each Saint, that he may entertaine them all at once together, and have them all about him.
Thirdly, what his heart would be towards them in his abſence, he expreſſeth by the carefull proviſion hee makes, and the order hee takes for their comfort in his abſence. Ioh. 16. 18. I will not leave you as Orphanes, (ſo the word is) I will not leave you like father-leſſe and friendleſſe children at ſixes and ſevens. My Father and I have but one onelyonly friend who lyes in the boſome of us both, and proceedeth from us both, the holy Ghoſt, and in the meane time I will ſend him to you. Doing herein as a loving Huſband uſeth to doe in his abſence, even commit his Wife to the deareſt friend he hath; ſo doth Chriſt. Ver. 16. I will pray the Father, (ſayes he) and he ſhall give you another Comforter: And Chap. 16. 7. he ſaith, I will ſend him to you. Who
Firſt, ſhall be a better Comforter unto you then I am to be in this kind of diſpenſation, (which whilſt I am on earth, I am bound up towards you in) So in that 16. of Iohn, ver. 7. he intimates, It is expedient (ſayes he) that I goe away; for if I goe not away, the Comforter will not come; who by reaſon of his office, will comfort you bettet then I ſhould doe with my bodily preſence. And this Spirit, as he is the earneſt of heaven, (as the Apoſtle ſpeaks) ſo he is the greateſt token & pledge of Chriſts love that ever was; and ſuch a one as the world cannot receive.
And yet ſecondly, all the comfort he ſhall ſpeak to you all that while, will be but from the expreſſion of my heart towards you: For as he comes not of himſelfe, but I muſt ſend him, (Ioh. 16. 7.) ſo he will ſpeake nothing of himſelfe, but whatſoever he ſhall heare, that ſhall he ſpeake, (ver. 13.) And ver. 14. he ſayes, He ſhall receive of mine, and ſhall ſhew it unto you. Him therefore I ſhall ſend on purpoſe to be in my roome, and to execute my place to you my Bride, Spouſe, and he ſhall tell you (if you will liſten to him, and not grieve him) nothing but ſtories of my love: So it is there, He ſhall glorifie me, namely, to you, (for I am in my ſelfe already glorified in heaven.) All his ſpeech in your hearts will be to advance me, and to greaten my worth and love unto you; and it will be his delight to doe it: And he can come from heaven in an inſtant when he will, and bring you freſh tidings of my mind, and tell you the thoughts I laſt had of you, even at that very minute when I am thinking of them, what they are at the very time wherein he tells you them. (And therefore in that 1 Cor. 2. by having the Spirit, ver. 12. we are ſaid to have the mind of Chriſt, ver. ult.) For he dwelleth in Chriſts heart, and alſo ours, and lifts up from one hand to the other what Chriſts thoughts are to us, and what our prayers and faith are to Chriſt.) So that you ſhall have my heart as ſurely and as ſpeedily as if I were with you; and he will continually be breaking your hearts, either with my love to you, or yours to me, or both; and if either, you may be ſure of my love thereby. And whereas (ſayes he) you have the Spirit now in your hearts, ſo ver. 17. of Chap. 14. [He now dwels in you,] yet after my Aſcenſion, he ſhall be in a further meaſure in you, as it follows there: And at that day (ver. 20.) you ſhall know (namely, by his Dictate) that I am in my Father, and you in me, and I in you: He will tell you when I am in Heaven, that there is as true a conjunction between me and you, and as true a dearneſſe of affection in me towards you, as is between my Father and me; and that it is as impoſſible to breake this knot, and to take off my heart from you, as my Fathers from me, or mine from my Father.
And then thirdly, you ſhall be ſure, that what he ſayes of my love to you, is true; for he is the Spirit of truth, Chap. 16. ver. 13. as alſo Chap. 1. ver. 16, 17. (which Chriſt ſpeaks of him as he is a Comforter.) And as you beleeve me when I tell you of my Father, becauſe I come from him, ſo you may beleeve him in all that hee ſayes of mee and of my love to you, for hee comes from me.
Ay but might they ſay, Will not hee alſo leave us for a time, as you have done? No, ſayes Chriſt, Chap. 14. 16. The Father ſhall give you another Comforter, and he ſhall abide with you for ever: Chriſt ſpeakes it in oppoſition to himſelfe; He himſelfe had beene a Comforter unto them, but he was now to be abſent, but not ſo the Spirit; He ſhall be with you for ever: and as he is now with you, ſo he ſhall be in you, ver. 17.
In the fourth place, if this be not enough to aſſure them how his heart would bee affected towards them, he aſſures them he will give them daily experience of it. Doe but try me (ſayes he) vvhen I am gone, and that by ſending me vvord upon all occaſions, vvhat you vvould have mee to doe for you, (and I have left my Spirit to be your Secretary, and the Enditer of all your Petitions) Hitherto you have asked nothing (that is, little) in my name, (he blames them that they have asked him no more to doe for them) but now ask and you ſhall receive. And if otherwiſe you vvill not beleeve, yet you ſhall beleeve your own eyes; ask & you ſhall ſee your ſelves anſwered preſently: and ſo Beleeve me (ſayes he) for the very works ſake, Ioh. 14. 11. He ſpeaks it of the works he would do for them, in anſwer to their prayers when hee was gone; which ſhould be as ſo many Epiſtles of his heart, returned in anſwer unto theirs: For it follows, ver. 12. Hee that beleeveth on me ſhall do greater works then I, becauſe I goe to my Father. So that it is manifeſt, he ſpeakes of the works done after his Aſcenſion. And how vvere they to get and procure them to be done? By Prayer; ſo it follows, ver. 13. And whatſoever you ſhall ask in my name, that will I doe. Hee ſpeakes it of the time when he is gone. And again he ſayes in ver. 14. If you ſhall ask any thing in my name, I will doe it. Let me but heare from you, be it every weeke, every day, every houre, you ſhall be ſure of an anſwer, (Open your mouthes wide, & I will fill them) And thoſe your Prayers ſhall be as continuall tokens both of your hearts towards me, and my anſwers ſhall be the like of mine to you. And becauſe Chriſt bids them direct (their Letters) their Prayers to the Father, onelyonly to ſend them in his name, as Iohn 16. 23. and ſo they might perhaps not ſo cleerly know and diſcern that his heart was in the anſwer to them, but his Fathers hand onelyonly, therefore hee adds twice in the 14. of Iohn, [I will doe it, I will doe it.] He ſpeakes like one as forward to doe for them, as his Father is or ſhould be; and as deſirous to have them knovv and take notice of his hand in it: And it is as if he had ſaid, Though you ask the Father in my name, yet all comes through my hands, and I will doe it: there muſt be my hand to the warrant for every thing that is done, and my heart ſhall not be wanting.
In the fift place, yet further to evidence his love, he not onelyonly bids them thus to pray to him, and in his name upon all occaſions, but he aſſureth them, that he himſelfe will pray for them: and obſerve but the manner of his telling them this; it is in the moſt inſinuating, perſwaſive expreſſions to convey his heart in to them, that men uſe to utter, when they would intimate the deepeſt care and purpoſe to doe a thing. Chap. 16. 26. At that day (namely, after his Aſcenſion) ye ſhall ask, &c. (ſayes he) and I ſay not unto you, that I will pray the Father for you; no, not I. (I mentioned it afore, I wil but add this illuſtration to it.) It is ſuch a ſpeech as men uſe, when they would expreſſe the greateſt reaſon that another hath, to reſt confident and aſſured of their love; [I doe not love you, no not I.] It is an expreſſing a thing by its contrary, which is moſt emphaticall. As when we ſay of a man, that hath the greateſt good turn done him that can be, [You are ſhrewdly hurt:] It is ſuch an expreſſion as Paul uſed to the Corinthians: I converted your ſoules when you thought not of it; I caught you with guile, [forgive mee this wrong.] So ſayes Chriſt here, I ſay not that I will pray for you, when the truth is, that it is the chiefeſt work that he doth in heaven; He lives ever to intercede: as he ever lives, ſo to intercede ever, and never to hold his peace till ſinners are ſaved. (But the work of Chriſt in heaven is a ſubject deſerves and will take up a diſtinct and large diſcourſe; I wil therefore ſpeak no more of it now) neither will I mention any more particulars out of this his Sermon. Reade but over thoſe 3. Chapters, (the 14, 15, and 16.) for in them you have the longeſt Sermon of his that is recorded; and he ſtood the longeſt upon this theme, of any other, becauſe indeed his heart was more in it, then in any point that he ever preached on.
OnelyOnly if any object and ſay, He ſpake all this to his Diſciples, to quiet and pacifie them, and ſo, more in reſpect to their trouble, then otherwiſe he would have ſpoken.
In the ſixt place, reade but the next Chapter, (the 17.) and you ſhall ſee, that he preſently goes apart and alone to his Father, and ſpeaks over all again unto him, that which he had ſaid unto them. He ſayes as much behind their backs of them, as he had ſaid before their faces to them. Reade it, and you will finde that he was the ſame abſent, that preſent with them. He was therefore not onelyonly hearty in what he had ſaid, but his heart was full of it. That Chapter (you know) contains a Prayer put up juſt before his ſuffering, and there he makes his Will, & his laſt requeſt, for in ſuch a ſtyle it runs, [Father, I will] ver. 24. which Will he is gone to ſee executed in Heaven. And Arminius ſaid true in that, that this Prayer is left us by Chriſt, as a ſummary of his interceſſion for us in Heaven; he ſpake as he meant to doe in Heaven, and as one that had done his worke, and was now come to demand his wages; [I have finiſhed thy work, (ſayes he, ver. 4) &c.] And whereas he ſpeakes a word or two for himſelf, (in the firſt 5. verſes) he ſpeaks five times as many for them for all the reſt of the Chapter is a Prayer for them. He uſeth all kind of Arguments to move his Father for his children: I have finiſhed the work which thou gaveſt me to doe, (ſayes he) and to ſave them is thy work, which remains to be done for mee by thee: and they are thine, and thou gaveſt them me; and I commend to thee but thine owne. And all mine are thine, and thine are mine; He inſinuates, that he of himſelfe had not added a man, but uſeth all his intereſt onelyonly for thoſe that the Father had given him: (and what a motive is this?) and he profeſſeth he wil not open his mouth for a man more: I pray not for the world, (ſayes he) I will not open my lips for any one ſonne of perdition; but I employ all my Blood, my Prayers, and my whole intereſt with thee, but for thoſe thy ſelfe haſt given me. And (ſayes he) though thou haſt given me a perſonall glory which I had before the World was; yet there is another glory which I account of almoſt as much; and that is in their being ſaved; I am glorifyed in them, (ſayes he, ver. 10.) and they are my joy; (ver. 13.) and therefore, I muſt have them with mee where ever I am: (ver. 24.) Thou haſt ſet my heart upon them, and haſt loved them thy ſelfe, as thou haſt loved me, and thou haſt ordained them to be one in us, even as we are one, and therefore I cannot live long aſunder from them: I have thy company, but I muſt have theirs too; I will that they be where I am, ver. 24. If I have any glory; they muſt have part of it: So it follows in the fore-named verſe [That they may behold the glory which thou haſt given me,] he ſpeakes all this as if he had beene then in Heaven, and in poſſeſſion of all that glory, and therefore it is an expreſſion of his heart in Heaven, which you have very good ground to build upon.
§. 2.
Demonſtrations from paſſages and expreſsions after his Reſurrection.
THeſe Demonſtrations have beene taken from his carriage and Sermon before his death, even at his firſt breaking of his mind unto his Diſciples concerning his departure from them. Let us now take a view of our Saviour in his behaviour after his Reſurrection; whence a further Indicium of his heart, how it would ſtand towards ſinners when he ſhould be in Heaven, may be taken, and his love demonſtrated. For his Reſurrection was the firſt ſtep unto his Glory, and indeede an entrance into it; when hee laid downe his bodie, he laid downe all earthly weakneſſes, and paſſions of fleſh and blood. It was ſown (as ours is) in weakneſſe; but with raiſing of it up again, he took on him the diſpoſitions and qualifications of an immortal and glorious body, It was raiſed in power. And The dayes of his fleſh (or frail eſtate) as the Author to the Hebrews, by way of diſtinction ſpeaks, were paſt and over at his Reſurrection: and the garment of his body was new dyed, and endowed with new qualities: and thereby it was made of a ſtuffe fit to beare and ſuſtain Heavens Glory: and therefore, what now his heart upon his firſt riſing ſhall appeare to be towards us, will be a certain demonſtration, what it will continue to be in heaven. And to illuſtrate this the more, conſider, that if ever there were a tryall taken, whether his love to ſinners would continue or no, it was then at his Reſurrection, for all his Diſciples (eſpecially Peter) had carryed themſelves the moſt unworthily towards him in that interim, that could be; and this then when he was performing the greateſt act of love towards them, (namely, dying for them) that ever was ſhewne by any. (And by the way, ſo God often orders it, that when hee is in hand with the greateſt mercies for us, and bringing about our greateſt good, then we are moſt of all ſinning againſt him; which he doth, to magnifie his love the more.) You know how they all forſook him, and in the midſt of his Agonie in the Garden, (in which he deſired their company, meerly for a reliefe unto his ſadded ſpirit) they ſlept, and lay like ſo many blocks, (utterly ſenſleſſe of his dolours) which had they had any friendly ſympathie of, they could never have done; [Could you not watch with me one houre?] Then you know, how foulely Peter denyed him with oathes and curſes; and after that, when he was laid in the grave, they are giving up all their faith in him, We truſted it ſhould have been he (ſay two of them) that ſhould have redeemed Iſrael: They queſtion, whether he was the Meſſiah or no, Luke 24. 21. Now when Chriſt came firſt out of the other world, from the dead, cloathed with that heart and body which he was to weare in heaven, what meſſage ſends he firſt to them? we would all think, that as they would not know him in his ſufferings, ſo he would now be as ſtrange to them in his Glory: or at leaſt, his firſt words ſhall be to rate them for their faithleſneſſe and falſe-hood: but here is no ſuch matter; for Iohn 20. 17. his firſt word concerning them is, Goe tell my Brethren, &c. You reade elſewhere, how that it is made a great point of love and condeſcending in Chriſt ſo to entitle them; Heb. 2. 11. [He is not aſhamed to call them Brethren] (ſurely his brethren had beene aſhamed of him:) Now for him to call them ſo when he was firſt entering into his glory, argues the more love in him towards them. He caries it as Ioſeph did in the height of his advancement, when hee firſt brake his minde to his brethren; I am Joſeph your brother (ſayes he, Gen. 45. 4.) So Chriſt ſayes here, Tell them you have ſeene Ieſus their Brother; I own them as brethen ſtill. This was his firſt compellation; but what was the meſſage that he would firſt have delivered unto them? that I (ſayes he) aſcend to my Father, and your Father. A more friendly ſpeech by far, and arguing infinite more love then that of Ioſephs did, (though that was full of bowels) for Ioſeph after he had told them he was their brother, adds, [whom you ſold into Egypt,] he minds them of their unkindneſſe, but not ſo Chriſt, not a word of that, hee minds them not of what they had done againſt him. Poore ſinners who are full of the thoughts of their own ſinnes, know not how they ſhall be able at the latter day to looke Chriſt in the face when they ſhall firſt meet with him: But they may relieve their ſpirits againſt their care and feare, by Chriſts carriage now towards his Diſciples, who had ſo ſinned againſt him: Be not afraid, your ſins will he remember no more. Yea further, you may obſerve, that he minds them, not ſo much of what he had been doing for them; He ſayes not, Tell them I have been dying for them, or, That they little think what I have ſuffered for them; not a word of that neither: but ſtill his heart and his care is upon doing more; he looks not backward to what is paſt, but forgets his ſufferings, as a woman her travaile, for joy that a man-child is borne. Having now diſpatcht that great work on earth for them, he haſtens to heaven as faſt as he can to doe another: And though he knew he had buſineſſe yet to doe upon earth, that would hold him forty dayes longer; yet to ſhew that his heart was longing, and eagerly deſirous to be at work for them in heaven, hee ſpeakes in the preſent tenſe, and tels them, I aſcend; and he expreſſeth his joy to be, not onelyonly that he goes to his Father, but alſo that he goes to their Father, to be an advocate with him for them, of which I ſpake afore. And is indeed Jeſus our Brother alive? and doth he call us Brethren? and doth he talk thus lovingly of us? (whoſe heart would not this over come?)
But this was but a meſſage ſent his Diſciples, before he met them; let us next obſerve his carriage and ſpeech at firſt meeting together. When he came firſt amongſt them, this was his ſalutation, Peace be to you, ver. 19. which he reiterates, ver. 21. and it is all one with that former ſpeech of his uſed in that his parting Sermon, [My peace I leave with you.] After this hee breathes on them, and conveyes the holy Ghoſt in a further meaſure into them, ſo to give an evidence of what he would doe yet more plentifully in heaven: and the myſtery of that his breathing on them, was to ſhew that this was the utmoſt expreſſion of his heart, to give them the Spirit, and that it came from the very bottome of it, (as a mans breath doth) as well as that the holy Ghoſt proceeds from him, as well as from the Father, (which was alſo the meaning of it.) And to what end doth he give them the Spirit? not for themſelves alone; but that they by the gifts and aſſiſtance of that Spirit might forgive mens ſins by converting them to him, [Whoſe ſins ſoever ye remit, (namely, by your miniſtery) they are remitted to them:] His mind you ſee is ſtill upon ſinners, and his care for the converſion of their ſoules. And therefore in another Euangeliſt, (namely, Mark) his laſt words recorded are theſe: Goe ye into all the World, and preach the Goſpell unto every creature, and he that beleeveth ſhall be ſaved, &c. Chap. 16. 15. And in Luke, Chap. 24. ver. 46, 47. his laſt words on earth there recorded are, [Thus it behoved Chriſt to ſuffer and to riſe,—that repentance and remiſsion of ſinnes ſhould be preached among all Nations, And addes, beginning at Hieruſalem, where hee had beene but a few dayes before crucified. Of all places, one would have thought he would have excepted that, and have charged them to paſſe by it, but he bids them begin there: let them have the firſt fruit and benefit by my death, that were the actors in it. And (to that end) he alſo ſayes, Behold, I ſend you the Promiſe of my Father, &c. ver. 49. Another time he appeares to two of them, and then indeede he rates them, ſaying, O ye fools, and ſlow of heart; but for what is it? but onelyonly becauſe they would not beleeve on him, for no other ſinne, not for that they had forſaken him: ſo it follows, O ye fooles, and ſlow of heart to beleeve, &c. Luk. 24. 25. and this becauſe he is glad when we beleeve, as Iohn 11. 15. And after that, he appeares to all the eleven, and upbraids them, (the Text ſayes) but with what? with their unbeliefe and hardneſſe of heart; ſtill becauſe they beleeved not, ſo ver. 14. No ſinne of theirs troubled him but their unbeliefe: Which ſhews how his heart ſtands, in that he deſires nothing more, then to have men beleeve in him; and this, now when glorified. Afterwards he meets with Thomas, and ſcarce chides him for his groſſe unbeliefe; onelyonly tels him, it was well that having ſeene, he beleeved; but pronounceth them more duplicate page duplicate page bleſſed, who though they have not ſeene, yet beleeve: and ſo he is reproved, Iohn 20. 29. Another time he ſhews himſelfe to his Diſciples, and particularly deales with Peter, but yet tels him not a word of his ſins, nor of his forſaking of him, but onelyonly goes about to draw from him a teſtimony of his love to himſelfe, Peter, (ſayes he) loveſt thou me? Chriſt loves to heare that note; full well doe thoſe words ſound in his eares, when you tell him, you love him, though he knows it already; as Peter tels him, Thou knoweſt all things, thou knoweſt I love thee, Iohn 21. 15. and this Chriſt puts him thrice upon. And what was Chriſts aime in drawing this acknowledgement of love from Peter to him, but onelyonly to put an engagement upon Peter, that if he loved him as he profeſſed, and would ever ſhew it, then to feed his lambs? This is the great teſtimonie that he would have Peter to ſhew his love in, when he ſhould be in heaven; and this is the laſt charge he gives him: Which how great a teſtimony is it, to ſhew how his owne heart was affected, and what his greateſt care was upon? His heart runs altogether upon his Lambs, upon ſoules to be converted; He had ſaid afore, Sheep I have, Iohn 10. 6. which are not of this fold, them I muſt bring in: (and he left his Apoſtles to doe it) but this here was a more moving and affectionate expreſſion; for ſheep can ſhift for themſelves, but poore little Lambes cannot: Therefore Chriſt ſayes unto Peter, Feed my Lambes, (even as Iohn, to expreſſe the more love unto thoſe he writes to, calls them My little children.) And to what end doth the Euangeliſt record theſe things of him after his Reſurrection? One of the Euangeliſts that recorded them, informs us; In the 20. of Iohn, ver. 30. it is ſaid, that Ieſus did many other ſignes, namely, after his Reſurrection: (for in the middeſt of the ſtory of thoſe things done after his Reſurrection hee ſpeakes it,) which are not written in this Book, (but partly recorded by other Euangeliſts, and partly concealed) but theſe things are written that yee might beleeve that JESVS is the CHRIST, that is, that ſo you might come to him as to the Meſsiah, the Saviour of the World: and therefore, the moſt of the things recorded tend to ſhew Chriſts heart and carriage towards Sinners, that ſo wee might beleeve on him, and that beleeving we might have life through his Name.
§. 3.
Demonſtrations from paſſages at and after his Aſcenſion into heaven.
LEt us view him next in his very aſcending, his carriage then alſo will further aſſure our hearts of this. Luke 24. 50. it is ſaid, He lifted up his hands and bleſſed them: and to put the greater emphaſis upon it, and that we might the more obſerve it, as having ſome great myſtery in it, ver. 51. it is added, [And whilſt he bleſſed them, he was parted from them, and carried up into heaven.] This benediction Chriſt reſerved to be his laſt act; and what was the meaning of it, but (as I have before ſhewne) to bleſſe them, as God bleſſed Adam and Eve, bidding them Encreaſe and multiply, and ſo bleſſing all Man-kind that were to come of them? Thus doth Chriſt in bleſſing his Diſciples, bleſſe all thoſe that ſhall beleeve through their word unto the end of the world. I only adde this to the illuſtration of it; this myſtery is interpreted by Peter, Acts 3. 26. when ſpeaking to the Jews, he ſayes, VntoUnto you firſt, God having raiſed up his Sonne Ieſus, ſent him [to bleſſe you,] (and how?) in turning away every one of you from his iniquities, and ſo, forgiving of them; (for, Bleſſed is the man whoſe ſin is forgiven.) Thus at his aſcending.
In the next place, let us conſider what Chriſt did when he was come to heaven and exalted there: how abundantly did he there make good all that he had promiſed in his laſt Sermon? For Firſt, he inſtantly powred out his Spirit, and that richly, (as the Apoſtle to Titus ſpeakes,) and he being by the right hand of God exalted, and having received of the Father the promiſe of the Holy Ghoſt, hee hath ſhed forth this which you now ſee and heare, ſayes the Apoſtle in his firſt Sermon after, Acts 2. 33. he then received it, and viſibly powred him out. So Epheſ. 4. 8. it is ſaid, He aſcended up on high, and gave gifts unto men,—for the work of the Miniſtery, (ver. 15) and for the joynting in of the Saints to the encreaſe of the body of Chriſt, (ver. 16.) that is, for the converting of elect ſinners, and making them Saints. And the gifts there mentioned (ſome of them) remain unto this day, in Paſtors, and Teachers, &c. And this ſpirit is ſtill in our preaching, and in your hearts in hearing, in praying, &c, and perſwades you of Chriſts love to this very day; and is in all theſe, the pledge of the continuance of Chriſts love ſtill, in Heaven unto ſinners. All our Sermons and your Prayers are evidences to you, that Chriſts heart is ſtill the ſame towards ſinners, that ever it was, for the Spirit that aſſiſts in all theſe, comes in his name, and in his ſtead, and works all by commiſſion from him. And doe none of you feele your hearts moved in the preaching of theſe things, at this and other times? and who is it that moves you? it is the Spirit who ſpeakes in Chriſts name from heaven, even as himſelfe is ſaid to ſpeake from heaven, Heb. 12. 25. And when you pray, it is the Spirit that endites your prayers, and that makes interceſsion for you in your own hearts, Rom. 8. 26. which Interceſſion of his is but the evidence and eccho of Chriſts Interceſſion in heaven. The Spirit prayes in you, becauſe Chriſt prays for you: he is an Interceſſor on earth, becauſe Chriſt is an Interceſſor in Heaven. As he did take off Chriſts words, and uſed the ſame that he before had uttered, vvhen he ſpake in and to the Diſciples the vvords of life: ſo he takes off Chriſts prayers alſo when he prayes in us: hee takes but the vvords as it were out of Chriſts mouth, or heart rather, and directs our hearts to offer them up to God. He alſo follovvs us to the Sacrament, and in that Glaſſe ſhews us Chriſts face ſmiling on us, and through his face his heart; and thus helping of us to a ſight of him, vve goe away rejoycing that we ſavv our Saviour that day.
Then ſecondly, all thoſe vvorks both of miracles and converſion of ſinners, in anſwer to the Apoſtles prayers, are a demonſtration of this. What a handſell had Peters firſt Sermon after Chriſts Aſcenſion, when three thouſand ſoules were converted by it? The Apoſtles (you know) went on to preach forgiveneſſe through Chriſt, and in his Name, and to invite men to him; and what ſignes and wonders did accompany them, to confirme that their preaching? and all were the fruits of Chriſts Interceſſion in heaven: So that what he promiſed, (Iohn 14. 12.) as an evidence of his minding them in heaven, was abundantly fulfilled. They upon their asking did greater works then he: ſo Acts 4. 29, 30. at the prayers of Peter. And Heb. 2. 3, 4. the Apoſtle makes an argument of it, How ſhall we eſcape (ſayes he) if we neglect ſo great ſalvation, which at the firſt began to be ſpoken by the Lord, and was confirmed unto us by them that heard him, God alſo bearing them witneſſe both with ſignes and wonders, and with divers miracles? &c. Yea, let me adde this, that take all the New Teſtament, and all the Promiſes in it, and expreſſions of Chriſts love, it was written all ſince Chriſts being in heaven, by his Spirit, and that by commiſſion from Chriſt, and therefore all that you find therein you may build on, as his very heart; and therein ſee, that what he once ſaid on earth, he repealeth not a word now he is in heaven; his mind continues the ſame: And the conſideration hereof may adde a great confirmation to our faith herein.
Thirdly, ſome of the Apoſtles ſpake with him ſince, even many yeeres after his Aſcenſion. Thus Iohn, and Paul, (of which the laſt was in heaven with him) and they both doe give out the ſame thing of him. Paul heard not one Sermon of Chriſts (that we know of) whilſt on earth, and received the Goſpel from no man, Apoſtle, or other, but by the immediate Revelation of Jeſus Chriſt from heaven (as he ſpeaks, Gal. 1. 11, 12.) But he was converted by Chriſt himſelfe from heaven, by immediate ſpeech and conference of Chriſt himſelfe with him; and this long after his Aſcenſion. And in that one inſtance Chriſt abundantly ſhewed his heart and purpoſe to continue to all ſorts of ſinners to the end of the world. Thus in two places that great Apoſtle telleth us; the firſt is 1 Timoth. 1. 13. I was a perſecuter, a blaſphemer, (ſayes he) but I obtained merciemercy, and the grace of our Lord (namely, Jeſus Chriſt) was exceeding abundant: and upon this, he declares with open mouth (as it were) from Chriſts own ſelfe, who ſpake to him from Heaven, that this is the faithfulleſt ſaying that ever was uttered, that Chriſt came into the World to ſave ſinners, whereof I am chiefe, (ſayes he) ver. 15. And to teſtifie that this was the very ſcope of Chriſt in thus converting of Paul, himſelfe; and Pauls ſcope alſo in that place to Timothy to ſhew ſo much, appears by what follows, v. 16. For this cauſe I obtained this merciemercy, that in me [firſt] Ieſus Chriſt might ſhew forth all long-ſuffering for a pattern to all them that ſhould hereafter beleeve on him unto life everlaſting. It is expreſſe (you ſee) to aſſure all ſinners, unto the end of the world, of Chriſt heart towards them: this was his drift: For this very cauſe, (ſayes Paul.) The ſecond place I alledge in proofe of this, is the ſtory of Pauls converſion, where he diligently inſerts the very words that Chriſt ſpake to him from heaven, (Acts 26. 16.) which were theſe, [I have appeared unto thee for this purpoſe, to make thee a Miniſter and a witneſſe,—to ſend thee to the Gentiles, [to open their eyes, and to turne them from darkneſſe to light, and from the power of Satan unto God, that they may receive forgiveneſſe of ſinnes, and an inheritance among them that are ſanctified by faith that is in me.] Brethren, theſe are Chriſts words ſince he went to Heaven, and he tels Paul hee appeared unto him to teſtifie thus much. This for Pauls conference with him.
Then againe, ſixty yeares after his Aſcenſion, did the Apoſtle Iohn receive a Revelation from him, even when all the Apoſtles were dead, (for after all their deaths was that book written) and that Revelation is ſaid to be in a more immediate manner, the Revelation of Ieſus Chriſt, (ſo Chap. 1. 1.) then any other of the Apoſtles writings: and you read that Chriſt made an Apparition of himſelfe to him, and ſaid, I am he that was dead, and am alive, and live for evermore, Chap. 1. 18. Now let us but conſider Chriſts laſt words, in that his laſt book, (the laſt that Chriſt hath ſpoken ſince he went to Heaven, or that hee is to utter till the day of Judgement) you have them in the laſt Chapter, ver. 16. I Ieſus have ſent mine. Angel to teſtifie unto you theſe things in the Churches: I am the root and the off-ſpring of David;—[and the Spirit and the Bride ſay, Come: and let him that heareth ſay, Come: and let him that is athirſt come: and whoſoever will, let him take of the water of life freely.] They are the latter words I cite this place for; The occaſion of theſe words was this: Chriſt was now in Heaven, and had before promiſed one day to come again, and fetch us all to Heaven: And in the meane time, marke what an ecchoing and anſwering of hearts and of deſires there is mutually betweene Him from heaven, and beleeving ſinners from below: Earth calls upon Heaven, and Heaven calls upon earth, as the Prophet ſpeaks. The Bride from earth ſayes unto Chriſt, Come to me; and the Spirit in the Saints hearts below, ſayes, Come unto him alſo: and Chriſt cryes out as loud from Heaven, Come, in anſwer unto this deſire in them; ſo that heaven and earth ring againe of it. Let him that is athirſt come to me; and let him that will come, come, and take of the waters of life freely: This is Chriſt ſpeech unto men on earth. They call him to come unto earth, to Judgement; and he calls ſinners to come up to heaven unto him for merciemercy: They cannot deſire his comming to them, ſo much as he deſires their comming to him. Now what is the meaning of this, that upon their calling upon him to come, he ſhould thus call upon them to come? It is in effect as if he had plainly uttered himſelfe thus, I have a heart to come to you, but I muſt have all you my Elect that are to be on earth, come to me firſt: You would have me come downe to you, but I muſt ſtay here, till all that the Father hath given me, be come to me; and then you ſhall be ſure, quickly to have me with you: Hereby expreſſing how much his heart now longs after them. This to be his meaning, is evident by the words which he adds, ver. 20. He which teſtifies theſe things, (namely, Chriſt) ſayes, [Surely I come quickly.] And if we obſerve how much by the by (as it were) theſe words of Chriſts doe come in, it makes them the more remarkable to ſhew his heart in uttering them. This Book was intended meerly as a Prophecie of the times of the Goſpell untill his comming; unto which period of it, when Iohn had brought that Prophetique ſtory, he brings in the Bride longing for that comming of Chriſt, [The Bride ſayes, Come.] And no ſooner ſayes ſhe ſo, but Chriſt by way of retortion doth likewiſe ſay, Come, unto her alſo; yea, it puts the more obſervation upon it, that he had uttered the ſame words before, Revel. 21. 6. but notwithſtanding he will repeate them again, and have them to be his laſt words. All which ſhews how much his heart was in this part of the Goſpel, to invite ſinners to him; that now when he is to ſpeake but one ſentence more, till wee hear the ſound to judgement, he ſhould eſpecially make choice of theſe words. Let them therfore for ever ſtick with you, as being worthy to be your laſt thoughts when you come to die, and when you are a going to him. He ſpeakes indeed ſomething elſe after them; but that which he ſayes afterwards, is but to ſet a ſeal unto theſe words, and to the reſt of the Scriptures, whereof this is the chiefe. And further to ſhew, that theſe words vvere ſingled out to be his laſt, and that he meant to ſpeak no more till the day of judgement, therefore alſo he adds a curſe to him, who ſhould adde to them, or take from them. He adds indeed after that another ſpeech, but it is onelyonly to ingeminate his willingneſſe to come quickly, were all his elect but once come in to him, ſo ver. 20. And all this tends to aſſure us that this is his heart, and wee ſhall find him of no other minde untill his comming again.
And that you may yet the more conſider them as thus purpoſely brought in by him as his laſt words to make them ſtick with us, let me adde another obſervation about them, and that is this, that at another time when he was upon earth, he in like manner ſingled out theſe very words (I mean the matter of them) as the concluſion and ſhutting up of many dayes preaching. Thus Iohn 7. 37. In the laſt day, that great day of the Feaſt, Ieſus ſtood and cryed, [If any man thirſt let him come to me and drinke.] Theſe words were ſpoken on the laſt day of the feaſt, after which hee vvas to preach no more at that time, and for a good vvhile after unto them: (and he had preached upon all the former dayes of that feaſt, as his manner vvas) and it vvas [the great] day of the Feaſt, vvhen he had the greateſt audience: and you ſee he chooſeth this for his laſt ſentence, of tht his laſt Sermon then; and vvhen he vvould give them ſomething at parting, as a Viaticum, vvhichwhich he would have them carry home vvith them to feede upon above all the reſt, theſe are his vvords, If any man thirſt, let him come to mee, and [drinke:] (which himſelf interprets to be beleeving on him, ver. 38.) and he ſtands up to ſpeak this; yea, he cries, ſayes the text, vvith open mouth, with utmoſt vehemencie, to the intent that all might heare this above all ſayings elſe. And thus in like manner at this time alſo, when he is to ſpeak no more, but to hold his tongue for ever till the day of Judgement, (nor is to write any more Scriptures) he then ſends his Angel to teſtifie theſe to be his laſt words; and this, although he had ſpoken them before: It was therefore aſſuredly done, to ſhew his heart in them. They were his laſt words then, and they ſhall be mine in the cloſure of this Diſcourſe, for vvhat can there be added to them?