received are without excuse if they continue ignorant of or averse and opposite unto the true Religion and Christ offered in the Gospel for by these means the Spirit hath convinced the world of sinne and of righteousness and of judgement as the great points in contraversie concerning Christ and the Christian Religion as hath been cleared So that however all in all ages be not actually convinced yet beside that generally it is so in some measure where the Gospel cometh it is a standing testimony leaving all these without excuse who hear the Gospel and yet continue in Atheisme Infidelity Scepticisme and Irriligion And the effectual conviction of others leaves them yet more without excuse 10. As there are many steps and degrees of operation in converting souls to Christ So the Spirit of the Lord where he undertaketh this work in his own will effectually carry them through them all in their due order for so much also doth this work of convincing of sinne righteousness c as it is proper to the Elect import That he will not only give them a light touch and in effectual impression of these things which reprobates may have but will effectually carry them from step to step till they be convinced of the truth of these things and of their need of the two last and made to close therewith to their comfort And herein the order of the Spirit is to be observed so that if we misse the comfortable conviction of righteousness we would see if we do not stop it by want of conviction of sinne and if we want comfortable conviction of freedome from slavery and abâ—olution through Christ we may finde it obstructed by our not closing with righteousness when we are convinced of sin Ver. 9. Of sinne because they beleeve not on me The particulars generally named in the former verse are now more particularly insisted on and cleared from the grounds upon which the world shall be convinced of them And first for sin they shall be convinced thereof because they beleeve not in him Which being taken more generally in reference to the conviction of the world both Elect and reprobate holds out That the operations of the Spirit communicate by and from Christ now ascended shall prove him to be the Son of God the great Prophet and true Messiah and so shall convince them of their great sin in rejecting and not beleeving him and his testimony Being taken more particularly in reference to the Elect it holds out That the Spirit shall begin at convincing them of sin and shall withal convince that the wretchednesse and desperatenesse of their condition lieth not so much in their other sins as in their unbelief and not closing with Christ Whereof the world also may get a tast in being convinced of their miserable condition by reason of sin since they do not embrace him the remedy though they do never amend it whereas the Eâ—â—â—t are convinced till they make use of the remedy Whence learn 1. The world without Christ is lying in a miserable condition and state of sin for so is here imported 2. The world is so blinde and stubborne in their course of sinning that neither natural light nor judgements and afflictions yea nor the doctrine of the Word without the assistance of the Spirit will discover sin nor let them see the sinfulnesse thereof And that because men are blind by nature that they see not their own case and they have so many subter-fuges of fathering their sins on others as Adam Evah and Aaron did Gen. 3.12 13. Exod. 32.22 23 24. of pretence of custome of giving fair names to foul sins c. that they see not the sinfulnesse of what they acknowledge Therefore it must be the Spirit who convinceth of sinne So that when men have the Word it must be made searching by the Spirit of God before it discover them to themselves Rom. 7.9 13 14. Yea and loving kindnesse must be applyed and beleeved before sin be abominable as it ought Ezra 9.13 14. 3. The Spirit is able to convince men who otherwise will not be convinced of sin and doth so to many whom he will never convert for he shall convince the world of sinne 4. Conviction of sin is the first work that the Spirit works upon a soul which he is to draw in to himselfe for this conviction in reference to the Elect beginneth here 5 Unbelief is the great sin whereof men are to be convinced and do need the Spirit for that end This holds true in diverse respects 1. If we look on this sin in it selfe it is the great sin against the Gospel and their great guilt who opposed and rejected him A sin greater then any against the Law and very injurious to Christ and a sin that however men by natures light may see other sins we will never see the ill of it but by the Spirit 2. If we look on it in reference to other sins it is the sin that defiles all our actions how morally good soever they be the sin that binds all our other sins upon us seeing it is only by faith in Christ we draw vertue for subduing thereof and the sin which renders all our other sins incurable and unpardonable as being a sin against the remedy and holding us back from it Therefore is this conviction of sin thus instructed because they beleeve not on me Not only as it is a prime and great sin in it selfe but as it hath influence on other sins and serveth to convince men of the woful ill of their sinâ—ul condition so long as they continue to reject the remedy Doct. 6. It is not enough men see a gâ—neral view of their sinful state unlesse they take it up distinctly and the root and cause thereof without which â—hey will never know how to set about the cure of it Therefore in convincing of sin he convinceth of unbelief as the root from whence the misery or at least the desperatenesse of that condition sloweth 7. All conviction of sin is ineffectual unlesse men also see their unbelief and the sinfulnesse thereof to be convinced of it and humbled for it for so much doth this working of the Spirit import he convinceth of sin because they beleeve not on me 8. Faith in Jesus Christ is a duty so spiritual and above the reach of nature and a duty which souls convinced of sin are so averse from that the neglect hereof and the sin of unbelief will not be seen without the working of the Spirit for this is a conviction of sin requiring the operation of the Spirit that men see themselves guilty of sin because they beleeve not on him 9. When selfe-condemned sinners are led to finde faith and the necessity thereof pressed upon them and are made to see the ill of unbelief and to endeavour to be rid of it and to essay faith They ought not to look on this as a tentation or presumption in them but as the very work of
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 oâ— 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 oâ—her 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 Verse 28. Father glorifie thy Name Then came there a voice from heaven saying I have both glorified it and will glorifie it againe In this verse is recorded Christs outgate and consolation it begins at submission in his prayer that God would so dispose of him as might glorifie his own Name without respect to his ease or inclination And as this evidenceth the calme temper of his minde so his consolation is perfected by a voice from heaven testifying that as the Father had glorified his Name already in Christs life so he would glorifie it yet more in his death From Christs submission Learn 1. It is the duty of Gods children not to expect always or at the first an outgate by a change of Gods dispensations toward them but rather to seek it by a change of their own disposition within them making them fit to undergo such dispensations for herein Christ hath cast us a copy in laying aside the inclination of his nature to be rid of trouble and submitting to it 2. It is the duty of Saints under trouble to prefer the honour of God and to seek how it may be advanced before their own ease for Christ ends all his debates with this Father glorifie thy Name though by my trouble and suffering 3. Submission unto the Will of God is a real outgate from trouble and a special victory over it for hereby Christ gets an issue of his agony and perplexities Father glorifie thy Name See Mat. 26.39 Acts 21.14 4. The way to attaine submission is to be tender of Gods glory and to account that dearer unto us then any thing else for this leads Christ to submit unto this bitter cup that hereby the Father glorifieth his Name Whereas on the contrary mens selfishnesse and want of zeal is a great enemy to their submission From the Lords comfortable answer Learn 1. Sorest exercises are not sent on Gods children to destroy them but when in their perplexities they seek to God and submit to him there will be a comfortable issue for immediately there came a voice from heaven c. and so not only is he delivered but the sorer his exercise had been it is the shorter 2. There is no true comfort against soul-trouble but what comes from God and is spoken by him from heaven for this comforts Christ There came a voice from heaven And albeit we are not to expect such extraordinary manifestations nor did Christ simply need them in such a
the â—pirit of God for he is sent forth for this end to convince men of sinne because they beleeve not on me Verse 10. Of righteousnesse because I go to my Father and ye see me no more The next thing whereof the Spirit convinceth the world is righteousnesse not their own but Christs And that both the righteousnesse of his person and his righteousnesse as Mediatour imputed to his people to their Justification Both these are strongly grounded and concluded from this that he goeth to the Father and continueth with him so that even his disciples see him no more after his aâ—cension For 1. When the Spirit sent from Christ by his extraordinary operations doth make it manifest that Christ remained not dead but rose again and ascendeth and liveth with the Father in glory and Majesty as these gifts and operations sent down by him do evidence it will necessarily follow that he was not a seducer and Samaritan but that righteous One Who however he was rejected of men yet is approven of God 2. As Christ laid down his life to purchase righteousnesse for us which otherwise was unattainable by the works of the Law Gal. 2.21 so by his resurrection and ascension and pouring out of the Spirit in large measure he makes it evident that he is accepted by the Father in our name and liveth for ever to apply his righteousnesse unto us Rom. 4.25 So the scope of this is That however the world did traduce Christ and leaning to their own righteousnesse did reject him and his righteousness Yet the Spirits coming as a fruit of his ascension shall convince them that he was just and righteous and that righteousness is to be had only in and through him And further this same Spirit making use of these means and particularly of the Word shall convince selfe-condemned sinners that they ought and may relie on him for righteousnesse Whence learn 1. Even Christ himselfe was not free from the horrid imputations of the foul mouths of traducers more then his followers for his righteousnesse was in debate among them 2. Whatever be the imputations câ—st upon Christ and his followers in their sufferings yet God will make the issue thereof at last clear them for what ever thoughts they had of him while suffering or what ever pretence they might seem to have while he was on earth subject to our sinlesse infiâ—mities yet his going to his Father after that did serve sufficiently to convince them 3. Christs exaltation with the Father and the evidences thereof communicate to the Church by the Spirit do abundantly proclaime him to be that holy and righteous One of whom it is blasphemy to harbour any prejudice and misconstruction for he shall convince the world of righteousnesse because I go to my Father 4. It is not sufficient that men be convinced of sin unless they also be driven to seek righteousness to cover the same for this conviction of righteousnesse must follow upon the former of conviction of sin And without this neither a sight of sin nor acknowledgement of Christ as righteous in his own person will availe 5. It is a point which the Spirit hath put beyond all contraversie that the righteousnesse of fallen man is only in and through Christ so that all who seek another way of righteousnesse do go against a clear conviction for he shall convince the world of righteousnesse 6. Imputed righteousnesse is a point whereof the Spirit only can convince men and make them submit to it Men are not only naturally ignorant thereof as not being according to the Covenant of works Rom. 3.21 but their proud hearts are averse from such a way of it Rom. 10.13 and selfe-condemned sinners finding nothing in themselves are affraied to lean to that which is without them till the Spirit bear it in upon them and cause them to close with it Therefore they must be convinced of the righteousnesse and that by the Spirit 7. Christs acceptation with the Father after his suffering evidenced by the pouring out of the Spirit doth evidence his righteousnesse to be so perfect and acceptable to the Father and himselfe in such a capacity to apply his righteousness and to own them who flee unto him That selfe-condemned sinners may with confidence rest under the shadow of his righteousnesse for so much is imported in that he will convince of righteousness because I go to my Father and there live for ever to make intercession See Rom. 8.33 34. 8. Such as would have the comfortable use of Christs righteousness must not lean to sense or sight but betake themselves to faith for so much may be imported in that ye see me no more which not only confirmes his going unto and continuing with the Father because they see him no more but finde rich gifts come from him but sheweth that in participation of his righteousnesse they must not expect to have sense satisfied with a bodily sight of him He saith ye see me no more to wit after his ascension to the Father till the day of judgement and though they saw him after his resurrection yet not in his former state and but in a transient way Ver. 11. Of judgement because the Prince of this world is judged The last thing whereof the Spirit convinceth the world is judgement in the understanding whereof we will be much helped by what is said on Chap. 12. 31. For judgement in Scripture in relation to the object on things about which it is employed doth oft-times signifie the exercise of power and authority to dispose of them and put and keep them in order And in relation to the subject and person in whom it is it signifieth the having of authority So to order these things Here the interpretation may be fetched from Acts 2.36 that Jesus in his exaltation is made both Lord and Christ and here the Spirit convinceth the world that he is both That he is Christ by convincing them of his righteousnesse v. 10. and That he is Lord by convincing them of judgement and that all power and judgement is committed to him which is evidenced and proven by his judging Satan the prince of the world over whom he triumphed in the Crosse Col. 2.15 and made his purchase and conquest evident by his casting out of Satan from these possessed by him his silencing Satans Oracles in the world and casting him out of these who receive the Gospel and are converted destroying the Kingdome of wickednesse and darkness and translating them into his own Kingdome and into a state of holinesse and light This the general scope of this purpose that the world shall be convinced of Christs dominion by his seen power over Satan under which among many other things is to be comprehended a judgement of condemnation of all the wicked in Satan their Prince and head and a judgement of absolution and vindication into liberty and freedome from Satans slavery in favours of these who flee to him and in whom the
acknowledge his wisdome and love who lets out such a measure to every member as he pleaseth for of his fulnesse have all we Prophets Apostles Beleevers c. received 6. Whatever beleevers get from Christ yet he remaineth still full as the sea diminisheth not by rivers coming from it and as the Sun doth not wear nor lose light by giving light to all so Christ is still the same for fulnesse notwithstanding what he communicateth for it is of his fulnesse we all receive it is still fulnesse when all receive of it 7. Whatever any receive of Christ it comes of grace and not of merit and the free favour of God and the gracious effects thereof are the chief fruits flowing from Christs fulnesse for in both these respects it is said all we receive and or even grace 8. Whosoever do receive true grace from Christ they will be receiving grace after grace And as they do not receive grace all at once but by degrees and so should not sit up on any measure received So Christs giving of grace unto them is an argument why he will give them yet more grace for we have received grace for grace that is grace upon grace grace after grace and more grace because he hath already given grace 9. Not onely what the Elect do receive at their first conversion but even what they receive after grace given comes not of merit but from the first to the last is grace still for it is grace for grace and so still grace and grace for graces sake Rom. 12.6 Ephes 3.7 10. This grace received by us for grace or answering to grace as the Original will bear may relate to grace in Christ and coming by Christ And so it may teach further 1. Christ is not onely the store-house from whose fulnesse grace floweth to beleevers but the procuring cause thereof also grace being given to them because of his redemption and righteousnesse made theirs of free grace And because his gracious acceptance with the Father as Mediator takes in all his people in and with him Thus do we receive grace for or be cause of grace in him and flowing from him See Rom. 5.15 17. Ephes 1.6 2. As every beleever is a member of Jesus Christ his mystical body so do they in their own measure as members receive grace answering to the grace poured out on him as head being made sonnes and co-heirs answering to his dignity in their measure and getting proportionable holinesse that there may be a conformity betwixt head and members for so we do receive grace for grace or answering to grace to wit in him Ver. 17. For the Law was given by Moses but grace and truth came by Jesus Christ In the third branch of this commendation which cleareth also the former of his fulnesse to communicate grace for grace and therefore is joyned with it by the particle for John preferreth Christ not only to himself but to Moses also on whom the Jewes doated so much And that both in respect of the Doctrine and benefits brought by either of them to the world Moses being the Minister of the Law which reveales wrath and pointeth out Christ in dark types and sanctification under Ceremonial washings And Christ bringing grace and truth with him to releeve such as groaned under these Legal administrations And in respect of their persons and way of conveighing these benefits Moses being but an instrument and Messenger carrying that doctrine which he delivered and Christ being the Author and procurer of these benefits which he revealed to the world Doctrine 1. The faithful servants of Christ will not onely be afraid to meddle with his glory themselves but will cry down all glory that is given to any other to Christs prejudice and will study to exalt him above the most excellent of men considered in their best things Therefore John preferreth Christ unto Moses as well as to himself and that in these things wherein Moses was most eminent as his going up to the Mount to God and his receiving of the Law from him 2. Albeit the doctrine of free grace was revealed in Moses time and by him and renewing grace and grace as a remedy against the rigour of the Law was then known Yet it was but very obscurely revealed and sparingly let forth in comparison of the times of the Gospel And in his Ministry the paedagogy of the Law was much insisted on pressing the Moral Law of duties under the pain of the curse and holding out Christ under dark shadows In this respect it is said the Law was given by Moses in opposition to grace and truth brought by Jesus Christ 3 The legal pedagogy as it is contradistinguished from the grace offered in the Gospel is a very hard and unsupportable yoke for in that respect the Moral Law requireth compleat and personal obedience under the pain of Gods curse and yet giveth no strength to performe any thing it beareth in our duty upon us with rigour and terrour discovereth our misery without shewing a remedy bringeth on a spirit of bondage without any hope of release irritates and provokes nature to sin yet more c. And the Ceremonial Law contained but a shadow of good things to come was a veile cast over Moses face and was a toilsome yoke for these causes the Law by Moses is postponed to what Christ bringeth 4. In Christ there is an case and relief to beleevers against all the burdensomnesse of the Law And particularly by the Gospel he hath published the free grace and favour of God accepting the self-condemned sinner in him and freely justifying the ungodly through his imputed righteousnesse conferring grace freely to sanctifie and cure the perversnesse of mens nature and so fitting them for glory He hath also taken off the veile of Moses face being himself the substance of all the shadows And having given the performance of all the promises for grace and truth came by Jesus Christ 5. Albeit Christ hath abolished the Ceremonial Law and hath abolished the Moral Law to beleevers in its condemning cursing and irritating power Yet none get good of grace through Christ but such as are sent by the Law as self-condemned to him for a remedy and such as continue under the Law as a rule of life being enabled to the obedience thereof by Christ for not onely doth Christ bring truth of sanctification answering to all their legal purifications under the Law but grace also which presupposeth a work of the Law discovering sin and wrath and grace enabling such as come to him to endeavour obedience thereunto And thus Christ established the Law not onely by fulfilling the same in his own person as our surety but by making his members also to walk in some measure according to it which the Law of it self could not do 6. Christ is above Moses not onely in respect of the benefits or doctrine he publisheth but inrespect of his efficiency about these benefits he is above him and all
Progenitors for she boasted Jacob was their father who gave the well and therefore sleighted the offer of a better as being well enough in her own conceit 5. None are so ready to boast of antiquity and of interest in pious Progenitors as they who have least cause so to do for saith she our father Jacob gave us the well and drank thereof himself c. and yet they were but heathens who had come in the room of Jacobs children who had forfeited their right and however they were far from Iacobs spirit who would satisfie their soule with that which only supplied his bodily necessity and served his cattell as well as him 6. It is a notable injury done unto Christ to plead any antiquity or succession to it in prejudice of him or his truth or to cry up any above him for it was her fault to cry up Jacob and her interest in him that she might fleight him and his offer Art thou greater then our father Jacob c 7. Sobriety and a simple way of living albeit it may be found among Pagans yet it is a notable ornament to grace in the godly when nature which is content with little is not over-charged with creatures to the dishonour of God abuse of the creatures and prejudice of mens better estate and when men by their carriage declare that their bodies and flesh is not their best part which they care most for so much doth Jacobs practise contenting himself to drink of this well with his children and cattel teach us Verse 13. Iesus answered and said unto her Whosoever drinketh of this water shall thirst again 14. But whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life Christ in his third speech to this woman doth not carp at her contradicting and carnal humour but points out the excellencie of his offer above what she gloried in from the effects of both The water she spake so much of as all other outward contentments could not give any abiding satisfaction even to the body but his living water should have enduring and lively effects and satisfaction till it were compleated in glory Whence learn 1. A great cause of mens despising of spiritual things is their ignorance of them and of their excellencie and worth therefore Christ taketh so much pains to clear this 2. A special mean helping to point out the worth of spiritual things is to compare them with earthly things and take up the superexcellent worth that is in the one above the other for thus doth Christ commend this living water 3. Whatever pains men take to follow after or drink up outward contentments yet they will finde no abiding satisfaction therein and will sooner drink them dry then quench their own thirst for what is said of this water is true of all things of the same kinde 4. The Lord hath so ordered it that mens outward necessities should recurre often upon them after the use of means that so they may be humbled and made to depend constantly on Providence and to seek better things yet with the thankful use of what they have And in particular God hath put men to much trouble to uphold a cottage of clay and hath framed it so as to need constant new supplies that we may minde our mortality daily so much doth this dispensation of Providence point out Whosoever drinketh of this water shall thirst again 5. The water of life albeit Christ did purchase it yet it must be his free gift to us who cannot buy it and his offer includeth a promise of giving it to every one who will receive it in the due order and that indifferently without respect of persons for so much is imported in that he calleth it the water that I shall give him he saith not I can give but I shall give him to wit if he will receive my offer and that indefinitely whosoever he be 6. Who so partakes of the true grace of God it will so refresh and satisfie him as to quench his thirst after vanity and earthly delights and make them tastlesse and to give him contentment in the want of all things so much is imported in part in this promise VVhosoever drinks of this water shall never thirst 7. Albeit such as enjoy the grace of God in part will still need and desire more of it and feed in part on hunger and thirst while they are within time 1 Pet. 2.2 3. Matth. 5.6 yet they shall never fall again under a deadly thirst of total want of this water a seed still remaining in them and their mouth being still at the well they are rather quenching thirst then thirstie and when they have gotten their full draught at the end of their race they are satisfied and never thirst any more for so much also is included in this promise he shall never thirst 8. Whosoever receive the true grace of Christ in any measure get also the Spirit of Christ as the fountain to make grace thus enduring in it self and its effects for the water shall be in him a well of water 9. The Spirit and grace of Christ in believers is not a stream or a pond that may run dry but a well and springing well of inexhaustible fulnesse vertue and refreshment nor is it such a well which may rot and make water ill tasted but it is a springing well still fresh and where the Spirit is entertained formality will be a stranger nor is it only a spring to abide within its banks but a well of water springing up or leaping up and watering all about The Spirit and grace of Christ floweth out in all the carriage of men who receive the same making them fruitful and never to have done with duties but the more they do still the more before their hand and active and vigorous in them as a well boiling up It floweth out also upon others unto their good and edification according to the station and vocation wherein God hath placed them 10. As the truly godly have no tearme-day of Religion but eternity and their desire is to keep fresh till the end so where the Spirit of Christ is he will still be venting of his vertue and riches from day to day and letting out more and more to the sinner till eternity come wherein all the banks of incapacity sin distance ignorance mortality c. being broken down and the windowes of heaven being opened this stream and well becometh an Ocean and grace smothered here under corruption and infirmity gets leave to expatiate it selfe in glory for It shall be a well of water springing up into everlasting life Verse 15. The woman saith unto him Sir give me this water that I thirst not nor come hither to draw The woman in her reply expresseth a desire to have this water for her own ends Whence learn 1. The bars of
that we cannot have sorrow but he hath an eye to observe it that he may sympathize as Mary here findes And iâ— may make trâ—â—â—â—e 〈◊〉 us considering that we have such a sympathâ—zer 7. Aâ—â—â—â— Christ do not at first cuâ—e the troubles of his own yet â—e doth sympathize with them under them He will first put the afflicteâ— in his heart and then cure their disease for here he first sympathizes and then raiseth Lazarus And in this respect he 〈◊〉 all the sicknesses which he cured Matth 3.16 17. 8. The difficulties of the Lords peâ—pâ—◠〈◊〉 not only wakâ—â— at his affection and sympathize with them but this his sympathy will burst forth in indignation against all their enemies and causes of their troubles for so much also doth his groaning in the spirit import that his indignation was kindled against Satan and sin that drew on death and all this sorrow 9. The nature of his commotion and that he troubled himselfe as it is in the Original doth teach 1. Christ our Lord was not muddy in his affections nor over-powered by them but he had them at his command His commotions of minde were not only like the shaking of pure water in a clear glasse which still remains clear but they arose and were calmed at his pleasure And albeit this was proper and peculiar to himselfe who was true God and the spotlesse Lamb of God Yet if we were more neer him and like him we would finde our affections to be more servants and lesse Masters And without this our very good affections are oft-times so muddy that they marre us Our earnest desires after good are poisoned with impatient hast and our very joy may marre beleeving Luk 24.41 2. Our Lord hath not these affections which are needful for his peoples help far to seek but they are ready to burst forth 〈…〉 call for â—hen Maries condition needs sympathy he troubled himselfe And so we who need sutable affections and a right frame of spirit when many times we cannot attain them yea oft-times our diligence in seeking them puts us further from them by reason of our not taking a right way If we could employ faith in him who can command these affections in himselfe he could also soone give them unto us From ver 34. Learn 1. Christs tender affection and sympathy with his people will not lie hid in his heart not expresse it selfe only in some affectionate expressions but will at last produce glorious actings for them for the fruit of his groaning and trouble is his enquity for the grave that he may raise Lazarus 2. Christ takes pleasure to answer his peoples necessities by deeds as well as by words and so to say to do and act his love as well as to say it Yea in great necessities he will not delay his peoples help so long as even to comfort them by words Therefore albeit it be his ordinary way to comfort his people first by promises Zech 1 13. and then by actings and albeit he dealt so with Martha Yet seeing Maries great need and his heart being weighted he sayes no more but will go to the action 3. Albeit Christ will speedily help his needy people yet he will so order his working as his glory may be most conspicuous in it Therefore albeit he could have raised Lazarus and made him come to them where they stood and albeit he knew well enough where the grave was yet he will enquire for it and have them to conduct him to it that so he may free this miracle from any suspition of illusion and may have them to be witnesses of his glory in it From ver 35. Learn 1. As the Sonne of God did take on mans nature and dwelt in our flesh that he might lay a foundation of reconciliation betwixt God and man in his own person So also he did take on these sinlesse affections and infirmities which might not only prove him to be true man but that he is a kindly brother and kinsman to miserable men and might be a fit conduct to conveigh these bowels of compassion that are in God toward lost man for so much is evidenced by his weeping 2. Christ in the daies of his flesh was a man of sorrows and acquainted with griefes that therein men might read the bitter fruits of sinne and they who flee to him may have matter of joy for ever Therefore it is marked that Jesus wept which also was his frequent practice See Heb. 5.7 3. Christ hath no light touch of the miseries of his own but they do deeply afflict and affect him for he groans and is troubled till he wept again 4. Christ allowes not that his affection and sympathy be hid from his afflicted people but he would have them knowing it and convinced of it for therefore doth his groaning and trouble burst forth in weeping to be discerned by the beholders as ver 36. 5. Christs tendernesse and affection to his afflicted people will not long be hid or concealed but it will burst forth through never so many clouds for when he is troubled he will at last weep also in view of them all Thus when he is dealing most harshly with the woman of Canaan yet at last his heart cannot hide it selfe Matth. 15.22 c. And in this Joseph in his dealing with his brethren was a type of him 6. Christs inward exercise bursting forth in weeping may serve also further to teach 1. That all who get their bitter and sad exercise and sorrows suppressed that they break not out to the dishonour of God or weakening of the hands of others have him to acknowledge who by venting his sorrows both here and elsewhere especially on the crosse Matth. 27.46 hath shut up theirs 2. That on the other hand when griefes and sorrowes will not smother that lot may be sanctified in his person and we may have him for a companion who knoweth the heart of such a one Ver. 36. Then said the Jewes Behold how he loved him 37. And some of them said Could not this man which opened the eyes of the blinde have caused that even this man should not have died The sixth particular recorded is the construction the Jewes had of Christs expressed sympathy They observing his sorrow do admire his love to dead Lazarus and marvel that he who had wrought such wonders might not also have prevented his death It is most probable that they who admire his love were these Jewes who were best affected to Christ though they have not yet beleeved on him till afterward ver 45. and that they who wonder he had not prevented his dying are these malicious Jewes who after the miracle went and informed the Rulers ver 46. and therefore the first sort are indifinitely named the Jewes here who are called many ver 45. and the other sort are both here and ver 46. called only some of them Or it may be conceived that all of them concurring in wondering at his love to
and communion with Christ Therefore is it held out to Peter as a very sad case Thou hast no part in me that is no interest in him and consequently no communion with him nor share in that inheritance purchased by him and so is no coheir with him 4. The contempt of an Ordinance or Command of Christ how mean-like soever deserves the saddest of threatnings and that the contemner should be secluded from Christ for this holds true even of the outward washing and his resisting thereof when Christ required it If I wash thee not thou hast no part with me By which sad threatning Christ drives Peter to submit 5. Soul-purging from sin is so necessary that without it men can have no evidence of interest in or communion with Christ for it holds chiefly true of the thing pointed at If I wash thee not thou hast no part with me 6. It is neither the goodnesse of our nature nor legal purifications or our own endeavours that can either prove or make us clean But it is Christ alone who must wash us that we may participate with him and who must apply the merit and efficacy of his blood for that end for If I wash thee not faith he thou hast no part with me Verse 9. Simon Peter saith unto him Lord not my feet only but also my hands and my head In the third branch of this exposition upon occasion of Peters running to another extremity Christ declares what he meant by washing their feet only In this verse we have Peters proposal occasioning the explication He being afrighted with the former threatning and belike now understanding what Christ meant by this external washing he is so farre from refusing that Christ should wash his feet that he offers hands and head and all to be washed Whence learn 1. It is so terrible a thing to be threatned with separation from Christ that the thoughts thereof will cause a childe of God draw nearer to him and make him condescend to any thing rather then admit of that for this brake Peters obstinacy and made him say Lord not my feet only but also my hands and mine head before that be 2. Saints being sensible of sin are ready to forget their renewed and justified estate and to look on themselves as altogether polluted and corrupt for this may also be understood as Peters language when he understood the signification of this washing In which case he seeth not only foul feet but head and hands and all to be washed and therefore upon that account he offers them all to Christ Which though Christ clear it to be his mistake yet it is oft-times the sad exercise of Saints 3. It is the great infirmity of Saints that they run for most part upon extreams And when they leave one extremity they return not to the right way but fall on the contrary extremity for whether we look to the external action or signification thereof Peter did thus erre first in declining to be washed at all and then in offering more to be washed then Christ required Verse 10. Jesus saith to him He that is washed needeth not save to wash his feet but is clean every whit and ye are clean but not all In this verse we have Christs answer to this offer of Peter wherein he clears what he meant by washing their feet only Namely not only to testifie his humility by stooping so low but further to point out somewhat concerning them And 1. He propounds his minde in general doctrine wherein the similitude runs thus That as a man going home from a bath needs not wash his whole body again but only his feet which contract filth by walking as they used in these hot countreyes to travel barefooted So Saints who are already washed by begun renovation and the Justification of their persons need not ever again wash as if every spot did alter their state but ought only to be purging their affections and actions from the reliques of sin by getting daily renewed remission and studying sanctification daily In saying he who is washed is clean every whit He doth not assert an absolute purity in any within time nor yet is it only his meaning that he is clean by begun renovation which is perfect in parts though not in degrees But the sense chiefly is that by Justification his person is clean and that the man who being renewed and justified doth make daily use of his priviledge of having accesse to the fountain opened up for daily renewed remission and washing of his foul feet he is clean every whit in Gods account nor is there any spot in him for which God will condemn him 2. Christ makes particular application of this doctrine to the disciples pronouncing that society clean though with exception of some for which a reason is after given and that therefore they needed to wash no more but their feet Doct. 1. It is the Will of Christ that Saints in their exercises do put a difference betwixt the state of their persons and the several conditions into which they may fall for here is a washed and clean man who yet hath feet to be washed 2. No man can be in an acceptable state but he to whom it is gifted by Christ and communicate through his blood and spirit for he is washed who is clean See 1 Cor. 6.11 3. Saints whose persons are clean have yet while they are within time some pollution and reliques of sin left for their exercise and humiliation and in their affections and actions are daily contracting filth for he that is washed needeth to wash his feet See Psal 130.3 and 143.2 4. The infirmities of washed Saints are not universal nor like the voluntary wallowing of swine in the puddle 2 Pet. 2.22 but are only defilements of their feet or of their affections and conversation in going through this polluted world for so much is imported that they need but to washt their feet Where the similitude imports that this pollution reaches not their best parts at least reignes not there that it breaks forth rather in their practice then utterly poisons their heart and that however it have a fountain within yet it is much helped on by reason of pollution and entanglements without them as mens feet are fouled by the ground they tread upon 5. It is the duty and ought to be the care of Saints not to please themselves in this that their defilements are but infirmities but they must be washed from them for he that is washed needeth yet to wash his feet So did Paul pursue the least relique of sin Rom. 7. 6. Not only the Justification of our persons but even the washing of our infirmities must be Christs work for the external action Christ is about teacheth that he also must wash the feet 7. Albeit a justified sinner can never be separated from Christ yet as a man who never employes Christ for pardon and purging of his daily infirmities doth evidence that he is
1. He asserts in this verse that they could not partake of that mercy but upon his removal 2. In the following purpose he propounds the benefits to be expected by the Spirits coming beyond what they enjoyed by his bodily presence that so they might be induced to submit to his departure as making way for the Comforters coming In this verse Christ asserts that however they relished the newes of his departure yet it was expedient and for their behoof that he should remove Which he cleareth by shewing the necessary connexion betwixt his departure and the Spirits coming who is so excellent a gift This he instructs both negatively that if he did not go away the Spirit would not come and positively that upon his removal he would send him unto them which is not to be understood as if they or others could not or had not received the Spirit before his Ascension But that the Spirit was not to be poured out so largely upon the members till after his exaltation and glorification who is their Head as chap. 7 39. Doct. 1. Christs dealing may be very expedient and useful when yet it is very unsatisfactory to sense for what filled their heart with sorrow is neverthelesse expedient for you saith he So that he is to be Judge of what is good for us and not we our selves 2. We are ordinarily so addicted to our corrupt sense that the usefulnesse of an afflicted and humbling condition is hardly beleeved even out of Christs own mouth Therefore must he so strongly assert it I tell you the truth it is expedient 3. As all Christs Word is of infallible verity so we are to look on it as such that it may comfort us under afflictions and uphold us against the testimony and apprehension of our sense Therefore doth he lead them to lean on this as their support under all tentations to the contrary I tell you the truth it is expedient for you that I go away 4. As Christ doth nothing for or to his people but what is useful and profitable for them so he is so tender as not to withhold what is useful because it satisfieth not their sense but is grievous to their flesh as knowing well that what is profitable will be pleasant in end however they look on it for present for it was of his mercy that since it was expedient he went away therefore he did go let them resent it for present never so sadly 5. Christs people and their welfare are so dear to him that in all that he did and that befel him and in all the changes of his condition he was still doing and minding that which was for their profit for as it was because it was expedient for them that he came to earth and stayed in it so he went away again not because he was weary of them and their company nor yet only because he was to be glorified himself but because it is expedient for you that I go away and be exalted into glory 6. The Spirit of God as he is largely communicate under the Gospel is so sweet an Advocate and Comforter that his presence may compense the saddest of losses were it even of the bodily presence of Christ for here it is insinuate that he is such a gift as it is a great favour to want Christs bodily presence to make way for his coming And that because he is that Comforter by way of excellencie above that comfort they had by his bodily presence and who can comfort beleevers in all places at once whereas his bodily presence was confined to one place Therefore saith he If I go not away the Comforter will not come but if I go I will send him 7. As Christs bodily presence is not the most powerful and refreshing way of comfort however it was needful in its time and refreshful in its measure so beleevers are not capable of the full consolations of the Spirit but by the removal of his bodily presence out of the world for not only did he by his death and going out of the world merit it and he must be glorified and enter into his Kingdome before his members participate so largely of his fulnesse but they were so dull while he was with them that they could not be capable of these comforts till they were weaned from a bodily presence and exercised with trouble Therefore saith he If I go not away the Comforter will not come So that they who doat still on a corporal presence of Christ do thereby stop the way of the comforts of a spiritual presence 8. Christ by sending of the Spirit after his Ascension doth not only prove himself true God the second Person of the blessed Trinity from whom as from the Father the Holy Ghost proceedeth and is sent But also That as Mediatour justice is satisfied by his death That he as the Head of beleevers is glorified chap. 7.39 and entred in possession of his dignity Acts 2.33 and That being thus exalted he is still mindful of his brethren So much is imported in this If I depart I will send him unto you 9. Christ being now exalted there is free access to partake of the Spirit by all these who do employ him for that effect for being departed he will send him to them who ask him Verse 8. And when he is come he will reprove the world of sinne and of righteousnesse and of judgement The benefits to be reaped by the Spirits coming which would richly compense his departure are three The first relates to the world whom the Spirit will convince of three great points sin righteousnesse and judgement which being here named only are distinctly insisted upon in the three following verses and the grounds upon which they shall be convinced of every one of them and the evidences thereof produced For clearing of this purpose a little Consider First as for the Act here ascribed to the Spirit of reproving or rather convincing I take it to import not only his offering and affording sufficient meanes which might convince men but also the successe of these means and his effectual and actual convincing of them thereby And that not only by illuminating them with knowledge which may be without conviction nor yet by bearing in challenges and reproofes only for there may be challenges and reproofes without through conviction But further by arguing them out of their principles and grounds to a contrary opinion as the word imports and bearing in of truth so as they are put to silence and cannot in reason gainsay it Secondly as for the object of this work of the Spirit by the world who shall be convinced I understand men in the world and particularly men in the state of nature and yet unconverted whether they be elect or reprobate and that not a few but many of them All which are frequentlie expressed in Scripture by the name of the world Thirdly as for the nature scope and tendencie of this work of conviction
work and Kingdome of Satan is destroyed Doct. 1. Satan is a Prince who by his tyrannical usurpation and by a voluntary consent of deluded souls doth get and exercise a tyrannical government over the children of men so long as they are without Christ for he is the Prince of this world 2. Christ by his death did condemne and overcome Satan and hath made his conquest evident to the conviction of men by the effects and operations of his Spirit in doctrine condemning Satan and his work in men casting him out miraculously and destroying his work in beleevers for he supposeth it as a clear and undeniably truth that the Prince of this world is judged 3. By this judging of Satan the Spirit hath made it undeniably evident that Christ hath all authority and power to preserve his Church triumph over his enemies and order all the confusions that Satan and sin have occasioned in the world for whatever were their thoughts of Christ yet when it shall be evident that Christ took Satan the great disturber to task and foiled him it cannot in reason be denied but he is Soveraigne Judge and Lord having all power in his hand and all his adversaries under his feet He shall convince the world of judgement because the Prince of this world is judged 4. By the poweâ— of Christ evidenced in condemning and triumphing over Satan it is made apparent to all the wicked that their condemnation is already passed in the judgement and condemnation of Satan their head and Prince and to all the godly who flee to Christ that they are absoâ—ved and freed from the tyranny and Kingdome of Satan in Christ the conquerour for thus this juâ—gement may be brancheâ— out on both hands as proviâ—g the condemnation of the wicked and absolution of the beâ—eever because the Prince of this world is judged 5 Such as are savingly convinced of Christs righteousnesse ought also to be convinced of their absolution and deliverance from Satan thereby and to feele the effects of Christs dominion in his daily subduing of Satan within them and it will be their comfort to fiâ—de this For so much is imported in reference â—o the Elect as this is subjoyned to the former particulars That not only having fled to Christ for righteousnesse who hath given visible evidences of his dominion over Satan they may be comforted in their deliverance from such a Tyrant But that having found righteousnesse in Christ to cover their guilt v. 10. the next woâ—k of the Spirit will be to convince them of Christs authority to rule and that not so much by any outward or common effects without them as by his destroying of Sâ—tan and his Kingdome within them For upon the justification of beleevers the Spirit evidenceth Christs getting a throne in their heart to vindicate them from the slavery of corruption by casting down Satan from his dominion and power over them and convinceth them of judgement and freedome from slavery thereby because the Pâ—ince of this world is judged And where conviction in this particular is not it brings conviction of righteousnesse in question Verse 12. I have yet many things to say unto you but ye cannot beare them now 13. Howbeit when he the Spirit of truth is come he will guide you into all truth For he shall not speak of himself but whatsoever he shall hear that shall he speak and he will shew you things to come Hitherto Christ hath insisted upon the first benefit to be expected by the coming of the Spirit for their encouragement The second followeth in these verses relating more immediately to the Apostles themselves wherein is promised That however for present they were not capable of the many things he had to say unto them v. 12. yet the Spirit should by his coming supply that defect And 1. Should guide them into all truth as being the Spirit of truth and speaking what is common to him with the Father and Sonne 2 Should shew them things to come by being a Spirit of prophecie to them as extraordinarily gifted men and by revealing the great things abiding them and others as beelevers v. 13. how this purpose v. 12. compared with v. 13. ought to be understood is already cleared on chap. 14. 25 26. compare also chap. 15. 15. In summe it imports That whereas Christ had spoken many things summarily which he was ready to enlarge but that their incapacity hindered him he here undertaketh that the Spirit should make up this by enlightening their understanding to take up what he had said and by explaining and enlarging the same more distinctly They who to savour unwritten traditions do assert from this that the Spirit did teach somewhat which Christ had not taught them do nothing at all promove their own cause for whatever was taught them by Christ himself or by the Spirit afterward was by them faithfully communicated to the Church and committed to writing And for these things which men urge as unwritten traditions beside the Sripture they are such toyes as Christ needed not say ye cannot bear them seeing they might easily be born by them who have lesse then the Apostles then had and are more common and trivial then many things he had taught them From v. 12. Learn 1. Many are the precious truths of the Gospel to be learned by beleevers and which are needful and comfortable for them to know for there are many things to say 2. Christs heart is so large and so tender toward his followers that he hath never said enough when he hath said most for their instruction and encouragement for after all the former sweet doctrine I have yet many things to say unto you saith he 3. Our hearing and learning much of divine truth ought to tend mainly to let us know that there is more to be learned that so we may be humbled in what we know and our desires may be kindled after the knowledge of more Therefore also doth he break off the former sweet instructions with this I have yet many things to say unto you 4. As men by nature are uncapable of divine truths till they be taught them by the Spirit so even they who have received the Spirit in some measure may yet remain very incapable so long as they want a further measure of the Spirit and do continue under weaknesse and errours of minde prepossessing them or do give up themselves to excessive sorrow for so it was even with the disciples notwithstanding the measure of the Spirit they had received They continued still so carnal and weak were so prepossessed with errours concerning Christs Kingdom and so taken up with sorrow v. 6. that he must say ye cannot bear these many things now 5. Men are never sufficiently capable of divine truths unlesse their understandings do comprehend them and their hearts and affections do digest them as not to be stumbled or quarrelled at that so they may reap the fruit of them for so much doth the expression
Courts and Ministers do ministerially in his Name send them out they must not run unsent they who want them and would have them blessed to them should seek them of him They who are lawfully called are to act in his Name and Authority which is to be acknowledged by people in their discharge of their trust and such messengers are to be looked on as a great and special gift bestowed on the Church by her exalted Lord. All this is imported in this I send you now when he is risen from the dead in his begun exaltation See Eph. 4.8 11. 7. This proportion and comparison institute betwixt Christs sending and theirs As my Father hath sent me even so send I you is not to be understood universally as to all the works and ends for which Christ was sent for he was sent to satisfie divine justice and to do the work of Redemption which they were not But it is to be understood of the work of the Ministry and preaching of the Gospel Nor yet is there an equality to be urged here but the proportion and distance is still to be observed and kept betwixt the Lord and his servants and the Bridegroom and his friends Nor is the resemblance only in this that as Christ was immediately sent by the Father so were they as Apostles immediately sent by him But Christs being sent by his Father and their being sent by him do agree 1. In the strictnesse of the Commission that as Christ did alwayes the Will of the Father so they must not dispense with what is committed to their trust nor be the servants of men 2. They agree in having the same promise of successe blessing in their labours as the Apostles richly found 3. They do agree in the matter of their authority so far as however he be the Lord and they servants yet they come cloathed with the same authority being in Christs stead to the people of God 2 Cor. 5.20 and Christ and God in Christ being despised in the affronts put upon them in the exercise of their Ministry Matth. 10.42 Verse 22. And when he had said this he breathed on them and saith unto them Receive ye the Holy Ghost In the next place Christ who sends them doth also furnish them with the gifts of the Spirit for that office some fruits whereof before that full measure was let out upon them Acts 2. doth appear in what is recorded of them Acts 1.15 c. Whence learn 1. Where Christ doth employ and send out any about his work their call from him being embraced and followed in obedience thereunto and with dependance upon him who hath sent them doth assure them of furniture for their calling also for they are conjoyned here I send you v. 21. And when he had said this he breathed on them c. 2. The furniture of Ministers for discharge of their calling must be the Spirit of God communicate unto them by Christ in his gifts and qualifications sutable and requisite to their work and who must be daily sought for quickening and keeping fresh that furniture which floweth from him and for making the exercise of these gifts effectual for it is the Holy Ghost who furnisheth the Apostles in their measure and station and so also other Ministers They were indeed extraordinarily gifted without any previous study and acquired abilities and other Ministers albeit they ought to make conscience of ordinary means for enabling them to that work 1 Tim. 4.13 yet it is from the Spirit of God that they must be gifted with the Spirit of that emploiment and with common and ordinary gifts for it and it is he who must accompany them in that work and make it lively and effectual 3. The Holy Ghost cometh upon every Professour and particularly Ministers by free donation and gift from Christ He is the acquiter of that furniture unto them and their great work is to receive it of his liberality for saith he Receive ye the Holy Ghost 4. This breathing on them when he communicate this furniture being an extraordinary signe of his communicating this extraordinary furniture it is therefore not to be imitate by any in ordinary who have not the dispensing of these endowments Only Christs making use thereof may serve partly to point out some resemblance betwixt this signe of breathing and the inspirations and refreshful breathings of this Spirit upon them and their gifts who receive it and as the Spirits descending at the signe of fiery cloven tongues Acts 2.3 served to point out their being furnished to speak divers languages so his being communicate by the signe of breathing holds out that where he cometh he quickens and puts life in mens spirits as by Gods breathing the first man was made a living soul Gen. 2.7 and doth refresh and make them fruitful as Caut. 4.16 partly it serveth to point out Christs God-head who hath the gifting of the Spirit in his hand and who can easily as by a breathing furnish the most rude and unlearned and make them extraordinarily able according as the soul of the first man was easily created Verse 23. Whose soever sinnes ye remit they are remitted unto them and whose soever sins ye retain they are retained In the last place Christ asserts their authority in the discharge of their Commission and in governing his house and remitting or retaining of sins whether by the Key of knowledge or doctrine in preaching or of order and discipline and he declareth that what they act this way ministerially according to their Commission is ratified in heaven as being but the declaration and intimation of the sentence already passed there This power is elsewhere called the Keyes of the Kingdome of heaven Matth. 16.19 and the power of binding and â—loosing Matth. 18.18 Doct. 1. Christs house is not a den of confusion but an house of order wherein he hath a Camp of doctrine whereby he doth doctrinally declare his minde concerning his subjects and their duty and a rod of discipline whereby he judicially deals with them as their case requireth for so is here imported that there is a power of remitting and retaining sins both doctrinally and by judicial procedure 2. This power in the house of God is committed to Christs own Officers and Ministers sent by him unto his Church so that however private persons may declare the minde of God concerning the sin of others yea and reprove exhort or comfort out of charity yet his Ministers are to do it by office and with authority for it is ye whom I send v. 21. who are to remit and retain sins 3. This power in the house of God is committed equally and in common to all Ministers so that one doth not share in it more then another for here it is given to the apostles in common whose soever sins ye remit c. And thus the Keyes of the Kingdome are not given to Peter only but here expressely to all 4. All the members of the
and Gods preserving of them many times and making the work prosper in their hands in the midst of their sufferings more then if these malicious men had never opposed them Fourthly as for the particulars whereof they are to be convinced sin righteousness and judgement they come to be more distinctly spoken to in the following verses where the grounds of this conviction are spoken of Here in general it sufficeth us to know 1. If we â—ook upon this work of conviction as it is common to elect and reprobate and as the Spirits testimony about them relates to Christ and the Christian Religion These were the points of contraversie betwixt the Apostles in preaching of the Gospel and the world For Christ being the subject of the Gospel the great opposition related unto him whether he was the Son of God and true Messiah and therefore whether they were guilty of great sin who did not beleeve him and receive his testimony and continued still in a state of sin so long as they embraced not him Whether he was righteous in himselfe and the only giver of righteousness to sinners or a seducer and Samaritan and one without whom they were righteous as the world alleaged And whether he was an exalted Prince above Satan and all powers and idols able to absolve his friends and subjects and condemne his enemies or only a mockery and a base person as he was traduced to be All which he promiseth shall be determined to their advantage 2. If we look on this aâ— it is proper to the Elect in the work of their conversion the words contain a sweet method of bringing about this work first to convince them of sin by letting them see the hazard of their natural condition through continuance in unbelief Next to convince them of righteousnesse to be had in Christ only as a remedy to this condition And then to convince them of judgement and dominion and of deliverance from spiritual slavery and the pulling down of Satans kingdome by being in him Of all which albeit the reprobate may get a common conviction as it is hinted in the former consideration yet these things are further and more effectually and savingly carried on in the hearts of the Elect to their conversion and setling upon Christ This purpose thus explained by parts may be taken up in this brief summe That whereas the Apostles after Christs departure were to be engaged in hard service with much disadvantage and difficulty Christ comforts them by shewing that he would poure such a measure of the Spirit upon them and by his Spirit so accompany them in their Ministry as should make it successeful in the world to the conviction even of enemies and reprobates and to the further gaining upon others So that the work should go on his Kingdome be established in the world and his glory shine and they be comforted and carried through notwithstanding all the opposition they should meet with From the words so cleared Learn 1. The service of the Ministers of Christ in carrying through the work of the Gospel is not only difficult but impossible unlesse they be singularly assisted by Christ therein for so is here imported that they need the Spirit for carrying on of this work 2. The Spirit of Christ accompanying weak means and instruments can bring about great things to the advancement of his Kingdome in the world without any visible force and with meere spiritual weapons in despight of all opposition can be made thereunto for so is here promised that the Spirit in them and with them shall effectuate this work how weak so ever they were 3. It is the great consolation of Christs faithful servants and followers to enjoy his presence and blessing upon their calling and employment and particularly of faithful Ministers to have his Kingdome prosper and men wrought upon by their Ministry for this is the Apostles encouragement and in this the Spirit is a Comforter to them that he shall convince the world to make their labours successeful 4. The men of the world are very corrupt and ill principled in reference to the doctrine of the Gospel and have very many mountains standing in the way thereof for they need to be convinced of all these points here mentioned and have opinions and principles opposite thereunto to be rooted out as the Word imports 5. These corrupt principles of the world are not easie to be rooted out but will require great light and strong conviction before they be put from them for they must be convinced and argued out of them to the contrary opinion before they quit them 6. For conviction of the world it will not be sufficient that never so sharp reproofes be given them nor yet only that they have clear light and evidence of what they are to assent unto unlesse also the Spirit come to bear in these things upon them and effectually convince thereof for it is he who must convince the world not only by sufficient external means and operations without them but by inward working making that effectual 7. The Spirit of the Lord is an effectual convincer where he pleaseth to work where clear illumination and strong reasoning will not avail he can irresistibly convince and batter down strong holds And where he will not convert yet he can so put to silence and bridle opposition that it shall be ineffectual for he shall convince the world saith he 8. As Christs saving work on his people must begin with and be carryed on by the convictions of the Spirit So they may get convictions and that by the Spirit who never yet more and are never converted for on the one hand conviction is so far from saving grace that they who have it in a deep measure have yet need not only of faith but also of repentance Acts 1.37 38. and on the other hand it concerneth God in his honour sometime to go this far on with the world for the promoving of his Kingdome and that they may not go on with a high hand Therefore it is promised that he shall convince even the world So that they who were never convinced are yet in a worse condition and do not know how soon the Lord may kindle that sire in their bosome though they sleep secure for the present And men would not rest upon convictions when the Lord lets them see sinne and yet never removeth it righteousnesse and yet never conferreth it and judgement of authority to absolve the righteous and condemne the wicked and yet never giveth them to flee to Christ to obtain the one or to be freed from the other 9. The Spirits manifestations and operations in the primitive dayes of the Gospel do abundantly assert the truth of Christian Religion and refute all the corrupt principles of men concerning Christ So that all who then saw or felt them or since do hear thereof by the sound of the Gospel still accompanied with the ordinary operations of the Spirit where it is