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
a look so it is beleeving in him and laying hold on him by faith that onely bringeth cure of the guilt of sin of the pain of conscience through sin and of the dominion of sin 3. As it was ground enough for any bitten Israelite to look to this Serpent that he had need and thirsted for cure by this appointed mean so a â—elâ— sense of sin is a warrant sufficient for sinners to lay hold on Christ the ostered remedy 4. As a simple look though at great distance and in some with weaker eyes brought cure to them who were bitten what ever they were so a weak act of true faith and at a great distance will cure the bitten sinner without exception Whosoever beleeveth and though his faith were never so weak if it be faith 5. As this look healed the bitten Israelite and kept him from death so though all men are in a state of perishing and secluded from heaven without Christ yet by faith in him sinners are freed from death and made heirs of life they shall not perish but have eternal life and this includeth remission reconciliation perseverance and all the means leading to these ends and is a benefit far beyond what an Israelite got by looking to the Serpent Ver. 16. For God so loved the world that he gave his onely begotten Sonne that whosever beleeveth in him should not perish but have everlasting life Christ insisteth to point out himself to Nicodemus as the Author of eternal life and to confirm and illustrate the former doctrine as the particle for importeth And here the benefit of giving him unto the world is commended from the free love of God contriving such a way of the salvation of lost sinners and the certainty of sinners salvation through faith in him is confirmed from this that it is Gods very end in sending him that beleevers should not perish Whence learn 1. The world of it self is liable to pardition and under sinfulnesse and misery from which there is no deliverance but by Christ the Sonne of God onely for so it is here implyed 2. This way of mans deliverance is not to be ascribed to any thing in man procuring the same for God might justly have damned all but to the free love of God onely for so are we here taught 3 Love to lost man is not to be looked upon as shining in Christ onely who willingly gave himself to redeeme him but in the Father also who loving lost man sent his Sonne to suffer and do the office of a Mediator that through his mediation he might not begin to love them but communicate the effects of his love in a way agreeable to his justice for God loved the word and that antecedently to his giving Christ and as a cause of it 4. This love being rightly studied will be found matchlesse and inexpressible and so will all think of it who are sensible of an interest in it and of the fruits of it God so loved the world See 1 John 3.1 5. The matchlesnesse of this love may appear if we consider 1. The person who loveth even God who was provoked by man and who standeth in no need of man or of any thing to adde to his infinite happinesse God loved 2. The object loved which is the world whereby we are not to understand all and every man for that were to make God be disappointed of his will and of what he intends toward man out of his love seeing all get not good of Christ and to have him giving Christ for them for whom he will not sanctifie himself nor intercede John 17.9.19 but onely his owne in the world among lost mankinde who are not onely gathered from among all Nations and conditions of men in the world and not of the Jewes onely as the world is taken 1 John 2.2 See John 11.51 52. Rom. 3.29 and who as there is a community or world of the reprobates as distinguished from the elect John 17.9 so they make up a world or community of themselves 2 Cor. 5.19 John 6.33 But they are by nature the same that others of the world are of the same race of cursed mankinde and not onely living in the world but after the fashions of the world And herein shineth the matchlesse love of God that he would not so far abandon lost mankinde but he would have a new and holy community to himself from among them and would love these who had nothing love-worthy in themselves more then they who were left in their miserable estate 3. This matchlesse love appeareth in the effects or gift bestowed by it even the Fathers onely Son by eternal generation and communication of the same essence to be a ransome and Mediator for sinners God so loved the world that he gave his onely begotten Sonne This gift and an interest in it speaketh more love then any other benefit a man can receive 1 John 4.9 and assureth of all other things in so farre as they tend to the mans good Rom. 8.32 Doctrine 6. The way whereby benefit is reaped and gotten from this gifted Saviour is onely by faith whereby a man being put out of himself and seeing himself in the same condition with the lost world doth flee to Christ the onely remedy and roll himself upon him as a sufficient Saviour for it is he that beleeveth in him that shall not perish Albeit a self-condemned sinner have not a particular assurance of an interest in Christ yet he beleeveth when he casteth himself upon him on all hazards And albeit he misse many other qualifications yet he is not to stand back but to come to Christ to get what he wanteth 7. Albeit Christ be given onely to the elect yet unto the visible Church the offer is held out generally upon condition of faith whereby reprobates are left inexcusable through their voluntary rejecting this mercie and the elect through Gods blessing on these offers and exhortations are brought in in a way agreeable to their nature as â—aâ—ional creatures Therefore is this gift and offer spoken of indefinitely that whosoever beleeveth should not perish Otherwise to say that this indefinite offer is the summe of Gods purpose and will revealed in Scripture concerning sinners salvation is not onely repugnant to Scripture speaking of particular election and of the giving of some to Christ of working faith in them but is injurious to Gods perfection in ascribing such confused and indistinct thoughts to him as a general decree which may consist with the saving of all or of none 8. Such as come to Christ the Lord maketh no exception of what they have been nor of the degrees of their faith if it be true for whosoever beleeveth shall not perish 9. Every beleever in Christ is not onely delivered from perishing by Christs underlying wrath for him but is stated in a right unto eternall felicity which he shall certainly attain for he shall not perish but have everlasting life to wit here in the
I go ye cannot come 4. Loftie pride in mocking at the Word and taunting the messengers thereof will not go away without exemplare punishment and such scoffers may meet with that plague in reality which they in reproach cast upon the servants of God for so befell these scoffers They tauntingly suppose Christ will kill himselfe but within few yeares in the siege of Jerusalem many of them were redacted to such despair in their extremities that they did indeed cut off themselves 5. It is a great delusion among men hindering the successe of threatnings and making them insolent and bitter when they are threatned that they entertain a great conceit of their own worth and will not be perswaded but it will be as well with them as any for this was the cause of all this peoples miscarriage They conceived Christ could go to no good place from whence they would be secluded and therefore they do so taunt him Verse 23. And he said unto them Ye are from beneath I am from above ye are of this world I am not of this world 24. I said therefore unto you that ye shall die in your sinnes For if ye beleeve not that I am he ye shall die in your sinnes Christ in his answer doth not meddle with their perverse humours but goeth on to confirme what he had said And 1. He pointeth out the reason and ground of his sad sentence to wit their original disposition which is corrupt and earthly and contrary to his ver 23. and this also is a cause of their ignorant mistake of their own danger 2. From this he inferreth that he had justly said they should die in their sinnes seeing they would not by faith embrace him who only could apply a remedy to their evils ver 24. Whence learn 1. It is not enough that wicked men be convinced of their evil deeds unlesse they also study their original condition and know that their evil practices do not flow only from a present tentation or from evil breeding and education but are the fruits of their natural corruption Therefore doth Christ point out this to these Jewes 2. Albeit man before the fall was raised up to enjoy a spiritual life and communion with God yet by the fall he is cast down and hath his original from beneath and favours only of the world and of things therein for so much doth he intimate to these Jewes Ye are from beneath ye are of this world 3. Albeit Christ did take on our nature yet he is altogether free of the sinne and corruption thereof being divine in his original and way of conception and in his condition holy and separate from sinners Therefore saith he I am from above I am not of this world Where he doth not deny the truth of his humane nature but disclaims all communion with sinne and the corruption of flesh and blood And albeit it be said of his Saints also that they are not of this world Joh. 15.19 and 17.16 Yet it is true of Christ in a singular manner for he is absolutely unspotted by nature they are so only by regeneration and in part and comparatively in respect of others 4. As the study of Christs divine original and condition is a glasse wherein men may study the vilenesse of their own condition so it is a sad evidence of separation from Christs company so long as mâ—n retain a total disconformity to him for these ends doth he point out these two in their contrariety ye are from beneath I from above See Rom. 8.29 5. Men continuing in their corrupt original without renovation from heaven cannot expect life eternal but will perish in their sinnes for he draws this from the former discourse by way of conclusion I said therefore unto you that ye shall die in your sinnes 6. Albeit death be the desert of all sinne and God do daily threaten sinners with it Yet all this admits of the exception of faith in Christ And as this only and nothing else can come betwixt the sinner and deserved wrath so even the grossest of sinners shall not perish if they turne and fly to Christ And when sinners do not this their unbeliefe renders their case desperate and incurable Therefore is this threatning propounded with this exception even to these malicious Jewes If ye beleeve not that I am he ye shall die in your sinnes 7. It is not sufficient for preventing the due desert of sinne that men do pretend to faith in the Messiah unlesse they do acknowledge and embrace him as he reveals and offers himselfe for this Christ requires as absolutely necessary that ye beleeve that I am he where he meeâ—s with their faire pretences of beleeving in the true Messiah and sheweth that unlesse they embraced him for the Messiah how contemptible soever he seemed to be all these pretences would not avail them Verse 25. Then said they unto him Who art thou And Jesus said unto them Even the same that I said unto you from the beginning The Jewes do captiously reply to his discourse enquiring who he was that had laid so absolute a necessity upon them to beleeve on him He answers that he was even the same he had declared to them since the beginning that he began to preach to wit the Sonne of God and Saviour of the world And by this he declares that their unbeliefe would be so much the more hainous as it could not slow from ignorance they being so often informed of the truth Doctrine 1. As it is the lot of Christ and his servants to have their doctrine and threatnings in the name of the Lord entertained with reproach so also will their persons be mistaken and set at naught for such was Christs lot they scofte at his doctrine ver 22. and now they do in contempt enquire who art thou their blinde eyes not discerning his glory through the vail of his humiliation And herein his people must resolve to share with him 1 Joh 3 1 2. As the truth of God is in all ages and tunes unchangably the same So it is the duty of the messengers thereof to be constant in preaching of it and not to change their note whatever contradiction and opposition they meet with Therefore doth he notwithstanding all their malice give this answer even the same that I said unto you from the beginning as not minding to change his note 3. Albeit men may hear much which they sleight and forget Yet the Lord will not forget to reckon with them according to what they have heard whatever use they have made of it Therefore he doth not expressely answer to their question but remits them to what he had said to let them see that all of it would be laid on their account to aggravate their obstinate unbeliefe Verse 26. I have many things to say and to judge of you but he that sent me is true And I spake unto the world those things which I have heard of him Christ meeting
him will draw men to obedience in hardest services for herein Christ hath cast a coppy the motive of whose suffering was love to the Fathers glory I love the Father and as the Father gave me commandment even so I do 14. It is of singular importance and use that men do study Christs love and obedience to the Father in his sufferings both for admiration and delighting in it and for imitation for he doth this that the world may know that I love the Father and that as the Father gave me commandment even so I do 15. Christ alloweth not that men say much of their love and obedience unlesse they prove it by practice Therefore after he hath professed so much of his love and obedience Arise saith he let us go hence that I may give proofe thereof 16. Christ did enter the lists in his sufferings with much willingnesse and alacrity with much courage and resolution That so he might commend his love to us and encourage us to do the like through him Therefore saith he Arise let us go hence that I may grapple with the difficultie 17. Christ was so real in his resolute undergoing of sufferings and death that he did not decline any witnesses and triers thereof Therefore saith he to them Arise let us go hence taking them out with him not only that he being taken in the Garden they might have better opportunity to flee then if he were taken in that roome but that being with him they might as much as they durst be witnesses of his willingnesse and courage CHAP. XV. IN this Chapter Christ continueth his farewell-Sermon to the disciples Pressing upon them that they would study communion with him by saith whereby they might not only enjoy his presence which they so much desired in a spiritual manner but also might be made fruitful which is so acceptable to him And more particularly insisting that they should love one another as he had loved them and that so much the rather as they should meet with much hatred in the world So the Chapter may be taken up in three parts The first part contains an exhortation to communion with him and fruitfulnesse in obedience For which end 1. In borrowed expressions from a vine husbandman and branches he premits a general doctrine pointing out the order of divine dispensation of spiritual things for enabling professours to fructifie and Gods answerable dealing with them according as they declare themselves ver 1 2. 2. He makes application of this to the disciples declaring what sort of branches they were ver 3. and exhorting them partly to perseverance in communion with him as the root and cause from the consideration of their barrennesse without him and their fruitfulnesse being in him ver 4 5. From their danger if they neglect it ver 6. and from the advantage of accesse to God if they be in him ver 7. And partly unto fruâ—tfulnesse as the effect the exhortation to which is only implyed as honouring God and evidencing their good condition ver 8. and as a mean to keep them in Christs love ver 9 10. 3. By way of conclusion to this part of the Capter he shews that his scope in all this doctrine was not to discourage them but to promove their constant and full joy ver 11. In the second part of the Chapter having pressed fruitfulnesse in general he singles out one peculiar fruit of mutual love as most necessary for them in his absence And presseth it from his own example ver 12. And to enforce this 1. He giveth evidences of his love to them in his dying for them ver 13. which is a friendship in which they should assure themselves of an interest ver 14. in communicating secrets with them ver 15. and in preventing them by his grace and furnishing them with ability in their persons and callings to glorifie him and giving them accesse unto God for any thing they wanted ver 16. 2. Upon this he repeats and enforceth the exhortation by way of conclusion ver 17. In the third part of the Chapter he forewarns them of the hatred and persecution they were to meet with in the world and armeth them against the same by several arguments of consolation and encouragement Some whereof do guard them against stumbling at their own afflicted condition And are taken From his own example and lot ver 18. From their good condition which their trouble from the world evidenceth and the inevitablenesse of trouble considering they are not of the world ver 19. From the equity that was in exercising them with that lot and the inevitablenesse thereof considering their relation to Christ ver 20 and from the goodness of their cause ver 21. Some of them do yet further vindicate the former arguments from any exception might be made against them For whereas in them it is supposed that Christ was unknown and hated in the world and they would be hated for his sake at which his weak followers might stumble Therefore Christ propounds arguments not only to encourage them under their sad lot but to obviate all scandal and offence at his being hated in the world and his followers for so good a cause Namely That this hatred of him did evidence the miserable condition of persecutors as being inexcusable and haters of the Fathers also ver 22 23 24. That this their unjust hatred was foretold in Scripture ver 25. and that all these unjust aspersions against him should be wiped off by the testimony of the holy Ghost concurring with and assisting them in their ministerial testimony concerning him ver 26 27. Ver. 1. I Am the true Vine and my Father is the husbandman Christ being in the first part of this Chapter to recommend communion with himselfe and fruitfulness to his disciples He doth in this and the next verse premit a general doctrine thereunto in borrowed tearmes consisting of two branches Whereof the first in this verse points out the order of divine dispensation for enabling professours to fructifie That himself resembles a vine being the vine-stock into which the branches are engrassed and he and his members a vine with many branches That the Father resembleth an husbandman in his care about this vine and That professours are as branches engraffed into him the vine that so they may fructifie as is here supposed and is further intimate in the next verse Now we need not insist on the occasion or rise of this discourse whether it was upon seeing a vine from the window of the roome or because this Metaphor is very frequent in Scripture or was fit for his present purpose Nor is it convenient to insist on these borrowed expressions and comparisons further then may set out Christs present scope which is That Christ is the root and fountain of his peoples spiritual subsistence and fruitfulnesse and that the Father hath a special hand and care about him and them for that end Doctrine 1. Figurative expressions are neither unusual
thing of Christ we are bound to witnesse the same in our places and stations for so much may this general teach us ye shall bear witnesse because ye have been with me c. CHAP. XVI IN this Chapter wherewith this farewel Sermon is closed Christ goeth on to let out more of his heart unto his disciples and doth resume many of the most necessary points formerly spoken of and sweetly enlargeth the same The Chapter may be taken up in four principal parts In the first whereof Christ further prosecutes that purpose begun in the former Chapter concerning their sufferings Wherein he intimateth his scope in foretelling thereof v. 1. expresseth more particularly what sufferings they were to meet with v. 2. propoundeth grounds of encouragement under such a lot v. 3 4 and giveth a reason why he did no sooner give them this distinct warning v. 4. In the second part of the Chapter he again intimateth his departure reprehending their abuse of this warning v. 5 6. And encourageth them against the bitterness of this lot 1. By the promise of the holy Spirit who would not come but on his departure v. 7. and who being come would convince the world v. 8 9 10 11. instruct them v. 12 13. and glorifie him by what he should communicate of and from him who is one and equal with the Father v 14 15. 2. By a promise that however he was shortly to be removed yet they should shortly after that see him again which is propounded v. 16. and by occasion of the disciples doubtfulness v. 17 18. is more fully explained v. 19 20 21 22. 3. By a promise of their increase in knowledge and 4. of successe in their prayers put up in his name both which are propounded v. 23. and further amplified and enlarged v. 24 25 26 27 28. In the third part of the Chapter The disciples making a fair profession of their proficiency by his former doctrine v. 29 30. their presumption herein is checked and they forewarned of their scattering and deserting of him v. 31 32. The last part of the Chapter containeth the conclusion of the whole Sermon pointing out his scope in all of it v. 33. Ver 1. THese things have I spoken unto you that ye should not be offended In the first part of the Chapter Christ prosecutes his former doctrine concerning his disciples sufferings in four particulars In the first whereof in this verse he points out what he aimed at in intimating and foretelling this their hard lot Namely that by this warning they might be so armed and so fortified by the encouragements subjoyned as not to stumble at it when it came to passe Whence learn 1. Christ speaks nothing to his people at randome but what he hath well digested as needful for them and which they should accordingly ponder and esteeme of Therefore doth he shortly resume what he had spoken as being of much importance and seriously to be thought upon by them These things have I spoken unto you 2. It is not enough to consider what Christ saith unlesse also we take notice of his scope in speaking of it which oft-times we are ready to mistake unless he reveal it Therefore whereas they might be ready to sink in sorrow upon this intimation he must tell them he hath another scope in it These things have I spoken unto you that ye should not be offended 3. It is no strange thing to see many things concerning Christs person doctrine way of dealing c. occurre as stumbling blocks in the way of professours to make them fall and turn out of the way And particularly afflâ—ctions and persecutions accompanying Christ and the Gospel are grievous stumbling blocks and do prove a neck break to many for it is here supposed that by reason of this lot they will be ready to be offended or stumbled and scandalized to divert them from good tempt them to make apostasie 4. Afflictions and persecutions are so searching and trying that even the best have need to be guarded against the scandal thereof for even disciples have need to be spoken unto that they be not offended 5. How strongly so ever tentations and prejudices may seem to plead for stumbling at Christ in a day of trial Yet it is most necessary that professours do not stumble seeing there is no safe retreat without a neck-break Therefore doth he propound it as a necessary duty that however matters go they be not offended 6. Whatever stumbling blocks be laid in the way of professours and how many soever do stumble and fall upon them Yet there are sufficient means to prevent their stumbling and to convince them that there is no just cause why they should offend for here he intimateth that he had taken sufficient course that they should not be offended 7. The Word of Christ and particularly his intimation of the crosse and encouragements against the same is a sufficient guard against offences and scandals at the crosse For 1. His intimation warneth men of their danger so that they have themselves to blame if they be not armed with resolution but still promise great things to themselves And it doth assure beleevers that he hath an eternal purpose and effectual providence about these things which he can foretell before they come to passe 2. He guardeth this intimation with so many encouragements and antidotes in the Word as it cannot prove deadly to them that emprove the same 3. The Word rightly emproven doth purge out idols and lusts which tempt men to stumble doth direct their way in dark cases that they may not stumble and doth afford such confirmations of faith as may support their hearts under trouble and such intimations of the severity of God as may deterre them from apostasie Therefore saith he These things both of intimation and encouragement mentioned in the former Chapter have I spoken unto you that ye should not be offended Not only was this the scope of his doctrine and intimation but these were a sufficient mean to prevent their stumbling however they not emproving the same were offended for a time Matth. 26.31 Ver. 2. They shall put you out of their Synagogues yea the time cometh that whosoever killeth you will think that he doth God service In the second place he more particularly expresseth what sufferings they were to meet with not naming every particular kinde of suffering but instancing in two of the saddest kindes thereof which may comprehend all the rest as inferiour thereunto One of spiritual censures of the Church of which excommunication is the saddest The other of bodily sufferings whereof a violent death is the sharpest Both these he warnes them of foretelling that they may look for excommunication from the Jewes as a Church of which see Chap. 9.34 and 12.42 and for violent deaths from them or others in a tumultuous way or from civil authority abusing their powers Yea and that they may look in their saddest sufferings to be laden with
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
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
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
Father and the Son so that Christ will not neglect those who are not only his own peculiar property entrusted to him but his Fathers also and will have a care to make them forth-coming to the Father And the Father will respect those and his Son in interceding for them who are not only his beloved Sons charge but his own also Therefore are both the former Arguments conjoyned in this And all mine are thine and thine are mine to assure us how careful Christ will be of them and how acceptable these endeavours will be to the Father 11. Christ who is the Lord of glory and needs nothing from the creature doth yet stoop to take glory from his people in so far as he glorifieth himself in them for I am glorified in them 12. How unworthy soever Christs people be yet it is a sufficient argument moving him to do for them and to prevail in what he doth that he doth manifest his own glory in so doing and by the fruits thereof in them for this is another argument why he intercedes for them And I am glorified in them namely by doing good to them and by their behaviour being so dealt with And particularly as they were Apostles by their preaching to the world his triumphs were proclaimed and the world subjected to his obedience And this may assure us that the more our endeavour and aime be to glorifie God and Christ we have the clearer ground to expect the acceptation of our prayers Verse 11. And now I am no more in the world but these are in the world and I come to thee Holy Father keep through thine owne Name those whom thou hast given me that they may be one as we are Followeth to v. 17. the third branch of this part of the Chapter wherein his first petition for his Apostles is propounded pressed and explained In this verse the petition is propounded that the Father would preserve these whom he had given him in an ill world that they may be kept in unity The petition is ushered in with a proposition of their case that they are to be left in the world deprived of their Masters company who had a care of them and therefore he must leave them upon divine protection not secluding his own spiritual but only bodily presence Which purpose is more fully expressed in the following verse Doct. 1 Christ after his Ascension is no more in the world in respect of his bodily presence though he continue still in it as God and by his governing and assisting Spirit for saith he being now shortly to die and ascend to heaven Now I am no more in the world 2. Christ when he removed out of the world did ascend to his Father and enjoy full fellowship with him as having done his work on earth and being to appear constantly in heaven in name of his children for saith he I come to thee 3. Albeit Christs people be all dear to him yet he doth leave them behind him on earth for a time that they may glorifie him by serving their generation may have occasion to draw out many proofes of his love and be trained and fitted for their eternal inheritance for Now I am no more in the world but these are in the world 4. Albeit Christs followers will get tender usage while they are weak and infirme yet they must not expect alwayes to lurk and be dandled but must come out and meet with blasts wherein they may give proofs of their proficiency by such tender usage for the disciples who were sheltered so long under their Masters protection are now left alone deprived of his bodily presence I am no more in the world but these are in the world See Matth. 9 14 15. 5. The world is so barren a soile to grace Saints corruptions lay them so open to the tentations thereof and these of the world are so bad company to these who are gracious that they would be very miserable unlesse they had somewhat beside the world and the consolations thereof to sweeten their lots unto them and uphold them Therefore doth he recommend them to the Fathers care and pity upon this consideration These are in the world See 1 Cor. 15.19 6. None of Christs given-ones are obnoxious to miseries and hazards but only these who are yet in the world all the rest who are gone hence being in a condition of compleat and immutable happinesse Therefore he is only solicitous and prayeth for these that are in the world 7. Christ by removing his bodily presence took not away his heart from his people on earth nor did cast off his care of them for in his farewel he discovers much sense of their need These are in the world 8. As Christs removal did not so neither doth his exaltation into glory change his heart from respecting his people but he looks on his exaltation as calling for some fruits to descend to his followers on earth from him their exalted Lord and his tender heart will never be free of cares and desires about them so long as he and they are not in one condition but he exalted at the Fathers right hand and they left wrastling on earth for upon these considerations doth he recommend their case These are in the world and I come to thee 9. Christs tender heart and care of his people in his absence appeareth in that he is very sensible of their difficulties on earth These are in the world in that his keeping of them in the world to honour him and do him service doth endear them to him and engage him to see to all that may befall them as here he doth take notice of them before the Father since he left them in the world and in that in his bodily absence he is careful to supply all wants by his intercession as here his practice doth teach 10. Saints on earth though truly gracious yet do need constant preservation as having many trials and tentations of Satan and much lazinesse and inward lusts to deprive them of their good condition and ruine them for this is a necessary suit keep them 11. As Saints ought to be content with preservation so they will get it for what he prayeth for is granted and when Christ withdraws one mean of preservation he will still afford another And what his followers want of outward or sensible encouragement shall be supplied in a spiritual way All these are imported in this that when Christ who had kept them as it is v. 12. is to be removed he findes out a way of their preservation I am no more in the world Father keep them 12. The want of Christs bodily presence on earth to oversee and preserve his flock is richly supplied by his intercession as Mediatour and the divine protection of the Father to whom they are committed for I am no more in the world and to supply that he prayeth Father keep them making up that losse by his intercession and the Fathers
power 13. It is the duty of all such as have souls committed to their charge to put them on Gods hand and to be earnest with him for his care over them as Christs example doth teach Father keep those whom thou hast given me 14. As the elect are committed to Christs charge to give an account of them so also is the Father engaged for their Conversion John 6.37 Isa 53.11 and for their preservation being converted as being not only his own given to Christ out of his love to them but as being engaged to Christ that he shall not be frustrate of the reward of his sufferings but have a seed to glorifie him eternally Therefore doth Christ not only constantly preserve them by his Spirit but doth leave that burden also on the Father Father keep those whom thou hast given me See John 10.28 29. 15. It gives great ground of confidence in Christs intercession for his people that he prayeth to his Father and their Father in him And believers in their addresses to God through Christ ought to take him up as Christs Father and theirs in him for by this warme title Father Christ would not only intimate his own familiarity but would give us a faire ground of hope that he shall be heard for us and direct us how to pray for our selves 16. Confidence of interest in God should be seasoned with much reverence in prayer and we should close with such attributes in God as are suitable to our conditions and petitions and may help our confidence for both these causes doth Christ adde that Epithet Holy Father to teach us that as he is a Father so he is Holy and reverend and that none who draw near to him should entertain motions or desires contrary to his holinesse and to assure us that a petition for preservation from the evil of the world cannot but be acceptable to an holy God and that he who is the holy God is able to preserve and continue them holy and will not make void his promise to his Son concerning his given-ones Thus is his holinesse engaged in every promise Psal 60.6 and 89.35 17. God who hath undertaken the preservation of his people doth hold out in himself sufficient ground of confidence that he is both able and willing to do it and can finde reasons in himself for it for so is imported in this keep them in or through thine owne Name which imports both that Gods Name or what he hath revealed of himself is a strong tower to which they may flee there being sufficiencie of power wisdom mercie immutability c. in him to keep them safe on all hands as also that he will preserve them because his Name is called upon them and for his Names sake and because his glory is engaged and will shine in so doing whatever they be in themselves and because he can reveal his Name and make his Name known unto them that they may cleave to him and be preserved 18. Only these who are given to Christ have assurance of divine protection and preservation and all of these have warrant to expect it even the smallest and weakest as well as the greatest Apostle Therefore is the prayer conceived generally wiâ—hout â—â—stâ—â—ction to the Apostles only keep those whom thou hast given me all of them and only them 19. Union among the children of God in judgement Rom. 12 16 affection Gal. 5.14 15. and practice evidenced by entertaining society Mal. 3.16 condescendence Rom. 12.16 and mutual admonition Col. 3.16 is a special blessing and fruit of Christs intercession the great fruit of their preservation by the Father from the evils and snares of the world and the condition and state wherein they may expect all other promised and needful blessings Psal 133.1 3. Therefore doth he comprehend all the good things intended for them in this one that as they have many bonds of union Eph. 4.4 5 6. so they may be one and in being one participate of the blessings purchased by him and evidence their pâ—eservation from the snares of the world and their being kept near God keep them that they may be one And as this is a singular mercy among professours of all sorts so especially among Ministers such as the Apostles were 20. Albeit this union among the people of God cannot any way equal that incomprehensible union betwixt the Father and Son Yet it ought and will in some measure resemble it and look heaven like And that partly in respect of the strictnesse of the union they being in their own measure one in nature judgement will and operation as the Father and Son are and partly in respect of the sweet exercises of holinesse truth and righteousnesse wherein they are united as the Father and Son do eternally delight each in other For this cause doth he pray that they may be one as we are 21. Whatever be the bonds tying Christians together Eph. 4.4 5 6. and whatever prudential considerations and motives they have to induce them to obey the command of God in keeping together in unity as Gal. 5.15 and else where yet it is only the power of God that can keep the bond of unity inviolable and unlesse he keep them near him and free from the evils of the world their union will break and there being over powered with flesh will break out in the bitter fruits of strife and division Therefore saith he Holy Father keep them that they may be one as we are Ver. 12. While I was with them in the world I kept them in thy Name those that thou gavest me I have kept and none of them is lost but the Son of perdition that the Scripture might be fulfilled This petition Christ presseth by three Arguments The first whereof in this verse is taken from his care of these given him while he was bodily present with them He had such a care of them as he can make a fair account that none of them are lost Only Judas was gone who though he were chosen to the Apostleship chap. 6.70 yet was never given to be redeemed or saved by him but was one destinate to perdition of whose defection and ruine the Scriptures speaking of him under the type of Achithophel and other of Davids enemies Acts 1.20 with Psal 69.25 and 109.8 had foretold From which Christ would inferre that he being not to quit his charge which he exerceth with the Father still but to remove from them in respect of his bodily presence as v. 11. and 14. therefore the Father must keep them that his pains be not lost Whence learn 1. Christ the Son of God did for a time condescend to be present with his people in humane shape as for other ends so to testifie his tendernesse and respect to their infirmity Matth. 9.15 16. and to give a proofe that he will still be tender of his people for I was with them in the world 2. There is no time wherein disciples while they are in
the world will not need care and over sight without themselves for their preservation for as now they were to need so then they did need to be kept 3. Albeit Christ while he was in the world had his own throng of sharp exercise and sufferings Yet all that did not hinder him to lay out himselfe in caring for his people and to make his bodily presence comfortable to them for while I was with them in the world I kept them 4. Christ did exercise this charge of keeping his people in the Fathers Name that is not only out of love to the Father whose name is called upon them as true Ministers caâ—e for them because of their relation to Christ Joh. 21 15. but also by the power of God and his attributes communicate to him from the Father as God and concurring with him in carrying on his work as Mediatour Whereby as he leaves us a pattern of selfe-denial in the enjoyment of all our gifted excellencies So he teacheth all beleevers to ascribe the glory of their perseverance to God only for these causes and in these respects he saith I kept them in thy Name 5. Christ is so faithful in caring for these committed to him that he can make a fair account of one and all of them and of his dealing and dispensations toward them that none of them are a missing but all well and safely kept and guided for These that thou gavest me I kept and none of them is lost And this is some shaddow of the great account he will make of all his flock in the last day 6. When Christ hath taken pains upon his people as they will still need more so he takes an argument from what he hath done to do more for them because he will not lose the pains he hath taken Therefore doth Christ plead that since he had taken so much pains and kept them therefore the Father would keep them still as he hath desired 7. As there are in the world given ones of whom Christ will have a care so there are sons of perdition and men appointed to destruction for their sin for so saith Christ there is but the son of perdition Which cannot come in here by way of exception as if the meaning were I have lost none of them whom thou hast given me except Judas for it is clear from Joh. 6.37 39 40. that none of all these the Father gave him shall perish And Judas was never given to Christ to be redeemed but only to the office of Apostleship But it comes in by way of opposition as the Original particle is frequently used to this sense I have lost none of them thou hast given me but Judas is lost or though Judas be lost And the expression used for designation of Judas doth serve to obviate an exception for whereas it might be objected how had he lost none since Judas was gone He answers that he was therefore lost because he was never so given to him but from the beginning was a son of perdition or a man appointed to destruction as the Hebrew phrase imports 8. Sons of perdition may be not only in the world and in the visible Church but even very high in Christs Court as to external employment and service for so was Judas given to be an Apostle whose defection necessitates Christ to vindicate himselfe that he was not the lesse faithful in his trust though such an eminent man did perish 9. Sons of perdition are such as will not be the better of any means or care but will perish were they even in Christs own company and his hands as to outward dispensations about them for so Judas in Christs own Court is the Son of perdition and will and doth perish 10. The defection and destruction of Reprobates were they never so eminent doth not any way rub on Christs fidelity in his account they never being given to him to save them for he gives a faithful account to his Father though the son of perdition be lost 11. God is not deceived by the defection and perishing of any how eminent soever but as he had his eternal purpose about them so he could give an account what would become of them if it were needfull long before they had a being As he gives proofe in his foretelling of Judas and his defection and ruine so long before in the Scripture 12. The Scriptures of God are of infallible verity in threatnings promises or predictions for the Scripture must be fulfilled 13. The best way to read strange and crosse dispensations is to see an hand and providence of God in them which may quiet our hearts till we get a more full and distinct account of his minde in them Therefore in mentioning the son of perdiction he leads us to the Scripture wherein God by foretelling thereof testified his providence about it and to the fulfilling thereof by his defection that we may see nothing in it but that wherein he had an holy hand Verse 13. And now come I to thee and these things I speak in the world that they might have my joy fulfilled in themselves The second argument pressing the petition is taken from Christs end in putting up the petition in the disciples audience and the event that should follow upon the Fathers granting the same Namely the fulfilling and compleating of their joy who were much discouraged with the removal of his bodily presence The summe of the argument is That he being to remove and take away his bodily presence which had been so comfortable to his disciples albeit his intercession in heaven might have sufficed for obtaining what they needed Yet he would recommend them to the Father and pray for preservation to them in their own audience that so they might be encouraged seeing his care of them and having hope of audience to such a sute put up by such a petitioner And therefore he would inferre that the Father will not disappoint their hope but fulfil their joy by granting the request Whence learn 1. Christs removal out of the world looked very sweet upon him as being a coming to his Father with whom he is so familiar And in him death is sanctified and sweetned to all his followers as being a departing to him that they may be with him for ever Phil. 1.23 1 Thes 4.17 So doth he describe his removal Now I come to thee 2. Christ is very condescending in his dealing with and for his people and doth not only what is simply needful but what in reason may abundantly satisfie them notwithstanding their tentations and infirmities for albeit his intercession being exalted at the right hand of the Father was sufficient to bring about needful benefits yet for their satisfaction he will even pray in their audience These things I speak in the world And this should gain our consent to say he doth all things well and by what we see of his condesendence in any particular to trust him in others more
Acts 15.9 In both these respects he prayeth Sanctifie them through or in thy truth both as the rule and touchstone of sanctification and as a mean and instrument of it 6. It is not safe for men to cry up their own or others sanctification to the countenancing of the errours which they maintain but they must prove the truth of their holinesse by the truth which hath been instrumental in it and must reckon that the holiness they have is either counterfeit or else hath been wrought not by their errours but by the power of some real truthes which they have or do still hold and that therefore by embracing errour they do exceedingly wrong their piety by depriving themselves of the mean which doth beget and cherish it for these causes doth Christ so expresly pray not only Sanctifie them by what mean soever but Sanctifie them through thy truth as the only mean of true holinesse 7. Whatever efficacie truth hath in the matter of sanctification it doth all come from God who must be employed by prayer to make the word successeful for that end for so much doth Christ example teach who prayeth to the Father Sanctifie them through thy truth See 2 Thess 3.1 8. Whatever wayes men do dream of for finding the truth of God yet it is only to be found in the Word of God and all other wayes beside will but produce delusion and lies Therefore doth he subjoine to prevent all mistakes Thy Word is truth 9. Whatever may be the hesitations of men concerning the Word of God yet it is his infallible verity and will not deceive them who betake themselves to it for direction and encouragement for Thy Word is truth See Psal 12.6 2 Pet. 1.19 Verse 18. As thou hast sent me into the world even so have I also sent them into the world The first Argument pressing this petition is taken from their emploiment and calling to be his Embassadours in the world which presseth the necessity of their sanctification This their calling and Commission is amplified from its similitude and likenesse unto the Fathers sending of him Which as all similitudes have their own dissimilitudes and are not to be strictly pressed in every thing is not to be extended to all the ends of Christs coming into the world for he alone came to die for and redeem his people but only to his Ministerial office of preaching the Gospel In which albeit there was some resemblance betwixt Châ—ist and the Apostles as to the matter of extraordinary calling and assistance immediate direction and great difficulties yet there was also as great difference both in respect of their persons and authority he being the Lord and true God but they were men and servants in respect of the manner of their furniture he being furnished inwardly by the substantial in-dwelling of the Godhead they by extrinsecal revelation and assistance and in respect of the measure of assistance he being furnished without measure and constantly and they only but in part and when it pleased the Spirit to breath Doct. 1. Christ is the great Apostle of our Profession sent to us by the Father so that we need not think shame of a Profession which is owned by such a one as he is for Thou hast sent me into the world See Heb. 3.1 2. Christ hath employed the Apostles and their successours in their own room to be his Embassadours and to supply his place as he was a Preacher of reconciliation so that as they ought to study an imitation of him 1 Cor. 11 1. so they ought to be received in their Ministry as coming in Christs stead 2 Cor. 5.20 Gal 4.14 Therefore saith he As thou hast sent me into the world so have I also sent them as is before explained 3. It doth commend the love of God that he hath employed the Ministry of his Son and servants even in this corrupt world that out of such base materials he may build up an excellent Church and habitation to himself and that he may encourage the most desperate to come to him who out of such gathereth his precious jewels 1 Cor. 6.9 10 11. Tit. 3.2 3.4 Therefore it is said that both he and they are sent into the world 4. Beside the obligations and necessitie which lie upon Ministers with all Saints to be holy Heb 12.14 their calling doth particularly call for sanctification and separation from the world as necessary by divine precept and for the well-being of the Ministry that so they may stand in their Masters counsel and be kept near him that their face may shine and they may be more successeful in their Ministry for this is a condition calling for the granting that suit that they maâ— be sanctified even that they are sent into the world It is true men may be lawful Ministers yea and successeful also in their Ministry who are not sanctified themselves for even Judas was an Apostle And Christ is here more expresly praying for his eleven Apostles who beside that they were Apostles were given to him also by the Father in opposition to the world and the son of perdition who yet was an Apostle v 9 1â— yet his reasoning in prayer doth lay before all Ministers how needful it is they be sanctified not only in order to their own salvation but even that their labour may be more successeful and this his reasoning doth plead for holinesse to all Ministers who employ him for that end in their own measure however the extraordinary emploiment of the Apostles did plead for an extraordinary measure of this sanctification that they might be kept from errour being sanctified through the truth and made fruitful in their great work 5. When God doth call his servants to any employment his calling may assure them of furniture and what they need for discharge of that calling And particularly Christ will have a special care to furnish Church-officers sent out by himself for this is the face of Christs pleading in prayer which prevails with the Father that since they are sent into the world therefore they may get sanctification Sanctifie them v. 17. for I have sent them into the world See John 20.21 22. Verse 19. And for their sakes I sanctifie my self that they also might be sanctified thorow the truth As the former reason pressing this petition is taken from their need of sanctification in respect of their calling so this second is taken from the cause and purchase of their sanctification by his sanctifying himself that they may be sanctified For clearing wherefore Consider 1. Christs sanctifying of himself is not to be understood of any personal cleansing now in doing or to be done by him for he was without spot from his first conception nor yet of that purity of his nature only but with relation to some further sanctification But as in the language of the Old Testament things are said to be sanctified when they are set apart fitted and prepared for some special service and
hate you 5. As the world do keep up their love from the godly so their love will be little worth to a right discerner when he considereth that to be beloved of the world is but an ill token and evidenceth that either the person beloved is of their own stamp or at least complieth too much with their evil fashions therefore doth he illustrate this from the contrary If ye were of the world the world would love his own 6. As evidences of our Regeneration are worthy to be sought after at any rate so in particular it may sweeten the worlds hatred to Saints when they consider that the world cannot sincerely love what is good And therefore their hating of them for good is a real confirmation of their good estate for this is the encouragement that the world hateth you because I have chosen you out of the world Verse 20. Remember the word that I said unto you The servant is not greater then the Lord. If they have persecuted me they will also persecute you If they have kept my saying they will keep yours also The third Argument of consolation amplifying and enlarging the first and wherein he expounds that hatred v. 18. to comprehend both persecution of their person and contempt of their doctrine is taken from the inevitablenesse of trouble considering their relation to Christ as servants to their Master and the equity that is in this that they should be no better intreated then he was both in their person and Ministry Whence learn 1. Christs words are not spoken at randome but to good purpose and may long after they are heard serve us in much stead Therefore doth he remit them to the word that he said unto them Matth. 10.24 John 13.16 2. The Word of God rightly emproven is a special mean of patience and encouragement under sufferings Therefore doth he send them to it 3. As we ought not to sleight the Word but lay it up as we hear it so in an houre of tentation and trouble we ought to remember on what we have heard as being spoken for our use in such cases Therefore saith he Remember the word that I said unto you when they are to resolve on troubles 4. Of all that we hear nothing is so effectual to arme us with patience and encourage us under troubles as to be much acquainted with Christ his usage in the world and his deportment under it Therefore doth he in particular call to remembrance what he had said concerning his suffering who was their Master 5. Christs servants cannot in reason expect better entertainment then he found in the world for he mentions his sufferings that they may close with that truth The servant is not greater then the Lord which as before it preached humility chap. 13.16 so here patience and submission 6. Such as have a sow esteem of themselves and an high esteem of Christ who yet stooped to suffer more then they are put to will easily be brought to stoop and be patient in trouble Therefore doth he propound the comparison under the termes of servant and Lord that thoughts of the one and the other may perswade them to submit and not think it strange that if they have persecuted me they also persecute you c. 7. Hatred against Christ and his servants will resolve in cruelty against their persons as there is opportunity for so doth he explain it They persecuted me and will persecute you 8. As contemners of doctrine in the mouth of faithful messengers are upon their way to persecute their persons so also their very contempt is a most cruel persecution in Christs account and in the account of godly Ministers who cannot but be sadly afflicted with the ill successe of their Ministery for both these causes it is added to the persecuting of their persons If they have kept my saying they will keep yours also that is they will keep the one no better then they did the other 9. Whatever pretence of respect men may have to the Word yet they are but real despisers thereof so long as they do not lay it up as a treasure in their heart and observe it in their practice for this is it he requireth that they keep his saying 10. It is the great advantage of beleevers that Christ and they have the same common friends and enemies and are embarqued together in sufferings therefore doth he parallel their case with his If they have persecuted me they will also persecute you if they have kept my saying they will keep yours also Verse 21. But all these things will they do unto you for my Names sake because they know not him that sent me The fourth Argument of consolation is taken from the goodnesse of the cause of their sufferings as being for his Names sake Which is further amplified from the cause of the worlds violence on that quarrel to wit their ignorance of God who sent him and consequently of the wise contrivance of the mystery of Redemption Whence learn 1. The godly and particularly faithful Ministers ought to expect trial from the world in great multiplicity and variety Therefore saith he All these things will they do unto you pointing chiefly to that opposition both against their persons and doctrine v. 20. 2. It is the duty of beleevers and particularly of faithful Ministers to own and avow the Name of Christ his truth and glory whatever befal them for their suffering for his Names sake importeth that they stand for it 3. The great quarrel of the world against beleevers is for the Name of Christ And as when the world was heathenish this quarrel was avowed so however now some other thing be pretended yet it is the quarrel still for All these things will they do unto you for my Names sake 4. A good cause may make suffering for it easie when we consider our mercy to be honoured to be for Christ and that we have so much sin and guilt as might draw on more uncomfortable exercise for it is an encouragement here that they will do these things unto you for my Names sake See Acts 5.41 5 None do oppose the doctrine of the Gospel in the mouths of Christs servants or do persecute them for its sake but they bewray their grosse ignorance thereof and of God and Christ and what relation he hath to the Father for they will do these things because they know not him that sent me Verse 22. If I had not come and spoken unto them they had not had sin but now they have no cloke for their sin Because the former Arguments of consolation contain somewhat at which his weak followers might readily offend As namely That Christ should be unknown and hated in the world yea and so hated as they his followers should be hated for his sake Therefore Christ subjoynes other Arguments to encourage them by obviating all scandal which might be taken at the cause of their suffering and his being hated in the world The
first argument is taken from the miserable condition of persecutors which their hating of him did evidence This is prosecute in three particular aggravations of their sin who did so In the first whereof in this verse is declared That however their ignorance v. 21. might seem to plead for them yet his presence and doctrine did take away all excuses and pretexts did prove them to hate him out of inexcusable malice and did so aggravate their guilt that it had otherwise been nothing in respect of what it is now Whence learn 1. The consideration of the great sin of persecutors may encourage the godly and guard their heart under suffering as being an evidence that God approveth of them and their quarrel when he is so displeased with these who oppose them and that they cannot take them to the other side but they must make God their party for this is an Argument of consolation taken from the aggravation of the sin of persecutors 2. As the presence and doctrine of Christ in the world is the greatest of mercies offered unto it so it is a sad case when that mercy is by men turned into a plague and matter of dittay against themselves as here his coming and speaking unto them was an occasion to render them inexcusable 3. Albeit all men even these who live without the written Word be guilty of sin both original and actual yet sins against the Gospel and of these who hear it are of so deep a dye that theâ—sins of the world besides are no sins in comparison thereof And that because these sins are against the greatest of mercies yea and the remedy of sin and against great means Therefore saith he If I had not come and spoken unto them they had not had sin 4. It is a great snare upon sinners that when they do greatest wrongs they may have many cloakes of hypocrisie or pretexts of ignorance necessity infirmity c to hide from themselves and others the odiousnesse thereof for so is imported that they had some cloke or pretext of excuse for their sin 5. Albeit the Lord will graciously consider and pity his own who plead ignorance infirmity or tentation in particular sailings providing they be sincere and flee to the blood of Christ even for purging away of these failings Yet the doctrine of the Gospel doth take away all pretence and excuse from wicked sinners as holding out convincing light that they cannot pretend ignorance and letting them see a remedy if they will come to Christ for Now they have no cloake for their sinne 6. It doth highly agravate sin when men persist in it after all pretexts are taken from them for this made other sins to be no sin in comparison of theirs that now they have no cloake for their sin and yet do sin on Ver. 23. He that hateth me hateth my Father also The second aggravation of their sin is that their hatred of him is joyned with hatred of the Father also Whence learn 1. Whatever wicked men do pretend yet naturally they are haters of God in so far as they love him not with all their heart or do hate that he should crosse their lusts by his commands providences and corrections for there are saith he who hate my Father 2. The great opposition and hatred against God in the world appears chiefly in opposition against Christ who is the great Butt of contradiction in the world Therefore are they conjoyned here and the one is clearing the other 3. Let men pretend never so much holiness or respect to God Yet if they hate Christ or his Gospel they are but haters of God who is one in essence with his Son who sent him into the world as his Ambassadour and who is in him reconciling the world by the Word of the Gospel Therefore whereas Christs being hated by the Pharisees who gave out themselves to be so eminent for God might seem to rub on himselfe he removes and retorts this saying He that hateth me hateth my Father also Verse 24. If I had not done among them the workes which none other man did they had not had sinne but now have they both seen and hated both me and my Father The third aggravation of their sin is taken from his great miracles That having done so great and singular works among them which they had seen yet they did both hate him and his Father and so came to an height of sin in comparison of which other sins were as nothing While he saith he had done works whith none other man did to omit what is said of his promise to his disciples Chap. 14.12 whose works are not here to be secluded but are a part of his works rendring them inexcusable It is only to be marked That however many miracles were done by many before him yet his did surpâ—sse them all for number variety kinde as not being terrible as many of Moses his miracles were and manner of doing them in his own name and not as others who obtained the doing thereof only by prayer from God Beside this was sufficient for their conviction that no wicked man such as they supposed him to be could do what he did Doctrine 1. Christ did work such miraculous works as were singular and evidently cleared what he was for they were works which none other man did 2. Christs condescending to prove what he was and to confirme his doctrine by unparallel'd miracles doth aggravate the sin of despisers far above what it would be without them for as he said before of his doctrine v. 22. So here also of his miracles confirming the same If I had not done among them the works which none other man did they had not had sin And this doth also reach us who have the same doctrine confirmed by the same miracles 3. Clearest light and conviction of Gods singular power in or with any of his will not gaine enemies But the more God manifests of himself to or in his people they may look for the more opposition for they have seen not only with their eyes but many of them convinced in their mindes and yet hated 4. The clearnesse of conviction and light when it doth not gain men will contribute much to heighten their malice against what they see and will not embrace Therefore is hatred subjoyned as following seeing they have both seen and hateth both me and my Father Verse 25. But this cometh to passe that the word might be fulfilled that is written in their law They hated me without a cause The second argument of consolation obviating the scandal of his being hated in the world is taken from the prediction thereof in Scripture For this end he citeth a passage from Psal 35.19 which though it had its own accomplishment in David as a type yet it relateth also unto Christ as the substance For this connexion of the prediction with the event compare what is said on Ch. 12.37 38 39 40. Only Hence learn 1. The eying