Commentary on John, Chapter 17
CHAP. XVII.
Verſe 1. And lift up his eyes to Heaven]
THis and the like outward geſtures in prayer, as they iſſue from the fervency of the good heart, ſo they reflat upon the ſoul, whoſe inviſible affections by theſe viſible actions, in the Saints, are the more inflamed. Howbeit hypocrites, though they have their hands elbow-deep in the earth, will ſeem to pierce Heaven with their eyes lift up in prayer, videntur torvo aſpectu coelum ad ſe attrahere, ſaith Calvin ſomewhere: they ſo fix their eyes in publike prayer, as if they would leave them on the roof of the Church: when as all is but hiſtrionicall, foreign, to be ſeen of men, Matth. 6.theatricall, counterfeit. The eagle, when ſhe ſoareth higheſt, hath ever an eye to the prey below: ſo hath the hypocrite, to profit, credit, &c.
The hour is come] q. d. I aske not before the time is come, and ripe and ready for thy kingdom. Some would be in Heaven, ere they have done their worke upon earth. But what ſaid that Ancient? Domine, ſi tibi ſim neceſſarius, non recuſo vivere: Lord, if thou have any further ſervice for me to do, I am willing to live longer. When we come to Heaven, the reward will be ſo large, that we ſhall repent us (if it were poſſible there to repent for any thing) that we have done no more worke. It is not lawfull (ſaith one) to wiſh for death ſimply, neither to be ſet free from the troubles, fears and cares of ſin, Capell of Tempt. par 3.nor that we would not conflict, nor wreſtle any longer (for this were to ſerve our ſelves, and ſeek our own eaſe and ends) but in hatred to ſin, as it is ſin, &c.
Verſe 2. That he ſhould give eternall life] And what more free then gift? Note this againſt our Merit-mongers, who not only cry with Novatus, Non habeo, Domine, quod mihi ignoſcas: I have done nothing that thou ſhouldſt forgive me; but with Vega. Vitam aeternam gratis non accipiam. I will not have heaven for nothing. How much better S. Auguctine, Homo ignoſcat, ſaith he, ut Deus ignoſcat. And William Wickam, Act and Mon.founder of New-Colledge, who, though he did many good workes, yet he profeſſed that he truſted to Jeſus Chriſt alone for ſalvation.
Verſe 3. That they may know thee] To know God in the face of Chriſt, is Heaven afore-hand, Qui non habet Chriſtum in horoſcopo, Bucholcer.non habet Deum in medio Coeli. By his knowledge ſhall my righteous ſervant juſtifie many, ſaith God concerning Chriſt, Iſa. 53.11. that is, by faith; which infolds aſſent of the judgement, conſent of the will, and affiance or aſſurance of the heart. Papiſts place faith in the will only, and exclude knowledge. Nay, Bellarmine affirmeth that faith may be better defined by ignorance (that mother of devotion) then by knowledge. They dig out mens eyes (as they dealt by Samſon) and then make ſport with them; they confine faith to the will, that they may doe what they will with the underſtanding and the heart; as the Friers ſend men on pilgrimage, that they may lie with their wives the while.Heyl. Geog. 288
Verſe 4. That thou gaveſt me to doe.] Our Saviour counts his work a gift: So ſhould we take it for a favour, that he employes us, that we may have any office about him, that we may magnifie him with our bodies, whether by life or death, Act. and Mon.Phil. 1.19. As an heretike I am condemned (ſaid Mr Bradford) and ſhall be burned, whereof I ask God heartily mercy, that I doe no more rejoyce then I doe, having ſo great cauſe, as to be an inſtrument, wherein it may pleaſe my dear Lord God and Saviour to ſuffer. And the greateſt promotion (ſaid Latymer) that God giveth in in this world, is, to be ſuch Philippians to whom it is given, Ibid. 1565.not only to believe, but alſo to ſuffer. Ignatius profeſſed he had rather be a Martyr then a Monarch. Ibid. 1831.John Noyes took up a Fagot at the fire, and kiſſed it, ſaying, Bleſſed be the time that ever I was born to come to this. The Apoſtles rejoyced that they were graced ſo, to be diſgraced for Chriſt, Act. 5.41.
Verſe 5. With the glory which I had, &c.] Our Saviour then is no up-ſtart-God, and of a later ſtanding, as the Arians and Mahometans would make of him. Mahomet ſpeaks very honourably of Chriſt, except only in two things. Firſt, he denied that he was crucified, but that ſome other was crucified for him. Secondly, he took up the opinion of the Arians, to deny his Divinity. Arius at Conſtantinoply ſitting upon the cloſe-ſtool purged out his guts. Mahometiſme is now there in that place, as it were the excrements of Arius.
Verſe 6. I have manifeſted thy name] The Jews ſeek to detract from the glory of our Saviours miracles, by giving out, that he did them by I know not what ſuperſtitious or Magicall uſe of the Name Jehovab. Bern.But that name of God that he is here ſaid to manifeſt, is that nomen Majestativum, that holy and reverend name of God, ſet down, Exod. 34.6, 7. A name that would fill our hearts with heaven, and anſwer all our doubts, had we but skill to ſpell out all the letters in it.
Verſe 7. Now they have known &c.] That the Goſpel is a plot of Gods own contriving, and no device of man; as that Evangelium regni was, ſet out by the Family of Love: and thoſe Fanatikes mentioned by Irenaeus, that were ſo beſotted with an opinion of themſelves, that they accounted their own writings to be Goſpels. In the year 1220. certain Monkes at Paris ſet out a Goſpel full of all filthineſſe and blaſphemy, Rec. hive of Rome, p.30.naming it, Evangelium aeternum. And in the book called Conformitates S. Franciſci, made in the year 1389. it is written, that the ſame book is better then the Goſpel, and S. Francis ſet in Lucifers chair above Angels. The Councel of Constance comes in with a non obstante againſt Chriſts inſtitution, Caranz. ſum. Concil ſeſſ. 13.withholding the cup from the Laity. And when the Pope ſets forth any Buls, commonly he concludes thus; Non obſtantibus conſtitutionibus & ordinationibus Apostolicis, caeteriſ que contrariis quibuſcun que . And the Popes interpretation of Scripture, be it what it will, ſeem it never ſo contrary to the Scripture, is, Ipſiſſimum Dei verbum, the very word of God, ſaith Hoſius.
Verſe 8. For I have given unto them] A ſweet and precious gift. foreign, Primarium quided & res magns mementi.It was the Jews primary priviledge, that unto them were committed the oracles of God. There is a (chiefly) ſet upon it, Rom. 3.2. See my Grue Treaſure.
Verſe 9. I pray for them.] Chriſt hath left us this prayer here recorded, as a patern of that interceſſion he unceſſantly maketh for us, 1 King. 2.at the right hand of his heavenly Father. Joab was heard for Abſolom: ſhall not Chriſt for us? Solomon denied his mothers requeſt: God will not deny Chriſts. The Prodigall came without out a mediatour to his Father, and was embraced: Much more ſhall we, preſented by Chriſt.
Verſe 10. And I am glorified in them.] It will be a ſingular prop to our prayers, if we ſo carry our ſelves, that Chriſt in his daily interceſſion may give this teſtimony of us to the Father. He undertakes for us, as it were, and gives his Word, that we, being mindefull of our reconciliation by him, ſhall ſhun ſin by his grace, and not provoke him as before. This ſhould cauſe us to live ſo as Chriſt may have credit by us, and we may have courage to come to God by Chriſt.
Verſe 11. Keep through thine own Name] The Name of the Lord is a ſtrong Tower, Prov. 18.10. A munition of rocks, Iſa. 33.18. Hither the Saints run for the ſecuring of their comforts, and ſafeguarding of their perſons, as Coneyes doe to their burroughes, all creatures to their refuges, 2 Sam. 5.6, 7…as the Schechemites fled to their Tower, when their City was beaten down to the ground, Judg. 9. The lame and blinde, the moſt ſhiftleſſe creatures, when they had gotten the ſtrong hold of Sion over their heads, thought then they might ſecurely ſcoru David and his hoſt, and yet their hold fail'd them. So doth not God, thoſe that flee to his Name. Pray, to be kept by it.
Verſe 12. But the ſonne of perdition.] This exception ſhews, that Judas was never of Chriſts body: for, can he be a Saviour of a ſon of perdition? But why is he then excepted? Firſt, by reaſon of his office the ſeemed to be of his body. Secondly, our Saviour ſpeaketh here in particular of the twelve; and to be an Apoſtle, was in it ſelf but an outward calling.
Verſe 13. And theſe things I speak in the world.] Not for his own or his Fathers ſake, but for the comfort of his Diſciples; to cure them of their anxiety and anguiſh, when they heard him praying and providing ſuch things for them. For this alſo it was, that he prayed thus in their preſence (when at other times he went apart) for their conſolation doubtleſſe and inſtruction. Mr Bradford Martyr, when he ſhifted himſelf in a clean ſhirt, Act. and Mon. ſol. 1548.made for his burning, he made ſuch a prayer of the wedding-garment, that ſome of thoſe that were preſent, were in ſuch great admiration, that their eies were as truly occupied in looking on him, as their cars gave place to hear his prayer.
Verſe 14. I have given them thy Word, &c.] I have put my word into their mouth, therefore the world hateth them: Perſecution being the black Angel (as Calvin ſaid) that dogs the Goſpel. When our Saviour preached at Nazareth, ſo long as he was opening his Text they admired him, but when he came to apply it cloſe to their conſciences, Luk. 4.they pulled him out of the Pulpit, and would have broken his neck down the hill. The book that the Angel gave John to eat, Revel. 10.9. Brightman. Pare….was ſweet in his mouth, but bitter in his belly, to note, that the knowledge of divine truths is pleaſant, but the publiſhing of them, whereby the fruit thereof might come to the reſt of the members (like the concoction and diſtribution of meat digeſted in the ſtomacke) is full of trouble.
Verſe 15. That thou take them out of the world.] Many godly men, weary of the worlds ill-uſages, are found ort ſitting under Elias his Juniper, and wiſhing to die: for what are they better then their Fathers? Iob 6.8, 9.Oh that I might have my request! ſaith Job, and that God would grant me the thing that I long for: And what was that, trow you? Even that it would pleaſe God to deſtroy me; that he would let looſe his hand and cut me off. But was that well pray'd, Ion. 4 3, 8.Job? Or was that wiſely done, Jonas? to fret, one while, at Gods goodneſſe to the Ninevites? to faint, another while, at the loſſe of the gourd? And both times to wiſh to die, Act. 13, 2 Tim 4. Iob 14. 1 Iob. 5.18.ſaying, It is better for me to die then to line? Were it not better to ſerve out your time, with David? To finiſh your courſe, with Paul? to wait till your change ſhall come, weil aſſured that that wicked one ſhall not touch you, as St John hath it, that is, tactu qualitativo (as Cajetan ſenſeth it) with a deadly touch?
Verſe 16. They are not of the world, &c.] Here indeed they have their commoration, foreign. Tim. ….21. Revel. 13 1.but their converſation is in heaven: they are cloathed with the Sun of righteouſneſſe, and have the Moon (all earthly things) under their feer. Pearls, though they grow in the ſea, yet they have affinity with the heaven, the beauty and brightneſſe whereof they reſemble: ſo here. It is Chryſoſtomes compariſon.
Verſe 17. Sanctifie them by thy truth.] Affect their hearts therewith, that they may the better affect others: ſpeaking à corde ad cor, which is the life of preaching, Quod juſſit & geſſit, ſaith Bernard, Bern. epiſt 42. Baſil. n Pſ. …3.of one, foreign, ſaith Baſil, of another. A Miniſter had need to pray, as Eliſhad did, for a doubled and trebled ſpirit; that he may out of the good treaſure of his heart, bring forth good things new and old for the peoples uſe.
Verſe 18. Even ſo have I ſent them, &c.] Therefore they have need, that there be put upon them of my ſpirit, that they may be fit for the work. This boon none are to expect, but they that are ſent of Chriſt, and ſuch are ſure to be gifted.
Verſe 19. And for their ſakes doe I ſanctifie] As both Prieſt, Altar and Sacrifice: and this Chriſt did from the womb to the Tomb; at his death eſpecially, when this Paſchall lamb was roſted in the fire of his Fathers wrath, that his people might be made partakers of his holineſſe, Heb. 10.10. Here alſo it is worch the noting, that theſe Petitions in our Saviours prayer, doe ſo ſweetly depend one upon another, that if you take away one, you deface the other. Phavorinus in Gellius, comparing between the ſtile of Lyſias and Plato, obſerves this difference, Quod ſi ex Platonis oratione aliquid demas muteſ que , de elegantia ta et ùm detraxeris; ſi ex Lyſiae, de ſententia.
Verſe 20. Neither pray I for theſe alone] Loe here a ſure and ſweet haven for all believers to have recourſe to, where they may ſit and ſing away care of miſcarrying: for here Chriſt doth as much as if he ſhould ſolemnly ſwear to ſecure and ſet them ſafe from danger, ſith the Father denies him nothing.John. 11.42.
Verſe 21. That they all may be one] Though not by the ſame kinde of union, whereby the Father and Sonne are one, yet by an union every way as reall and indiſſoluble; ſuch, as whereby the world may be convinced that Chriſt is the very Meſſiah, and the faithfull, the true Church. So it was acknowledged in the Primitive times, Act. 4 32. But what a ſad thing was it, that a Heathen ſhould ſoon after have cauſe to ſay, Am Marcellinus l 2. c. 2. Triſt iſſima illa perſecur to ſub Diocletiano, poreſſ. or ta eſt a petulantia, ſuperbia & rixis ſacerdotum. Euſeb. 2 Cor. 3 ul…. Epheſ. 2 6. Heb 6, 2. foreignNullae infestae hominibus beſtiae, ut ſunt ſibi ferales pleri que Christiani; No beaſts are ſo miſchievous to men, as Chriſtians are one to another. They had not ſo learned Chriſt. Love and humility are his cognizances. Why then ſhould the Turk have occaſion to ſay, that he ſhould ſooner ſee his fingers all of a length, then Chriſtian Princes all of a minde? Why ſhould the Jew ſtumble at our diſſenſions, which is one of the main ſcandals they take from Proteſtants?
Verſe 22. And the glory which thou, &c.] That is, the grace, which is glory begun, as glory is grace perfected: we are here tranſfor med into the ſame image from glory to glory; and ſet together in heavenly places in Chriſt Jeſus. Such honour have all his Saints. Such things are found in them as doe accompany or comprehend ſalvation.
Verſe 23. I in them, and thou in me] Chriſt was the only fit Mediatour: as being God for the buſineſſe with God, and man, for the buſineſſe with man. He is the bridge that joyneth Heaven and Earth together, ſaith Gregory. He is that ladder of aſcenſion to God: faith firſt laies hold upon Chriſt, as man: and by it, as by a mean, makes way to God; and in it embraceth the Godhead, which is of it ſelf fire conſuming. We may ſafely fail through Chriſts bloud into the boſom of the Father.
Verſe 24. Be with me, Where I am.] It is part of Chriſts joy, that we ſhall be where he is. He will not therefore be long without us. David is ſent by God to Hebron to be crowned: he will not up alone, but takes with him all his men with all their houſholds. They ſhall take ſuch part as himſelf, not withſtanding their late mutiny at Ziklag. So dealeth the Lord Chriſt with all his; and this ſhould digeſt all their ſorrows. Chriſt will not be happy alone: as a tender Father, he can enjoy nothing, if his children may not have part with him.
Verſe 25. O righteous Father.] Gods righteouſneſſe is either, 1. Of equity, to puniſh offences. Or, 2. Of fidelity, to make good his Promiſes. Act and Mon. tol. 15 53.In which refpect it is no arrogancy nor preſumption (ſaid M. Glover, Martyr) to burthen God, as it were, with his Promiſes; and of dutie to claime his aid, helpe and aſſiſtance.
Verſe 26. That the love, &c.] Clarit as in intelle ctu parit ardorem in affectu. Igxoti nulla cupido