ministers say, they may give or refuse their assent; but it is not so with respect to what Christ says, when they are sure that he has spoken it. Disciples in name may leave Christ, for they have received the gospel only in the letter of it; but disciples indeed will not do it, for they have received the truth in love, and felt its efficacy upon their hearts. It has come to them not in word only, but in power, and in the holy Spirit, and in much assurance. If they are asked, Will ye also go away? Their answer will be, Lord, to whom should we go: thou hast the words of eternal life. All Christ's disciples have experienced the benefit of his prophetic office. Like Mary, they have sat at his feet and heard his word: they have been with Jesus, and learnt of him. After that I was instructed, says Ephraim, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth. The disciples of Jesus have been instructed in the evil nature of sin, and their lost and perishing condition in consequence; that they are under the curse of the law, and exposed to the righteous indignation of God. They have also been made sensible of their own weakness and insufficiency, that they can neither remove the guilt nor the power of sin, can neither satisfy divine justice nor conform themselves to the divine purity. They have seen the vanity of the world, and its utter insufficiency, either to heal the conscience or satisfy the soul. They have felt the necessity of a Saviour, and perceive the suitableness of Christ under that character: they look to him as the only foundation of their hope, and to his righteousness alone as the procuring cause of their pardon and salvation. And the grace of God, which now reigns in their hearts,teaches them, that denying ungodliness and worldly lusts, they should live soberly, righteously, and godly in this present world. Such a disciple was the beloved John. He had seen an end of all perfection in himself, and

that there was no help for him in creatures. Having had a view of the excellency of Christ, he placed all his confidence in him for acceptance with God; and while he depended on his atonement, he desired to be conformed to his temper, and closely to imitate his example.

He was the disciple whom Jesus loved.

Jesus loved all the disciples; and having loved his own which were in the world, he loved them unto the end. And considered in his supreme character, he loved them all alike; for as God, his love is infinite, and infinity admits of no degrees. All the members are alike necessary to the body, and as such are equally beloved. One saint may have more love to Christ than another, and the same saint may have more love at one time than at another; but Christ's love to them is invariably the same, and the same to one as to another. As we rise in our apprehensions of Christ, so we shall proportionably in our affections towards him; but his love to us is not influenced by such considerations.

In the peculiar affection which Christ bare to John, however, we may remark,

1. That this respects his human nature. Christ as a man had all the sinless passions and affections of that nature which he assumed. He was capable of performing acts of friendship, and tasting its sweets, as well as other men. Now this disciple being about the same age with our blessed Lord, tender in his disposition, obsequious in his conduct, and possessed of other amiable qualities, it is probable, in a more eminent degree than the rest, Jesus loved him as a friend, as well as being a disciple. So when he beheld the young ruler, it is said he loved him. His worldly-mindedness and undue attachment to those great possessions which he enjoyed, would render him an object of compassion; but his courtesy, and seeming earnestness about what good thing he should

do to inherit eternal life, excited complacency and loye. But concerning our Lord's peculiar attachment to John, we may observe,

2. That it respects love not as inherent, but as manifested. If Christ made a difference between one disciple and another in his treatment of them, it is no more than what he continues to do. One is kept, as it were, at a distance, while another is laid in the bosom. All are alike justified by his righteousness, and sanctified by his grace, but not equally comforted by his Spirit. He loves all alike, but does not reveal himself to all alike in this world,' nor perhaps in the other. They have not all the same distressing terrors before conversion, nor the same ravishing joys afterwards. He who distinguishes all believers from the world, may also make a distinction between one believer and another. The Lord spake unto Moses face to face, as a man speaketh unto his friend. Paul was caught up into the third heavens, and heard things which it was not lawful for a man to utter. And John was admitted to peculiar intimacy with Christ, and favoured with special marks of his esteem. He was one of those who were taken into the holy mount, where the greatest honours were conferred on his divine Master, while the greater part of his brethren were denied that privilege. And at the last supper, he sat next to him, reclining upon his breast, and was the only one who presumed to ask him who it was that should betray him.

S. The words of our text being those of the beloved disciple, may denote the high sense he had of the favour of our Lord towards him. It seems natural for a gracious person to think that the love of Christ has been more freely and eminently bestowed on him than on any other, as feeling himself more unworthy of it. Thus Paul, referring to his own conversion, says, And the grace of our Lord was exceeding abundant, with faith and love, which is in

Christ Jesus, as if it had exceeded every former example of mercy. So also, He loved me, and gave himself for me; as if he had loved none but him, or none like him. He thought himself more indebted to the grace of Christ than any other sinner upon earth, and this on account of his former sinfulness and present enjoyments. And thus it might be with John. He had been distinguished, and was amased that it should be so. The lower opinion he had of himself, the more exalted thoughts he had of Christ's goodness towards him. The disciple whom Jesus loved.

II. The situation of John.

While Jesus was suffering and dying, he stood by the cross. And wherefore did he do this?

1. That he might attentively observe the important transactions of that solemn season upon which so much depended. Christ's sufferings and death were as astonishing as the actions of his former life; and as this beloved disciple had seen the one, he wanted to see the other. He might well think that so extraordinary a person would finish his course in an extraordinary way; and he was not mistaken. He felt the earthquake, saw the sun darkened, the grave resigning some of its inhabitants, and amidst the appearances of invincible fortitude and the most perfect resignation, heard that piercing cry, My God, my God, why hast thou forsaken me! He saw the oldtestament prophecies fulfilled, the scheme of man's redemption completed, the head of the serpent bruised, the veil of the temple rent in twain, and a way opened into the holy of holies; and whilst he beheld the justice of God, which had never before been so awfully displayed, no doubt but he felt his soul inflamed with love to his expiring Lord, who delivered him from eternal death by dying in his stead! An unconcerned spectator he could not be;

VOL. II.

but must consider himself deeply interested in the events which he now witnessed.

2. That he might shew his attachment to Christ, and his faith and confidence in him, was another reason of his standing near the cross. He had been told, that if any one would be Christ's disciple, he must hate father and mother, brethren and sisters, and even life itself: to these terms he had already assented, and in this trying season he did not draw back. As the soul of Jonathan was knit to the soul of David, so was his soul knit to his indulgent and now suffering Saviour. He would not forsake him in his last extremity, but accompany him to his cross, as he hoped hereafter to sit with him on his throne. It is probable that the rest of the disciples, being left to themselves, sunk under the weight of temptation, and were ready to say, like the two going to Emmaus, We trusted that it had been he which should have redeemed Israel. We thought so formerly, but we do not know what to think now. The mind of John however was enlightened, and his faith supported; and though his spirits might be somewhat agitated, yet his courage did not fail him. He entertained no doubt but that the issue would be glorious, both as to himself and Christ.

3. That he might perform any friendly office and afford all the assistance in his power. Though he could not prevent the sufferings of his Lord, yet he might think that his standing by the cross would tend a little to mitigate them: and that after so endearing an intimacy, his presence would be consolatory and pleasing. When Paul made his appearance before Nero, he complained that no man stood by him. (2 Tim. iv. 16.) Those who had been previously fond of his company, and received benefit by his ministry, forsook him on this trying occasion, so that he received no help when he had most need of it. David also seemed to take it hard that Mephibosheth