his friends yet he had done this and more also in that he had done it before they were brought into actual friendship with him Ver. 14. Ye are my friends if ye do whatsoever I command you Before Christ proceed to another evidence of his love and friendship he takes occasion to apply this priviledge of his dying for his friends to them upon condition of their obedience Hereby commending this his friendship as worthy that they should assure themselves of an interest in it by friendly carriage and obedience on their part which makes way for the exhortation to mutual love in particular which he afterward resumes Whence learn 1. Christs offers of friendship are never esteemed of as they ought unlesse we be stirred up thereby to make sure an interest therein on right tearms Therefore doth he take occasion to urge them to make sure of such a priviledge And indeed even disciples are not rashly to lay hold on it but upon sure groundâ— 2. There is a real friendship made up betwixt Christ and beleevers consisting in an intimate conjunction and unity harmony and aggreement in minde and will sympathy and fellow feeling mutual delight in the fellowship of one another communion in estates and conditions c. Therefore saith he ye are my friends See 2 Chron. 20.7 Isa 41.8 Sam 2.23 3. Friendship with Christ doth not disengage his friends from dutie nor will they so far miscarry as to neglect obedience as bond-servants for these two will go together to be my friends and to do what I command you 4. As friendship obligeth to obedience so only friends to Christ can obey rightly Friendship will carry them through the hardest of duties and will make them cordial cheerful zealous universal and constant in their obedience for in this respect also do these go together 5. Albeit Christ will not over-drive his friends in his service yet his dominion over them is unlimited and he will have them to decline nothing which he shall be pleased to enjoyne for they must do whatsoever he commandeth 6. Obedience unto God is a true evidence of friendship with him And they who having fled to Christ do yet keep themselves in the posture of servants and are willing to do service to him he will esteeme of them as friends for ye are my friends if ye do whatsoever I command you See Jam. 2.23 Ver. 15. Henceforth I call you not servants for the servant knoweth not what his lord doth but I have called you friends for all things that I have heard of my Father I have made known unto you A second evidence of Christs love and a reason why he changeth their stile from that of servants usual to him before Matth. 10.24 Joh. 13.16 into that of friends is his communication of secrets and of his counsel with them unto which no meere servant is admitted by his Master For understanding of this Consider 1. While he refuseth to call them servants any more but friends it is not to be understood as if they were henceforth to be exempted from obedience or from being servants indeed For in the former verse and v. 20. we have both name and thing of servants continued But the meaning is they were not to be meere servants but friends also and used like friends 2. This also cleareth what is said that a servant knoweth not what his Lord doth Namely that common and ordinary servants in the world though they know so far of their Lords minde as to understand their duty yet they are not admitted on their Masters secrets Nor to know his purposes in what he employes them about But the Disciples were priviledged servants who were admitted to know the counsel of God revealed to Christ 3. While it is said that henceforth he changeth their title it is not to be understood as if they were not friends before yea he calls them so with an eye to their after sufferings Luk. 12.4 But that now being to remove he lets out his heart and good-will more fully 4. As for Christs revealing to them all that he had heard of the Father compare what is said Chap. 14.25 26. Only it is not to be understood of that infinite treasure of knowledge communicate from the Father to the Son as God But he speaks here as the Prophet of the Church sent out to reveal all things necessary to salvation whereof he kept nothing back Doct. 1. Albeit Christs followers ought to be his servants as being created and espeeially as being redeemed by him and because of the many benefits conferred on them daily yet by being servants they are friends also in regard of intimate communion and tender usage for I call you not servants but I have called you friends 2. The dignity of beleevers is a growing dignity so that the longer they follow Christ they will know more of the high priviledges allowed by him upon them for this cause saith he Henceforth I call you not servants but I have called you friends and so after his resurrection he goeth higher and calleth them brethren John 20.17 3. Christ hath many sweet encouragements and proofs of his love abiding his people in a time of trial which they will not get at another time Therefore he reserveth this sweet stile till the time of their sad trial by reason of his departure And therefore it is given them before when he speaks of their sufferings Luke 12.4 4. Christs love to his people is not diminished by his bodily departure from them but rather he thereby takes occasion to let out more of it Therefore also doth he choose to call them friends now when he is to remove 5. In so farre as beleevers list themselves to be servants to Christ they must stoop to be ignorant of what he pleaseth not to reveal and must blesse him that they know their duty and should go about it not enquiring into the reasons of it for this is the lot of servants though disciples be advanced to get more when their Master pleaseth A servant knoweth not what his Lord doth 6. All the Fathers counsel and what is needful for us to know is faithfully revealed by Christ to his Apostles and by them to the Church for All things that I have heard of my Father I have made known unto you 7 As the Apostles were admitted into great friendship in being taught the minde of Christ so it is an evidence of Christs friendship to his people that they understand the counsel of God in his Word and that the secret of the Lord is with them to clear their Election unto them to make them know and esteem the mysteries of the Kingdome of God to make them discerne the secret of his favour and good-will notwithstanding their unworthinesse and many thick clouds to clear his purposes in his strange working in the world and to clear their way in dark steps and cases And all this by his Word made clear and lively to them by the Spirit for
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
AN EXPOSITION Of the GOSPEL OF Jesus Christ ACCORDING TO JOHN BY GEO. HUTCHESON MINISTER of the GOSPEL at EDENBURGH LONDON Printed for Ralph Smith at the Bible in Cornhil near the Royal Exchange 1657. CHRISTIAN READER THe love and care of God for his Church and people is very much seen not only in raising up variety of Ministers from time to time for their benefit but also in the variety of gifts which he giveth to those whom he raiseth up To one is given by the Spirit the word of wisdom 1 Cor. 12.8 9 10. to another the word of knowledge by the same Spirit to another faith by the same Spirit to another the gifts of healing by the same Spirit to another the works of Miracles to another Prophesie to another discerning of spirits to another divers kindes of tongues To another Interpretation of tongues c. And all these diversities of gifts are given by the Spirit to every man 1 Cor. 12.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to profit withal The Greek word is as some think a Metaphor taken from Bees Mr. Trapp who bring all the honey they can get to the common Hive We are neither borne nor borne again for our selves If we be not fit to serve the body as the same Authour saith neither are we fit to be of the body He is not a Saint that seeketh not communion of Saints Pudeat illos qui ita in studiis se abdiderunt ut ad vitam communem nullum fructum ferre possint Paulúm sepultae distatinertiae caelata virtus Hor. saith Cicero They may wel be ashamed that employ not their Talents for a publick good To our Reverend Brother the Authour of the ensuing book God hath given an excellent and a peculiar gift whereby he is enabled in a very short and yet substantial way to give the sence and meaning of a Text and to gather suitable proper and profitable Observations out of it for the help of weak Christians This gift he hath already manifested in his Exposition of the Lesser Prophets which hath been received and entertained by the Church of God with much approbation and spiritual edification This hath encouraged him to make a new attempt in the same kind and to publish a brief Exposition of the whole Gospel of Saint John This Apostle and Evangelist was one whom Christ loved eximiè singulariter He was the delights of Iesus Christ his Benjamin his Iedidiah therefore he is called The disciple whom Christ loved And as Christ loved him above others so he loved Christ more then others did Joh. 19.26 for he stood by the Crosse when all the other disciples left him and fled away for fear This blessed Divine as he is called wrote the Gospel after the other three Evangelists Rev. 1. in the Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Christiani nominis solatium post se reliquit tanquam pretiosissimum thesaurum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnibus mundi gazis non aestimandum and left it to the Church as a most precious treasure to be preferred as Luther saith above thousands of gold and silver Upon this Gospel you have the accurate elaborate and profitable paines of this religious and learned Author The Lord blesse them and grant they may finde acceptance with his people and may cause many thanksgivings to God for the benefit reap't by reading of them So prayeth Thy Servant in the work of the Ministry EDM. CALAMY To the Right Honourable and Noble Ladies The Lady Margaret Lesly late Countesse of Buccleuch now Countesse of Weems Lady Elcho c. AND The Lady Mary Scot Countesse of Buccleuch Lady Scot of Whitchester c. her hopeful Daughter Grace mercy and peace through Jesus Christ be multiplied Right Honourable IT hath been of old fore-prophesied that in the perillous latter times there should be many murmurers and complainers Jude v. 16. who are seldome if at all satisfied with their lot and with the dispensations of God toward them And that because as is there added they walk after their own lusts and so cannot but quarrel what doth crosse them in that woful course and complaine of their best and most useful enjoyments if they finde not that satisfaction which they lust after in them And we in our times have but too many sad experiences of distempers of this kinde evidencing the corrupt frame of our hearts and our great distance from God occasioning these distempers But right discerners will judge otherwise of the Lords dealing They will submit unto and acknowledge mercy in what is profitable though it be not pleasant but grievous They will read and acknowledge mercy in what they feele and suffer when they consider how much more they deserve and They will admire the mercies which are remembred and continued with them in the midst of wrath Humility as it is a safe grace and layeth a man low beneath the violent blasts which shake the lofty Cedars So it is free of that unthankfulnesse wherewith pride is attended and plagued 2 Tim. 3.2 And in particular True grace and humility will teach men to covet earnestly after the best things and to prize them and blesse themselves in the enjoyment thereof though otherwise their condition be sad and grievous And indeed if men under affliction ought to enquire after and esteeme of God because he hath endowed them with reasonable souls and teacheth them more then the beasts of the earth and maketh them wiser then the fowles of heaven Job 35.9 10 11. How much more ought they to prize the more special mercies of God continued with them And especially that in the holy Scriptures he afords unto them the means of knowing themselves and an offer of Christ with all the consolations flowing from him and an interest in him and directions how to apply and improve the same in all cases Though this be the great and choice mercy aforded to the world Psal 147.19 20. and to be esteemed of above thousands of gold and silver Psal 119.72 as being able to make us wise unto salvation and containing matter of songs in the house of our pilgrimage Yet it is not the simple enjoyment of this mercy nor any pretence of an estimation thereof that can prove a people blessed unlesse in practice they labour to emprove the mercy and do make use thereof as a glasse wherein to behold and know themselves what they are and be invited thereby to embrace and close with Christ revealed therein upon his own termes and do study dayly to testifie their subjection to God speaking in his Word by setting it before them as the rule of their conversation and to rejoyce in the consolations thereof over all their sorrows blessing the Lord daily for the continuance thereof with them though he strip them of other things And here there is but too just cause of regrate that though our day be short our journey long and our way clear Yet the generality of
impossible for the creatures made by him to subsist without him Therefore it is subjoyned to the former he was in the world and the world was made by him as a proof that he behooved to be in it because he made it 3. It is the sin of the world not to know or take notice of Christ in his manifestations And particularly it is the sin of men without the Church that they do not acknowledge nor glorifie God when he manifests his glory to them in the works of creation and providence for the world knew him not 4. God may justly make use of very common favours and means as sufficient to aggravate the sinne of such as do not acknowledge him for saith he he was in the world and the world was made by him and the world knew him not which imports that his making of the world and his presence in it was such a manifestation as might have led them to know acknowledge and glorifie him as God and that they were without excuse who having these means did it not Rom. 1.20 And that the common favour of mens being and Gods providence about them doth heighten their sin who do not acknowledge their Maker Isa 1 3. 5. Besides Christs common interest in all mankind as their Creator and his special interest in his own elect and converted people he hath also an interest in a visible Church and they in him which no other people have and that by vertue of a visible Covenant and election to the external priviledges of the Church for in this respect the body of Israel are his own or his peculiar people This interest may give self-condemned sinners a liberty to go to him as born in his own house when other priviledges are obscured from them 6. Christ even before his incarnation was present in the Church of Israel and beside his common and general presence he drew neerer unto them in his Word and Ordinances and types pointing him out as Mediator till at last he came to them in Person for even then he came to his own See Acts 7.38 1 Cor. 10.9 7. All the favour and kindnesse that is betwixt Christ and his people begins at him and he is at the pains to seek and come to them first though he stand in no need of them for he came to his own 8. Common relations betwixt Christ and a visible Church are so farre from proving a peoples good condition as to the particular state of their soul that such may and oftentimes do refuse to make Christ and his offer welcome for his own received him not 9. The neerer the relation be betwixt Christ and his people and the greater his offer be the sin of not making use of it is the greater in it self and he will take the refusall the worse at their hand as being a despising of his love for whereas the world knew him not v. 10. their sin was greater that they received him not when they knew him and so sinned of contempt And Christ takes this iâ—l and accounts it a great aggravation of this sin that they did it who were his own and they to whom he came 10. As the great sin without the Church is ignorance and not acknowledging and glorifying of God so the great sin within the Church is contempt of Christ and not embracing of him nor his offer for the world knew him not but his own received him not Ver. 12. But as many as received him to them gave he power to become the sonnes of God even to them that beleeve on his Name 13. Which were borne not of blood nor of the will of the flesh nor of the will of man but of God Christs excellency and manifestation of himself are here spoken of with relation to these who at any time do embrace his offer made in the Church His excellency herein appeareth 1. In prevailing with some to make him and his offer welcome though many reject it 2. In advancing them to the dignity of Adoption and son-ship who thus embrace him And he farther clears how it is that men do receive Christ to wit by faith and whence it is that any come to beleeve and so attain to the dignity of sons even from a principle of regeneration which is wrought by no power of the creature but by God only Doct. 1. Howsoever many within the visible Church do reject Christ yet there will still be some to make him welcome As he never lighteth a candle but where he hath some lost groat to seek So he hath excellency even when many despise him to allure hearts and vertue not to take a refusal but to draw his own till they be made willing for there are who receive him 2. Such as make the offer of grace right welcome do first welcome and receive Christ himself not contenting themselves with his common gifts nor yet seeking first after his saving graces but after himself that he may work these in them for they receive him 3. Christ is received and made welcome by faith and all they who hearing of the offer made to the Church on Christs part do out of the sence of their need embrace and consent and roll themselves upon Christ thus offered these have made up an union with him and are beleevers though as yet they have not attained to particular assurance which is the fruit of the Spirit of Adoption Ephes 1.13 14. for they who receive him are even they that beleeve 4. Such as rightly beleeve in Christ ought not to take him up as in their presumption security fear or discouragement they may imagine but they ought to cleave close to the Word revealing him and bring all their thoughts of him to the touch-stone thereof correcting them thereby and submitting thereunto for they beleeve on his Name or as he hath revealed himself 5. As all spiritual priviledges are in Christs hand and disposing So albeit we be by nature children of wrath yet he offers reconciliation to such and whosoever they be that by faith receive him he conferreth upon them the priviledge to become heirs and co-heirs with himself and children unto God with allowance to call him father And instead of a slavish and worldly spirit and a spirit of fear and bondage he giveth them the spirit of enlargement and of sons and a disposition sutable to their dignity and high calling in every condition for as many of whatsoever rank or condition as received him to them he gave power or right priviledge and dignity to become the sonnes of God 6. As it is by faith that we come to the priviledge of Adoption by closing with Christ the onely begotten Son so when we have beleeved adoption is still his gift it being still of grace that he exalts us to that dignity and when we have done all the comfort of that dignity must be his work by sending the spirit of sonnes into our hearts to loase our bands and elevate our hearts for he
gave power to become the sons of God 7. Every one who is adopted to be a son of God must have a new birth and spiritual being in Christ by a change of disposition and qualities of the soul going along with that priviledge to prove the truth of it for these sons of God are borne to wit again By this change they will be led to esteeme highly of this dignity 1 John 3.1 to study conformity with Christ their elder brother Rom. 8.29 and to performe obedience whatever they can attain to with childrens dispositions out of fear to offend their Father 1 Pet. 1.14 which are the kindly evidences of adoption 8. Faith and receiving of Christ is so much the gift of God as first by regeneration Christ must make an inward offer and joyne himself to us and give us this hand to grip before we can by faith actively receive him or set about the work of sanctification by faith for all who beleeve on his Name were born again 9. The change of man out of nature into grace is a kind of new birth of the man in producing whereof there will be some travelling in pain by it there is brought forth a proportionable new man of grace spreading it self though weakly as in the natural man through the whole man also a new life and likenesse to the Father an appetite after food sutable to that life and a being sensible of hurt from what is contrary to this life for so is imported in that they are borne 10. Regeneration cometh not by natural generation or by the dignity of mens race and descent from pious progenitors for they were borne not of blood or of bloods that is by descent from their ancestors of many generations of which the Jewes boasted 11. Mens freewill or natural power is quite dead in the matter of regeneration its utmost endeavours can contribute nothing to this work for they were borne not of the will or the strongest inclinations of the flesh 12. Whatever singular endowments of learning wisdome or valour men have yet none of these do prove regeneration nor can they contribute any thing to such a work for they were borne not of the will of man or of famous and vertuous men as the word in the Original often signifieth 13. Regeneration is Gods own work who employeth his Word as the seed 1 Pet. 1.23 sendeth his Ministers as instruments to sowe this seed Gal. 4.19 and who quickeneth this seed by the Spirit who is the immediate worker of regeneration in order of operation John 3.6 8. And so whatever excellency regenerate men may have they are still bound to acknowledge that grace prevented them and made them to differ from others for they were born not of any thing but of God Ver. 14. And the Word was made flesh and dwelt amongst us and we beheld his glory as the glory of the onely begotten of the Father full of grace and truth John cometh here to speak of Christs humanity his incarnation and manifestation in the flesh whereby he became God and man in one person And declareth further how he abode in our nature on eâ—â—th for a season how the glory of his divinity shined forth even in that abasement in the view of his disciples and followers and what the benefits were he was filled with for sinners good to whom he came and among whom he abode even grace and truth in opposition chiefly to the curse and shadows of the Law as appeareth from ver 17. Doctrine 1. The sinfulnesse and ingratitude of the world and visible Church will not make void Christs love to his own nor will hinder him to draw so neer unto them and to others for their sake as is needful for their redemption and salvation and may yet further convince others of their ingratitude for notwithstanding that ingratitude ver 10 11. he drew neerer yet and was made flesh 2. So great was the difficulty of restoring the image of God in lost man and of restoring him to Gods favour and the dignity of Son-ship that no lesse could do it then the natural Son of God his becoming the Son of man to suffer in our nature And so great was Gods and Christs love as to lay a foundation of reconciliation betwixt God and man in the personal Union of the divine and humane nature in Christ so much is imported in that the Word was made flesh 3. The person of the Godhead that was incarnate was neither the Father nor the Holy Ghost but the Son the second person for the Word was made flesh There being a real distinction of the persons that one of them is not anâ—ther and each of them having their proper manner of subsistence the one of them might be incarnate and not the other and it is the Godhead not simply considered but the person of the Son subsisting in that Godhead that was incarnate And it was very convenient that the second or middle person in order of subsistence of the blessed Trinity should be the reconciler of God and man and that he by whom all things were made should be the restorer and maker of the new world and that he who was the expresse image of the Father should be the repairer of the image of God in us 4. The Son of God became true man and did take on our nature with all the essential properties thereof and all the common infirmities thereof yet without sin for so much is imported in that he was made flesh by which name is not signified that he assumed onely a body his divinity supplying the place of a soul for as the soul is sometime taken for the whole man Acts 27.47 so also is flesh Psal 145.21 And the Scripture speaks expressely of Christs soul Matth. 6.38 of his will Matth. 26.39 And knowledge or wisdome as man Luke 2.52 Nor doth it signifie that he took on our nature as it is corrupted with sin by the fall as flesh is sometimes taken for he was separate from sinners Heb. 7.26 But the designation serveth to point out the reality of his humane nature that he was true man having a real body with all the properties thereof And it points out his abâ—sing of himself that he united not onely our soul to himself but even our flesh and body wherein we agree with beasts And that he took on the sinlesse infirmities and frailties of man as flesh oftentimes signifieth Isaih 40.6 Psal 78.39 that so he might simpathize with us as a merciful and faithful High-Priest 5. Albeit Christ did assume both a soul and a body yet these did not make up another person in Christ distinct from the person of the Son of God but the personal subsistence of his humanity was prevented in his conception by its being assumed into a personal union with his Godhead and that without any change on the Godheads part and without mixture or confusion of the natures and properties flowing from the same for so are we
6. When other means faile Christ can use violent remedies and by plagues put sinners from their courses Yea when he cometh to reforme he may see it just to smite the very creatures for sinners cause So are we here taught in that by force be drave them all out of the Temple and the sheep and the oxen 7. Our Lords face is very terrible when he is angry even in his abasement and a weak mean of Reformation in his hand and assisted with his power and terrour will serve the turn for when he had made a scourge of small cords more fit in appearance for affrighting children then for this work he drave them all out and none durst resist him 8. It is the duty of all such as are employed in a work of Reformation to testifie their zeal and integrity by not minding or seeking their own things under pretext thereof so much doth Christ practice teach who poured out the changers money and overthrew the Tables but put none of it up 9. There ought to be no tryfling nor composition in the matter of corruptions in the House of God no lesse must satisfie then putting them out at doors as here Christ doth 10. Corruptions even after they have been cast out by Christs own hand may yet creep in again into the House of God in which case Christ will deal more severely for Christ having purged the Temple in this first year of his Ministry hath it again to purge of the same evils Matth. 21.12 13. in the last yeare where in stead of an house of Merchandize he chargeth them with making it a den of thieves 11. Reformation will not be through when only force and violent remedies are applied to purge unlesse instruction be joyned with it to take out the roots of corruptions out of mens mindes and to make them willing to concurre and reforme themselves for Christ joyneth his Word here bidding some take these things hence and warning all not to abuse his house 12. As Christ is Lord and heire of his Fathers house the Church Heb. 3.6 and therefore careth for it so all who have relation to God as their Father their heart will rise in his quarrel when his honour house or service are wronged nor can they endure the presence of what desireth his house Make not saith he my Fathers house an house of merchandize 13. Albeit men would passe over faults done to Gods house and beare with them yet Christ will not but in due time will see to the redressing of them as here we see in this instance 14. Things lawful being done in a wrong time and place become sin as it is also unlawful to spend what is dedicated to God in common or prophane uses both which are reproved in this Make not my fathers house dedicated to him an house of Merchandize though Merchandize be lawful in its own time and place Verse 17. And his disciples remembred that it was written The zeal of thine house hath eaten me up Unto this is subjoyned the observation and use the disciples got of it The Spirit suggested to them that passage Psal 69.9 at that time or afterward and let them see it was then accomplished in Christ though it had its own verity in David the type Whence learn 1. It is the propertie of disciples to construct well of Christs working and get a right sight thereof how rude and tumultuous soever it seem to others for so do the disciples here 2. Christs working will be well constructed and tend to edification when his Word and working are compared together as the disciples are led to do 3. Such as are faithful disciples and conscientious hearers have the promise of a sanctified memory by the Spirits bringing Scriptures to their remembrance as they need for thus it was that his disciples remembred that it was written c. Yet we ought in this to guard against neglect of searching Scripture expecting somewhat to be suggested against leaning to the suggesting of it as the reason why we fasten faith on it rather then if we found it by search agreeing with our need which were to make it no divine Scripture to us but when it is suggested and against Satans delusions who may suggest Scriptures unto soules taken with this way under false glosses 4. Much is spoken of Christ in the Old Testament under types and it should be our care in reading it to understand these types well and see Christ the truth in them for so do the disciples see a Prophecie of Christ held forth in the profession and practice of David the type 5. Zeale providing it be according to knowledge Rom. 10.2 is a commendable grace when men are employed about right things not negligently and for the fashion but affectionately As herein Christ hath given us a patterne who excelled in all graces and particularly that of zeale 6. As Gods house and the matter of his Kingdome and Ordinances are the chief object of zeale which should be ballanced with meeknesse in our own matters so true zeal is the only right and acceptable principle of Reformation and men will go no further in the study of Reformation then there is zeal or indignation against what dishonoureth God and love to that which honoureth him for upon this principle did Christ reforme and he was affected with the zeal of Gods house 7. Albeit true zeal do trust God with caring for his own affaires and so is neither diffident nor hastie yet the nature of it is to be a spending grace and it will affect the person with pain till what is amisse in Gods house be rectified And it will encline a man having Gods call to stoop to meanest employments and to feare no hazards in carrying on Gods work for The zeal of thine house hath eaten me up and Christ evidenced how much his zeal affected both body and minde by abasing himself to this mean emploiment of scourging out beasts and men and by exposing himselfe to their fury if he had not been armed with divine terrour 8. Albeit that zealous instruments were removed and love and zeal among men should decay and they neglect and become carelesse of the matters of God yet Christ never wanteth zeal to resent and redresse the wrongs done to Gods house for of him it is still true The zeal of thine house hath eaten me up Verse 18. Then answered the Jewes and said unto him What signe shewest thou unto us seeing that thou doest these things 19. Jesus answered and said unto them Destroy this Temple and in three dayes I will raise it up Followeth in the second branch of this part of the chapters Christs conference with the contentious Jewes even these it seems who were driven out who being put to the door and he drawing back his terrour they in these verses begin to question his authority to do as he had done For seeing these that were in power did tolerate these things they reckon that it was boldnesse in
Matth. 3.11 the holy Ghost and fire signifie one thing or the Spirit working like fire in purging drosse so the water and Spirit signifieth the Spirit working like water Hence it is that verse 6. he repeats onely the Spirit as including all that is here signified by the water and Spirit And this expressing of the Spirits working under the name of water is no unusual expression in the Old Testament Isa 44.3 Ezek. 36.25 Doctrine 1. No apprehension of impossibility in the matter of regeneration doth warrant men to shift the thoughts of the necessity of it or to think that any lesse then regeneration will availe them to salvation for Christ notwithstanding Nicodemus his doubt presseth it as necessary and gravely interposeth his authority whom Nicodemus acknowledged for a Teacher come from God to perswade him of it Verily verily I say unto thee except a man be borne of water he cannot into the kingdome of God 2. As Christ is meek and tender unto such as bring their doubts and ignorance unto him and therefore informeth Nicodemus so mens questioning of truth and their propounding of doubts against it is an occasion that Christ makes use of for clearing of truth yet more for he taketh occasion of Nicodemus his doubt to clear the doctrine of regeneration 3. Regeneration is wrought neither by the power of nature nor by outward Ordinances onely and alone but by the efficacy of the holy Spirit who doth prevent the sinner and blesse outward means to him before he can be changed for a man is borne of the Spirit 4. The Spirit in working this change of regeneration worketh like water for as water cleanseth what is filthy and makes it bright so the Spirit doth apply the blood of Christ for cleansing polluted nature and renewing of it in true holinesse as water cooleth and refresheth the thirsty and faint-hearted so the benefits purchased by Christ being applyed by the Spirit do refresh the fainting souls of sinners in the perplexities and pangs of the new birth or afterward Psal 42.1 And as water fructifieth the barren ground so the Spirit maketh the regenerate man fruitful in every good word and work Therefore is this birth described to be a mans being born of water and of the Spirit Ver. 6. That which is borne of the flesh is flesh and that which borne of the Spirit is Spirit Christ subjoyneth a reason of the necessity of regeneration for attaining salvation and the certainty of the regenerate mans salvation because men by nature are corrupt and opposite unto that Kingdome and a renewed nature is made sutable to it Whence learn 1. The corruption of mens nature being well seene would soone discover the necessity of a change by regeneration and none will sleight this but they who are ignorant of the former Therefore doth Christ upon this ground presse the necessity of a new birth 2. Men by nature or by their natural birth are altogether corrupt and fleshly creatures in all the powers and faculties of soule and body for he that is borne of the flesh is flesh or one lump of corruption flesh being taken here for corrupt nature and so including not outward and fleshly sinnes onely but even the corruption of the minde also as Gal. 5.19 20 21. 3. The corruption of mens nature is transmitted by generation and propagation from their parents and so is the seed of actual transgressions before they break forth and however children of Church-members be borne federally holy and in visible Covenant 1 Cor. 7.14 yet every one who cometh of Adam in the ordinary way of generation is infected with it for that which is borne of the flesh or of corrupt man is flesh 4. Whatever dignity men may be borne to yet all that we can claime by our natural birth is that by it we are secluded from heaven for our condition by nature is held forth as a reason why we must be regenerate before we enter into the Kingdome of God 5. The corruption by our natural birth and our unfitnesse for heaven thereby is to the Lords own cured and made up by the Spirit of regeneration for therefore is it subjoyned that which is borne of the Spirit is Spirit 6. A true evidence of regeneration and of mens being fitted for heaven by it is when men become spiritual in disposition senses and discerning motions and inclinations and in actions leaving a stamp of their dispositions even upon their common actions and when they labour not onely to have habits of grace but to have the spirit of these graces or the daily influences of the Spirit to make them lively fresh and active for that which is borne of the Spirit is Spirit not by a change of substance but as is before explained Ver. 7. Marvel not that I said unto thee Ye must be born again 8. The winde bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh and whither it goeth So is every one that is borne of the Spirit Christ seeing Nicodemus at a stand and marvelling at that which he was saying of this new birth as at a thing impossible he forbids him to marvel and by a similitude taken from the winde he cleareth the matter yet more and sheweth that it is nothing the lesse true that he could not comprehend the way of it for as the winde bloweth freely and at the command of no creature and as the sound and effects thereof prove that it is and yet mens reason cannot reach to know from whence it ariseth and whether it goeth or from how far it cometh and how far it goeth seeing at the same time there are contrary winds in several places of the earth so in this spiritual birth and change wherein the Spirit worketh freely and efficaciously it may be sensibly found by effects although the manner and way how it is wrought be incomprehensible Doctrine 1. Albeit Gods works and particularly in regeneration be glorious and excellent at which faith may far more wonder then at a mans conception in the womb Psal 139.14 Yet Christ condemneth that wondring as sinfull which sloweth from unbelief and from mens counting that impossible which they cannot comprehend Therefore Christ forbids such wondring marvel not that I said unto thee c. when yet he holds out the thing as incomprehensible So excellent is the nature of faith that it maketh that to be a commendable duty which were sinful if coming from unbelief 2. Albeit all men even the greatest Doctors lie under a necessity of being regenerate if they would be saved Yet Christ is excluded from that number being sanctified in his conception by the holy Ghost and borne without sin Therefore he secludeth himself here and includeth Nicodemus and all others when he saith ye must be borne again 3. By the fall of Adam mans understanding falleth short even in comprehending natural things and there are depths in nature and even in things most obvious to
sense wherein natural light doth faile so it is said here of the winde thou canst not tell whence it cometh and whither it goeth And by many questions about such things is Job put to a non-plus Job 38. and 39. 4. Good use may be made of common and obvious things to further spiritual mindednesse and to help to satisfie us and quiet our reasonings in spiritual things for Christ by this similitude casteth a copie to all to be led by thoughts of the winde to think on regeneration and silenceth his wondring by making his common sense and reason about the winde subservient to quiet his faith about this mystery and by the condsietation of such things as these God bringeth Job to dust and ashes before him 5. The Spirits working is compared to winde not onely here and in that extraordinary pouring out of the Spirit Acts 2.1 2. but Cant. 4 16. Not onely because the Spirit and winde have one name in the originall languages of the Scriptures But because of many things wherein the one resembleth the other And in the text to go no further we have these 1. As the winde bloweth through the world freely not staying for the command nor caring for the prohibition of any creature so the Spirit in his working is a free agent working where on whom when and in what measure he pleaseth and will be hindered by none the winde bloweth where it listeth 2. As there is somewhat in the winde which is sensible and felt or heard proving that it is thou hearest the sound thereof so is the working of the Spirit discernable in the effects by them that have it Onely as the winde is not alwayes alike loud nor sensible so the working of the Spirit is not alwayes nor in all alike discernable and as they who hear the winde must have the sense of hearing clear so men who desire to feele the effects of the Spirit would not over-cloud their own discerning with jealousies and misrepresentations and withall it would be considered that the Spirit is one gift and discerning of him and his working is another gift 1 Cor. 2.12 to be sought of him or else we may mistake Likewise this discerning faculty may sometime be keept up where the true work it either for trial that we may not build our selves on what is within us but on Christ or for chastisement because we have grieved the Spirit There may also be some babes in Christ who cannot for a time discern their own members though they really have them 3. As there is some what in the winde incomprehensible to natural reason thou canst not tell whence it cometh c. So in the Spirits working there is somewhat not onely beyond the reach of natural reason 1 Corinth 2.14 but even above sanctified reason as to know how he insinuates himself with the Word upon us and frameth that hidden man of grace There are mysteries here to be adored and calling for praise that he should work so admirably in us rather then to be pried into In all these respects is this comparison of the winde applied So is every one that is borne of the Spirit Verse 9. Nicodemus answered and said unto him How can these things be 10. Jesus answered and said unto him Art thou a Master of Israel â—and knowest not these things Nicodemus continuing in his ignorance notwithstanding all this pains is reproved for it by Christ as being a shame for a man of his calling to be ignorant of such truths which were so necessary and clear Whence learn 1. When divine truths are told in plainest termes and as fitted as can be to vulgar capacities yet they will be still obscure to a natural mind for Nicodemus is yet ignorant when Christ hath illustrated the matter much more may men be ignorant when others teach 2. The great cause of mens ignorance of divine things is their carnal reason which especially in able men keeps them from simple believing and resting on what is revealed till they see a reason for every thing for this is Nicodemus his constant objection How can these things be 3. This carnal reason is not easily beat down nor will any external means or speaking though even by Christ do it till some more powerful meanes be added for after all this pains to solve that doubt when it was first propounded v 4. it sticks to him yet 4. Where Christ hath taken pains in teaching and men do not profit there he will sharplie rebuke this being one meane to stir up men to make progresse in his school therefore doth he thus reprehend Nicodemus though more mildly then he dealt with other Pharisees 5. A special mean of humbling men especially such as have parts and making them more capable of Christs instruction to convince them of their grosse ignorance for knowledge is that whereby men differ from beasts and therefore to see the want of that will lay their pride Psal 73 22. and conceit of knowledge doth puste up men till they be discovered what they are 1 Cor. 8.1 2. Therefore doth Christ discover to Nicodemus whose carnal reason and parts made him stand out that he is an ignorant and knoweth not See Prov 30.2 3. 6. Every man as he hath a calling and station in Church or Common-wealth ought to be answerable unto it and have endowments â—utable for Christ from his place argueth that he ought to have been better acquainted with these things 7. Man mâ—y have great learning and be Teachers of the Church and yet be ignorant of the found principles of Religion and Regeneration not only in an experimental but even in a contemplative way when a Church is fallen in Apostasie and the matter of trying such is neglected and especially where superstitious observances come in the room of the sound exercises of Religion for in this declining Church where traditions and superstitious rites prevailed a Master of Israel knoweth not these things 8. It is a great sin and shame of teachers to be found ignorant who should have knowledge to instruct others especially in the sound principles of Religion for saith he Art thou a Master of Israel and knowest not these thing 9. The more clearly truthes be revealed and the more weighty they be in themselves mens ignorance is the more blame-worthy for saith he Knowest thou not those things the very principles and fundamentals of Religion and which were revealed to Israel among whom thou art a Master That they were of old revealed appeareth from Deut. 30.6 Psal 51.10 Jer. 31.33 Ezek 11.19 and 36.25 26. and elsewhere Verse 11. Verily verily I say unto thee we speak that we do know and testifie that we have seen and ye receive not our witnesse In the next place Christ reproveth his unbelief accompanying his ignorance which was common to him with the rest of the Jewes especially the Pharisees this he doth upon two grounds whereof the first in this verse is taken from the assurance he had of
he explain who are haters neither cometh to the light left his deeds should be reproved 6. A mark of a man who hath embraced Christ in the Gospel is not sinlesnesse but a studie and endeavour to do what is commanded in the Word of truth and to do it in truth and sincerity for he doth truth 7. As the godly man must have been at the light before he can do the truth so this light maketh him jealous and suspicious of himselfe as knowing that Satan and a deceitful heart may out-wit him and therefore he loveth self searching and examination well whereby he may know himself for this is his character He cometh to the light that his deeds may be made manifest not so much to others as to himselfe 8. The godly mans jealousie of himself will not be satisfied in comparing himself with others or the fashions of the world or with the external duties required in the law or in judging of himself as self-love would prescribe but it bringeth him to Gods ballance and the light of the Word as his Judge for he cometh to the light c. 9. The matter wherein a godly man puts himself to trial are his particular actions and that daily and not now and then only for he cometh that his deeds may be made manifest 10. That which the sincere man trieth in his way and which only quieteth his conscience about them is when he findeth them agreeable to Gods direction whatever others think of them and tending to his glory when he findeth they are done by him whose person is in God by reconciliation and who hath his strength in God by dwelling in him by faith for he trieth his works that they are wrought in God that is at the direction of God and by a person dwelling in God by reconciliation so empty in himself that he not only now and then employeth God but dwelleth in him for strength To live and walk in the Spirit is to be understood Gal 5.16 18 25. Verse 22. After these things came Jesus and his disciples into the land of Judea and there he tarried with them and baptized 23. And John also was baptizing in Aenon near to Salim because there was much water there and they came and were baptized 24. For John was not yet cast into prison Followeth in the second part of the chapter Johns last testimony given to Christ before his imprisonment three occasions wherof we have to v 27. The first more remote occasion is that Christ leaving the City Jerusalem came to the territory of Judea and baptized there by the Ministry of his disciples and that John being yet at liberty was busie baptizing also at the same time and having left Bethabara on the other side of Jordan was come to Aenon supposed to be in Manasseh or Galilee where Herod who beheaded him had power and baptizing there Their baptizing both at one time occasioned that emulation ver 25 26. which drew out the testimony Doct. 1. Christ was pleased to submit unto a tossed life and went from place to place according as he had to do or sinners to convert for after these things Jesus came from Jerusalem where he was ordinarily ill-welcomed into the land of Judea where he got work and had occasion to do good 2. It is the duty of Christs disciples to follow him whithersoever he goeth and however Christ may get many sleeces of followers yet it is only disciples that follow him in well and wo for therefore and not only because it was their particular calling is it marked that Jesus came with his disciples into the land of Judea 3. Christs own bodily presence being filled with the Spirit without measure for his peoples good did not take away the use of external Ordinances of Word and Sacraments as being the means in and by which he conveighs himself and his grace and fulnesse to his people for he tarried with them and baptized to wit by the Ministry of his disciples John 4.2 he used the same means that he appointed John to use that he might binde all to Ordinances 4. The Ordinances of Christ are as truly his Ordinances in the hands of weak men appointed thereunto as if he did administrate the same himself for so is here said of baptisme in particular He tarried and baptized when his disciples did administrate it The vertue of Ordinances doth not depend on the excellencie of the instruments 5. It is the duty of Ministers to continue their diligence whatever other means Christ use to further his own work and Gods raising up of clearer lights should not discourage faithful Ministers to go on in their duty for albeit Christ was now getting the name yet John was also baptizing 6. Whatever circumstantial difference there was betwixt Christs and Johns baptisme yet in substance they were the same pointing out and sealing up the same thing therefore they baptize together at one time and people go to both of them as to the same Ordinance 7. Under the Gospel the administration of Ordinances are not confined to any one place for John baptizeth in Aenon as well as in Bethabara with other water as well as Jordan and Christ is baptizing in another place 8. Ministers who are free ought to choose such places for to exercise their calling in where in wisdome they finde mainest circumstances concurre for furtherance of the work of God for he baptized in Aenon because there was much water there to baptize withal This doth not by any consequence give us to inferre that John did not sprinkle or poure water on these he baptized but that he dipped them for in these hot countreyes water being so scarce that oft-times it occasioned contention to get it for necessary uses as appeareth Gen. 26. Exod. 2. and elsewhere it needeth not seem strange that John was not permitted to make use of wells even for sprinkling the multitudes that came to him but behoved to go to rivers and brooks where the water was copious and common 9. Where God employeth his servants he will give them successe in some measure and albeit God raise up more shining lights yet the work of God in the hands of any faithful Ministers will not wear out of request among believers for when Christ is baptizing yet they came and were baptized by John 10. The most faithful of Gods servants may expect hard measure from the world for their pains and that they will do what they can to impede them in their work for it is here supposed that John was cast in prison though not yet 11. The servants of God are not upon feare of danger to lie by of their own accord but while they have liberty and opportunity of doing good they ought to use it well that it may further their account in a day of trial for it is a reason why John still baptized for he was not yet cast into prison Verse 25. Then there arose a question between some of Johns
season They are subject as well as others to the common condition of mortality and oft times they spend themselves speedily with burning and shining to others yea and are hastened out of the world by persecution Beside the Lord by removing of them doth put an end to their toile and call them to enjoy the fruit of their labours doth chastise the ingratitude of the world and exercise his own in it and doth make way for setting forth the riches of his glory in raising up and creating new stars in their place for here it is said of John he was a burning and shining light but now is put out and gone 7. When Christs faithful servants are dead and gone yet their commendation liveth in his estimation Therefore doth he commend John when now he is gone by death or at least is in prison 8. A sound and powerful a cleare and lively Ministry may have strange effects even among unrenewed people The excellency of their doctrine when it shines among a people who have long lien under the darknesse of ignorance and superstitious traditions the countenance of Ministers from great men as John had from Herod the excellency of their gifts together with a common work of the spirit upon hearers may produce strange effects in them who have no true grace nor faith for saith he ye were willing to rejoyce in his light there was none but John in their account and they were much taken up with him 9. Mens affections may be much aloft and they may have great fits of joy and delight through the novelty and excellency of doctrine and through some apprehension of that at a distance which the Word speaks of who yet have no sound grace as never having been humbled for sinne nor laid hold on Christ on whom alone sound joy is founded Phil. 3.3 for these temporaries were willing to rejoyce or delighted to rejoyce See Matth. 13.20 21. Mark 6.20 Heb 6.4 5. 10. It is also an evidence of mens unsoundnesse when they are more taken with men and with their gifts as their own then they are affected with God as the Authour of these gifts or do finde his power accompanying the exercise of them in effects upon their hearts for they rejoyced in his light or in that light as his not seeing nor feeling God in it 11. Temporary motions wrought in men by a lively Ministry are not to be leaned to by themselves nor are Ministers to look much to the respect that comes from such for it will be but momentany Their unsoundnesse will not beare out and when Ministers meet with discountenance from great men and with the crosse and do touch their darling sinnes they will give over for they were willing to rejoyce but for a season or an hour and particularly they rejected him when Herod turned his enemy and when he did testifie concerning Christ whom they liked not 12. Mens temporary sits will be a witnesse against them after they have made apostacy and their respect to a Minister will witnesse against their not receiving his message for their former carriage is now a check to them for their Apostacy and they are declared to be perverse who when they could upon no pretence reprove John but must admire him yet they would not credit his Testimony of Christ Verse 36. But I have greater witnesse then that of John for the works which the Father hath given me to finish the same workes that I do bear witness of me that the Father hath sent me The second particular testimony produced by Christ whereby also the Father witnesseth concerning him is that of his works in doing miracles and the work of redemption which he declareth to be a greater witnesse then that of John and that they prove abundantly that he is sent of the Father as the Messiah and Saviour of the world Whence learn 1. Albeit our hearts be naturally jealous and suspitious of divine truth and of what Christ saith of himself yet he hath abundance of witnesses for curing of this disease and putting us beyond all cause of suspition for beside John he hath more and greater witnesses that in their mouths every word may be established 2 Corinth 13.1 2. Christ is willing and ready to give proof of his excellency not onely by his own or others words but by his working really to prove it to their sense and satisfaction for he hath a witnesse of his works 3. Christs workings are not dumb works but are speaking testimonies of his glorie and we never take them up rightly till we see that in them for his works do beare witnesse that the Father hath sent him as his own Sonne to be the saviour of the world and that he is not contrary to the Father in his working as they alleadged 4. Albeit the testimony of the meanest instrument concerning Christ being according to the Word is as true as any other witnesse yet if we respect degrees of convincing evidence the testimony of Christs own works is a clearer confirmation of his Godhead office and doctrine then the best of mens testimonies For not only is this testimony more intrinsccall then the commendation of another but his doing these things that were fore-prophesied of the Messiah is an undeniable proofe and therefore he remits John to it Matth. 11.3 4 5. and his doing of them in his own name proveth that he did them of himselfe from the Father Therefore saith he that his works are a greater witnesse then that of John proving that the Father hath sent him For he could not have done what he did not only by way of confirmation of the doctrine of the Scriptures which seducers by their miracles do not Deut. 13.5 but so agreeable to predictions of Scripture concerning the Messiah if he had not been God and sent of the Father and if he had called himself what he was not And albeit Prophets and Apostles wrought great miracles who were not the Messiah Yet this infringeth not the clearnesse of this Testimony for these miracles did only confirme their calling authority and doctrine and that they were what they called themselves which was not that they were the Messiah and so do Christs miracles confirme his doctrine and what he said of himselfe Next they were but instruments and that not of the miracle but of the Word and signe by which it was done and they expressely declared that it was not in their own name or power any such thing was done Act. 3.12 16 But Christ was principal agent and wrought them in his own name and in this respect he did the works which none other man did Joh. 15.24 5. All the works that Christ did were entrusted him from the Father not only to undertake but to finish and perfect them As God the Father did communicate his nature and operation with him and as Mediatour he had a commission by the common counsell of the blessed Trinity for they were the works which the Father gave
dreaming of him as is marked by the rest This needs not seem strange if we consider 1. That natural infirmitie in sinful man is apt to be affrighted with strange apparitions as they conceived this to be 2. It is natural to men to misconstruct of the Lords deâ—ling and to misapprehend his best dispensations and to create groundlesse fears unto themselves and when it is otherwise it is his special gift and mercy to them 3. Crushing of spirit with many troubles will make any thing take a deep and readily a wrong impression on men As they being now much broken with their former tossing and crosse dispensations look upon this through the same perspective Mindes broken and crushed with many troubles are but ill judges of Gods dealing 4. The conscience of guilt when it is awaked in a storme will readily judge of dispensations rather according to mens deservings then according to what Christ may intend in them 5. Christs method and way in bringing about deliverance is oft-times so strange and the means and wayes of it so unlikely and contrary in appearance and so like himselfe and his power and wisdome that it is no wonder our shallow conceptions do not take him up at first for such was his way here 6. Mens want of faith in trouble and their limiting of Christ to their way and means not leaving him a latitude may occasion many mistakes when he appeares for it appears they were not beleeving that help would come from him far lesse that he would walk upon the Sea and therefore they mistake All these being considered may afford us many necessary cautions and may teach us that it is our own apprehensions and mistakes that puts an edge on many of our trials and not his dealing if it were rightly understood See Isa 40.27 28. Doctrine 10. When Christ hath appeared to deliver his people he may see it fit to put them yet to deeper exercise and fear before they come to the comfortable issue He may let trouble be augmented when he comes to remove it and may let out the sharpest pang and darkest hour when delivery and day-light are nearest for whatever was their weaknesse in this mistake and fear yet Christ not only drew nigh but in his providence ordered that it should be so and for this end he would have passed by them Mark 6.48 that so he might make his appearance conspicuous and might trie them as Luk. 24.28 This way of dealing contributes to humble his people yet more to fit them for deliverance and to make it sweet when it cometh From ver 20. learn 1. Albeit Christ may sometime delay to appear for his people and to manifest himselfe unto them in trouble Yet when the trial is come to an extremity and height he will not faile speedily to appeare and speak warmly to them for now when they are not only afflicted but in extremitie of fear he will not have them tortured with it but saith unto them it is I. 2. Christ must not only appeare but must discover himselfe before we can discerne him or be free of mistakes concerning him for though he was in their view yet that did not availe till he said it is I. 3. Christs speaking and word is the infallible and sure mean whereby he discovers himselfe unto his people without which his dealing will be readily mistaken And it is from his word that they must got the first comfortable sight of their condition and their begun deliverance must be laid hold on there for it was his silence made his dealing to be mistaken and therefore he begins their deliverance and comfort by his word which will loose many doubts but he saith unto them it is I. 4. Faithlesse discouraging feare is that which the Lords people most readily are inclined to under trouble as being but the expression of the drosse of their hearts and that which is more easily a tained then humility or any other good use Such was their condition here they were affraid 5. It is acceptable service to God to oppose faithlesse fears in trial and to be wrestling against them when they most violently assault us for there is a command of Christ for so doing be not affraid 6. It is the great victory of the Lords people and a sufficient deliverance unto them if when they are in greatest extremities they be delivered from slavish feare for such is Christs antidote and issue allowed on his disciples when they are in great danger and perplexity be not affraid 7. The soveraigne remedy against fear in troubles and the onely right sight of troubles is to see Christ in them whose presence and manifesting of himself takes away all cause of slavish fear and who being seene to have the chief hand in his peoples trials it doth warrant them to expect no hurt by them for this is the sovereign remedy of fear It is I be not afraid 8. When Christ hath propounded most ample ground of encouragement yet our endeavours thereupon will not remove our fears nor rectifie our dispositions till he interpose also and apply the encouragement by his word of command for Christ counts it not sufficient to propound that comfortable doctrine It is I leaving the use thereof to be gathered by themselves but he enforces the inference with his command It is be not afraid Verse 21. Then they willingly received him into the ship and immediately the ship was at the land whither they went In this verse we have the warme entertainment given by the disciples unto Christ after they knew him and so were delivered from their late feare together with the issue of their whole trial in that they get to land and that immediately And these are the rest of the consequents of this his miraculous coming unto them Whence learn 1. As Christs company should alwayes be sweet and welcome to his own so trials ought to make their estimation thereof to grow and a known Christ will be found sweet company in trouble for then they willingly received him into the ship 2. Love to Christ even among disciples may grow so cold and remisse that there will be need of trials and separation for a time to quicken it again for this was one chief cause of all this distance and triall that they who were so to say cloyed with his company and therefore thought but little of their condition who came to him upon occasion might after this separation and storme make him more welcome and willingly receive him Thus doth the Lord cure drowsinesse and security by withdrawing and making even desertions bring about much good See Cant. 5.1 2 3 4 5 c. 3. Whatever be the tossings and perils wherewith Christs followers may be exercised Yet they will not perish but will certainly come safe to land one way or other either sooner or later here or hereafter for so much may be gathered from this instance that the tossed ship and disciples came to land â— Christs presence
now most taken up with but to point out what was the most they might expect of the things of time let them have what dreams they please and to suggest an argument why they should not toile so much for that which could afford them so little See Eccles 5.11 6. It may also coole our affections to the world when we consider that however men want not enough of toile when they embrace the world for a portion for they labour for this meat Yet all they labour for is but of a perishing nature and perisheth in the useing Matth. 15.17 It serves but to uphold a perishing life and cannot prevent it's perishing at last 1 Cor. 6.13 And where souls get no better and men do only and mainly labour for it it will cause them perish eternally for this is another ground of disswasion it is the meat which perisheth 7. Christ doth here commend himselfe and his spiritual graces to be laboured for under the name of meat 1. Because now they were earnestly seeking for meat therefore he points out himselfe as excellent and better meat Thus to the woman of Samaria coming for water he points out himselfe as living water chap. 4.10 And so it teacheth That whatsoever men seek in the creature thâ—y will finde it more eminently and excellently in Christ if they will come to him 2. To shew the necessity sinners have of Christ and his usefulnesse to them for as meat is the mean of preserving life so not only unrenewed sinners continue dead without him but the souls of these who have any life will be in peril of starving without him and if they feed upon him their souls shall live and be refreshed by him 3. To shew his love who as meat is prepared for eating by fire so he was content to be rosted in the fire of Gods displeasure that he might be fit food for starving and pining souls 4. To shew the neare conjunction that must be betwixt Christ and them who reap spiritual benefit by him for as food must be eaten and digested and turned into our substance before it can nourish so must we apply Christ and have him dwelling in us before we draw forth of his refreshing vertue Doctrine 8. It doth commend Christ and may quicken our appetite and desire after him that he is food which neither perisheth in using nor diminisheth how manysoever partake of it and maketh them who partake thereof to endure and be happy for ever and therefore ought to be esteemed of above other food as much as our souls are better then our bodies and our eternal welfare to be preferred to our temporal life for it is another argument pressing this labour he is that meat which endureth unto everlasting life both in himselfe and in his effects in believers 9. Albeit oft-times such as labour most for earthly things may starve and want for all their pains Yet it may encourage men to seek Christ that none shall do it in vain but however he may see it fit to sharpen their appetite with delay yet he will at last satisfie them Therefore doth he quicken them yet more with a promise that what they labour for shall be given 10. Christ is so liberal and faithful in rewarding them who seek him that even carnal hypocrites will not be refused if they quit their unsoundnesse and put him in the roome of the Idol they are seeking for on these tearmes the promise is made even to these whom he had reproved to you 11. Whatever pains men are bound to take or do take in seeking Christ yet all the reward they receive is of free gift and sinners seekers will see it to be so for he shall give it unto you saith he 12. As Christ is the true food of souls so is he the giver thereof and all of it must come through his hand for the Sonne of man shall give it not only by giving himselfe to death that he might purchase life and become fit food but by the actual application of himselfe and his purchased benefits to every hungry sinner 13. Christs assinitie to us and his being our kinsman and of the same nature with us is a pledge to them that seek him that he will tenderly and faithfully supply their necessities Therefore doth he take the name of the Sonne of man in this promise to shew that he whose delight was among the sons of men Prov. 8.31 and delighted to designe himselfe often by this name and he who took on our nature and stouped to subject himselfe to our sinless infirmities will be tender of them who come to him and need him 14. Christ is to be acknowledged to be he whom the Father hath authorized and furnished to be the Saviour and Redeemeâ— of lost sinners and the storehouse from whence they are to expect their spiritual good And the Father hath made it undeniably manifest that he is the true Messiah who was to be expected for so is imported in this him hath God the Father sealed Whereby we are to understand partly that as King give sealed warrants and commissions to their Ministers of state who are sent out or employed in great affairs 1 King 21.8 Est 3.12 and 8.8 So Christ is the Fathers great Ambassadour authorized and sent out by him to this work partly that as a seal represents on waxe that which is engraven on it So the Father hath communicate to him his divine essence and properties and stamped and filled him with all divine perfections for carrying on that work having the fulnesse of the Godhead dwelling in him all knowledge to reveal his Fathers will and direct his people affection to come down from heaven for sinners good and to love them who abhorred him the spirit without measure to refresh power to sustain them c. And partly that as a seal annexed to a commission is a publike evidence of the persons authority So Christs endowments are visible mark â—s whereby to know him and the miracles wrought by him and that voice from heaven Matth. 3.17 and 17.5 with the accomplishment of all the prophecies in him were cleare evidences that he was the true Messiah and of the Fathers installing him in that office 15. Christs being thus sealed by the Father is a sure pledge that seekers of him will obtain spiritual food from him Therefore it is subjoyned as a reason of his giving this meat for him hath the Father sealed for we may assuredly gather that the Father would not seale a commission but to one who could be answerable Hâ—s fulnesse being God and sealed by God doth assure us of great abundance and liberality in him And he who is the Sonne will be faithful in his trust since Moses the servant was so Heb. 3.2 3 4 5 6. Verse 28. Then said they unto him What shall we do that we might worke the workes of God 29. Jesus answered and said unto them This is the work of God that ye believe on him
behinde their back for a while yet their heart is not really weaned from them nor are they really cast out And when tentation cometh and they finde not that in Christ which they expected they will turne back to their old vomit again Therefore it is said they went back or to the things behinde them So dangerous is it for professours to have Satan gone out and not cast out Luk 11.24 to have any thing wherein to delight beside Christ when they close with him or to have these things which they seemed formerly to slâ—ight bearing bulk again in their eyes however they may seem to palliate it with becoming more wise and prudent then at first they were 6. As it is the duty of all professours to hold communion with Christ and converse with him and publickly to own him in the midst of a perverse generation without which greatest pretences of secret friendship is of no availe Joh. 12.42 43. So when men do quit this practice and do not wait upon the ordinances as they were wont it is an undeniable signe of woful Apostacy whatever they pretend to for it is the proofe of their Apostacy they walked no more with him nor did publickly own him nor wait upon his Ministry Ver. 67. Then said Jesus unto the twelve Will ye also go away Upon this sad event and defection of many Christ confirmes his twelve Apostles and yet warnes them that all who were unsound had not gone away at this defection The way of confirming them is by a question posing them concerning their resolution which drawes out an ample confession and Testimony of Peter in name of the rest From Christs question in this ver learn 1. Christ is not much troubled though never so many of the rotten croud do desert him Therefore he never speaks a word to them but only to the twelve 2. When many are making defection it may so shake even the soundest that they will need warning and confirmation Therefore doth he put them to it if they also would go away Even the godly have feeds of the same evils which draw others away evil example is very forcible especially when it is general and sinne is very infectious especially when it is carried on with plausible pretexts And therefore it is no wonder if men be in hazard in such a case And backsliders are beside their own defection guilty of weakning the hands of others 3. Albeit Christ stand not in need of any followers nor needs he be anxious though all should forsake him yet he will take pains to confirme and keep such as are his own Therefore doth he deale with the twelve 4. The nearer Christs relations be to any and the more proofes of love they have received he will take it the worse to be forsaken by them And this should be a mean to keep such from defection Therefore saith he will ye also go away intimating that their departure would touch him more then what all the rest had done and therefore they should guard against it 5. Whatever respect Christ have to any of his people yet he will detain none against their will but will have them a willing people who follow him for this cause it is that he puts it to themselves will ye go away to intimate that he will not accept of them though no moe were left except they be willing Which yet is not to be understood as if he left it simply arbitrary to them to do as they listed in it But his speech insinuates a reproofe of them that went away and therefore warns them to take heed they do not follow them It is also a mean which he sanctifieth unto them and ties them faster while he seems to cast the rains loose And withal he who requires willing service doth give to his own to be willing Ver. 68. Then Simon Peter answered him Lord to whom shall we go thou hast the words of eternal life 69. And we beleeve and are sure that thou art that Christ the Sonne of the living God Followeth the Apostles answer to this question given by Peter in name of the rest Wherein 1. By a contrary question he professeth their constancy and that they knew none beside to whom they could or would go and therefore would adhere to him 2. He gives reasons for this his assertion taken from Christs sweet and precious doctrine ver 68. and from their faith and assurance concerning his offices and person that he is the true Messiah the Sonne of God ver 69. From ver 68. Learn 1. Were they never so many who make defection from Christ and think little of his company yet there will still some be found of another stamp as here we see in Peter 2. Men may be of a more forward and ready spirit in some outward actings for Christ then others who yet are as honest as they Therefore Peter appeares with the first not because he was the eldest professour for Andrew was called before him nor yet because he had more faith and love to Christ then the rest for we may conceive that at least the beloved disciple came not behind with him But it flowed from his forward spirit and temper which as sometime it made him foremost in good so at other times it drave him as far wrong that he might be humbled 3. As hypocrites may lurk for a time undiscerned by others even in shaking times So true grace makes men charitable of others so long as they bewray not their unsoundnesse by visible effects And it is a sweet companion of gracious forwardnesse and zeal to be charitable and not when men are rigide censurers of others Therefore forward Peter answers in name of all we not secluding Judas And however his charity was mistaken yet he could judge no otherwise of him seeing he stayed still when the rest went away See 1 Cor. 13.7 4. Man since the fall is so empty and poore a creature that he must have somewhat without him to delight and rest in for happinesse and if he do not choose Christ he will put some other thing in his place for Peters question imports that if they went away from Christ they behooved to go to some other to whom shall we go 5. Such as have a minde to quit Christ had need to consider first where they will get a better Master and that change when they will they will surely change for the worse for to whom shall we go saith he as never looking for such entertainment any where as they had with him 6. True disciples and such as know Christs singular excellency will not endure to hear of any separation from him for this question imports his abhorrence of going away from such a Lord to any other And all they who would close and walk with him sincerely should study and learn to know him to be the chiefe and most excellent of choices 7 Such as would stand fast in times of defection should have frequent thoughts of
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 it for Peters question imports not only his admiration at but his desire to shun this condescendence and doth put a stop to Christs washing and conferring this favour on him See Luke 5.8 7. Albeit Christs stooping to us be a great abasement of himself yet it is the great errour of Saints to think that he will not account it his great glory to serve them for herein also Peter failed in thinking Christ had forgot himself in this condescendence From v. 7. Learn 1. Christ is very tender of the weaknesses of his own so long as they discover no obstinacy therein for he gives a milde answer to Peter at first till afterward his weaknesse burst forth 2. Every work of Christ toward his people beside the work it self carrieth some precious thing of him in the bosome of it and is loaden with lessons and great things of his wisdom power goodnesse c. for so is supposed here that Christ is doing somewhat which Peter knows not Which is not to be understood of the simple washing their feet for Peter knew well enough that he was about to wash his feet but that this washing carried somewhat in the bosome of it 3. That which the Lord is doing by his works is not often seen in the mean time by them to whom it is done for What I do thou knowest not now Yea wherein do not we proclaim our ignorance and mistakes of what he is about And no wonder we be in the dark here if we consider 1. That the worker of these works is wonderful in counsel and excellent in working Isa 28.29 Infinitely beyond Politicians whose projects and purposes are oft-times hid from us and therefore much more his 2. That the way of his working and bringing about of his purposes is very strange and unperceivable for he brings things out of nothing Rom. 4.17 one contrary out of another as light out of darknesse 2 Cor. 4.6 he brings meat out of the eater and takes enemies in their own snares 3. That his end in working is not to satisfie our sense and curiosity but he chooseth such a way as may leave enemies to harden their hearts and may try and humble his people Doct. 4. Albeit we cannot dive into the depth of Christs counsel in his working yet we ought to reverence and adore him therein and not to contest with him and to yield implicit obedience to his Will revealing our duty in such a case for albeit Peter know not now what he doth yet he would have him so far crediting that he did it not in vain as to submit to have his feet washed 5. Christ will have us first yielding obedience to his Will because it is his Will and to wait his leisure till we know the reason of it Otherwise we do not obey because it is his Will but because of the reason of his Command for he will absolutely have him stoop to be washed by him and then wait till hereafter to know what it means and for what end he doth it 6. Such as in dark cases do absolutely submit to Gods Will in the matter of duty or dispensations they shall in due time see a reason of his Will and know so much of his counsel and purpose in his working as is needful for them for upon Peters obedience is promised that though what I do thou knowest not now yet thou shalt know hereafter As accordingly was made good in the following explication of all this and when the Spirit was poured out he with the rest understood more fully this and other things Verse 8. Peter saith unto him Thou shalt never wash my feet Jesus answered him if I wash thee not thou hast no part with me In the secend branch of this Exposition upon occasion of Peters more peremptory refusal there is a further Exposition of the meaning of this washing and of the necessity of what he intended to point at thereby For Peter not acquiescing in what Christ had told him but proceeding from admiration to a wilful refusal that Christ should wash his feet as conceiving it his duty in modesty to refuse however Christ should presse it Christ taking hardly with this renounces all communion with him and disclaims that Peter had any interest in him unlesse he did wash him Which doth not import only that his wilful refusing to stoop to Christs Will in this external washing would if he persisted in it prove him to be in a bad condition though that be true in it selfe But chiefly as the following exposition of washing their feet in particular makes clear it points out that Christ by washing their feet would not institute a Sacrament but put them in minde of soule washing which as it can only be done by him so without it men can prove no interest in him And so the meaning of this washing in general is to point out the necessity of washing sinners by Regeneration Justification and begun Sanctification which was also the signification of their several washing under the Law Ps 51. From Peters refusal Learn 1. Men may have much seeming humility in the matters of God which yet is but preposterous and sinful and learnt from carnal reason for such was Peters humility condemned by Christ here See Col. 2.18 23. 2. It doth not justifie mens tentations and sinful humility that it seems to rise from much good but we are to distinguish betwixt what is really good and what tentations Satan fastens on it for this condemned humility did begin at admiration at Christs condescendence v. 6. and grounded it self upon his respect to Christ and disesteem of himself 3. It is an evidence men are under a tentation when they are stiffe and do pertinaciously stand out against Christs verdict And in particular it is but sinful humility when men will not submit to Christs verdict and Will for this was the fault in Peters humility that he would not take satisfaction from Christ concerning what he was doing 4. It is but sinful and preposterous humility which refuseth Christs offer whatever it be or how unworthy soever we be of it for this also was Peters fault Thou shalt never wash my feet He thought himself unworthy of this condescendence and therefore utterly refuseth to admit of his offer so the contrary of this in the Churches admitting of Christs commendation seeing he was pleased to have a desire toward her Cant. 7.1 2 c. with v. 10. From Christs answer to Peter Learn 1. Saints by what they do out of a pretext of humility may be running on a snare and deserving sad threatnings from him for Peters humility meets with this entertainment 2. It is Christs method oft-times with his people to break their obstinacy with sad threatnings and to boast them to their mercy and from their preposterous humility when faire dealing will not perswade them for thus doth he deal with Peter 3. It is the saddest of threatnings and judgments to be secluded from an interest in
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
true believers may be clouded with much ignorance yet Christ hath his time and way to make them understand the mysteries of God to their comfort and salvation for at that day when he sends the Comforter ye shall know though now ignorant 3. Christ rightly known will be seen to be one in essence with the Father and consequently approven of him and he in whom the Father is to be found And to know this is the great encouragement of believers for it is held out as their encouragement Ye shall know that I am in the Father 4. It exceedingly addes to the comfort of believers to know that Christ who is one with the Father hath also a mystical union and communion with them so that God and sinners tryst together in Christ who is in both though in a different manner for this compleats the encouragement Ye shall know that I am in the Father and you in me and I in you 5. The communion betwixt Christ and beleevers is mutual they being in him by faith and needy dependance and he in them by his Spirit as the root of their spiritual being and to make all his fulness forth-coming for them for it is you in me and I in you 6. The communion betwixt Christ and believers is very near and intimate so that there can be no separation and the fruits and comfort of it must be very real Therefore is it called a being in one another 7. Believers may have an intimate communion with Christ who yet stand in need to be made to know that it is so for this communion is true for the present I am in the Father and you in me c. and yet the knowledge of it is but to come Ye shall know in that day So that it is a great priviledge to know our priviledges already received Verse 21. He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him The fifth benefit the same in substance with some of the former is that they shall be beloved of the Father and him and in testimony thereof he will manifest himself to them This he illustrates and amplifies from their duty and the qualification required in Christs disciples Namely that they evidence love to him by their respect to his commandments which as he had formerly inculcate v. 15. as the way to obtain the Comforter so he presseth it over again as the mean to attain to these benefits which they were to reap by the Spirits presence Whence learn 1. When Christ is most sweetly comforting his people it is not his minde they should be emboldened to cast off duty thereby but rather that they be encouraged to duty as the way to clear their right to these comforts and to assure them that what they receive is not a delusion nor are they abusing it Therefore doth he again in the midst of these consolations put them in minde of duty and of the evidences of true love to him 2. Christ is a Law-giver to give Commandments to his people and who renders them sweet by coming from him who hath evidenced so much love to sinners and by so imposing them evidenceth that he knoweth their burthen and is ready to take employment to enable them to obedience for he owneth the rule of believers duty as his Law my commandments 3. As variety of duties are imposed upon believers so it is the Will of Christ that none of them be slighted and that none please themselves in observing one or moe when yet they lay others aside for he requires a duty in reference to his commandments even all of them See Psal 119.6 4. Christs commandments are not entertained as they ought except when there is an endeavour of actual obedience thereunto for he requireth it of the approven man that he keep my commandments 5. None can make conscience of obedience as becometh unlesse they first know their duty and unlesse they have an high estimation of the authority of the Law and excellencie of the thing commanded for it is required that first they have the commandments by knowing them in their judgement and by keeping them in their heart as a precious jewel and then they will keep them and testifie their respect thereto by having them still in their eye and regulating all their practice thereby See Psal 119.11 5. Albeit many loose professours pretend love to Christ who yet neglect their duty yet in Christs account none do truly love him but these who make conscience of obedience Therefore to refute all such delusions he saith again He and he only that hath my commandments and keepeth them he it is that loveth me 7. Albeit we be unprofitable servants when we have done all Luke 17.10 yet of free grace through Christ obedience will not want a reward as here he promiseth 8. To get more confirmation and evidences of the love of God in Christ is a rich reward and encouragement unto duty and this every tender walker is sure of for this is the promise here 9. As the love of God in Christ doth prevent our love and obedience so it is his will that the sensible manifestations and refreshful proofes thereof be drawn out by us in the way of obedience and diligent use of means for this is the order here He that loveth me shall be loved of my Father Not as if our love begun first 1 John 4.10 but that his love setting them on work to obedience and begetting love in them as it did prevent them so it will give them a rich meeting 10. As the love of God in Christ is the rich allowance of obedient beleevers whatever they get beside so his conferring of his Spirit upon them is a rich evidence of his love for that the Father and Son loveth them is evidenced by the sending of the Spiit unto them as the scope of this whole purpose teacheth So doth it also prove Sonship Gal. 4 6. 11. Christ is so acceptable to the Father that whoever respect him are beloved of the Father and his love and the Fathers do still concurre so that who is beloved of the one is beloved of the other Therefore saith he He that loveth me shall be loved of my Father and I will love him 12. Christs love to his people consists not in empty complements but in real manifestations of good-will for I will love him and will manifest my self to him 13. As Christ alloweth special manifestations of himself upon his own by lifting up the light of his countenance upon them by intimating his good-will unto them his fulnesse and righteousnesse for them so this unto a beleever is above any evidence of his love beside Therefore is this given as the proof of his love to them I will manifest my selfe unto him See Psal 4.6 7. and 17.4 14. As only beleevers and tender walkers are capable of special
nor make void what he hath promised for the encouragement of his own and whosoever love him shall finde themselves richly recompensed in his and the Fathers free love Therefore saith he again And my Father will love him to wit in and with and through me 6. Where God loveth any both the Father and Son will make a sweet and intimate fellowship with them and will be at pains to make up the distance for we will come unto him c. 7. God and Christs fellowship with beleevers is constant for all times and all difficulties till they be taken up to be with him for ever for we will make our abode with him From v. 24 Learn 1. It may stir up beleevers to their duty when they consider the great sin and losse of disobeyers Therefore is this illustrated by propounding the contrary sin which imports the contrary hazard of being deprived of fellowship with God 2. Disobedience to Christ and want of love to him are inseparably conjoyned let men pretend what they will for He that loveth me not keepeth not my sayings 3. It aggravates the sin of disobedience that the Gospel is the very Word of God both the Fathers and the Sons Therefore doth he set out their sin from this The Word which you hear is not in me to wit as he is man or his alone as he is God but the Fathers which sent me 4. Obedience to the commandments of God is not required as a simple act of love and courtesie but as a testimony of subjection to divine authority and these who will not studie love to Christ that they may obey him ought to look to the authority of God which will not be vilipended Therefore is the authority of the Word thus held out to despisers as also to guard believers that they be not driven from their duty by the fear of men The Word which you hear is not mine but the Fathers which sent me Verse 25. These things have I spoken unto you being yet present with you 26. But the Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you The sixth benefit which they shall reap by the Spirit it instruction and teaching as he is the Spirit of truth And that however Christ had taught them all things necessary and yet they continued rude and incapable and his doctrine was very dark to them as appeareth by the many questions they had lately started v. 5 8 22. yet the Holy Ghost should effectually and clearly teach them all things and bring to remembrance what he had spoken but they through ignorance negligence or sorrow had forgotten It is not needful for us to determine whether these all things to be taught by the Spirit be the same with these all things which Christ had said which the Spirit not only brings to remembrance but doth make them plain unto them or whether beside what Christ had said and the Spirit brings to remembrance some particulars were remitted to the Spirits immediate and extraordinary teaching of the Apostles as ch 16.12 13 For in this it sufficeth us to know that these all things be what they will were revealed to the Apostles for the good of the Church and by them to the Church in writing so that there is no room left for traditions or extraordinary and immediate revelations Nor is it to be expected that the Spirit who brings Christs doctrine to remembrance as true and excellent will reveal and teach any new thing contrary to what Christ said which were to make the Spirit to contradict himselfe Yet if we consider the matter narrowly we will finde that the Scripture warrants us rather to assert that these all things which the Spirit taught them were the same which Christ had said For chap. 15.15 Christ made known to them all that he had heard of his Father namely which is necessary for the Church to know and Acts 1.3 Christ after his Resurrection continued with them fourty dayes instructing them and speaking of the things pertaining to the Kingdome of God and that so fully as their Commission is limited to whatsoever he had already commanded them Matth. 28.20 It is true the Apostle 1 Cor. 7.12 25 40. mentions somewhat wherein he gave direction being guided by the Spirit to which the Lord had not so expressely spoken But in that he relates especially to things that had not been determined in the Law of Moses nor to what Christ had said and however it be these particulars are not sufficient to make so general a distinction betwixt the expressions And so here is held forth a twofold work of the Spirit in reference to Christs doctrine 1. Whereas Christ had revealed to them the summe of all Christian Religion and yet they were not capable thereof therefore the Spirit was sent to enlighten their understanding and to explain these things more fully and distinctly which Christ had spoken summarily as they were able to hear them And of this is that to be understood chap. 16.2 not of any new doctrine or articles of faith but of the more distinct explication of what he had delivered 2 The Spirit by this teaching did bring to the Apostles remembrance for their further confirmation that these things had been spoken by Christ though then they did not understand them and afterwards forgat them as chap. 2.22 and 12.16 Doct. 1. The seed of the Word may be sowen whereof yet no visible fruit may appear for a time as here is to be seen in Christs speaking to the disciples who for a time were not much if at all bettered by it 2. The Word of the Lord may not be operative and fruitful even in the godly for a time and when they first hear it which yet afterward may do much good for Christ soweth the seed among the disciples which yet took not effect till the Spirit was poured out and then iâ— did good 3. The efficacy of the Word doth not alwayes accompany the outward Ministry not doth it depend upon the ability and livelinesse of the Teacher unlesse the Spirit do accompany it in the hearts of hearers for albeit even Christ considered as an outward Teacher spake these things being present with them yet the Comforter is needed to make them effectual 4. It is the Holy Spirit only who makes the Ministry and outward teaching effectual and who where he cometh doth freely fully and effectually make the Word plain and livelie to beleevers for albeit Christs Ministry took not effectâ—â—â— them at first yet here is the remedy the Comforter shall teach you He is a remedy against grosse ignorance and errour against our not making progresse in knowledge against our ignorancie and inadvertencie through astonishment in trouble and against our perplexiâ—â—s through the multitude of dark steps in our path All which should stir us up to seek after and entertain
dealing with his people may crosse their humours and cut off many superfluities which are dear to them yet he minds their real good and fruitfulnesse thereby for he purgeth it that it may bring forth more fruit 10. Men are then assured that the operations of the Lords Word and Spirit upon them and the afflictions and crosses they meet with are blessed to purge them from their drosse when they abound in solid and real fruits for when he purgeth it it bringeth forth more fruit Verse 3. Now ye are clean through the Word which I have spoken unto you Followeth the second thing in this part of the chapter wherein application is made of this general doctrine to the disciples case in a declaration and an exhortation In this verse is contained a declaration what sort of branches they were Namely not fruitlesse but clean ones that is who by being purged and cleansed from their superfluities as is promised v. 2. are assured that they are fruitful branches really and internally engraffed in Christ and so were they regenerate justified and sanctified in part This their purity is amplified from the instrumental cause or meane thereof which is the Word he had spoken to them Whereby we are to understand partly that the Word preached by him and beleeved by them and the mean which wrought on them to come to him to be cleansed and partly and more particularly because by the general sentences already pronounced by him concerning beleevers in him such as that John 3.36 and more especially by that sentence passed in their favours applying that general to them ch 13.10 they might be confirmed and assured that they were already clean and justified Hence learn 1. It is the duty of all Professours to make sure what interest they have in Christ and for that end to finde some difference betwixt them and formal and external professours Therefore Christ speaking of divers sorts of branches findes it needful to assure them that they were not of the worst but best sort Now ye are clean to learn them and all others to make that sure 2. Albeit it be the duty of Professours who are doubtful of their state to studie after fruitfulnesse in Gods way whereby at last they will come to have their interest cleared yet it is a notable encouragement to fruitfulnesse if first they be assured of an interest and they are to make much use of faith for that end Therefore doth Christ premit this Ye are clean that hereby he may make way for the following exhortation to fruitfulnesse 3. Such as are indeed ingraffed in Christ are also indeed clean not only by imputation of his righteousnesse hiding all their impurity but by sanctification also whereby they are clean in part in respect of what they were and others still in nature are and a purification of them is begun which will constantly be carried on till it be perfected in the day of Christ Therefore is a branch in him v. 2. declared here to be a clean branch Ye are clean And thus doth he graciously account of them notwithstanding their many spots whereas he would look otherwise upon a painted Pharisee 4 As it is the work of the Spirit and of faith to apply Christs merit and efficacie for cleansing of sinners so his Word is also instrumental therein as being the glasse wherein to see our corruption that which sets us on work to seek purging which discovers our remedy and which being hid in the heart by faith will keep us from sin for Ye are clean through the Word that I have spoken unto you So that where the Word is not operative on men it is no evidence they are purged or that what they seem to be is real 5. Such as by faith have fled to Christ for righteousnesse and are set on work by the Word to study sanctification are by vertue of Christs sentence pronounced in the Gospel that beleevers shall not be condemned but have eternal life actually justified and absolved from sin in Gods sight albeit as yet they have not attained to reflâ—ct upon themselves and to know that they have beleeved nor yet to partake sensibly of the seal of the Holy Spirit of promise which useth to follow after beleeving for so much also is imported in this Ye are clean through the Word which I have spoken to you or the general sentences past in favour of beleevers in his doctrine to them are theirs and do absolve them albeit both before and now they need to have it told to them by him Verse 4. Abide in me and I in you As the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me 5. I am the Vine ye are the branches he that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing Christ by this declaration having assured them of their good estate doth now subjoyne his exhortation wherein he doth presse them to communion with him from several arguments and considerations to v. 8. And because fruitfulnesse is the necessary effect thereof which he aims at in the exhortation therefore he presseth and commendeth it also v. 8 9 10. In these verses is contained 1. The exhortation to perseverance in close communion with himself as the root and cause of that fruitfulnesse which he requireth of his members 2. This is not only pressed by an argument couched in the very bosome of the exhortation that their abiding in him is the way to have him abiding in them and so the communion should be mutual But further there is the first expresse reason and argument pressing the exhortation subjoyned And it is taken from the inseparable connexion that is betwixt communion with him and fruitfulnesse so that the latter cannot be without the former This he declareth 1. Negatively That without him and communion with him they can no more be fruitful then a branch that abideth not in the vine 2. Positively That abiding in him they shall abound in fruit which again is confirmed and amplified by their impotencie to do any thing without him Whence learn 1. When beleevers are assured of their good condition it is their duty to cherish it and persevere in it Therefore doth he subjoyne this exhortation to the former declaration 2. It is the duty and will be the practice of lively beleevers who are in Christ to entertain the sense of their own impotencie and emptinesse and to love to be kept in a dependance on Christ that so they may study an intimate and constant conjunction with him and dependance on him for so much is imported in this exhortation Abide which imports constancy and that in me which imports intimacy 3. Such is our dulnesse and lazinesse and our aversenesse from self-denial and the way of dependance that even when we have tasted the good of communion with Christ we have need to be exhorted and encouraged to continue
is that it honoureth God and the second also in this verse that it evidenceth unto them and confirmeth them in their good estate and high priviledge of being his disciples Whence learn 1. Christ abhorreth all pretences of keeping communion with him which doth not appear in effects for this end it is that he is not content to presse abiding in him unlesse he presse fruitfulness also as the true evidence thereof 2. Such as would prove themselves to hold communion with Christ ought not to rest satisfied with flowers and leaves of a profession and external shewes but must study for solid fruit and good works for he requireth fruit 3. True members of Christ ought to abound with fruit even all the fruits of the Spirit Gal. 5.22 23 24. Not pleasing themselves with some few that they would cull out neglecting others 2 Cor. 8.7 nor seeking most after what may please or adorne themselves neglecting the really best things 1 Cor. 12.31 And studying chiefly to abound in these fruits which the dispensations of the time and their own stations in their several relations call for Rom. 12.15 1 Pet. 3.1 2 3 4 5. Therefore it is required that there be much fruit And albeit truely fruitful souls as sometime they finde no fruits of Gods dispensations toward them so they finâ—e not themselves abounding in fruits of duty Yet if they be sensible of their barrennesse and it be matter of lamentation and humility that they are so and that they do not keep communion with Christ to make it otherwise if they seriously desire fruitfulnesse in duty and under dispensations and do not rest on any measure they have Christ will look on them as having much fruit and they are bound to beleeve fruit when they do not see it 4 As Christ sought his Fathers glory in all he did so true beleevers who keep communion with him will be tender of and dearly affected with Gods honour and what may promove it And will be ashamed of selfe-seeking or want of zeal for God who by many favours hath proven himselfe a Father and purchased them that they may be for his glory for as this prevailed with Christ so he propounds it as a strong argument to move his followers to study fruitfulnesse Herein is my Father glorified 5. Fruitfulnesse especially when we abound in it otherwise men may get through who do not honour him as they ought doth indeed honour God As evidencing his fulnesse and fidelity to his own Psal 92.13 14 15. As begetting high thoughts of him in their hearts who participate of this his bounty Joh. 16.14 And as drawing in others to glorifie him Matth. 5.16 1 Pet. 2.12 for however some think they glorifie him by a naked profession and others are so presumptuous as to pretend to glorifie him by persecuting his servants Isa 66.5 yet saith Christ Herein is my Father glorified that ye bear much fruit So that they have need to look to it who by their barrennesse would reproach him as if he were a wilderness Jer. 2.31 6. How contemptibly soever men think of a relation to Christ Joh 9.27 28. Yet it is the high dignity of sinful men to be disciples to him Therefore it is held out as a sweet encouragement to be my disciples 7. Such as are disciples indeed will need dayly confirmations that they are so And will look on it as a priviledge whereof they ought dayly to assure themselves and make evident to others that they have right to it by submitting to be taught by him and following his directions daily for this is the force also of the argument pressing them to their duty ye shall be my disciples that is not made disciples for that goeth before fruitfulnesse but confirmed that they are such indeed Joh. 8.31 and the world convinced of it Joh. 13.35 Which is in its own kinde as needful as to be a disciple for they who are admitted to that priviledge cannot but daily feed upon it and need daily confirmations of it their good condition not permitting them to sleep but cherishing tendernesse in them 8. Albeit our fruitfulnesse do not merit heaven nor be any cause of our good condition Yet it is the way to happinesse and the infallible evidence of our good condition and estate for So by bearing fruit shall ye be my disciples Verse 9. As the Father hath loved me so have I loved you continue ye in my love 10. If ye keep my Commandements ye shall abide in my love even as I have kept my Fathers Commandements and abide in his love The third argument pressing fruitfulnesse is that hereby they continue in his love For understanding whereof albeit his love wherein we are to continue may be understood of our love to him as a special effect of communion with him and of his love to us which he so much commends ver 9. And as a root of fruitfulnesse and obedience which is enjoyned ver 10. And it is true indeed That love to Christ is one of the fairest fruits of faith and communion with him That love must be the root of wel-doing and is never idle but must be about obedience Joh. 14.15 That the faith of his love to us cannot but beget love to him That Christ delights to be loved by us and therefore exhorts unto it and that he requireth constancy and continuance in this love as if it be sincere it will be constant It is true I say these points are sound and arise from this exhortation and purpose annexed to it so understood And it is not sit to restrict the interpretation of Scripture where it may be taken largely Yet the purpose and scope in this place seemes chiefly if not only to lead us to understand it of his love toward us in the assurance and sense whereof we are to continue and which we are to entertain by tender walking And so in the words 1. He propounds the greatness and matchlesness of his love to them ver 9. 2. Upon this he inferreth that it was their duty by all means to entertain the sense of that his love constantly and not to forfeit the right or loose the sight of such a jewel ver 9. 3. To presse the point of fruitfulness He assureth them there was no way to abide in this love but by tender walking which he further confirme from his own example who by obedience did continue in his Fathers love ver 10. From ver 9. Learn 1. It tends to the advantage and comfort of these who have fled to Christ to know that he is dearly beloved of the Father and therefore the Father cannot but be well pleased with them in him Therefore doth he tell them the Father hath loved me 2. Christ being beloved of the Father is a storehouse to receive and a conduit to conveigh that love to his people through him as his assignes and members and he doth himselfe love them for the Father hath loved me and I have loved you 3
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
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
the â—pirit of God for he is sent forth for this end to convince men of sinne because they beleeve not on me Verse 10. Of righteousnesse because I go to my Father and ye see me no more The next thing whereof the Spirit convinceth the world is righteousnesse not their own but Christs And that both the righteousnesse of his person and his righteousnesse as Mediatour imputed to his people to their Justification Both these are strongly grounded and concluded from this that he goeth to the Father and continueth with him so that even his disciples see him no more after his aâ—cension For 1. When the Spirit sent from Christ by his extraordinary operations doth make it manifest that Christ remained not dead but rose again and ascendeth and liveth with the Father in glory and Majesty as these gifts and operations sent down by him do evidence it will necessarily follow that he was not a seducer and Samaritan but that righteous One Who however he was rejected of men yet is approven of God 2. As Christ laid down his life to purchase righteousnesse for us which otherwise was unattainable by the works of the Law Gal. 2.21 so by his resurrection and ascension and pouring out of the Spirit in large measure he makes it evident that he is accepted by the Father in our name and liveth for ever to apply his righteousnesse unto us Rom. 4.25 So the scope of this is That however the world did traduce Christ and leaning to their own righteousnesse did reject him and his righteousness Yet the Spirits coming as a fruit of his ascension shall convince them that he was just and righteous and that righteousness is to be had only in and through him And further this same Spirit making use of these means and particularly of the Word shall convince selfe-condemned sinners that they ought and may relie on him for righteousnesse Whence learn 1. Even Christ himselfe was not free from the horrid imputations of the foul mouths of traducers more then his followers for his righteousnesse was in debate among them 2. Whatever be the imputations câ—st upon Christ and his followers in their sufferings yet God will make the issue thereof at last clear them for what ever thoughts they had of him while suffering or what ever pretence they might seem to have while he was on earth subject to our sinlesse infiâ—mities yet his going to his Father after that did serve sufficiently to convince them 3. Christs exaltation with the Father and the evidences thereof communicate to the Church by the Spirit do abundantly proclaime him to be that holy and righteous One of whom it is blasphemy to harbour any prejudice and misconstruction for he shall convince the world of righteousnesse because I go to my Father 4. It is not sufficient that men be convinced of sin unless they also be driven to seek righteousness to cover the same for this conviction of righteousnesse must follow upon the former of conviction of sin And without this neither a sight of sin nor acknowledgement of Christ as righteous in his own person will availe 5. It is a point which the Spirit hath put beyond all contraversie that the righteousnesse of fallen man is only in and through Christ so that all who seek another way of righteousnesse do go against a clear conviction for he shall convince the world of righteousnesse 6. Imputed righteousnesse is a point whereof the Spirit only can convince men and make them submit to it Men are not only naturally ignorant thereof as not being according to the Covenant of works Rom. 3.21 but their proud hearts are averse from such a way of it Rom. 10.13 and selfe-condemned sinners finding nothing in themselves are affraied to lean to that which is without them till the Spirit bear it in upon them and cause them to close with it Therefore they must be convinced of the righteousnesse and that by the Spirit 7. Christs acceptation with the Father after his suffering evidenced by the pouring out of the Spirit doth evidence his righteousnesse to be so perfect and acceptable to the Father and himselfe in such a capacity to apply his righteousness and to own them who flee unto him That selfe-condemned sinners may with confidence rest under the shadow of his righteousnesse for so much is imported in that he will convince of righteousness because I go to my Father and there live for ever to make intercession See Rom. 8.33 34. 8. Such as would have the comfortable use of Christs righteousness must not lean to sense or sight but betake themselves to faith for so much may be imported in that ye see me no more which not only confirmes his going unto and continuing with the Father because they see him no more but finde rich gifts come from him but sheweth that in participation of his righteousnesse they must not expect to have sense satisfied with a bodily sight of him He saith ye see me no more to wit after his ascension to the Father till the day of judgement and though they saw him after his resurrection yet not in his former state and but in a transient way Ver. 11. Of judgement because the Prince of this world is judged The last thing whereof the Spirit convinceth the world is judgement in the understanding whereof we will be much helped by what is said on Chap. 12. 31. For judgement in Scripture in relation to the object on things about which it is employed doth oft-times signifie the exercise of power and authority to dispose of them and put and keep them in order And in relation to the subject and person in whom it is it signifieth the having of authority So to order these things Here the interpretation may be fetched from Acts 2.36 that Jesus in his exaltation is made both Lord and Christ and here the Spirit convinceth the world that he is both That he is Christ by convincing them of his righteousnesse v. 10. and That he is Lord by convincing them of judgement and that all power and judgement is committed to him which is evidenced and proven by his judging Satan the prince of the world over whom he triumphed in the Crosse Col. 2.15 and made his purchase and conquest evident by his casting out of Satan from these possessed by him his silencing Satans Oracles in the world and casting him out of these who receive the Gospel and are converted destroying the Kingdome of wickednesse and darkness and translating them into his own Kingdome and into a state of holinesse and light This the general scope of this purpose that the world shall be convinced of Christs dominion by his seen power over Satan under which among many other things is to be comprehended a judgement of condemnation of all the wicked in Satan their Prince and head and a judgement of absolution and vindication into liberty and freedome from Satans slavery in favours of these who flee to him and in whom the
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
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
Courts and Ministers do ministerially in his Name send them out they must not run unsent they who want them and would have them blessed to them should seek them of him They who are lawfully called are to act in his Name and Authority which is to be acknowledged by people in their discharge of their trust and such messengers are to be looked on as a great and special gift bestowed on the Church by her exalted Lord. All this is imported in this I send you now when he is risen from the dead in his begun exaltation See Eph. 4.8 11. 7. This proportion and comparison institute betwixt Christs sending and theirs As my Father hath sent me even so send I you is not to be understood universally as to all the works and ends for which Christ was sent for he was sent to satisfie divine justice and to do the work of Redemption which they were not But it is to be understood of the work of the Ministry and preaching of the Gospel Nor yet is there an equality to be urged here but the proportion and distance is still to be observed and kept betwixt the Lord and his servants and the Bridegroom and his friends Nor is the resemblance only in this that as Christ was immediately sent by the Father so were they as Apostles immediately sent by him But Christs being sent by his Father and their being sent by him do agree 1. In the strictnesse of the Commission that as Christ did alwayes the Will of the Father so they must not dispense with what is committed to their trust nor be the servants of men 2. They agree in having the same promise of successe blessing in their labours as the Apostles richly found 3. They do agree in the matter of their authority so far as however he be the Lord and they servants yet they come cloathed with the same authority being in Christs stead to the people of God 2 Cor. 5.20 and Christ and God in Christ being despised in the affronts put upon them in the exercise of their Ministry Matth. 10.42 Verse 22. And when he had said this he breathed on them and saith unto them Receive ye the Holy Ghost In the next place Christ who sends them doth also furnish them with the gifts of the Spirit for that office some fruits whereof before that full measure was let out upon them Acts 2. doth appear in what is recorded of them Acts 1.15 c. Whence learn 1. Where Christ doth employ and send out any about his work their call from him being embraced and followed in obedience thereunto and with dependance upon him who hath sent them doth assure them of furniture for their calling also for they are conjoyned here I send you v. 21. And when he had said this he breathed on them c. 2. The furniture of Ministers for discharge of their calling must be the Spirit of God communicate unto them by Christ in his gifts and qualifications sutable and requisite to their work and who must be daily sought for quickening and keeping fresh that furniture which floweth from him and for making the exercise of these gifts effectual for it is the Holy Ghost who furnisheth the Apostles in their measure and station and so also other Ministers They were indeed extraordinarily gifted without any previous study and acquired abilities and other Ministers albeit they ought to make conscience of ordinary means for enabling them to that work 1 Tim. 4.13 yet it is from the Spirit of God that they must be gifted with the Spirit of that emploiment and with common and ordinary gifts for it and it is he who must accompany them in that work and make it lively and effectual 3. The Holy Ghost cometh upon every Professour and particularly Ministers by free donation and gift from Christ He is the acquiter of that furniture unto them and their great work is to receive it of his liberality for saith he Receive ye the Holy Ghost 4. This breathing on them when he communicate this furniture being an extraordinary signe of his communicating this extraordinary furniture it is therefore not to be imitate by any in ordinary who have not the dispensing of these endowments Only Christs making use thereof may serve partly to point out some resemblance betwixt this signe of breathing and the inspirations and refreshful breathings of this Spirit upon them and their gifts who receive it and as the Spirits descending at the signe of fiery cloven tongues Acts 2.3 served to point out their being furnished to speak divers languages so his being communicate by the signe of breathing holds out that where he cometh he quickens and puts life in mens spirits as by Gods breathing the first man was made a living soul Gen. 2.7 and doth refresh and make them fruitful as Caut. 4.16 partly it serveth to point out Christs God-head who hath the gifting of the Spirit in his hand and who can easily as by a breathing furnish the most rude and unlearned and make them extraordinarily able according as the soul of the first man was easily created Verse 23. Whose soever sinnes ye remit they are remitted unto them and whose soever sins ye retain they are retained In the last place Christ asserts their authority in the discharge of their Commission and in governing his house and remitting or retaining of sins whether by the Key of knowledge or doctrine in preaching or of order and discipline and he declareth that what they act this way ministerially according to their Commission is ratified in heaven as being but the declaration and intimation of the sentence already passed there This power is elsewhere called the Keyes of the Kingdome of heaven Matth. 16.19 and the power of binding and â—loosing Matth. 18.18 Doct. 1. Christs house is not a den of confusion but an house of order wherein he hath a Camp of doctrine whereby he doth doctrinally declare his minde concerning his subjects and their duty and a rod of discipline whereby he judicially deals with them as their case requireth for so is here imported that there is a power of remitting and retaining sins both doctrinally and by judicial procedure 2. This power in the house of God is committed to Christs own Officers and Ministers sent by him unto his Church so that however private persons may declare the minde of God concerning the sin of others yea and reprove exhort or comfort out of charity yet his Ministers are to do it by office and with authority for it is ye whom I send v. 21. who are to remit and retain sins 3. This power in the house of God is committed equally and in common to all Ministers so that one doth not share in it more then another for here it is given to the apostles in common whose soever sins ye remit c. And thus the Keyes of the Kingdome are not given to Peter only but here expressely to all 4. All the members of the
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