John 12:27

Followeth, to verse 31. the third particular in this part of the chapter, wherein (to prevent stumbling at his death) it is made evident, first, by sore exercise, and then by consolation sent from heaven, that it was the Will of God he should suffer, and yet not sink under it. His exercise is recorded, v. 27. his out-gate and consolation, v. 28. unto which is subjoyned an exposition of Gods purpose in this way of comforting of him, upon occasion of the several thoughts of the people about it, v. 29, 30.

In this verse his exercise is pointed out in these particulars. 1. That while he is preaching of his own death and suffering, trouble doth seize upon his soul in the midst of his doctrine, and he is so overwhelmed, that he cannot get it hid, but must tell it out before all his hearers. 2. That he is so perplexed, that he knows not what to say. 3. That getting a vent in prayer, there is a conflict betwixt his aversenesse from this lot and exercise, and his submission to endure what his office called him unto. Now for clearing this soul-trouble of Christ, (which we finde very familiar to him, ch. 11.33. and 13.21. Mat. 26.38. and 27.46.) we would consider. 1. The rise and cause of it was thus, The Godhead hiding it self from the humanities sense, and the Father letting out, not only an apprehension of his sufferings to come, but a present taste of the horrour of his wrath due to man for sin, he is amazed, overwhelmed, and perplexed with it in his humanity; And no wonder since he had the sinnes of all the Elect laid upon him by imputation, to suffer for. And so this wrath is not let out against his person, but again their sinnes which were laid on him. 2. Albeit Christs soul was here troubled, or jumbled, and puzzled, as the word imports: Yet we are not to conceive there was any sin in this exercise of his,, though the like may be muddy in us. For we are like foule water, which being stirred, becomes like a puddle, but he was like clean water in a clean vessel, which being never so often stirred and shaken, yet keeps still clean and clear. 3. We are not to think it strange that the Sonne of God should be put to such perplexities in this trouble, as not to know what to say; For, considering him as man encompassed with our sinlesse infirmities, and that this heavy weight of wrath did light upon him on a sudden, it is no wonder it did confound all his thoughts as man. These contrary desires and debates of Christ, in his voluntary exinanition, were without all sinful infirmitie; For in his desiring the trouble to be removed, he testified that his holy and sinlesse nature did abhor to lie under wrath; and in his being willing to suffer, he cleares that in respect of his office and being our Surety, he denieth himself, and submits to what his office required of him, and what his Father had appointed him to suffer, how much soever he abhorred it.

From this whole purpose in general, we may learn. 1. The sad agonies of Christs soul, being under the burden of sinne imputed to him, is a mirrour wherein we may read the bitter desert of sinne, what bitter wrath follows upon it; and how abominable it is, that produceth such fruits. 2. We may here in also read how impartial a Judge God is, and how impartial in craving and taking satisfaction for sin; so that if his own beloved Sonne come betwixt sinners and the stroke, he will not spare him, but let out such sad soul-trouble upon him. And this may make the sinnes of the Elect bitter to them, that they did pierce Christ, and did make him a man of sorrows, and acquainted with griefs. 3. This may also discover unto us what difficulty there was in the work of our Redemption, that it put the Sonne of God to such pressures, and perplexities, to carry thorow under it. 4. Herein also shines forth the love of the Father, in giving his Son; and the Sonnes love in undertaking this hard task, and drinking this bitter cup, for their take who were living in enmity against him, and who cannot be profitable unto him. 5. Such as in the sense of sinne, and deserved wrath, do flee to Christ, will finde him a tender Saviour, who is experimentally acquainted with all their sinlesse infirmities, and with all these tentations they are vexed with, though without sinne; for, he hath drunk of that bitter cup. 6. Christ, in his own person, hath sanctified trouble and distresse of minde to all his followers, as here is left upon record. 7. In this exercise we may reade, to whom it is we owe any true peace of conscience we enjoy; even to him, upon whom the chastisement of our peace was, and who endured this trouble, that we might rest safely under his shadow. 8. The godly may also learn hence a good use of any trouble of mind that comes upon them; even to learn hereby somewhat of his bitter sufferings for them, that so he may be more precious in their eyes. 9. We may read in this exercise and experience of Christ, how soon a good condition may be clouded, and how one may be well and have help near them, and yet not see it; for, Christ, while he is thus troubled, is still the Sonne of God and beloved of him, and his out-gate is very near, yet for the present he is over-clouded, and taken up with nothing but perplexity and horrour. 10. Finally, this sad trouble and exercise of Christ may point out, what will be the sad lot of all the wicked, who have not Christ to satisfie for them; for, if this be done in the green tree, what shall be done in the drie? Luke 23.31.

More particularly, from the words and context, Learn. 1. As sinne hath infected both soul and body of the Elect, and chiefly the soul, where it hath its chief seat: So Christ, to expiate this sinne, did suffer unspeakable sorrows and trouble in his soul, as well as torture in his body; for, my soul is troubled, saith he. See Isa. 53.10. 2. Albeit some sufferings of the body be very exquisite and painful, and Christs, in particular, was such; yet sad trouble of mind is far more grievous then any bodily distresse: As Christ also found, who silently bare all his outward troubles, but must cry out of the other, now is my soul troubled. 3. Sad trouble of minde is very hard to conceal and smother from the knowledge of others, nor have they cause to complaine of extremity, who get it hid: And they who get their exercise hid, ought to acknowledge Christ; who was put to proclaime his trouble before a multitude, that theirs might be more easie. And on the other hand, when any are driven to that extremity, that they must cry out of soul-trouble, they may finde this exercise, sanctified on Christs person, who in the midst of a multitude, must interrupt preaching, and cry out, now is my soul troubled. 4. Albeit Christ be God over all, blessed for ever; yet it pleased him in going through his sufferings, so to abase himself, as to wrestle with horrour, fears, & perplexities under them, and to fight with the weapons he hath left for Saints in like cases; that so he may be a faithful and merciful high Priest, and may assure them of successe, who in the like case, make use of the like means; For, whereas upon Christs former doctrine, of his sufferings, and the duty of his followers to suffer, any might be ready to think that it was easie for him to speak of trouble and beare it, in respect of others; Therefore he lets them see, that he had the same exercise, trouble, perplexities and fears about it (though without sinne) that Saints have, and that he used the same weapons of prayer, wrestling, and submission, that are left unto them. 5. A special mean for raising trouble in a tender minde, is their thinking much upon it, which doth beget and waken it; for, so was it with Christ while he is thinking and preaching of his sufferings, trouble ariseth: Now is my soul troubled, saith he. And albeit Christ was sinlesse in so doing, yet it is our sinne oft-times to beget trouble, by our musing upon it. 6. There is a vast difference betwixt the most exact comprehension of trouble in the judgement, and the experimental feeling thereof in the senses; The one may be without so much vexation and trouble as the other will produce. This also appears in Christs exercise, who though he understood perfectly what his sufferings should be, and had resolved upon them; yet when he came to feele trouble, it raiseth all this perplexitie. And however Christ went beyond us in this, that he met with all he resolved upon, which made it thus heavy; whereas we are oft-times disappointed in our apprehensions, and get lesse then we look for; And so the trouble it self is oft-times easier then the exercise and apprehension of it; Yet this experience of Christs may learn all, never to trust their own resolutions for trouble, but to make ready for it, if God send it on, as another thing to present sense and feeling then any thing they could imagine. 7. How stout soever the hearts of men be, yet when the Lord lets out trouble for sin, it will damp them, and put them to a non-plus in all their resolutions, that they shall not know what to do or say; for, if the great teacher of his Church, who hath much to say for our counsel and comfort in such cases; if he, I say, under this cloud, be so puzzled, as he is put to what shall I say? what may others expect? 8. As Christ, by his perplexitie till he had nothing to say, hath purchased an open mouth to his people in their addresses to God; So when any of them are perplexed, they ought not to be discouraged at it, but should look to him who hath tasted of that cup for their comfort and behoof. Therefore is it left on record, that he was put to what shall I say? not asking counsel at any by this question, but testifying his real perplexity. 9. Prayer is the special mean of relieving troubled and perplexed souls, which will finde out a vent and outgate to perplexity, if there be any to be found under, or in heaven; Therefore Christ betaketh himself to this remedy. And whosoever do neglect it, and betake themselves to carnal shifts, will prove Physicians of no value, and will heal their own wounds slightly, or prove miserable comforters, and adde to their own sorrows. 10. As God doth not break off his relations to his people, when he plungeth them under sad exercises and perplexities, but continueth still a Father; so it is the duty of Saints, to hold fast this interest, and to make use of it in prayer; and it may be cleaved unto, in the midst of great perplexities; For, in this Christ hath cast us a copy, who in all this agony, pleads with God as his Father, and teacheth Saints, that they have warrant to do the like. 11. Albeit Christs wrestling betwixt the inclination of his holy nature, and his obligation by his office, was free of sinne as hath been cleared; Yet his experience of this exercise may teach Saints, that he will be very tender of their ravings in their feavers, and that he will pity them when they are tossed betwixt inclination and conscience of duty, betwixt a willing spirit and weak flesh, and when the fleshes word is first out, and the Spirits word followeth after it, to correct it; for, here he hath come as neare us in this exercise as might be without sinne, that he might sympathize with us in it. 12. Were our distresse and perplexities never so great, yet it is our duty to beleeve the power of God, that he is able to deliver them out of them all, if he please; for, Christs prayer, save me from this houre, or, this sad sit of trouble, doth import that he beleeveth God could do it, if he would. 13. The sense of wrath is insupportable to humane flesh, and sinlesse nature will abhor to be under the wrath of God, above any other sad lot; for, both these are imported in this prayer of Christ, save me from this houre, as is before explained. 14. Saints ought not to be discouraged, when the strength of exercise and tentation doth overturn their resolutions for a time; but they are to expect, that after they are laid by, they may yet recover and acquit themselves as becometh; for, herein Christ hath paved a way, though without sinne, who after his holy inclination would have declined his work, yet continues resolute to undertake it. 15. It is the duty of Saints, not to lean much to their own inclinations, especially under exercise, how innocent soever they seeme to be; But they ought to reckon that usually their inclinations and choice are different from what is their duty, and the Will of God concerning them. For so much doth Christs exercise teach us, who though he without sinne desired to decline wrath, yet he quits that desire, because the thing desired was inconsistent with that to which God had called him. 16. The conscience of our duty, and of our obligation to God not to neglect it, ought to moderate our desires concerning our own safeties; for, so doth Christ recal his former desire with this, But for this cause came I unto this houre. That is, this calling to suffer, this was laid upon me, and I have undertaken it, and therefore will not now decline it. 17. Christ commends his love unto his people; in that he would decline nothing that his office and calling required should be done for them, how much soever he abhorred it in his sinlesse nature: Therefore after he had testified his abhorring this cup, yet for our sake he submits to drink it.