he came down from heaven ver 41 42. He declareth that his ascension into heaven should prove the truth of that to their conviction and shame And this also helps to cleare their mistake about eating of his flesh It doth not necessarily inferre that they should be witnesses of his ascension but that he should indeed ascend and that the truth and certainty of this should shame them for their base thoughts of him likewise while it is said he shall ascend up where he was before it is not to be understood as it his Godhead did change place and leave heaven at his incarnation for however he stooped in respect of state to appeare on earth in our nature yeâ— he is still in heaven Joh. 3.13 Nor is it the meaning that his humane nature did descend from heaven seeing in respect of that he ascended But the meaning is that the ascension of his humane nature by local change of place should clearly prove that he came from heaven in respect of his divine natures stooping to be cloathed with our flesh And both these two are spoken of the whole person in respect of the personal union though they be verified but in the one or other nature Further it is to be marked that Christs ascension doth prove his Godhead and that he came down from heaven to wit not simply for Enoch and Elijah did ascend to heaven who yet were not there before but in regard that he did arise and ascend by his own power Job 2.19 and 10.18 Psal 68 18. Joh. 20.17 Doctrine 1. Albeit men will not for present beleeve the excellency and glory of Christ yet it will be discovered and they may see it to their conviction and shame either in mercy or in judgement for so doth he intimate that they should see their folly when they see the Sonne of man ascend up See Joh. 8.28 Luk. 12.22 67 69. 2. Christs ascending into heaven is a clear proofe of his Godhead and that he descended from heaven in his incarnation Therefore doth he confirme the one by the other See Rom. 1.4 Eph. 4.8 9. 3. Christs ascension into heaven in his humane nature is a sufficient refutation of all carnal conceptions of partaking of Christ or of eating his flesh Therefore also doth he bring in this when they stumbled at eating of his flesh to shew that his ascension into heaven might refute all such conceits Verse 63. It is the Spirit that quickeneth the flesh profiteth nothing the words that I spake unto you they are Spirit and they are life In the next place Christ cleares that which chiefly offended them concerning his flesh and the quickening power and the eating thereof This he cleares in two assertions 1. It is the Spirit that quickeneth the flesh profiteth nothing This may be understood as a clearing of what he said concerning the eating of his flesh that it was not a carnal fleshly eating of him that could profit anything but it is a spiritual eating of him by faith that bringeth that quickening and life of which he hath spoken But it seemeth rather to clear what he had said concerning the quickening power of his flesh and humane nature and by Spirit and flesh we are to understand here his divine and humane nature as Rom. 1.3 4. 1 Pet. 3.18 And so the meaning is that however much had been spoken of life to be given by partaking of his flesh yet this is not to be understood of his flesh considered by it selfe and without his Godhead as they conceived him to be a meer man but all the quickening vertue that is ascribed to his flesh or humane nature doth flow from his Godhead to which it is united And this also doth condemne their conceit of bodily eating his flesh seeing a Spirit without which the flesh profiteth nothing cannot be eaten 2. The second assertion is the words that I speak unto you they are spirit and they are life Wherein Christ directly refutes their stumbling at what he spake of eating his flesh which they understood in a carnal sense of eating with the mouth of the body He declares that these words are not to be taken in a carnal grosse sense but in a spiritual way and being so taken and Christ spiritually laid hold upon the doctrine will not be found hard but very refreshful and to contain that which brings life to the weary soul And so the Spirit is taken for what is spiritual Job 3.16 Doctrine 1. Albeit Christs flesh and humane nature was quickned in it selfe and have quickening vertue to merit communicate and preserve life in beleevers Yet the Godhead is the fountain from which all this floweth and that which giveth merit and efficacy to all his sufferings and obedience for it is the Spirit that quickeneth 2. Such as do not look on Christs flesh as the flesh and blood of the Sonne of God nor do lay hold on him by faith as God incarnate that they may attain life But do look on him as meer man or as one whose flesh is to be eaten in a bodily manner They will never finde that quickening vertue in and from him which he declares to be in himselfe for the flesh profiteth nothing to wit in this respect It is true as God incarnate his flesh is the very price of life the first receptacle of our spiritual life and being laid hold on by faith the conduit to conveigh life to us But being considered as a meer man and his flesh to be eaten bodily as the Capernaits did in that respect it profiteth nothing for no meer man can give life nor merit it to lost sinners and outward bodily feeding cannot be refreshment nor food to souls 3. Scripture is the best Commentary to it selfe in regard what is spoken more darkly in one place is cleared in another for so doth Christ expound the words he spake 4. What Christ hath formerly spoken of eating his flesh is to be understood spiritually of eating by faith and not of bodily eating for so doth Christ declare The words that I speak unto you they are Spirit 5. None but they who understand Christs words spiritually will finde them lively in operation for being Spirit or taken spiritually then they are life and then only 6. The doctrine of the Gospel pointing out salvation by faith in Christ crucified for sinners is bâ—th Spirit and life It is a doctrine of a spiritual nature the instrument and mean whereby the Spirit worketh and communicates himselfe Gal. 3.2 and tends to make us spiritual And by it is life revealed offered conferred and carried on to perfection by the Spirit for thus it is commended his words they are Spirit and they are life See Rom. 8.2 2 Cor. 3.6 Verse 64. But there are some of you that beleeve not For Jesus knew from the beginning who they were that beleeved not and who should betray him 65. And he said Therefore said I unto you thâ—â— no man can come unto me except it
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
in every message who is God over all and who speaketh from heaven and who in his voice of the Gospel hath not that dreadful sound which accompanied the Law Heb. 12.19 c. attending it for it is their duty that they hear my word saith he hearing importing obedience thereunto and attention as previous to that and all this because it is his word See Deut. 18.15 5. The Doctrine of Christ and especially of the Gospel is then rightly heard when we bring faith and not our reason and corrupt sense to judge of it and when it puts a sinner out of himself to flee by faith to a refuge for so is added he that heareth my word and beleeveth Christs doctrine may be a stumbling block and foolishnesse if we bring not faith 1 Cor. 1.18 23. and whatever change the Gospel work on men yet it works not savingly till it drive men out of themselves to live by faith 6. Faith whereby the Doctrine of Christ is embraced to salvation is not our own but Gods gift and wrought by means of hearing the Word for so much is imported in the order he that heareth and beleeveth see Rom. 10.17 7. Saving faith begotten by the Word doth lay hold on God through Christ the Mediatour and resteth on God as the proper object for he beleeveth on him that sent me where Christ doth not seclude himselfe from being the object of faith as God which elsewhere he so clearly asserteth John 1.12 and 3.16 and 14.1 more then he denieth the Father to be the Author of his Doctrine when he calleth it my word But he speaks thus partly with reference to the Jewes conception who thought that he and his Doctrine had nothing to do with God therefore he sheweth that as he was one with the Father so his Doctrine tended to and was a means of begetting faith in him and partly to shew the order of saving faith that as it dare not fixe on God immediately but in and by the Mediatour so it cannot rest till ultimately it rest on God in Christ his Son equal and the same essentially with him See Acts 20.21 2 Cor. 3.4 1 Pet. 1.21 8. Albeit all men by nature be lying dead in sinnes and trespasses and be liable to bodily death and mortality even albeit they come to Christ Yet such as by hearing the Word are drawn to beleeve on God through him get spiritual life and not onely shall they have but they already have eternal life by Covenant-right in the bud and earnest of it Ephes 1 13 14. 1 John 5.11 and in their Head Christ Ephes 2.5.6 for of such Christ saith he hath everlasting life as John 3.16 and he is passed from death unto life or translated from under the state and sentence of death by a sentence of life passed in his favours in justification and put in a living condition by sanctification And this is the reason why the beleever hath everlasting life See the like forme of speech 1 John 3.14 9. The beleever in Christ hath eternal life on so sure termes that he is out of perill of perishing and is gifted with perseverance till full fruition come for he hath everlasting life and shall not come into condemnation but is passed from death unto life 10 The sentence passed in the beleevers conscience according to the Word shall stand firme and be ratified by God in his judging of men for he that hath everlasting life by beleeving shall not come into condemnation c. importeth this also See 1 John 3.21 11. Albeit Christ being God over all blessed for ever doth not stand in need of man nor any of his creatures Yet such is his alsufficiencie and bounty as he delights to give proofs of his Godhead in saving his people and making them happy Therefore doth he bring this proof to confirme his assertion from his being able and willing to save them who beleeve in God through him Verse 25. Verily verily I say unto you The hour is coming and now is when the dead shall hear the voice of the â—onne of God and they that hear shall live The fifth instance of his Godhead and equality with the Father doth amplifie the former in ver 24. for whereas there he proved his Godhead by being the Author of eternal life to beleevers here he promiseth to give faith to his own by causing them to hear his voice who are of themselves dead and making them by hearing and beleeving to live a life of grace here till it be perfected in glory Doctrine 1. However Christ may propound the Doctrine of eternal life conditionally to the visible Church yet the promises are absolute in his intention toward the Elect and he is the undertaker for performing all the conditions which he requireth of them when they are humble and flee to him So much is held out in that Christ undertakes to give faith and cause the dead to hear which was required as a condition in the former verse 2. We have much need to be oft stirred up to be grave and serious in studying Christs glory and about the matters of our salvation and to be stirred up to give credit to what he saith and undertaketh for lost sinners Therefore doth Christ again inculcate this Doctrine with Verily verily I say unto you 3. The great manifestation of the power of Christs Word and Spirit was reserved for the dayes of the Gospel for Christ saith the houre or acceptable season to be well improven and therefore measured by an hour is coming after my resurrection and pouring out of the Spirit and now is in some measure by my Ministry and Johns when the dead shall hear c. Not that he gave not proof of this before his incarnation but it was now to be in greater measure and with greater efficacy 4. Whatever remainders of the image of God and what ever excellencie natural men may have yet they are spiritually dead till Christ come unto them being destitute of spiritual life and of the favour and peace of God being dead by a sentence of the Law past against them and being under this insensible and unable to help themselves for here they are called the dead 5. Such is the power of the Gospel as being the voice of the Son of God that not onely will it speak to them who have eares but it will raise dead souls to life by conversion and give them an eare to hear and make them to beleeve for the dead shall hear the voice of the Sonne of God 6. Such as are regenerate and raised from the dead by the Word of the Gospel and who do close with it and Christ in it by faith their begotten life shall be cherished and entertained carried on by enjoyment of begun conformity communion with Christ till it be perfected with glory for they that heare or being regenerate are made so to hear as to beleeve shall live Verse 26. For as the Father hath life
produce real satisfaction As this promise subjoyned doth teach 7. As all they who come not to Christ will eternally pine away under the want of all satisfaction So they who embrace him shall finde alsufficiency in him for all wants and that eternally for this bread satisfieth both hunger and thirst as in Scripture phrase bread is put for all bodily refreshment And it is promised he shall never hunger and never thirst Whereby we are to understand 1. That they who embrace him though they will long after more of him yet they shall never again hunger after the husks of sinne nor after satisfaction thereby to the lusts of the flesh 2. Albeit there will be lustings and longings after these even in them who have embraced Christ Yet in so far as they have come to Christ and are renewed they will be rid of them 3. They shall not any more pine under the destroying hunger of total want though they will still have an hunger of wholesome appetite to prepare them for feeding and have food at hand to supply and satisfie it 4. This promise of being delivered from hunger and thirst is but begun to be accomplished here and daily going on and shall be perfected hereafter when believers shall enjoy compleat and total satisfaction throughout all eternity Verse 36. But I said unto you that ye also have seen me and beleeve not In this ver Christ doth sadly regrate and discover their hypocrisie and that notwithstanding all their faire pretences ver 34. yet they were but wilful despisers of him in that however they had not only seen him but were convinced what he was ver 14. yet they would not beleeve And this he declares to be the more odious that he had told them of it before and yet they had not amended it Whence learn 1. When Christ is manifesting himselfe by his Word or working unto a people then his eye is upon them marking how they profit So much doth he intimate unto them here See Ezek. 33.31 2. Christ will not be deceived with faire shewes in a people but can discover a rotten and perverse heart under plausible pretences and professions for whereas they seemed to be so earnest ver 34. that there needed no more but to discover and offer that bread unto them and they would embrace it he sheweth that it was far otherwise and that it was not ignorance or want of opportunity but perversenesse that kept them back 3. It is no wonder that Christ be much greeved with and have many sad complaints of unfruitful and hypocritical hearers considering their deceitful hypocrisie the great injury they do to him by sleighting of him and that they deprive themselves of so sweet advantages by him Therefore doth he who knew them well enough and what a sweet offer of life they sleighted break out in this sad rebuke the manner whereof sheweth that it came from a grieved spirit 4. As men may come a great length in conviction and knowledge who yet do not beleeve So whatever they attain by hearing Christ will account it all nothing if they come not to close with him by faith without which neither is he honoured nor do they reap profit for Christ grants they had seen him and yet that avails not since they beleeve not 5. The more conviction and light men have in the matters of Christ and the Gospel their unbeliefe is the more odious for thus doth he aggreage their sinne ye also have seen me and beleeve not See Joh. 12.37 and 15 22 24. 6. It doth also aggravate the sinne of unbeliefe and prove the unsoundnesse of men that they have been often told of their fault and yet do not amend it for this addes unto the challenge that he had told them of it before But I said unto you c. And albeit we finde it not directly mentioned before yet we are not to doubt of it since he asserts that he had said it and we finde it insinuate ver 26. where he tells them they followed him for carnal ends even after conviction ver 14. 7. So long as sinners are not ashamed to continue in their courses of unbeliefe and sleighting of Christ Ministers should not weary to tell them of it over and over again for so much doth Christs example teach who having reproved this fault doth not faile to inculcate it again Verse 37. All that the Father giveth me shall come to me and him that cometh to me I will in no wise cast out Christ having thus pointed out their obstinacy in unbelief doth to verse 41. comfort himself and strengthen the weak who might stumble at the unbelief of so many by ascending up to the fountain of faith and conversion assuring himself that the Elect would come unto him and promising all tender usage and welcome to them which he confirmes by reading over his Commission unto them And by this means also he layeth before them their sad case and that their practice said much to it that they did not belong unto him Yet so as he doth not terrifie but warmly invite any who had a minde to come to him In this verse 1. He comforts himself that misbeleeve who would yet undoubtedly all these that were given unto him would come unto him 2. He assureth all these who come of tender and warme acceptance Whence learn 1. Albeit many who sleight Christs call may yet be elect and at last embrace him And albeit we cannot certainly conclude the Reprobation of any in this life by any mark in them if it be not found that they have sinned unto death Yet to reject Christ after conviction is an evidence of a reprobate condition and such as continue in it have sad cause of fear lest they be indeed Reprobates And whatever be Christs purpose toward any yet it is a special mean to terrifie sinners from their refusing of Christ to afright them with Reprobation for so doth Christ here deale with these unbeleevers pointing out unto them what their way might portend of them 2. However Christ and his servants have oft-times cause to complain of the small fruit of their labours yet this is matter of comfort that all the Elect will in due time be brought in for so doth Christ comfort himself here See Rom. 11.7 3. Albeit the offer of the Gospel be made generally to all to all who hear it Yet the speciall purpose of God for good is toward some onely and not others for there are who are given by the Father and not others 4. It is the great dignity and happinesse of the Elect that they are from eternity given to Christ in the Covenant of Redemption as the reward of his sufferings to come to him in due time And that they are given to him in trust to be accountable and forth-coming for them for so is here declared that there are whom the Father giveth him Wherein is imported that they were the Fathers first not onely by vertue of
so naturally knew all his mysteries and as man had knowledge thereof by communication from his Godhead So all this was communicate to him from the Father who sent him to the world to reveal his counsel And this might appear in his divine furniture without all humane industry Whence learn 1. As Christ fully knowes the Fathers minde and counsel so he is the faithful revealer thereof for his doctrine is the Fathers who sent him It is from the Father and he publisheth it 2. It may commend the doctrine of the Gospel that not only it is of God but that he sent his Sonne into the world to publish it for so doth Christ commend his doctrine here 3. It is the duty of faithful Ministers not only to wait for a calling from God but to see that they bring nothing forth but what they have from God for herein Christ is a patterne who was sent and whose doctrine was not his own but his that sent him 4. No doctrine or Preacher how admirable and ravishing soever are to be heard in the Church but they who are sent and bring their message from God Therefore albeit they marvelled at him ver 15. yet he thinks not that enough unlesse they be perswaded that he and his doctrine are of God 5. It is the duty of faithful Ministers to lead people from themselves to God and to ascribe what is excellent in them to him that he alone may have the glory Therefore Christ when he is marvelled at draweth their eyes to God who sent and furnished him Verse 17. If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my selfe 18. He that speaketh of himselfe seeketh his own glory but he that seeketh his glory that sent him the same is true and no unrighteousnesse is in him Next because they would not readily credite him in asserting his doctrine to be of God Therefore he subjoines two Rules and helps whereby they might be enabled to try doctrine and Teachers The first whereof is required in the person who would trie doctrine ver 17. To wit that he be a pious man and one who according to light received walks in Gods wayes Such a one hath the promise that he shall be made able to discerne whether his doctrine be divine or devised by himselfe The second Rule and help in trial ver 18. relates to the person and doctrine to be tried wherein he asserts that a man who runs unsent and preacheth his own inventions doth in his carriage and by his doctrine but seek to exalt himselfe whereas he who being sent of God makes it his scope in his carriage to exalt God only and the nature of his doctrine tends to that doth prove that he is a preacher of truth and that there is no unrighteousnesse nor fraud in his doctrine For undeâ—standing of this we are to consider That Christ in giving these rules of trial doth not seclude other rules and proofes of the truth of his doctrine already given Chap. 5. and particularly that of Scripture For Christ in Scripture makes it elsewhere clear that good men in some cases may be misled with errour and unrenewed men may know and embrace truth though not savingly And on the other hand erroneous Teachers and doctrines may pretend to be much for God and may cry out on truth as denying to God his glory But Christs meaning is to shew That his doctrine being undeniably true and according to Scripture it was odious in them to contradict it by wicked rebellion and to evidence by their opposition that they were not tender walkers And that this is so much the more hainous that they saw his whole carriage and the nature and scope of his doctrine tend onâ—y to glorifie his Father and not to advance his own private glory Doctrine 1. It is the duty of the Lords people not to receive Doctrine or Teachers upon trust but to try and discerne who are sent of God and who not and who speaks true or false doctrine for it is here imported that they should know who are sent and whether their doctrine be of God or of themselves 2. Every man is not a fit discerner of Christs doctrine but many through their own default are left destitute of such a mercy for so doth the requiring of qualifications in these who trie impoâ—t 3. Such as truely fear God and make conscience of known truth in their conversation have his promise for ability and discerning to try doctrine for so doth the promise expressely hold out if any man will do his will he shall know of the doctrine whether it be of God c. Which we may branch out in these 1. Such have indeed the promise of discerning whereas ungodlinesse and loose practices provokes God to withold discerning light 2. Albeit the Godly may and many times do erre and are misled yet ordinarily that is but the fruit of some former defection in practice 3. Mâ—ns fleshly humours and passions in debating and sâ—eking out of truth while yet their practice is not subjected to the rule is not the right way to come speed 4. Such as have no use for truth nor end in searching it out but only to informe their judgement or satisfie their curiosity may readily get leave to go wrong 5. Such as make conscience of known light in their practice are in Gods way for attaining further light in dubious contraversies 6. Such as come to hear with a purpose to examine doctrine by carnal reason and to like or dislike of it according as it shall relish or be displeasing to their lusts will readily reject sound doctrine But he that cometh with a subjected minde and fixed resolution to receive and obey what shall be found to be the will of God shall get a discerning Spirit unlesse God have him to humble for some former guilt of which he hath not yet repented Doctrine 4. The great scope of Preachers and of their doctrine should be to deny and abase themselves and to exalt and seek Gods honour for so doth Christ teach ver 18. that a teacher should seek his glory that sent him and so himselfe did in carriage and doctrine 5. Such as do run unsent and do broach their own inventions and errours they certainly affect the praise of men and hunt after vain-glory let them pretend to what modesty and humilitie they will for he that speaketh of himselfe seeketh his own glory the scope of his carriage tendeth to that And albeit selfe-seekers may be for the truth and may make use of it for their own ends yet they are fitted to go wrong if they have a tentation and they will go wrong before they be not respected Yea and God is provoked to give them up to go wrong 6. As true doctrine doth tend to set forth Gods glory and to exalt him So corrupt doctrine devised by men doth not aime at Gods glory indeed whatever
entertained by faith the sweet influences thereof will slow forth for the refreshing of themselves and others in their stations and that with much refreshment and life for the rivers of living waters shall flow and that out of his belly which is the seat of delight Job 20.15 As a spring sends forth streames to water the ground about it and as the heart of man sendeth forth life and refreshment to every faculty and member and as a General in an army sends out reserves to reinforce his parties So graces of the the Spirit in beleevers will flow forth into their behaviour and carriage to make their heart be strong to make their tongue to drop what is savoury to make their feet like hindes feet c. and to refresh and gain ground upon others Verse 39. But this spake he of the Spirit which they that beleeve on him should receive For the holy Ghost was not yet given because that Jesus was not yet glorified Here we have Johns commentary upon this last promise who belike not understanding this himselfe as they were ignorant of many things till Christ was risen from the dead doth now take pains to clear others who might be in the like condition He declareth that by this living water is meant the Spirit and graces thereof which beleevers were afterward to receive the giving whereof was suspended till the glorification of Christ the head of beleevers This began in that solemne day Act. 1. and doth continue still throughout all ages of the Church Doctrine 1. As the doctrine of Christ in Scripture doth oft times need to be interpreted because of our shallow capacity So the best Commentary upon Scripture is it selfe and the comparing of one Scripture with another for John by this exposition doth not only expresse his simpathy with these who might possibly be in the same condition that sometime he was but doth point out the safe way of expounding Scripture and sheweth that it doth explain it selfe 2. Whatsoever vertue is in water for cleansing of filth for cooling and refreshing the thirsty and fructifying of barren ground And whatever is promised in Scriptures under the Metaphor of waters is all to be found in a spiritual way in receiving of the Spirit and graces thereof by faith for so is here explained But this he spake of the Spirit c. compare Chap. 4. 10 13 14. Zech. 14.8 3. While he saith beleevers should receive the Spirit and the Spirit was not yet given or was not yet not in respect of his personal subsistence but in respect of the measure of his gifts and graces to be poured out upon beleevers it doth relate partly to the times of the law and teacheth That albeit beleevers under the law did partake of the Spirit in some measure yet all that is nothing in comparison of that measure which is poured out under the Gospel In that respect the holy Ghost was not yet given which may shame them who make not use of their ample allowance but do under the Gospel come far short of many who lived under the Pedagogie of the law Partly it relates to the present condition of the disciples and his followers who were not yet endued with power from on high and therefore were but weak and ignorant in many things And it teacheth That were men even in Christs company yet they will not profit much without the Spirit 4. It pleased our blessed and glorious Lord to abase himselfe by undergoing a state of humiliation till he perfected the work of mans redemption for so is here imported and in this respect the Lord of glory was not yet glorified but continued under the vail of his state of humiliation 5. The pouring out of the Spirit in ample measure as in the wisdome of God reserved till the glorification of Christ as Mediatour that so the proportion might be kept betwixt the head and the members for the holy Ghost was not yet given to beleevers because that Christ was not yet glorified And as our blessed Lord did once abase himselfe so far as beleevers must be kept back from their allowance till he who was a worme and not a man be glorified So we may expect that he will not rest till we come up to share with him now that he is exalted And we should be content to stoop and share with him in the sad sufferings of his cause and interests expecting that when he exalts himselfe in it he will respect the desolate Psal 102.16 17. And we having now to do with an exalted Lord should expect much from him Psal 68.18 Act. 2.23 and 5.31 6. While as under this promise is comprehended all that pouring out of the Spirit which followed upon the glorification of Christ and these gifts in the primitive times among the rest as a peculiar instance The meaning is not to put the saving graces of the Spirit conferred upon beleevers in the same rank with these extraordinary gifts that were conferred upon some temporary beleevers then Nor yet is it the meaning that beleevers now should expect the same fruits of the Spirit for kinde that were conferred on some beleevers then But it tends to shew That the saving graces of the Spirit are as excellent and more then many gifts that had a greater lustre and the promise is richly fulfilled when men get these albeit they want the other That albeit all beleevers do not work the like visible wonders with the Apostles yet by the receiving of the Spirit as great wonders are wrought upon themselves in a spiritual way for thereby the dead are quickened the deafe made to heare the blinde to see the lame to leap the withered made fresh and they get new tongues to speak the language of Canaan which they understood not before And That their way of carriage and deportment who received the holy Ghost in these primitive times should be a pattern to all these who would prove that they do now partake of the Spirit Ver. 40. Many of the people therefore when they heard this saying said Of a truth this is the Prophet 41. Others said This is the Christ But some said Shall Christ come out of Galilee 42. Hath not the Scripture said that Christ cometh of the seed of David and out of the towne of Bethlehem where David was 43. So there was a division among the people because of him 44 And some of them would have taken him but no man laid hands on him In these verses we have the effects of this Sermon among the hearers some are so affected with it that they acknowledge him to be that great Prophet promised to Israel Deut. 18.18 whom they understood to be another then the Messiah Others do confesse him to be the Christ but others oppose against that that he as they supposed came out of Galilee whereas according to the Scriptures the Messiah was to come out of Bethlehem And upon this diversitie of opinions there ariseth a schisme and
embrace him as such for they acknowledge him the King of Israel This he will have proclaimed in the world oppose who will Ps 2.7 compare ch 1.49 10. It doth commend Christ unto his people that he comes with his Fathers power and authority being approved and upheld by him in hiâ— Kingdome So that all who embrace him will finde the Father well-pleased in him for this addeth to the joy and acclamation He is the King of Israel that cometh in the Name of the Lord and upon this followeth peace in heaven or betwixt God in heaven and us Luke 19.38 11. Christ is a King perfectly blessed in himself and a fountaine of blessiâ—g to all his â—ubjects and he is to be proclaimed and commended as such for blessed is the King of Israel c. So Ps 72 15. and 118.26 It is he in whom all families of the earth are blessed Gen. 12.3 and in whom they should blesse themselves Gen. 22.18 as it is in the original 12. It is the duty of all such as love Christ heaâ—â—â—ly to wish and pray for the prosperity of his Kingdom for they cried Hosanna as wishing safety and successe to him and his Kingdome Verse 14. And Jesus when he had found a young asse sate thereon as it is written 15. Feare not daughter of Sion behold thy King cometh sitting on an asses colt In these verses we have Christs part and action in this triumph to wit that an asse being provided for him he rode thereupon to accomplish that prediction Zech. 9 9. of which I have spoken in its proper place Albeit this be recorded here after the other of the peoples acclamations and it is probable the people were come to him on the way to the mount of Olives or at least were coming on the way before he sent for the asse Matth. 21.1 2. yet it is certaine that he was riding before these acclamations were Doct. 1. When Christ manifests most of his glory in the world he will have it seen that his Kingdome is not of this world for in all this pomp he rides but on a young asse and that a borrowed one without any furniture save his disciples cloaths and accompanied but with a traine of base people and children all which might appear but very ignominious to a carnal eye 2. We are not to carve out the glory of Christs Kingdome by our carnal conceptions and imaginations but by his own Word for whatever ignominy appear here yet it is glorious and greater glory then any we could devise in so farre as it agreeth with Scripture and fore-going prophesies 3. Christs Kingdome is so great a stranger to carnal glory and pomp that any mean splendour is very much in it for this also takes off the ignominy that this was much glory and state to him who never used to ride before 4. Albeit Christ became poore for us yet he wanted not any thing as he needed it that so he might teach his people what care he will have of them for albeit he possessed not so much as an asse yet when he needed he found a young asse c or obtained the use of it from the owner 5. Christ is a faithful observer of al that is written to see it duly performed for he did all this to accomplish what is written 6. The encouragements of the Gospel are not held out unto men to cherish security but to be an antidote against all their fears and discouragements for the scope of the allowance Zech. 6.10 to rejoyce shout is here summed up in this fear not 7. Albeit men do not reach the height of coâ—solation and joy allowed in Christ yet they are to blesse him in so far as they are keeped from crushing fear for so much also may be gathered from these two places compared They rejoyce in so farre as they feare not 8. Christ is Zions King who will respect her and see her comforted though all the world biside should sink for it is to the daughter of Zion this encouragement is given from her King 9. Whatever be Zions perplexities yet in Christ there is a remedy against all she can feel or fear fear not daughter of Zion thy King cometh 10. It is the Churchâ—s comfort that Christ is a King to her That he cometh to her and seeks her to do her good and that after long expectation he will at last come to give her actual enjoyment All these are imported in this encouragement Thy King cometh He leaves heaven to seek her on earth and is now not held out in the promise as coming but is actually come unto her 11 Christ in his Kingdome and glory is adorned with me knelle and lowlinesse And this is the comfort of his subjects that they have to do with such a one for this addeth to the comfort Thy King cometh sitting on an asses colt 12. As Christs love and condescendence â—s admirable in it self and to be admired by all who see it so even the Church hath need to be stirred up to take notice of this as becometh Theâ—efore a behold is prefixed to this to point out how admirable this is in it selfe and yet how dull Zion is in remarking it till she be stirred up and excited to it Verse 16. These things understood not his disciples at the first but when Jesus was glorified then remembred they that these things were written of him and that they had done these things unto him In this verse John omitting what is recorded of the disciples part in this triumph by the other Evangelists doth not only record their not understanding at present that which themselves or others were doing till after the glorification of Christ that the Spirit was poured out and then it was brought to their remembrance that this had been fore-prophesied and accordingly had been performed Whence learn 1. Men may be in the midst of great mercies and actings and may not only be witnesses of the Lords working and the works of others but even actors themselves in that which for the time they do little or nothing understand for These things understood not the disciples at the first Men have much brutish ignorance fed with inadvertency and may be little expecting the things that God is doing in such a time or case Gen. 16.13 and 28.16 and therefore do not discern them 2. When the Lords people are ignorant and under a cloud he useth not to take advantage of them but can guide them as â—ight as may be so that a back-look thereunto when they get light will be â—weeâ— unto them for in all this they act as rightly as if they had understood and afterward they find that what was written of him they had done unto him See Psal 73.21 23 24. 3. However the Lord for a time suffer his people to lie under clouds and ignorant of what he or they are doing yet in due time he will clear them in so far as is needful for afterward they remembred
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 world 7. Whatever be the want of outward splendour or the ignominie and contempt of Christs servants in the world yet it is sufficient dignity and authority to bear them out that they are cloathed with a Message and Commission from him for it is here supposed as their dignity and sufficient to bear them out in the exercise of their office in the world that he sends them 8. It is the duty of people in relation to Christs Messengers to receive and embrace their doctrine and their persons for their doctrines sake and to guard against prejudices at their persons lest they stumble at their message for so is here imported they should receive whom I send See 1 Thess 5.12 13. Heb. 13.17 9. Christs faithful servants are so taken up with zeal to their Master and love to the welfare of souls that their great encouragement within time is when their Message and themselves for its sake are received and get place amongst men for this is their encouragement that encouragement is given to men to receive them as being their great scope See 2 Cor. 7.2 1 Thess 2.19 20. 10. Such as would approve themselves to be Christs Scholars ought not to hearken unto nor receive these who run without a calling but only these whom he sends 2 John 10. Nor ought they to respect them who are sent upon any carnal respect Jude v. 16. but as they are sent and faithful in their trust Matth. 10.41 nor are they to disrespect any who are sent and authorized by Christ but whatever different measure of gifts there be they must respect and reverence and hearken to all of them as they are called to it All these are included in this that they are to receive whomsoever I send 11. Whatever be the opposition unto or contempt of Christs Messengers yet there will still be some to receive them when he sends them out for so is imported that there will be some to receive whomsoever I send 12. It is a comfortable encouragement to Ministers in the discharge of their trust and to people to receive them and their doctrine That as God is inseparable from his Son Christ in his Person and Office so is Christ and his Father in him inseparable from his servants The respect that is payed to them first is payed in them to Christ and his Father and so on the contrary doth the contempt of them reflect on him for He that receiveth whomsoever I send receiveth me and he that receiveth me receiveth him that sent me where in the first place their interest in Christ is asserted and in the Father through him and for further confirmation the Fathers interest in Christ is asserted who is not received nor known but in the receiving of Christ Verse 21. When Jesus had thus said he was troubled in spirit and testified and said Verily verily I say unto you that one of you shall betray me Followeth the second step of this discovery of Judas wherein he more distinctly clears his treachery shewing that the lifting up of the heel v. 18. was in effect a betraying of him and in stead of that general that they were not all clean v. 10. nor had all of them an interest in that promise of happinesse v. 18. he determines upon the number that it was one of them who should betray him The reason of this repeated and more particular discovery may partly be gathered from the following purpose that they did not understand nor were affected as became with the former intimation and therefore he repeats and presseth it till they be rowzed up by it and partly it is expressed in this verse to be Christs trouble in spirit while his thoughts are upon Judas treachery a taste of his own sad sufferings following thereupon is let out upon his soul and withal his sorrow and indignation at the odious and ingrate treason and the sad judgements to follow upon it as it is deduced Mat. 26.24 did so take hold on him that he must reveal it with serious testifications and asseverations Whence learn 1. Soul-pressures and troubles were no strangers to our blessed Lord and he would have it well studied that he is acquainted with such conditions Therefore is his trouble in spirit here again marked 2. Saints ought not to think it strange if after deliverance from soul-trouble they be again plunged into it but must see that case sanctified unto them in Christs person who after that sad fit chap. 12.27 is again troubled in spirit 3. Treacherous hypocrites in the Church are a great trouble and matter of much vexation to the godly either through their grief at their carriage or by reason of the troubles which they raise to others for upon Christs speaking of Judas treachery he is troubled at it in both these respects as hath been cleared When Jesus had thus said he was troubled in spirit 4. Treacherous hypocrites who are the instruments of Christ or his followers sufferings are in an horrible and woful condition both in respect of guilt and the judgments abiding them for Christ could not think of Judas treachery and end without trouble and so will it be with all right discerners whatever these hypocrites think of themselves 5. Albeit soul-trouble be bitter yet it is useful especially in Ministers to draw forth truth with more clearnesse and edge to others for herein Christ hath given a proof the fruit of whose soul-trouble is that he speaks out more distinctly what they understood not before and brings it out solemnly testifying it 6. When Christ is about to exercise his people and they will not be put to it by some means he will still put them to it till he rouze them up for they making no use of the former intimation he inculcates it again till it become an exercise to all of them 7. Christ perfectly knowes all men and particularly these who are more near to him in relations and fellowship for he can give a distinct account that one of them is a traitour 8. As gâ—eat naughtinesse may be in these who are very eminent so their eminency renders their guilt more odious and horrible that one of you should betray me 9. It is hard to beleeve if not almost incredible what naughtinesse there may be in eminent Professours and Ministers which yet Christ knoweth well enough therefore he must confirm it with Verily verily I say unto you that one of you shall betray me 10. Such as are really affected with the sin of treacherous hypocrites will not bluntly speak of it in discovering or reproving it but will evidence much zeal and indignation for Jesus being troubled in spirit testified and gravely and with much seriousnesse intimates it 11. In times wherein we may discern Satan to be employing eminent Professours in an ill turn it concernes every one to be upon their guard Therefore is this intimation yet more general one of you not determining who that all might be set on edge to try
obedience must flow not only from the fear of God but from love and sense of our obligation to Christ also and disciples will look on commandments and give them obedience as very sweet for his sake Therefore also doth he presuppose love to him as a principle of obedience and recommends the commandments to be observed as his keep my commandments 7. To be much about duty and service in obedience to Christs commandments is a very present diversion and cure of heart-trouble which is but fed with idle discouragement And it is the way to a more perfect cure which cannot be expected by lazie drowpers for this direction is both a cure in it selfe and fits them for obtaining the following promise as hath been said in opening up of the words Ver. 16. And I will pray the Father and he shall give you another Comforter that he may abide with you for ever 17. Even the Spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you In these verses is contained the argument of consolation it selfe and the promise of the Spirit which is subjoyned to the former direction as a fruit following thereupon and as an encouragement against the difficulties they would meet with in doing their duty Not that formerly they were wholly destitute of the Spirit but that now they were to receive him in more ample measure The gift promised is here described 1. From the way of his coming Christ interceeds with the Father and he sends him not secluding the Sonne as God from whom he proceeds and who also sends him from the Father Chap. 15.26 and 16.7 though here he speak only of himself as Mediatour 2. From his titles taken from his office and work in beleevers He is a Comforter and Advocate as the Word also is rendred 1 Joh. 2.1 and another Comforter as being a distinct person from the Father and the Sonne and working comfort in beleevers in a distinct way of applying Christs purchase to them and sealing and bearing witnesse to it in them he is likewise called the Spirit of truth ver 17. not only in his own essence but in his operation in beleevers leading them in all truth Of which afterward ver 26. and Chap. 16.13 3. From his permanency in beleevers that he will abide with them for ever and not depart from them as Christ took away his bodily presence 4. From the singularity of the gift as being peculiar to beleevers For the world cannot receive him because of their ignorance but they having knowledge of him by his begun presence their knowledge and communion shall be continued and augmented By the word here we are not to understand only these who are eminent in it or all without the Church but all who are of the world in the state of nature and addicted to the world and under the power of sin And while it is said the world cannot receive him it holds true of reprobates whom the Lord hath determined to leave in their woful natural condition that they can never receive the Spirit of regeneration nor any comfort flowing therefrom though they be partakers of the common and even extraordinary gifts of the Spirit But if we take the world more generally for men in the state of nature whereof there may be many elect the meaning is that they cannot receive him to wit so long as they continue in that state and till he translate them Far lesse are they capable of such a gift in the increase thereof which is the thing here promised more then a dead man is capable of nourishment Though in this place he seemeth chiefly to point at the reprobate world who are of the world and continue so And albeit the promise be made particularly to the Apostles and they had the accomplishment thereof in a singular way yet the encouragement is to be extended to all beleevers who finde the Spirit a Comforter and Spirit of truth to them though not in so extraordinary a manner From ver 16. Learn 1. None can expect the consolations of Christ by his Spirit unlesse they testifie their love to him by obedience And they who do so have his Word whereupon they may expect needful comfort for upon these tearms mentioned ver 15. I saith he will pray the Father and he will give you another Comforter 2. Christs bodily presence was a great comfort to his disciples and during the time of his converse with them he was so tender of them so kinde to them and took such burthen and care of them as did much refresh and ease them for while he promiseth another Comforter in stâ—ad of himself it intimates he had been a Comforter himselfe Hence it was that he would not let them fast nor did put hard burthens on them but let them see his glory preached sweetly unto them and went betwixt them and all difficulties 3. Christ doth not remove one Comforter from his people but he will give another and make up their losse for when he is to remove another Comforter is promised 4. As disciples can have no true comfort but by the Spirit so a large measure thereof is allowed them to supply the want of Christs bodily presence for he is the Comforter during Christs absence namely in a larger measure then they had before 5. Whatever be the operations of the Spirit of Christ in beleevers Yet the scope of all his employments and his exercising of them tend in end to comfort them Therefore gets he this stile of a Comforter in relation to them 6. The Spirit of God in beleevers is not only a Comforter to plead apply and bear in the consolations of God purchased by Christ upon their hearts But is their Advocate also who pleads their cause with God by furnishing them with prayers and groans that cannot be uttered to be put up in the hands of Christ the Mediatour of intercession for the Comforter is the Advocate also as the Word imports See Rom. 8.26 27. 7. The Holy Ghost is a person in the Godhead distinct from and equal with the Father and the Sonne for he is another Comforter distinct from the Son and equal with him in that he is a Comforter also as he is And he is given by the Father and so distinct from him and his giving or sending him is no note of superiority nor being sent of inferiority for equals may send one another but it only points at the order of the persons in their substance and operation And so as the holy Spirit proceeds from the Father and the Son so he is given by both in their order of subsistence to beleevers 8. In expecting this great promise of the Comforter beleevers ought not to look to their own merits or the worth of their obedience which can promise no such thing But their eye must be fixed on the free grace of God who doth freely gift his
Spirit to his own for albeit a duty be required of them who expect this mercy ver 15. Yet saith he the Father shall give you another Comforter 9. As it is Christs work in heaven to intercede for his people and to procure their comforts notwithstanding the sinfulnesse and short coming of their prayers and the difficulty of things desired And therefore he should be acknowledged in all the comforts they receive as minding them in heaven So in particular the Spirit who is the great Comforter is conferred upon them through his Mediation which is the channel through which free grace runs out toward sinners For I will pray the Father and he shall give you another Comforter 10. Albeit many yea all the outward comforts of beleevers are moveable yet the holy Spirit is given unto them without reversion and is an abiding consolation and Comforter for all times and all cases for he is given that he may abide and abide a Comforter answerable to his name with you for ever From ver 17. Learn 1. As the Spirit of God is true yea truth it self in his essence and person so is he true in his office of Comforter to beleevers all his consolations being solid and real and free of delusion for the Comforter is the Spirit of truth 2. As the holy Ghost is the revealer of truth So he comforts by the Word of truth and by leading beleevers to relye thereupon for thus is he the Spirit of truth leading men to the Word of truth and making it effectual for their comfort So that without the Word there is no enjoying of the Spirit of Christ 3. As the gift of the Spirit in his special dispensations is very rare So it will adde to the commendation of this encouragement if we study the singularity thereof and what a difference the Lord puts therein betwixt his own and the world Therefore is he commended from this the world cannot receive him but ye know him So also are other mercies commended and to be studied Psal 147.19 20. Deut. 4.7 8. 4. The world and natural men are great strangers to the Spirit of Christ they are not capable of such a gift nor do they desire after it but beleevers live on hid Manna to them for he is the Spirit of truth whom the Word cannot receive 5. As the Spirit of Christ where he is received bringeth light and knowledge along with him So the reason why he is so little desired is because he is so little known and what sweetnesse is to be had in enjoying of him And so it rubs no indignity on him that the world desireth him not for that which is subjoyned because it seeth him not neither knoweth him is both a cause of their not receiving him as 1 Cor. 2.14 and a proofe that they have not received him since they do not know him as on the contrary in the end of the verse disciples know him because he dwells with them Their knowledge is a fruit of inhabitation As for the two words here used of seeing and knowing we need not be curious to put a difference betwixt them as if the first pointed out that as they saw him not with bodily eyes so they took as little notice of his visible operations and the second charged upon them that they did as little understand with their heart as they did see with their eyes Or that the first points out their simple ignorance and not seeing of him and the second that since they have not seen him they do not esteeme of nor desire him since knowledge must draw out affections It sufficeth to know that by these expressions is pointed out their utter ignorance of him and Christ prevents all curious criticismes by comprehending the contrary case of disciples in this one for both ye know him 6. A cause of mens ignorance and not desiring of the Spirit is that they are of the world and so transformed into a conformity with these things they lust after as they become brutish and can neither discern nor desire what is their true excellency and happinesse for they are the world and therefore cannot receive him not see or know him 7. The brutish stupidity of the world will not hinder Gods kindnesse to his own in communicating and revealing his Spirit unto them Nor should it hinder disciples to study to know and desire after him for saith he But ye know him ye both know and desire after him 8. No light will discover the Spirit but himself nor can any know him but they who enjoy him for ye know him for he dwelleth with you 9 The Spirits presence in beleevers is very intimate and familiar for he not only dwelleth with you to be assisting in what they need but shall be in you as in his Temple 1 Cor. 3.16 and 6.19 10. Where the Spirit is given he will not change his dwelling but beleevers enjoyment of him shall be blessed with constant and encreasing enjoyment for as he dwelleth with you so he shall be in you in a more large measure and constant abode Ver. 18. I will not leave you comfortlesse I will come to you Followeth to ver 27 the third particular in this argument of consolation wherein Christ propounds for their encouragement and where need is amplifieth several benefits which they shall reap by enjoying his Spirit They may be reduced to six which I shall name as I go through And some of them may be conceived as the Spirits more proper work as he is a Comforter as most of the first five and the last as more peculiar to him as the Spirit of truth Though we need not so curiously distinguish seeing in every one of them he is both a comforter and Spirit of truth The first benefit in this verse is that he will not leave them in their uncomfortable and Orphan-condition but will come again unto them not only in his bodily presence after his resurrection and at the great day but by his Spirit as an assured pledge of his presence till at last he return to compleat their Redemption Whence learn 1. Such is oft-times the weaknesse of beleevers faith and the abundance and greatnesse of their discouragements that promises must be often repeated before they can admit of them or be comforted in them Therefore after the former promise of another Comforter he must and doth over again tell them I will not leave you comfortlesse 2. Beleevers in Christs absence and without him will stand in need of great comfort being like Orphans exposed to deceits and injuries unable to do for themselves and having none to do for them but desolate and despised and exposed as a prey to every one for so is supposed here that they are comfortlesse or Orphans as the word is 3. Albeit beleevers may be such Orphans in themselves yet they have Christs Word for it that they shall not be left so but taken up and cared for by him for saith he I will not
such a Teacher 5. As the Spirit is the great Comforter of his Church particularly by his teaching which all tends to their comfort so he is a Comforter to none to whom he is not also a Sanctifier for the Comforter is the Holy Ghost in respect of his sanctifying operation 6. The special benefits and particularly the Spirit bestowed upon beleevers are given through the mediation of Christ and serve to be tokens of his love and remembring them in his Kingdome for faith he The Father will send him in my Name 7. The Apostles were fully instructed by the Spirit in all things pertaining to the Kingdom of God so that in the matter of Religion nothing is to be hearkened unto beside or contrary to that which God revealed to them and by them to the Church for He shall teach you all things 8 The true Spirit of Christ taught the Apostles no other thing but what Christ had said unto them nor doth he teach beleevers any thing but what Christ hath taught by his Prophets himself and his Apostles for these all things which he shall teach are all things whatsoever I have said unto you as hath been cleared 9. Christs disciples are frequently subject to forgetfulnesse of what Christ saith unto them occasioned partly by their ignorance ch 12.16 partly by the little interest and felt need they have of what the Word saith partly by their slothfull negligence being taken up with other things and partly by their trusting to their own understanding and memory Therefore need they to have all things brought to remembrance 10. The ignorance dulness and forgetfulnesse of disciples doth lose them many a fair opportunity and would irrecoverably deprive them of fair advantages if mercy prevented it not for Christ their wealth is away before they knew what it meant and they are left ignorant and forgetful of what he had taught 11. Such as are humbled under the sense of their ignorance and do seek after and entertain the presence of the Spirit will finde him a remembrancer of saving truths which they have heard as they need them for He shall bring all things to your remembrance whatsoever I have said unto you Ver. 27. Peace I leave with you my peace I give unto you not as the world giveth give I unto you let not your heart be troubled neither let it be afraid Christ being now about to close this exhortation and part of his farewell-Sermon doth in this verse point out the sixth argument of consolation Namely his peace as a result of all the rest which both in its own nature and donation differeth far from the worlds peace And upon this he repeats the exhortation propounded ver 1. and so goeth on to the conclusion of this part of his discourse Whence learn 1. Christs disciples are allowed true peace in all dispensations to uphold their hearts So that whatever their outward trouble be yet they may have peace with God Rom. 5.1 quiet under all dispensations and an ordering of outward afflictions so as they need not marre their peace for peace is his allowance here 2. True peace is Christs peace as being the purchaser thereof the object in whom they have it Chap. 16 33. and he who gifts it Therefore calls he it my peace 3. Christs peace doth not depend upon his bodily presence but may be continued when he is gone and is an antidote to supply that want and losse for when he is to remove peace I leave with you saith he 4. Whatever be the beleevers unworthiness or not deserving of peace yet it may answer all objections that it is Christs legacy and free gift for peace I leave with you my peace I give unto you 5. The excellencie of Christs legacies and the priviledges enjoyed by his people ought to be studied as far transcending what they enjoy at their best who do not come to him Therefore doth he make the comparison betwixt the worlds peace and his 6. Christs peace is far different from the peace which is given or enjoyed by the world for that is oft-times in sin or is but a lethargy of security portending sad trouble or but at best a freedome from outward trouble when yet thy are at enmity with God But his peace is solide and true peace Therefore saith he not as the world giveth give I unto you 7. Christs peace doth also differ from the worlds peace in the way of giving it They oft-times give words of peace without reality but he is real in what he saith They may wish peace when they cannot give it but his peace is real and effectual Joh. 34.29 They cannot perpetuate any peace they afford or wish but his peace is firme and he preserveth his people in it This also is imported in these words not as the world giveth give I unto you 8. The heart-trouble wherewith Saints are oft-times exercised is ready to beget many heart-terrours and fears for the future for here heart-trouble and being afraid go together 9. Christ may be dealing very comfortably with his people when yet their perplexities and fears do continue and lye on for as at the beginning ver 1. so here after all his sweet discourse their distemper continueth their heart is troubled and it is afraid 10. As there is no true cure of heart-troubles and fears but in Christ So his consolations and peace are sufficient to guard the heart against them all So that Saints having this allowance cannot without sin continue in their perplexities Therefore after all these consolations and particularly that of his peace he repeats the exhortation as a duty which they cannot decline Let not your heart be troubled neither let it be afraid Ver. 28. Ye have heard how I said unto you I go away and come again unto you If ye loved me ye would rejoyce because I said I go unto the Father For my Father is greater then I. From this to the end of the Chapter we have a conclusion of this part of the discourse in prosecution of that exhortation ver 27. which may be reduced to two heads 1. A reproofe that they entertained not his doctrine and particularly the râ—ws of his departure with joy for which he giveth two reasons ver 28 29. 2. A declaration that this was his farewell-Sermon and therefore to be better hearkened unto ver 30 31. In this verse is contained 1. The summe of what he is now teaching them to wit concerning his departure and return again to them 2. The use they should have made even of the saddest part of this doctrine concerning his departure Namely not to be grieved and troubled as they were but rather to rejoyce 3. What the want of this evidenced in them even the want of such love to him as became them which would have made them rejoyce 3. The first reason why they would rejoyce if they had loved him Namely because he went to the Father who is greater then he not as God but as man
of God and his decree and providence about hard lots is a mean to make them more easie and lesse stumbled at for hereby we are encouraged to beleeve that there is more in them then we can see and that nothing cometh to passe without him Therefore doth he guard against their stumbling at his lot by pointing out a decree and providence in it intimate long age 2. The comfortable sight of Gods purpose and providences about his people is only to be found in Scripture and when it is found agreeable to a Scripture way Therefore doth he remit them to see this in what was written in their law 3. It is a sad case when mens greatest dignities contribute to aggravate their iniquity as it will be with the abusers thereof Therefore doth he call the Scripture their law of which title see further on ch 8 17. 10.34 to point out their great sinne whose priviledge it was to enjoy the Word Rom. 9.4 and yet were persecutors rather accomplishing what was foretold of persecutors then obeying the directions thereof 4. The Scriptures are of infallible verity and may be leaned to in what they declare promise or foretel for This cometh to passe that the word might be fulfilled that was written in their law He will see nothing of it unaccomplished 5. Christ hath been a very sweet subject to the Church of the Old Testament to think speak and sing of him for by many citations applyed to him it is apparent he hath been much in their minde 6. Christs sufferings are a very sweet meditation to Saints in their troubles as assuring them of a sympathizer and that the sting is taken out of their sufferings Therefore David in the Psalmes speaking of his own sufferings doth so often look out of the sufferings of Christ as this and other citations make manifest 7. It evidenceth the worlds malice against Christ and his followers that their innocency cannot shelter them from their cruelty And it is Christ and his peoples encouragement that their malice and cruelty is causelesse for so much is imported in the Scripture cited as it relates to David and Christ both They hated me without a cause See Psalm 109.4 Verse 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father he shall testifie of me 27. And ye also shall bear witnesse because ye have been with me from the beginning The third and last argument of consolation obviating this scandal is That however he had suffered injustly lien under many aspersions cast upon him by the world and much hatred of his person and doctrine from them Yet all these should be wiped off by the coming of the Spirit who should testifie of him and make his person and doctrine to be acknowledged in the world And they themselves should be enabled to bear witness concerning him having been with him from the beginning As for the conjunction of the Spirits witnessing and theirs it is thus to be understood That the Spirit being poured out on them should enable them to bear witnesse of him and should be assisting to them therein partly by his extraordinary work upon themselves and the miraculous works accompanying their doctrine and partly by accompanying their testimony with conviction upon many and with his inward seal upon the hearts of beleevers From v. 26. omitting what hath beâ—n said of this Comforter and Spirit of truth on Chap. 14 16 17. Learn 1. As the Father and Son are two distinct persons in the Godhead so the Holy Ghost is the third person who proceedeth from the Father and the Son for he is sent and cometh and testifieth which are things proper to a person and he proceedeth from the Father and the Son sendeth him from the Father which necessarily supposeth his proceeding from him because this order of operation and sending by the Son from the Father followeth upon the order of his subsistence 2. The great doctrine of the Gospel is to hold out Christ what he is that men do not mistake or calumniate him but may embrace and beleeve in him for in this all these witnesses must concurre to testifie of me 3. The doctrine of the Gospel concerning Christ is so great a mystery that it is very hardly beleeved and received in the world for so much is imported in that there must be so many witnesse So 1 Tim 3.16 it is a mystery that he is beleeved on in the world 4. Neither the hearing of Christ himself preach nor the sight of his glorious miracles will work on a people without the concurrence of the Spirit poured out Therefore albeit Christ had these witnesses v. 22 24. yet it is needed further that the Spirit testifie of him 5. The Spirit of the Lord did sufficiently vindicate Christs glory and confirme the truth of the Gospel by his miraculous operations in the primitive times for by this mean was Christ testified of and to this doth Christ remit his disciples for their encouragement 6. Not only did the Spirit afford sufficient matter of confirmation and conviction in these his extraordinary operations but where he pleaseth to carry these in on hearts he will either make men savingly acknowledge the excellency of a despised Christ or at least convince them thereof for this prediction He shall testifie of me imports not only that he shall afford sufficient matter of testimony but that eventually also it should be one way or other effectual on many From v. 27. Learn 1. The Spirit beaâ—eth no testimony unto Christ but with and according to the testimony given by the Apostles in their doctrine and writings for they are conjoyned here he shall testifie and ye also shall bear witnesse See Act. 5.32 2. It is the great work and high honour of Apostles and Ministers to commend Christ and to bear witness of his excellency against all calumnies prejudices and misconstructions of one or other for it is their work to bear witnesse 3. Such as would be faithful witness-bearers of Christ have need of much of the Spirit to enable assist and accompany them Therefore the one must go before and with the other he shall testifie and ye shall bear witnesse 4. It may confirme our faith in embracing the Apostles testimony of Christ that what they delivered concerning him they were eye and ear witnesses thereof and they intended not to deceive us as may appear from the nature of their doctrine so crosse to our humours by their not seeking their own ease or interest in preaching it by not going into corners with their testimony but avowing openly what was openly done none daring refute them and by their harmony among themselves for they are sit witnesses because ye have been with me from the beginning See 1 Joh. 1.1 Hence it was that only such a one was chosen to supply Juda's roome Act. 1.21 22. 5. As God admits any of us to know any
what it shall produce or tend to there is some difficultie in determining thereof for some however they speak of this conviction of the world in general as a common work yet in explication of the particulars whereof they are to be convinced they restrict it to the world of the Elect whom the Spirit convinceth of these things in order unto and in working of their Conversion as shall be after cleared Others again do restrict all of it to the reprobates who get no more but conviction or at least do understand it of a work of conviction of these particulars common to both Elect and reprobates whereby the Spirit beareth witnesse unto Christ and the truth of Christian Religion among men whether the Lord carry them on a farther length or let the work sist only there I do conceive it most suitable to understand it as comprehending both of these both what is common to elect and reprobates and what the Spirit further works upon the elect in the work of their Conversion And for clearing hereof and the scope of the whole purpose I shall speak a little to a few things 1. It would be considered that however the purpose here mentioned do relate to what the Spirit will work upon the world yet Christs scope in speaking of it is to encourage his disciples as appears from v. 7. It is expedient for you that I go away for I will send the Comforter to you and be shall convince the world They were much sadned with the apprehension of his removal and that in his absence they were to be engaged in a difficult service of the Ministry and of standing for him wherein they might probably expect much hazard and difficulty and little successe they being but weak men their Master for whom they stood but despised as a seducer and mock King even among the Jewes their message very unpleasant as being so contrary to flesh and blood and the principles universally received and carnal interests of men and consequently the opposition to be made unto them very strong violent and universal Now to guard against all these Christ giveth this encouragement among others that they should receive the Spirit by whom this raging world should be convinced and so their opposition taken off or blunted and made easie 2. This being Christs scope in this encouragement it is most safe to extend this promised conviction to all the effects of their Ministry and of the Spirits work accompanying the same both on the Elect and Reprobates And that we so take in his common work upon them who are reprobates and continue still in the state of nature notwithstanding that work as we seclude not his saving work in gathering and drawing in the Elect for as it was to be a comfort to them to see the Spirit so owning them as even the world should be convinced so it would be much more comfortable to them when the Spirit should make that conviction saving on any and so not only take off or blunt their opposition but make them real friends 3. It would be considered for clearing the purpose what were the means of working this conviction or the operations of the Spirit in bringing about the same for the encouragement of the disciples These were many without and extrinsecal unto the persons convinced if taken one by one as namely the extraordinary endowments conferred in large measure upon the Apostles whereby they who were known to be unlearned mean men were enabled to speak with many tongues and to preach learnedly powerfully and boldly Their daily preachings being thus endowed of the sweet doctrine of the Gospel and the Law in subordination thereunto and that notwithstanding all their sufferings and ill usage which they went through with invincible courage and fortitude The many miracles and cures wrought by their hands The casting out of devils The gifts of the Spirit conferred by the laying on of their hands The silencing of Satans oracles through the world by the sound of their Ministry and The glorious effects of their doctrine where it was received by destroying the kingdom and power of Satan and bringing in of light holinesse and consolation Unto these and divers others without them several operations are to be added which were wrought in or upon the persons convinced As namely extraordinary cures wrought upon some of themselves both Elect and reprobate Common and clear illumination and temporary gifts conferred upon both of them and some of them in an extraordinary measure Strong impressions to take notice of these operations of the Spirit without them Together with saving operations accompanying all these upon the hearts of the Elect. 5. The effects of these means and operations or the conviction it selfe wrought thereby to the encouragement of the Apostles come next to be considered And as these means were extraordinary so the effects were to be answerable For if we look upon the History of the Acts which containeth a signal accomplishment of this prediction we will finde strange effects following upon the pouring out of the Spirit even in these who were not converted at least not as yet Some were pricked at the heart who had not yet attained to evangelical repentance Acts 2.37 with 38. Some in the gall of bitterness did desire to share with the Apostles in their great priviledges Acts 8.18 19. Some upon their thrones were almost perswaded to be Christians by a prisoner in a chain Acts 26.28 some had strange changes illuminations and flâ—shes for a time who yet were not converted as is to be supposed of many who were drawn in by the Apostles preaching and of others who afterward did and daily do embrace the Gospel Some were forced to magnifie them who did not joyne with them Acts 5.13 Some would have worshipped them who were yet Pagans Acts 14.10 11. Some were astonished with what was done by the Apostles Acts 8.14 and with their fortitude and abilities Acts 4 13. and were non plussed in their resolutions what to do with them when they were in their power Acts 4.16 17. yea and so bridled that they were affraid to meddle with them Acts 5 34 35. unto all which and many more wounderful effects of these operations may be added That the Elect did not only share in these common operations but were in due time by these means and particularly by the Word savingly convinced and brought to Christ and fixed upon him All which conviction though it be attributed to the world and was indeed very general in processe of time Yet it is to be understood with this necessary limitation that some yea many remained still in their stupidity and were not effectually convinced for all this Yea some who were convinced were yet not bridled but given up to contradict and blaspheme against the holy Ghost for the trial and exercise of the Apostles and other professours and that the Spirit might magnifie his power in them and convince the world by their invincible courage and patience
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
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
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
ye cannot bear them import It may allude to burden-bearers who do shrink under too heavy burdens as their weak understandings and preoccupied affections were ready to do under these high and spiritual truths or to weak stomacks which cast up the strong meat they cannot digest 6. The most choice of outward means and advantages will not profit men nor cause them to make progresse unlesse the Spirit concurre therewith for they had even Christ to teach them and yet they cannot bear his words to profit thereby 7. Our own infirmity dulnesse and incapacity do obstruct our mercies and hinder the revelation of many precious truths unto us for Christ saith not these many things because they cannot bear them 8. As Christ takes particular notice of the state of his disciples so he tenderly deals with them according to their strength and condescends to their weaknesse and incapacity for he spares at this time to let out these things unto them because they cannot bear them now See Mark 4.33 From v. 13. Learn 1. There are no infirmities of Saints wherein they do not approve themselves for which Christ hath not a remedy nor do they lose any opportunity which he cannot make up Therefore whereas they lost many advantages they might have reaped in his company by their own greatness he subjoyns this as a comfort that it should be made up by the Spirits coming 2. It is by the Spirit only that men who do not profit under outward means will be enabled to profit who when he cometh doth reveal truths clearly and bear them in with life and power upon the heart and doth renew mens spirits to embrace and submit unto them for it is by this means that the disciples losses are made up Howbeit when the Spirit is come he will guide you 3. As it is the duty of beleevers to know all revealed truths necessary for them in order to salvation or in their places and stations so they will need the Spirits teaching and guiding for taking up all and every divine truth even the least and smallest point of it for it is needful he guide into all truth 4. The doctrine revealed by the Spirit unto the Apostle containeth all necessary truths and so is a most perfect rule of faith and manners for it is promised unto them that he will guide you into all truth 5. It doth set forth both the truth and divine authority of the doctrine of the Apostles that it is taught by the Spirit who is a Spirit of truth and that the doctrine is not his only but communicate by him from the Father and Son also Therefore is he here called the Spirit of truth And it is given as a reason why he will guide into all truth for he shall not speak of himself only but whatsoever he shall hear with and from the Father and the Son that shall he speak 6. It contributes to the encouragement of beleevers that the Spirit of God who taketh charge of them knoweth things to come and so can reveal them that they may be encouraged or warned and hath a soveraign providence over and about them for this his knowledge is imported in that he will shew things to come 7. The Spirit of Christ did communicate unto the Apostles and by them unto the Church such infallible predictions of things to come as were needful to be known and are useful to the Church in all ages for he will shew you things to come saith he 8. The Spirit of Christ by the doctrine of the Apostles did bring life and immortality and the future glory of believers to light 2 Tim. 1.10 And where he cometh doth so clearly and fully perswade believers thereof as may bear them out under all present pressures and discouragements Thus also doth shew things to come by their doctrine and to them and all succeeding believers Verse 14. He shall glorifie me for he shall receive of mine and shall shew it unto you The third benefit to be expected by the Spirits coming and an enlargement of the former is that he shall glorifie Christ by communicating and shewing unto them what he receives of him Which is to be understood not only of that truth that he communicates from Christ unto them of which v. 13. but also of all these extraordinary gifts and that power to work miracles of that efficacy accompanying and bearing in the doctrine of Christ of his bringing all that to a glorious effect which Christ had done for his people in his state of humiliation which otherwise seemed very ignominious and of his communicating the influences of the fulnesse of Christ in heaven to beleevers on earth By all which communicate from Christ he shall make it evident that Christ is glorious and to be acknowledged as such by his people Whence learn 1. It is not only the particular satisfaction of beleevers but Christs honour also that they should look to in their spiritual enjoyments so that it is not enough they be refreshed and satisfied unless he also appear glorious and become great in their hearts thereby for this tends to their encouragement that by what they shall receive from the Spirit he shall glorifie me saith Christ 2. Albeit Christs person doctrine actions and sufferings in the state of his humiliation were clouded under obscurity and ignominie yet as he is still glorious in himself so the Spirit after his Ascension did and in all ages doth proclaim his glory and excellency in his person doctrine and operations to the conviction and satisfaction of beleevers for he shall glorifie me 3. It is the work of the Spirit where he is communicate not to extol or teach men to cry up themselves who do receive him nor yet to glorifie and exalt any other thing in the Church but Christ alone exalting his person making his Word singularly effectual pointing out his ignominious sufferings as the only mean of life and himself as the storehouse of his people for the true Spirit shall glorifie me saith Christ 4. As all the fulnesse communicate by the Spirit to the Church in the primitive times and after-ages is communicate from Christ for it is mine saith he he shall shew unto you so the way to have Christ high in our hearts is to have the Spirit keeping intercourse betwixt him and us and conveighing daily of his fulnesse and the warme thoughts of his heart and good-will to us for this is the Spirits employment and by this he glorifieth Christ for he shall receive of mine and shew it unto you Verse 15. All things that the Father hath are mine therefore said I That he shall take of mine and shall shew it unto you Lest by the former expression of the Spirits receiving and communicating of what is Christs the Father should seem to be secluded from this great work Therefore he subjoyns for explication that by reason of the unity of essence all things are so the Fathers as they are his also and therefore
he might call these things his which the Spirit should shew as being communicate by the Spirit from the Father and him Whence learn 1. The way to understand aright what Christ saith is to compare one passage with another Therefore doth he by this following passage explain what seemed harsh in the former that he shall take of mine and shew it unto you 2. Christ is to be so eyed in the large allowances communicate unto his Church as we forget not the Father but rather we ought to see the fulnesse and rich good-will of the Father in what Christ communicateth and Christs own excellencie who hath all fulnesse that is in the Father to communicate Therefore he asserteth that all things that the Father hath are mine as the reason of that expression He shall take of mine c. 3. Such is the strict union of the Persons of the blessed Trinity that there is among them a perfect communion in all things for all things that the Father hath are mine and so the Spirits also 4. As there is an union in essence and communion among the Persons of the Trinity so their order of subsistence and operation is distinct the Son being and working from the Father and the Holy Ghost from the Father and the Son for saith he all things that the Father hath are mine from him and the Spirit shall take of mine and shew it unto you Verse 16. A little while and ye shall not see me and again a little while and ye shall see me because I goe to the Father From this to v. 23. is contained the second encouragement whereby Christ comforts his disciples and mitigates their excessive sorrow for his departure In this verse the encouragement is more briefly propounded That however he was shortly to be removed from them in respect of his bodily presence being now to suffer death and leave the world yet they should shortly after that see him again and he should finde a way to be indeed present with them For understanding whereof albeit that reason of his going to the Father may lead us to understand it of his appearing again to them bodily after his resurrection and that since he was not to abide under the power of death but to rise again and ascend to his Father they should get a sight of him by the way yet I take not this sight to be understood here further then as it was a forerunner of greater things For this is to be done in that day wherein they were to be endowed with much knowledge and to come much speed in their prayers put up in his Name v. 23. which is not to be restricted to that time betwixt his Death and Ascension but was rather verified after his Ascension And upon the same ground albeit the enjoyment and sight of Christ in heaven which every beleever may expect after a short while do indeed compleat that joy which is propounded v. 20. as the fruit of their seeing of him yet it is not to be restricted to that either For in that day they will need no prayer as v. 23. it is said they shall in the day they shall see him Therefore it is most clear to understand the encouragement thus That however he was shortly to die and remove from them yet seeing he was not to abide under the power of death but to ascend and be exalted with the Father he would therefore give proof of his exaltation and good-will toward them by pouring out of his Spirit whereby they should enjoy a spiritual sight of him as chap. 14. 19. and by this their sad houres should be sweetned as also all beleevers till they come to full sight and full joy in heaven Now albeit this encouragement thus explained together with the rest that follow do all depend upon the pouring out of the Spirit as fruits and benefits to be reaped thereby as well as these that are formerly mentioned in this chapter And so may all be reduced to that general encouragement of the coming of the Holy Ghost yet seeing Christ doth not here as in the former name this as a fruit of the Spirits coming therefore I have made it a distinct encouragement Doct. 1. The life of beleevers within time is made up and consists of gâ—eat variety of lots having and wanting sweets and soures mixed together and succeeding one to another for so it is here declared they are now seeing shortly not to see and after that to see again 2. The great exercise of beleevers is about the enjoying or wanting a sight of Christ and this sight of Christ is so precious to them that it moves all the wheeles of their affections and makes faire weather or foule according as they want or enjoy it it being still winter when he is absent and whenever he returns he brings the Spring with him Therefore is all their exercise summed up in this ye shall not see me and ye shall see me and this is it which begets the joy and sorrow after mentioned 3. Whatever be Christs tender condescendence at sometimes to his people yet they are to expect that within time they will get satisfaction to their sense but for a short time for so did the disciples finde its the matter of his bodily presence and so will beleevers finde in the matter of sensible enjoyments a little while being all put together or but now a little while in respect of what they had enjoyed chap. 14. 9. and ye shall not see me The word imports a serious and intent seeing and contemplating and is attribute oft-times to a sight of the minde and it may insinuate that now they should not get him seen so distinctly as formerly or that his removal should so confound them for a time as they should not so much as get him contemplate with the eyes of their minde till the Spirit come upon them 4. It is the Will of Christ that believers be not surprized with the withdrawing of Christ sensible presence but that in the midst of enjoyments they resolve and be armed for it Therefore while they enjoy his company he doth warne them a little while and ye shall not see me 5. Christ when he doth withdraw his sensible and bodily presence is yet not absent from believers but hath a way of presence wherein spiritual minds may discern and see him for notwithstanding his removal ye shall see me saith he The word imports a full and clear sight as if he were before their eyes 6. As the sensible enjoyments of beleevers are but short while they are within time so their desertions and clouds are but short also They may think the time long because of their affection and they may prolong their own affliction by taking in an idol in the room of an absent Christ and by not making use of desertion as they ought But he alloweth that their sad houres be short and however it be they are so in respect of eternity for again a
it should be begun while they are praying 8. Such as pursue prayer in Christs Name till they get an answer will finde their joy thereby compleated as evidencing how glorious their head and surety Christ is and how acceptable naughty persons and performances are in heaven through him and as putting a lustre and double beauty upon every mercy when it cometh that way out of the hand of God for ask saith he and ye shall receive that your joy may be full or fulfilled Verse 25. These things have I spoken unto you in proverbs the time cometh when I shall no more speak unto you in proverbs but I shall shew you plainly of the Father In the second place Christ insists upon and amplifieth that encouragement which was first propounded v. 23. concerning increase in knowledge And as there he propounded the promise in opposition to their present necessity of asking questions So here it is propounded in opposition to his present way of teaching And that he would not speak to them in proverbs or parables as formerly but would fully and plainly reveal the Father to them As for these things which Christ saith he spake in proverbs they are not to be restricted to the immediatly preceding purpose in this Chapter but should be more generally extended to the most part of his doctrine hitherto particularly in this last Sermon much whereof they did not understand as appeared in their frequent objections reasonings and questions He saith he hath spoken these things in proverbs or parables whereby we are not to understand any dark or aenigmatick speeches as if his doctrine had been obscure in it selfe for his doctrine was plain in it selfe and what he spake darkly to the multitude he explained to them But the meaning is partly that much of that he spake however it was clear in it selfe yet to them it seemed as obscure as if it had been all parables and so appears from v 16 17 c. but after the Spirits coming he was to speak plainly and fully even in respect of their conception and understanding Partly that Christ in regard of their weaknesse and incapacity had but briefly touched many things which would be but dark to them till the Spirit should come as v. 12 13. and had often made use of similitudes and parables in this Sermon and at other times whereby albeit he condescended to their capacity yet as he saith chap 3.12 he spake but earthly things and not heavenly that is pointed out heavenly things by earthly resemblances which did eclipse much of the lustre these truths should have when he should teach them plainly by his Spirit Whence learn 1. As clearest truths will be but dark mysteries even to disciples till the Spirit enlighten them So Christ lets out light by degrees and teacheth according to his peoples capacity for both these are held out in this acknowledgment These things have I spoken to you in proverbs 2. It is the comfort of Saints that what measure of light and instruction they need and yet want at one time it is but reserved for another for it sweetens their case to whom he had spoken in proverbs that the time cometh when I shall no more speak to you saith he in proverbs 3. The clear and full manifestation of saving truth was communicate by the Spirit to the Apostles and by them to the Church for it is at that time I shall shew you plainly saith he of the Father 4. The great and fundamental doctrine of the Gospel revealed by the Spirit is the knowledge of God as the Father of Christ and our Father in him and consequently of the mystery of Redemption for this is the doctrine he will teach I shall shew you plainly of the Father Ver. 26. At that day ye shall ask in my Name and I say not unto you that I will pray the Father for you 27. For the Father himself loveth you because ye have loved me and have beleeved that I came out from God In the third place Christ resumeth and yet fâ—rther amplifieth that purpose concerning prayer in his Name promising that when the Spirit shall come they shall get alacritie and willingnesse to the duty of prayer and shall finde easie accesse in their suites having Christs intercession to make way for them and the Fathers love as it were preventing that And that because they have loved him and beleeved him to be the Mediatour and Ambassadour come out from God For clearing of the Words Consider 1. While Christ saith I say not that I will pray the Father for you the meaning is not that he will lay aside his office of intercession for beleevers which as they will still need it so it is a strong pillar of their confidence Rom 8.33 34. Heb 4.15 16. and 7.25 Neither is it only the meaning that by this sort of speech he would most certainly assure them of it it being a priviledge so sure as he needed not say more to assure them of it As indeed his love is a real love which hath more substance then shew But conjoyning it with what followeth in the beginning of the next verse we will find the meaning to be That they had not only his intercession but the Fathers love upon which to ground their hope of audience and That he was not to intercede for them with the Father as with an enemie or one unwilling to accept of them being now reconciled but that the Father did love them and out of his love to them had appointed him Mediatour 2. While Christ sercheth the reason of the Fathers love from their love to him the meaning is not that their love to Christ did prevent the Fathers love to them but that the Father having loved them and brought them to love Christ doth reward this their love with more proofes of his love in hearing their prayers Doct. 1. Not only is the answering of prayer Christs work but it is he also who â—ndâ—â—â—akes to make his people pray and giveth them his Spirit for that effect for saith he by way of promise at that day when the Spirit shall come ye shall ask in my Name 2. The prayers of Saints put up in Christs Name are so many waies welcome in heaven as they cannot but be accepted Therefore he assureth them of accesse by shewing them how many things concurre to obtain accesse and an answer 3. We ought so to eye Christs intercession as we forget not also to ascend up to the Fathers love as rendering our persons and prayers acceptable That double encouragements may make our consolation strong and that we may not have wrong thoughts of the Father for this cause saith he I say not unto you that I will pray the Father for you for the Father himself loveth you 4. Such as are beloved of God do get grace to flee to Christ and to love him for ye whom the Father loveth have loved me 5. As Gods love doth beget love in his
eternal life and the beginning of it while it is known by faith here and eternal life hereafter shall consist in the full sight fruition thereof For further clearing of this purpose Consider 1. Christs scope in inserting this explication in his prayer is not to informe the Father but partly to informe the disciples for whose edification he thus prayed in their audience partly to presse the argument strongly for the glorifying of Christ to give eternal life should glorifie the Father by his being known and acknowledged by beleevers and it was needful Christ should be supported in his agony and afterward exalted to give eternal life seeing eternal life consisted only in knowing God in his Christ Consider 2. While Christ propounds the Father to be the only true God the meaning is not to seclude himself and the holy Spirit from being the true God also one in essence and equal in power and glory with the Father For that is a truth fully asserted throughout the Scripture Joh. 20.28 Act. 20.28 and elsewhere and in the same prayer v. 5. Christ is said to have had glory with the Father before the world was Now before the world was there was nothing subsisting to have glory or any other thing but only the true God and so Christ with the Holy Ghost must be true God also But for clearing of the words we would consider that this exclusive only is not joyned with the word Father as if it ran thus Only the Father is the true God but it runs with the words that follow the only true God And so when it is said the Father is the only true God the meaning is that God or the deity which subsists in the person of the Father is the only true God or godhead in opposition to all idols and supposed deities not secluding the other persons in whom that true Godhead subsists also seeing the essence is one in all the three and every one of them are that only true God Withal for confirmation of this it would be considered that in Scripture there are such words of restriction made use of in things ascribed to one or other person of the Godhead which yet are not to be taken absolutely as secluding the rest of the persons but only in relation to the creatures as Matth. 11.27 it is said None as it is in the Original knoweth the Sonne but the Father or the Father but the Son c. in both which assertions it is not to be supposed that the Son or Father are secluded from knowing themselves though the knowledge of the one be ascribed only to the other but it is to be understood that no creatures know the one or the other untill the Son reveal them Nor is the Spirit either secluded from knowing the Father and Son by these expressions seeing he searcheth even the deep things of God 1 Cor. 2.10 but only the creatures So here take this restriction as we will and it secludes not the Son and Spirit from being that true God but only sheweth that idols are not that true deity Doct. 1. The happinesse of beleevers would be much studied by them wherein it consists and what is the way to it And for this end there is need of Christs own teaching Therefore doth he take occasion for their edification to insert this description of life eternal 2. It may sweeten beleevers condition unto them when they consider how much the Father and Son do interesse themselves in their happinesse Therefore doth he propound their eternal happinesse as a thing wherein both of them are so much concerned as hath been explained 3. The estate unto which beleevers are and will be advanced by Christ is a state of life and only worthy of that name any other estate beside being but a state of death Therefore doth he call it life and life eternal even as it is begun here See Act. 5.20 where it is called this life by way of excellency And for our assurance of an interest in this state we should be sensible of our being dead without it and sensible of what annoyeth this life when we have received it we would seek after food suteable for entertaining of our life and be active in such motions and duties as do slow from the principle of such a life 4. Whatever other life men live yet it is but fading their best dayes vanity and few and evil But it is the happinesse of beleevers that their begun-life is everlasting and will be perfected in glory for it is life eternal 5. Eternal life as it is begun here and the way to attain to the full enjoyment thereof in heaven consists in the knowledge of God as it includes faith in him and sutable affections and practice for This is life eternal that they might know thee as knowledge consists not in a bare act of the understanding but takes the will and affections alongst with it 6. It is necessary to the saving knowledge of God that he be taken up as God in his nature and attributes as he hath revealed himselfe and that he be known to be really and truly that which he reveals himselfe to be for they must know him God and the true God 7. Albeit there be many things cried up as god in the world and in mens estimation Yet they are but vanities and lies and only Jehovah is the true God And they who know him savingly will acknowledge him as such renouncing and crying down all idols all delights and confidences beside for he is the only true God and they must know and acknowledge him as such 8 Whatever knowledge of God men attain unto as the true God in opposition unto idols Yet that will not be sufficient unto salvation unlesse Christ the Mediatour be known also and God in him and in his dispensation of grace in sending him into the world Therefore are these conjoyned here to know thee the only true God and Jesus Christ whom thou hast sent 9. To know Christ savingly or to salvation is to know him as in his person and natures so in his offices and the trust committâ—d to him and to know that he is sent and approven of the Father in going about his work and what are the tearmes upon which he engaged and did come into the world to performe this work what the Father promised unto him and he again unto the Father for so is the knowledge of Christ in order to salvation qualified to know Jesus Christ whom thou hast sent Ver. 4. I have glorified thee on the earth I have finished the work which thou gavest me to do A fourth argument pressing the petition is taken from his fidelity in discharging the trust committed to him in that he had glorified the Father by accomplishing the work which was laid upon him to do Upon which in the next verse he repeats his sute He saith I have finished the work for albeit in heaven he be still working for us and working that
power 13. It is the duty of all such as have souls committed to their charge to put them on Gods hand and to be earnest with him for his care over them as Christs example doth teach Father keep those whom thou hast given me 14. As the elect are committed to Christs charge to give an account of them so also is the Father engaged for their Conversion John 6.37 Isa 53.11 and for their preservation being converted as being not only his own given to Christ out of his love to them but as being engaged to Christ that he shall not be frustrate of the reward of his sufferings but have a seed to glorifie him eternally Therefore doth Christ not only constantly preserve them by his Spirit but doth leave that burden also on the Father Father keep those whom thou hast given me See John 10.28 29. 15. It gives great ground of confidence in Christs intercession for his people that he prayeth to his Father and their Father in him And believers in their addresses to God through Christ ought to take him up as Christs Father and theirs in him for by this warme title Father Christ would not only intimate his own familiarity but would give us a faire ground of hope that he shall be heard for us and direct us how to pray for our selves 16. Confidence of interest in God should be seasoned with much reverence in prayer and we should close with such attributes in God as are suitable to our conditions and petitions and may help our confidence for both these causes doth Christ adde that Epithet Holy Father to teach us that as he is a Father so he is Holy and reverend and that none who draw near to him should entertain motions or desires contrary to his holinesse and to assure us that a petition for preservation from the evil of the world cannot but be acceptable to an holy God and that he who is the holy God is able to preserve and continue them holy and will not make void his promise to his Son concerning his given-ones Thus is his holinesse engaged in every promise Psal 60.6 and 89.35 17. God who hath undertaken the preservation of his people doth hold out in himself sufficient ground of confidence that he is both able and willing to do it and can finde reasons in himself for it for so is imported in this keep them in or through thine owne Name which imports both that Gods Name or what he hath revealed of himself is a strong tower to which they may flee there being sufficiencie of power wisdom mercie immutability c. in him to keep them safe on all hands as also that he will preserve them because his Name is called upon them and for his Names sake and because his glory is engaged and will shine in so doing whatever they be in themselves and because he can reveal his Name and make his Name known unto them that they may cleave to him and be preserved 18. Only these who are given to Christ have assurance of divine protection and preservation and all of these have warrant to expect it even the smallest and weakest as well as the greatest Apostle Therefore is the prayer conceived generally wiâ—hout â—â—stâ—â—ction to the Apostles only keep those whom thou hast given me all of them and only them 19. Union among the children of God in judgement Rom. 12 16 affection Gal. 5.14 15. and practice evidenced by entertaining society Mal. 3.16 condescendence Rom. 12.16 and mutual admonition Col. 3.16 is a special blessing and fruit of Christs intercession the great fruit of their preservation by the Father from the evils and snares of the world and the condition and state wherein they may expect all other promised and needful blessings Psal 133.1 3. Therefore doth he comprehend all the good things intended for them in this one that as they have many bonds of union Eph. 4.4 5 6. so they may be one and in being one participate of the blessings purchased by him and evidence their pâ—eservation from the snares of the world and their being kept near God keep them that they may be one And as this is a singular mercy among professours of all sorts so especially among Ministers such as the Apostles were 20. Albeit this union among the people of God cannot any way equal that incomprehensible union betwixt the Father and Son Yet it ought and will in some measure resemble it and look heaven like And that partly in respect of the strictnesse of the union they being in their own measure one in nature judgement will and operation as the Father and Son are and partly in respect of the sweet exercises of holinesse truth and righteousnesse wherein they are united as the Father and Son do eternally delight each in other For this cause doth he pray that they may be one as we are 21. Whatever be the bonds tying Christians together Eph. 4.4 5 6. and whatever prudential considerations and motives they have to induce them to obey the command of God in keeping together in unity as Gal. 5.15 and else where yet it is only the power of God that can keep the bond of unity inviolable and unlesse he keep them near him and free from the evils of the world their union will break and there being over powered with flesh will break out in the bitter fruits of strife and division Therefore saith he Holy Father keep them that they may be one as we are Ver. 12. While I was with them in the world I kept them in thy Name those that thou gavest me I have kept and none of them is lost but the Son of perdition that the Scripture might be fulfilled This petition Christ presseth by three Arguments The first whereof in this verse is taken from his care of these given him while he was bodily present with them He had such a care of them as he can make a fair account that none of them are lost Only Judas was gone who though he were chosen to the Apostleship chap. 6.70 yet was never given to be redeemed or saved by him but was one destinate to perdition of whose defection and ruine the Scriptures speaking of him under the type of Achithophel and other of Davids enemies Acts 1.20 with Psal 69.25 and 109.8 had foretold From which Christ would inferre that he being not to quit his charge which he exerceth with the Father still but to remove from them in respect of his bodily presence as v. 11. and 14. therefore the Father must keep them that his pains be not lost Whence learn 1. Christ the Son of God did for a time condescend to be present with his people in humane shape as for other ends so to testifie his tendernesse and respect to their infirmity Matth. 9.15 16. and to give a proofe that he will still be tender of his people for I was with them in the world 2. There is no time wherein disciples while they are in
Acts 15.9 In both these respects he prayeth Sanctifie them through or in thy truth both as the rule and touchstone of sanctification and as a mean and instrument of it 6. It is not safe for men to cry up their own or others sanctification to the countenancing of the errours which they maintain but they must prove the truth of their holinesse by the truth which hath been instrumental in it and must reckon that the holiness they have is either counterfeit or else hath been wrought not by their errours but by the power of some real truthes which they have or do still hold and that therefore by embracing errour they do exceedingly wrong their piety by depriving themselves of the mean which doth beget and cherish it for these causes doth Christ so expresly pray not only Sanctifie them by what mean soever but Sanctifie them through thy truth as the only mean of true holinesse 7. Whatever efficacie truth hath in the matter of sanctification it doth all come from God who must be employed by prayer to make the word successeful for that end for so much doth Christ example teach who prayeth to the Father Sanctifie them through thy truth See 2 Thess 3.1 8. Whatever wayes men do dream of for finding the truth of God yet it is only to be found in the Word of God and all other wayes beside will but produce delusion and lies Therefore doth he subjoine to prevent all mistakes Thy Word is truth 9. Whatever may be the hesitations of men concerning the Word of God yet it is his infallible verity and will not deceive them who betake themselves to it for direction and encouragement for Thy Word is truth See Psal 12.6 2 Pet. 1.19 Verse 18. As thou hast sent me into the world even so have I also sent them into the world The first Argument pressing this petition is taken from their emploiment and calling to be his Embassadours in the world which presseth the necessity of their sanctification This their calling and Commission is amplified from its similitude and likenesse unto the Fathers sending of him Which as all similitudes have their own dissimilitudes and are not to be strictly pressed in every thing is not to be extended to all the ends of Christs coming into the world for he alone came to die for and redeem his people but only to his Ministerial office of preaching the Gospel In which albeit there was some resemblance betwixt Châ—ist and the Apostles as to the matter of extraordinary calling and assistance immediate direction and great difficulties yet there was also as great difference both in respect of their persons and authority he being the Lord and true God but they were men and servants in respect of the manner of their furniture he being furnished inwardly by the substantial in-dwelling of the Godhead they by extrinsecal revelation and assistance and in respect of the measure of assistance he being furnished without measure and constantly and they only but in part and when it pleased the Spirit to breath Doct. 1. Christ is the great Apostle of our Profession sent to us by the Father so that we need not think shame of a Profession which is owned by such a one as he is for Thou hast sent me into the world See Heb. 3.1 2. Christ hath employed the Apostles and their successours in their own room to be his Embassadours and to supply his place as he was a Preacher of reconciliation so that as they ought to study an imitation of him 1 Cor. 11 1. so they ought to be received in their Ministry as coming in Christs stead 2 Cor. 5.20 Gal 4.14 Therefore saith he As thou hast sent me into the world so have I also sent them as is before explained 3. It doth commend the love of God that he hath employed the Ministry of his Son and servants even in this corrupt world that out of such base materials he may build up an excellent Church and habitation to himself and that he may encourage the most desperate to come to him who out of such gathereth his precious jewels 1 Cor. 6.9 10 11. Tit. 3.2 3.4 Therefore it is said that both he and they are sent into the world 4. Beside the obligations and necessitie which lie upon Ministers with all Saints to be holy Heb 12.14 their calling doth particularly call for sanctification and separation from the world as necessary by divine precept and for the well-being of the Ministry that so they may stand in their Masters counsel and be kept near him that their face may shine and they may be more successeful in their Ministry for this is a condition calling for the granting that suit that they maâ— be sanctified even that they are sent into the world It is true men may be lawful Ministers yea and successeful also in their Ministry who are not sanctified themselves for even Judas was an Apostle And Christ is here more expresly praying for his eleven Apostles who beside that they were Apostles were given to him also by the Father in opposition to the world and the son of perdition who yet was an Apostle v 9 1â— yet his reasoning in prayer doth lay before all Ministers how needful it is they be sanctified not only in order to their own salvation but even that their labour may be more successeful and this his reasoning doth plead for holinesse to all Ministers who employ him for that end in their own measure however the extraordinary emploiment of the Apostles did plead for an extraordinary measure of this sanctification that they might be kept from errour being sanctified through the truth and made fruitful in their great work 5. When God doth call his servants to any employment his calling may assure them of furniture and what they need for discharge of that calling And particularly Christ will have a special care to furnish Church-officers sent out by himself for this is the face of Christs pleading in prayer which prevails with the Father that since they are sent into the world therefore they may get sanctification Sanctifie them v. 17. for I have sent them into the world See John 20.21 22. Verse 19. And for their sakes I sanctifie my self that they also might be sanctified thorow the truth As the former reason pressing this petition is taken from their need of sanctification in respect of their calling so this second is taken from the cause and purchase of their sanctification by his sanctifying himself that they may be sanctified For clearing wherefore Consider 1. Christs sanctifying of himself is not to be understood of any personal cleansing now in doing or to be done by him for he was without spot from his first conception nor yet of that purity of his nature only but with relation to some further sanctification But as in the language of the Old Testament things are said to be sanctified when they are set apart fitted and prepared for some special service and
but his naked word to uphold and assure their hearts in greatest extremities for this was also a reason why he would exempt them at this time That the saying might be fulfilled which he spake Of them which thou gavest me I have lost none 8. What Christ hath done for his people may be looked on as a pledge of what he will still do according as they need for that account which Christ makes of his by-past diligence ch 17.12 is here looked on as a promise to be fulfilled in their preservation at this time also And that not only because in that passage he gave an account of his whole care till his removal from them and so of this also though not yet manifested but also that we may be assured that he will never change his way with his people so long as they need it 9. That sweet word chap. 17.12 is here applied to bodily preservation from an outward trouble though it chiefly point at their souls preservation from the evil as he explains it chap. 17.15 when he prayes for the continuance of that preservation from the Father because that not only during the time of his being with them he did indeed hide them from outward troubles as here was verified But further in sparing them outwardly at this time he had also a respect to their souls which might have been crushed had they been engaged in trial as Peters experience makes evident And so it teacheth That as to tender the body and outward man with prejudice to the soul is great cruelty so where Christ vndertakes the charge of mens soule he will also have a care of their body and outward condition in subserviencie to their soules welfare He will respect their very bodies and outward man and will not expose them to hazards save when it is for their souls good and when he is to get service thereby And he will make it evident at last that he is not prodigal of their bodies nor casts them away when he exposeth them to suffering Verse 10. Then Simon Peter having a sword drew it and smote the high Priests servant and cut off his right eare the servants name was Malchus 11. Then said Jesus unto Peter Put up thy sword into the sheath the Cup which my Father hath given me shall I not drink it The third thing premitted to Christs taking and binding is his reprehension of Peters rash behaviour Christ being a taking as it is Mark 14.46 47. the disciples enquire if they should fight and before Christ return an answer Peter in his furious zeal breaks forth Luke 22.49 50. and cuts off the right ear of one of the servants of the High Priest whose name is here recorded for further confirmation of the truth of the History This carriage Christ reproves bidding Peter put up his sword not to be reserved for a fitter time to be employed in any Church-mans hands but to teach him that these were not his weapons And whereas the other Evangelists record several reasons of this reproof and command Namely that this fact was without the bounds of his calling That he needed not such poor shifts having other help enough if it were needful That he would not have the Scripture made a liar and That he ought to suffer this far being not yet hardly handled or suffer them to go so far as God hath permitted them all which are held out Matth. 26.52 53 54. Luke 22 51. The beloved disciple takes most notice of that reason wherein love shined so conspicuously That he would drink that cup of affliction which the Father had given him to drink for the good of his people From v. 10. Learn 1. Men may do things which seem to speak much zeal and affection to Christ which yet are full of drosse and reprovable before him for albeit it was great stoutnesse in the disciples to offer their service to Christ against the whole band with their two rusty blades and in Peter to hazard his life among them yet Christs entertainment of this offered service sheweth how unsavoury it was 2. It is a great fault in men to run upon a service to which they have no calling did the service seem to speak never so much zeal for it was Peters fault being a private man to run to a sword to fight for his Master 3. It is a great blemish in men not to be solid but full of flashes and sudden violent resolutions and actings which as they ordinarily drive men to debord in going about that which is right so they oft-times end in as great an extremity of turning their back on what is right for this was also Peters fault Others of them no doubt had as much love to Chrâ—st and as much valour as he had they been called to shew it But he was a rash and forward man soon set on foot to what seemed good but with much of his own spirit and wrath which worketh not the righteousnesse of God and assoon driven to an extremity of fear and fainting as afterward we will finde 4. Men cannot go right whatever their way or zeal in it seem to be who wait not upon direction but either neglect to seek it or having sought it do neglect to wait for his light and run the way unto which their own spirits encline for so also did Peter here all of them having enquired at Christ he prevents an answer by following his own inclination Luke 22. 5. It is a great evidence of mens distempers when they will not learn to overcome by suffering but would repel one injury with another when all the out-gate of trials they look for is how to bear them down or fall upon the inflicters of them but know not that to suffer and stoop is an out-gate Rom. 12.19 20 21. for this also was Peters fault that he could fight but not suffer From v. 11. Learn 1. It is a great signe of Christs love that he reproves his people for their faults for he reproves not Judas and the band so sharply though he give them a check Luke 22.53 as he doth Peter Then said Jesus unto Peter put up thy sword into the sheath c. 2. Afflictions are measured by God to his people both for quantity and quality Therefore are they called a Cup which as it is a comfort to the godly that their lot is in a friends hand so it may terrifie the wicked whose lot is also carved out and who will not get so much affliction as they please but so much as the justice of God seeth meet to measure out unto them Psal 75 8. 3. It may sweeten the lot of Christ and his followers that even the bitterest potions come not from God as a Judge but as a Father for even all that Christ drank and it was very bitter was the Cup which my Father hath given me 4. Subjection unto God doth well become his people and to see them endure that willingly which he calls them
of Nazareth import A contemptible and false designation invented by the Pharisees and iâ— stilled into the multitudes head that so they might â—â—e more safely persecute him without feaâ—ing to wrong their Messiah who was to come out of Bethlehem And this may warn us that where Christ and his Ordinances are traduced contemned and reproached there he may be crucified 9. Christ our Lord did not shift trouble but voluntarily offered himself when he was sought in his peoples stead that so enemies might blame themselves if they were not satisfied Therefore saith he I am he and shifts it not 10. It is subjoyned to this answer that Judas which betrayed him stood with them not only to point out Christs meeknesse who gives this answer though provoked by his presence And to point out the Providence of God who hid him that he could not be known though Judas was with them But further it points out That Apostates will grow very impudent and that this is taken notice of by Christ Therefore it is marked that in this black course Judas impudently stood with them From v 6. Learn 1. It was not the power of men prevailing over Christ but his own willingnesse that brought him to suffer nor would Christ have any thing to out shine his affection in his sufferings Therefore before he is taken he causeth them go backward and fall to the ground to testifie that they could not have taken him unlesse he had consented to it 2. It is a very dreadful and terrible thing to be in opposition to Christ how conâ—emptible soever he and his followers seem to be for so much doth this shake upon them who came to take him teach us 3. Beleevers may expect that much of divine power will be manifested upon and about them in their sufferings for so did Christ their forerunner finde in his sufferings 4. Proofs of Gods power are to be expected by sufferers not so much to exempt them from suffering and trouble as beside their being inwardly supported thereby to convince enemies if possible and to let see what he can do if it were needful for such was the proof Christ got here in that they went backward and fell to the ground whereby he convinced them of the evil of their way and how ineffectual he could make it if he pleased though he let the trial go on 5. The Word of Christ how contemptible soever it seem to be is full of Majesty and accompanied with divine power and terrour to his enemies when he pleaseth to let it out for Assoon as he said to them I am he they went backward c. And if his Lambs voice was so terrible how dreadful will he be when he roares as a Lion and if that sweet word I am he which comforted the disciples John 6.20 be their terrour how terrible will it be when he speaks to them as they deserve Verse 7. Then asked he them againe Whom seek ye And they said Jesus of Nazareth 8. Jesus answered I have told you that I am he If therefore ye seek me let these go their way 9. That the saying might be fulfilled which he spake Of them which thou gavest me have I lost none In these verses is contained Christs second conference with these men his scope in which is to exempt his disciples from the trial In order to which they as appears rising and coming forward again he propounds the former question and getting the same answer that formerly they gave v. 7. he binds them to their Commission offering himself and will have his disciples exempted v. 8. which is amplified from a commendation of his fidelity in that he would perform that word so lately spoken chap. 17.12 v. 9. Whence learn 1. Some of the sons of Adam and especially persecutors may be so far given up to obduration a feared conscience and desperate wickedness as even wonders wrought upon them and against them in their evil course will not availe to reclaim them but they will either be insensible of the Lords hand or sâ—eing it they will harden themselves the more to go on for albeit by their former fall they might have been convinced of his Power and Godhead yet they will not quit their wicked course but come again avowing that they seek him 2. Christ himself is the great Butt of persecutors malice so long as he was in the world the stream of their malice ran against him and when they assault his followers it is because they cannot reach him He is first hated of the world and they for his sake and could the world reach him in heaven they would not much trouble themselves with his followers for so much may be gathered from their Profession we seek Jesus of Nazareth being compared with what Christ makes out of it v. 8. that the disciples must be free as not minded by them nor put in their Commission by these who sent them 3. Christ in the throng of his own trials is yet mindful of his followers to preserve and care for them for when he is to enter the lists himself he is solicitous for his disciples I am he let these go away 4. Christ in his lowest and suffering condition doth set bounds to persecutors which they cannot transgresse for his reasoning If therefore ye seek me let these go their way had been of small force with these absurd men for the exempâ—ing of his disciples if there had not been a commanding power with it to bound them as it did 5. Christs offering of himself to undergo his bitter sufferings doth indeed exempt his people from the like and he goeth betwixt them and all stormes in so far as they are destroying for so much may be gathered from his reasoning in this particular If ye seek me let these go their way Albeit he do not exempt his followers from outward troubles as he did the disciples at that time yet his offering himself unto and underlying that cursed death did exempt them and all his own from that punishment due to sin and satisfaction required by justice for it So that when justice challengeth them they may send it to Christ who was taken for them all And as for outward afflictions all that they meet with are but some few drops sanctified and sweetned to them by his essaying of that lot before them 6. Christ is so tender of his followers that he will not put them to any trial till they be ripe and fitted for it so that when he sends a trial we are to reckon that we will be enabled for it if it were but because he sends it provided we do not cast away our strength nor sin it away from us for therefore would he have them let these go their way for this time because they were but yet weak till after his resurrection that the Spirit was poured out upon them 7. Christ is a faithful Keeper and Performer of his Word and they are not ill provided who have