Exposition of John

Christ being in the first part of this Chapter to recommend communion with himself, and fruitfulness, to his disciples; He doth (in this and the next verse) premit a general doctrine thereunto, in borrowed terms, consisting of two branches; Whereof the first (in this verse) points out the order of divine dispensation for enabling professors to fructify; 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 professors are as branches engraffed into him the vine, that so they may fructify, 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 room, 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 Christ's present scope; which is, That Christ is the root and fountain of his people's spiritual subsistence and fruitfulness, and that the Father hath a special hand and care about him and them, for that end. Doctrine 1. Figurative expressions are neither unusual, nor obscure, in Scripture language; whereby one thing is said to be another, though distinct in their nature and kind; And that without any transmutation of the one into the other, or annihilation of either: But because of some mystical representation and signification, or because of similitude of properties and effects: Therefore doth Christ say here, I am the Vine, accounting that expression nothing obscure to his rude disciples, although he and a vine were very different things, only because it did resemble him in some respects 2 Spiritual minds may and ought to profi • much, by the observation of common things, and by improving of them to spiritual use and advantage; Therefore doth Christ use these borrowed terms, to teach them, whenever they observed vines, (which were plentiful in that country) to be put in mind thereby of somewhat in Christ. And to this scope do his other parables, taken from common things, tend. 3. Christ, in his offices and relations to his people, doth most fitly resemble a vine; as being but small and weak in outward appearance in the state of his humiliation, as vines are especially in winter; As being planted in the fat soil of the love, life and favor of the Father, the fullness of the Godhead, and the Spirit without measure, that he may have influence in abundance for all his members: As vines are planted in a fruitful soil, Isa. 5.2. as spending himself in fruitfulness to his people, as vines are only useful for fruit-bearing; as yielding refreshful and sweet fruit, to cheer up the hearts of his people; as the vine doth for the use of man, Psal. 104.15. as submitting to be trod in the wine press of God's anger, that thereby fruit might redound to his people, as the fruit of the vine is pressed, that it may be drink unto men; and, as being the root in which all his members must subsist, and the fountain of all their spiritual life and furniture, as the vine is to all its branches. For these, among other causes, doth Christ resemble himself unto a vine in Scripture: And here especially for the last cause, I am the Vine. 4. What Christ is unto his people, that he truly and really is, whatever they look to beside for spiritual support and influence, will but deceive them: And whatever excellency there be in good and necessary things for the use of man, it is all but a shadow of that perfection which is in him for the good of his people, and what they are in their kind weakly, that he is in a more excellent way in his kind; Therefore, saith he, I am the true Vine: not that he really is a vine, or that a vine is not true in its own kind; but that he, and he only, is that fountain of grace and life unto his people, which is pointed at under this similitude; and that in his fullness in this kind, he far outstrips the excellency of the vine in its kind. 5. As Christ, in his relations to his people, resembles the vine; so the Father in this matter resembleth an husbandman; As being the planter of this vine, and appointer of Christ to be the Head of the Elect, and endowing him with sufficiency and fullness for that effect; As being also the engraffer of the branches in the stock, by bringing the Elect to Christ, and giving them faith whereby they are united to him: And, As, testifying his love and delight in this new plantation, by caring for it, visiting, supporting, protecting, pruning and purging it, that it may be fruitful; for these causes saith he also, my Father is the husbandman. By which we are taught that both the Father and the Son do concur in procuring and promoving the prosperity of believers.

The second branch of this general doctrine points out the Fathers various and answerable dispensations, as Husbandman toward professors and branches of this vine, according as, by their fruitfulness or unfruitfulness, they declare themselves to be true or counterfeit branches, and to be really, or in show only, engraffed in Christ. Taking away such as are unfruitful, and purging the fruitful, that they may abound in fruit. Whence learn, 1. The condition of Professors is most fitly resembled to branches of a vine; as having no subsistence nor sap of themselves, but in Christ, more then branches have without a vine-stock; and, as being obliged to have as strict and near conjunction with him, as branches have with the tree; Which they will have, if they be really engraffed in him: For these causes doth he call them branches, here. 2. Professors are not all of one sort, nor are they all in Christ after one way and manner; some being only in him, by external and visible communion, as being in the visible Church, and externally covenanting and professing relation to him; others being also in him by faith, as having spiritual inward communion with his person; for, so is here expressed, that there are branches in him who bear not fruit, and branches that bear fruit. 3. The true touch-stone whereby to discern one sort of branches from another, is, not their leaves or profession, but their fruit; for, here the character of the one, is, every branch in me that beareth not fruit, and of the other, every branch that beareth fruit. And in this they fitly resemble vine-branches, which are useless if they be not fruitful, Ezek. 15.2, &c, 4. External and fruitless branches will at last be taken away, by the discovery of their hypocrisy and unsoundness, and that they have no interest in him; sometime also by their just seclusion from Church society, and at last by their final separation from Christ; for, every branch in me that beareth not fruit, he taketh away, as the Husbandman taketh away useless branches from the vine. See v. 6. 5. There is no branch so fruitful, but it hath many imperfections and wants; for, even every branch that beareth fruit needeth to be purged, and to bring forth more fruit. 6. One particular imperfection in fruitful branches, is, that they have many luxuriant superfluities, growing up with their fruit, which hinder the increase thereof; Not only a remainder of corruption, but much corruption growing up with their grace, especially when they are in a flourishing condition without exercise; Therefore do they need to be purged, as vine-dressers do with luxuriant branches in vines, which grow up with their fruit. 7. Whatever be the imperfections of these who hold inward communion with Christ; yet they shall not be taken away, nor separate from him, but their imperfections and frailties shall endear them to the Lord's care; for such branches shall not be taken away, but purged. 8. It is a rich blessing and reward of fruitfulness, in the godly's account, to be blessed with more fruitfulness; for, this is a promise to them, it shall bring forth more fruit. 9. However the Lord's dealing with his people may cross their humors, and cut off many superfluities, which are dear to them; yet he minds their real good, and fruitfulness thereby; for, he purgeth it, that it may bring forth more fruit 10. Men are then assured that the operations of the Lord's Word and Spirit upon them, and the afflictions and crosses they meet with, are blessed to purge them from their dross, when they abound in solid and real fruits; for, when he purgeth it, it bringeth forth more fruit.

Followeth the second thing in this part of the chapter, wherein application is made of this general doctrine to the disciples case, in a declaration, and an exhortation. In this verse is contained a declaration what sort of branches they were; Namely, not fruitless, but clean ones, that is, who by being purged and cleansed from their superfluities, (as is promised, v. 2.) are assured that they are fruitful branches, really and internally engraffed in Christ; and so were they regenerate, justified, and sanctified, in part. This their purity is amplified from the instrumental cause or mean thereof, which is the Word he had spoken to them. Whereby we are to understand, partly, that the Word preached by him, and believed by them, and the mean which wrought on them to come to him to be cleansed; and partly, and more particularly, because by the general sentences already pronounced by him concerning believers in him, (such as that, John 3.36.) and more especially, by that sentence passed in their favors, applying that general to them, ch. 13.10. they might be confirmed and assured that they were already clean and justified. Hence learn, 1. It is the duty of all Professors to make sure what interest they have in Christ; and for that end, to find some difference betwixt them and formal and external professors; Therefore, Christ speaking of divers sorts of branches, finds it needful to assure them that they were not of the worst, but best sort, Now ye are clean, to learn them and all others to make that sure. 2. Albeit it be the duty of Professors, who are doubtful of their state, to study after fruitfulness in God's way, whereby at last they will come to have their interest cleared; yet it is a notable encouragement to fruitfulness, if first they be assured of an interest, and they are to make much use of faith for that end; Therefore doth Christ premit this, Ye are clean, that hereby he may make way for the following exhortation to fruitfulness. 3. Such as are indeed engraffed in Christ, are also indeed clean, not only by imputation of his righteousness, hiding all their impurity, but by sanctification also, whereby they are clean in part, in respect of what they were, and others still in nature are, and a purification of them is begun, which will constantly be carried on, till it be perfected in the day of Christ; Therefore is a branch in him, v. 2. declared here to be a clean branch, Ye are clean. And thus doth he graciously account of them, notwithstanding their many spots, whereas he would look otherwise upon a painted Pharisee. 4 As it is the work of the Spirit, and of faith, to apply Christ's merit and efficacy for cleansing of sinners; so his Word is also instrumental therein; as being the glass wherein to see our corruption; that which sets us on work to seek purging, which discovers our remedy; and, which being hid in the heart by faith, will keep us from sin; for, Ye are clean through the Word that I have spoken unto you. So that where the Word is not operative on men, it is no evidence they are purged, or that what they seem to be, is real. 5. Such, as by faith have fled to Christ for righteousness, and are set on work by the Word to study sanctification, are (by virtue of Christ's sentence pronounced in the Gospel, that believers shall not be condemned, but have eternal life) actually justified and absolved from sin in God's sight, albeit as yet they have not attained to refl • ct upon themselves, and to know that they have believed, nor yet to partake sensibly of the seal of the Holy Spirit of promise, which useth to follow after believing; for, so much also is imported in this, Ye are clean through the Word which I have spoken to you, or, the general sentences past in favor of believers in his doctrine to them, are theirs, and do absolve them, albeit both before and now they need to have it told to them by him.

Christ by this declaration, having assured them of their good estate, doth now subjoin his exhortation; wherein, he doth press them to communion with him, from several arguments and considerations, to v. 8. And because fruitfulness is the necessary effect thereof, which he aims at in the exhortation, therefore he presseth and commendeth it also, v. 8, 9, 10.

In these verses is contained, 1. The exhortation to perseverance in close communion with himself, as the root and cause of that fruitfulness which he requireth of his members. 2. This is not only pressed by an argument couched in the very bosom of the exhortation, that their abiding in him is the way to have him abiding in them, and so the communion should be mutual; But further, there is the first express reason and argument pressing the exhortation, subjoined; And it is taken from the inseparable connection that is betwixt communion with him, and fruitfulness, so that the latter cannot be without the former. This he declareth, 1. Negatively, That without him, and communion with him, they can no more be fruitful, then a branch that abideth not in the vine. 2. Positively, That abiding in him, they shall abound in fruit; which again is confirmed and amplified by their impotency to do anything without him. Whence learn, 1. When believers are assured of their good condition, it is their duty to cherish it, and persevere in it; Therefore doth he subjoin this exhortation to the former declaration. 2. It is the duty, and will be the practice of lively believers, who are in Christ, to entertain the sense of their own impotency and emptiness, and to love to be kept in a dependence on Christ; that so they may study an intimate and constant conjunction with him, and dependence on him; for, so much is imported in this exhortation, Abide, which imports constancy, and that in me, which imports intimacy. 3. Such is our dullness and laziness, and our averseness from self-denial, and the way of dependence; that even when we have tasted the good of communion with Christ, we have need to be exhorted and encouraged to continue in it; for, so much do these exhortations, and the pressing thereof with so many arguments, import. 4 As the conjunction and inhabitation must be mutual betwixt Christ and believers; so the union shall not break on his side, but if they abide in him by faith and needy dependence, he will not fail to abide in them by his gracious presence and furniture: for, saith he, Abide in me, and I in you. The latter part whereof is not an exhortation, (save in so far as he exhorts them, by abiding in him, to continue his presence with them) but a promise. 5. Holiness and fruitfulness ought and will be so lovely and desirable in the esteem of true believers, that the hope of progress therein will persuade them to submit to the use of all appointed means, and particularly, to make much use of Christ; Therefore it is urged as a pressing Argument to abide in Christ, that unless they do so, they cannot be fruitful; And the urging of this as an Argument, is in effect the exhortation to fruitfulness, which afterward is further pressed and urged. 6. It is as certain that a person not abiding in Christ, for securing the state of his person, and for continual influence and furniture, cannot do good works, as it is certain a withered branch, cut off from a tree, cannot bring forth fruit: for, as the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me. 7. As believers are to study their own emptiness, so ought they to study the fullness of Christ, as able and willing to supply all their wants, if they abide in him; for, these two are held out together, that he is the vine, as they are the branches. 8. The more we study faith in Christ, and close and constant adherence to him, the more will we, not only be fruitful, but abound in fruit; for, He that abideth in me, and I in him, the same bringeth forth much fruit. 9. It is no easy matter to convince believers of their own insufficiency without Christ, but again and again self-conceit will lift up its head, unless it be frequently hammered down; therefore it is again needful to assert, without me ye can do nothing. 10. Whatever moral commendable actions men may do upon moral principles; yet unless a man's person be in Christ, he is utterly impotent to do a good and acceptable work; And whatever a regenerate man may do by the power of gifts, or habits of grace received; yet he cannot do it in a lively and acceptable way, without a constant dependence, and entertaining of communion with Christ; for, it is an argument why they should be, and abide in him, without me, or being separate from me, ye can do nothing. 11. It is not sufficient that men see their impotency to do greater or more difficult things without Christ, unless also they be convinced of inability to do the least thing; for, the assertion is, without me ye can do nothing. See 2 Cor. 3.5. 12. The sense of our inability is never rightly studied, when either we lie secure or discouraged under it, unless it be an argument inviting and persuading us to draw near unto Christ; Therefore, it cometh in here by way of argument pressing that they would abide in him, that they may have much fruit, for without me ye can do nothing.

The second Argument pressing the exhortation, is, an enlargement of what is said, v. 2. and taken from the danger of Apostasy, and which these Professors will incur, who being outwardly, by visible communion in Christ, do not evidence the reality of their inward fellowship, by constant adherence to him, and drawing virtue from him for fruitfulness, but do fall off and decline. This is held forth under the usual similitude, that as branches which do not incorporate with the tree, but do hang by it, or fall off, are by the vine-dresser cast away, and having withered a while, are gathered to be fuel for the fire; so rotten members who make Apostasy, are cut off from Christ, and in due time sent unto the pit. Whence learn, 1. As the case of these who are altogether without Christ is dreadful; so their case is much sadder who have been in Christ by visible Profession, and study not reality that they may abide. Saddest of wrath will look them in the face when they look out of Christ, and go from him; for, such is the threatening here against them that abide not in him. 2. Albeit no real Saints can totally and finally fall away and perish; yet the Elect have need that the danger of Apostasy, and the dreadful wrath following upon it, be laid before them, to make them afraid of defection; Therefore is this threatening laid before the disciples, to press them to their duty, albeit it will be only verified in the outward fruitless b • anches, who are to be cut off, v. • . And the propounding thereof to the disciples, doth not import they were of that sort, or that they could make total defection from Christ and grace; but only that there is an inseparable connection betwixt such Apostasy and wrath. And this intimation of the danger of Apostasy is one of Christ's means, whereby he makes the Elect to persevere. 3. As Apostates do voluntarily fall off, and choose to depart from Christ, so he doth cast them forth as fruitless branches, by giving them judicially up to their Apostate courses, (whereby Christ will disown them, as having no interest in him, his love and favor, according as they renounced him) if not also by their excommunication from the society of the Church; and all this as but an earnest of his rejecting of them forever; for, If a man abide not in me, he is cast forth as a branch. 4. Apostates, who are fallen off from Christ, and given up by him, will not only dry up in all their gifts and seeming graces, their performances and fair blossoms of professions; but shall grow worse and worse, and ripen in profanity by degrees, till the day come, wherein all their false hopes and peace, their carnal joy and sensual comforts, shall quite dry up and forsake them; for, as a branch cast out of the vineyard, so shall they wither. 5. Whatever Apostates may think they reap for the present, yet the issue of Apostasy will be eternal wrath and hell, which is only suspended till their cup be full; And in the last day all Apostates shall be sent thither together; for, they shall be as withered branches, which men gather, and cast them into the fire, and they are burned.

The third argument pressing the exhortation, (wherewith also the exhortation is repeated and further explained) is taken from the great advantage of access to God, and success in prayer, if they be, and abide in him. Whence learn, 1. As the communion betwixt Christ and believers is very intimate; so they who have attained to it, need frequent up-stirring to persevere in it, not only to prove the reality of what they have thereby, and that by continuance they may reap the fruits of communion, which they will not find at first, John 8.31, 32. But also because for the most part men are so ignorant of the way of constant employing of Christ in all things; so unwilling to deny themselves and depend; so ready to swell with conceit, if they have anything for present; And so hotly assaulted with temptations, if their faces be toward Christ; and kept so poor and empty in themselves, in Christ's deep wisdom, that they get not leave to run away from him; That they are every day ready to weary of this duty: Therefore it must be again recommended, that ye abide in me. 2. Albeit when a man hath fled to Christ, he may exercise him sharply, and permit him to be buffeted very sore; yet nothing doth warrant him to give over abiding in him, or to think that Christ will cast him off; for, whatever his dealing be, we are allowed to credit nothing to the prejudice of his Word, which still saith to such, Abide in me. 3. Such as do entertain communion with Christ, will not only be much conversant with his Word, but will study to have it deeply rooted and constantly settled in their heart, by faith, meditation and prayer; for, of such as abide in him, it is verified, my words abide in you. See Col. 3.16. 4. The way how such as have fled to Christ, to find communion with him, ought to take him up and find communion mutual, is, in and by the Word; for, on our part, when we are driven out of ourselves to be found in him, our only recourse is not to seek to climb up to heaven, or descend to the deep, but to lay hold on him in a word of promise, and to trust to it, whatever be the verdict of temptation, or sense or dispensations. And on his part; He is to be found in his Word, hid in our heart by faith, and being sought without his Word, he is sought without himself; and it is by his breathings on his Word laid up by faith in our hearts, that he sensibly evidenceth how near he is to us. Therefore, in place of his abiding in us, as the other branch of mutual communion, he puts the words abiding, to show that he is to be found only in his Word, and that they who have the Word abiding in them by faith, have him abiding in it. If ye abide in me, and my words abide in you. See Rom. 10.6, 7, 8. 5. As it is sense of need which driveth believers to Christ; so by their coming to him, their sense of need is not taken away, but rather augmented; their clearer light making greater discoveries, and enjoyments begetting much work and many errands; for, here it is supposed, if they abide in him, they will have yet more work for prayer. And indeed, it is by this means that he keeps them abiding in him, whereas otherwise they would be ready to run away. So that to grow in sense of need is not a mark of one wanting communion, but of the contrary. 6. Whatever be the wants and necessities of them who keep communion with Christ; yet abiding in Christ will breed them, that they can see no out-gate but by prayer, nor can they essay any other mean till first they go to God; for, Abiders in Christ are put to ask, and see the necessity and excellency of prayer. 7. As prayer is the only out-gate for abiders in Christ, so they are actual supplicants, and their keeping of communion promoveth prayer, the Spirit being a Spirit of prayer in them, and their keeping communion with him, making them delight to have many errands to him, that so they may be much in his company: for, of them it is said, ye shall ask. 8. Such as keep communion with Christ, will thereby find a conformity promoved betwixt God and their will, in the matter of their desires; so that in so far as they are renewed and hold, communion with him, their unruly lusts will be subdued, and their unlawful desires, whether for matter, manner, or end, will be laid aside, and they will acquiesce in the good pleasure of God, and seek the most excellent things; Therefore it is offered here, Ask what ye will; Not that men are warranted to pray for what they will, or to expect an answer in whatsoever they desire; but that in so far as they abide in him, and his words abide in them, their wills will be limited in asking, by his Word and Will, and the Spirit in them will make intercession according to the Will of God, Rom. 8.26, 27. Though otherwise their unrenewed part will be debording, and when they interrupt their communion, lusts will make their prayers muddy. 9. Such as keep communion with Christ will not only see their wants, and be put to prayer, but they will have an high estimation of the answer of their prayers, as a thing they cannot want; for, it is an encouragement to them, that it shall be done unto them. 10. A right sense of need in supplicants, and a due estimation of the hope of audience, is an argument to move them to entertain communion with Christ, and not to go far from him, lest they miss their help when they have most need; for, it is an argument, strongly pressing them to abide in him, that what they ask, shall be done to them. See Mic. 7.7. 11. Such as, entertaining communion with Christ, do conform their desires to his will, and present and prosecute them by prayer, though they were never so many, or difficult to compass; yet they shall get a good answer, and they, dwelling constantly in Christ's bosom, shall find it but a short step to go to God through him; and get audience in every particular need; for, ye shall ask, even, what ye will, and it shall be done to you. And albeit he may exercise supplicants for a time, for their good, yet they shall succeed at last, according to the tenor of the promise. See 1 Joh. 5.13, 14. Whereas the ill entertainment of communion makes us speed worse in our particular suits, even albeit the things desired be lawful.

In this and the two following verses, Christ doth press fruitfulness upon his disciples, which formerly he had recommended as the effect of keeping of communion, and as a strong motive to it. So that by these arguments he doth not only press fruitfulness in it self, but also doth more strongly urge them to keep communion with him, since fruitfulness (which is so commendable) cannot be attained without it. The arguments pressing fruitfulness are three; whereof the first, is, that it honoreth God, and the second (also in this verse) that it evidenceth unto them, and confirmeth them in their good estate and high privilege, of being his disciples. Whence learn, 1. Christ abhorreth all pretences of keeping communion with him, which doth not appear in effects; for this end it is, that he is not content to press abiding in him, unless he press fruitfulness also, as the true evidence thereof. 2. Such as would prove themselves to hold communion with Christ, ought not to rest satisfied with flowers and leaves of a profession and external shows, but must study for solid fruit and good works; for, he requireth fruit. 3. True members of Christ ought to abound with fruit, even all the fruits of the Spirit, Gal. 5.22, 23, 24. (Not pleasing themselves with some few that they would cull out, neglecting others, 2 Cor. 8.7. nor seeking most after what may please or adorn themselves, neglecting the really best things, 1 Cor. 12.31) And studying chiefly to abound in these fruits, which the dispensations of the time and their own stations, in their several relations, call for, Rom. 12.15 1 Pet. 3.1, 2, 3, 4 5. Therefore it is required that there be much fruit. And albeit truly fruitful souls, as sometime they find no fruits of God's dispensations toward them, so they fin • e not themselves abounding in fruits of duty Yet if they be sensible of their barrenness, and it be matter of lamentation and humility that they are so, and that they do not keep communion with Christ to make it otherwise; if they seriously desire fruitfulness in duty and under dispensations,; and do not rest on any measure they have Christ will look on them as having much fruit, and they are bound to believe fruit, when they do not see it. 4 As Christ sought his Fathers glory in all he did, so true believers, who keep communion with him, will be tender of, and dearly affected with God's honor, and what may promove it; And will be ashamed of self-seeking, or want of zeal for God, who by many favors hath proven himself a Father, and purchased them that they may be for his glory; for, as this prevailed with Christ, so he propounds it as a strong argument to move his followers to study fruitfulness, Herein is my Father glorified. 5. Fruitfulness, especially when we abound in it, (otherwise men may get through, who do not honor him as they ought) doth indeed honor God; As evidencing his fullness and fidelity to his own, Psal. 92.13, 14, 15. As begetting high thoughts of him in their hearts, who participate of this his bounty, Joh. 16.14. And, as drawing in others to glorify him, Matth. 5.16. 1 Pet. 2.12. for, however, some think they glorify him by a naked profession, and others are so presumptuous, as to pretend to glorify him by persecuting his servants, Isa. 66.5. yet saith Christ, Herein is my Father glorified, that ye bear much fruit; So that they have need to look to it, who by their barrenness would reproach him, as if he were a wilderness, Jer. 2.31. 6. How contemptibly soever men think of a relation to Christ, Joh 9.27, 28. Yet it is the high dignity of sinful men to be disciples to him; Therefore it is held out, as a sweet encouragement, to be my disciples. 7. Such as are disciples indeed, will need daily confirmations that they are so; And will look on it as a privilege whereof they ought daily to assure themselves, and make evident to others that they have right to it, by submitting to be taught by him, and following his directions daily: for this is the force also of the argument pressing them to their duty, ye shall be my disciples, that is, not made disciples, for that goeth before fruitfulness, but confirmed that they are such indeed, Joh. 8.31. and the world convinced of it, Joh. 13.35. Which is in its own kind as needful as to be a disciple; for, they who are admitted to that privilege cannot but daily feed upon it, and need daily confirmations of it; their good condition not permitting them to sleep, but cherishing tenderness in them. 8. Albeit our fruitfulness do not merit heaven, nor be any cause of our good condition; Yet it is the way to happiness, and the infallible evidence of our good condition and estate; for, So (by bearing fruit) shall ye be my disciples.

The third argument pressing fruitfulness, is, that hereby they continue in his love. For understanding whereof, albeit his love, wherein we are to continue, may be understood of our love to him, as a special effect of communion with him, and of his love to us, which he so much commends, ver. 9. And as a root of fruitfulness and obedience, which is enjoined, ver. 10. And it is true indeed, That love to Christ is one of the fairest fruits of faith and communion with him; That love must be the root of well-doing, and is never idle, but must be about obedience, Joh. 14.15. That the faith of his love to us cannot but beget love to him; That Christ delights to be loved by us, and therefore exhorts unto it; and, that he requireth constancy and continuance in this love, as, if it be sincere, it will be constant. It is true, I say, these points are sound, and arise from this exhortation and purpose annexed to it, so understood. And it is not sit to restrict the interpretation of Scripture, where it may be taken largely; Yet the purpose and scope in this place, seems chiefly, if not only, to lead us to understand it of his love toward us, in the assurance and sense whereof we are to continue, and which we are to entertain by tender walking. And so, in the words. 1. He propounds the greatness and matchlesness of his love to them, ver. 9.— 2. Upon this he inferreth, that it was their duty, by all means, to entertain the sense of that his love constantly, and not to forfeit the right, or loose the sight of such a jewel, ver. —9. 3. (To press the point of fruitfulness) He assureth them there was no way to abide in this love, but by tender walking, which he further confirm, from his own example, who by obedience did continue in his Fathers love, ver. 10.

From ver. 9. Learn, 1. It tends to the advantage and comfort of these who have fled to Christ, to know that he is dearly beloved of the Father, and therefore the Father cannot but be well pleased with them in him; Therefore doth he tell them, the Father hath loved me. 2. Christ, being beloved of the Father, is a storehouse to receive, and a conduit to convey that love to his people through him, as his assigns and members, and he doth himself love them; for, the Father hath loved me, and I have loved you. 3 The love of Christ toward his own is matchless, and can be resembled by no love on earth, but is like the Fathers love to him, as being eternal, sincere and intimate, in comprehensible infinite, and unchangeable, as the other is; for, as the Father hath loved me, so have I loved you, compareth 10.15. 4. It is not enough, in Christ's account, that he hath matchless love toward his own, unless they also know of it, and he persuade and assure their hearts thereof, notwithstanding the sense of their own unworthiness; and their mistakes in measuring his love by themselves, who are but shallow creatures; Therefore doth he take pains to assure them, that so have I loved you. 5. Such as are assured of the love of Christ, and are sensible of the matchlesnesse thereof, will be most tender of entertaining the sense of it, and for a world would not provoke him to withdraw it: Therefore, from the former intimation of his love, he inferreth, not only as their duty, but what will be their practice, if they study it rightly, continue ye in my love. And this he premits as a forcible motive to press them to fruitfulness. See Cant. 2.7. and 3.5.

From ver. 10. Learn, 1. Christ's matchless love to his people ought not to turn them idle, nor doth disengage them from duty; But he hath imposed a yoke upon them, which should be sweet because imposed by him; Therefore, with his love, he intimates that he hath service for them, my commandments. 2. The sense of Christ's love begets a love to him, which will not be idle, but very laborious; for, to be beloved, and to keep his commandments, go together. See 1 Thes. 1.3. 3. As obedience is an evidence of our love to Christ, so it is the mean of keeping us in the sense and assurance of his love to us, without which we are but deluded; for, If ye keep my commandments, ye shall abide in my love. See 1 Joh. 2.5. 4. True fruitfulness, and tender walking in the sense of Christ's love to us, must appear, not in service of our own devising, but what he prescribes; and in obeying the commands, no • out of fear only, but out of love to Christ; for, to bear much fruit, ver. 8. is here explained, to keep the commandments, and, my commandments. 5. Christ hath fully performed all that was enjoined him to do, and suffer, as the surety of believers; for, in this he is a wonderful pattern and mirror of obedience; I have kept my Fathers commandments. See Chap. 17 4. 6. Christ by his obedience to the Father doth continue in his love, and is not out of Court, but in a capacity to make sinners welcome through him; for, saith he, I abide in his love. 7 Christ, in his great love to his people, hath essayed these duties and means of entertaining the love of God, which he prescribes unto them; That so he may make their way easy by his going before them; may sympathize with them in their hard services, may engage them not to decline to follow such a leader, or the way he took for attaining special favors; and, may by his perfection cover their infirmities, so that through him they may have that success which he himself had: For these ends doth he urge their duty from his own example, even as I have kept my Fathers commandments, and abide in his love. And particularly, that they may not seek another way of entertaining the Fathers love, then he walked in, and that he may assure them, their weak endeavors through him should keep them in the Fathers love, as he by his perfect obedience did abide in it. 8. Such as would entertain the love of God, ought to look on Christ's example, not only as an engagement to obedience in general; But as a pattern to be imitated particularly, in what is imitable; And namely, in his humility and self-denial; his submission to the Fathers will, his meekness in suffering, his cheerfulness and delight to do the will of God; his universal and constant obedience, &c. for, so much also is imported, that they should keep the commandments, even as I kept, &c. that the practice was not only an engagement, but a pattern to them.

This verse contains the last particular in this part of the Chapter, wherein (by way of conclusion) Christ points out his scope in all this doctrine, (which also holds true of the whole Word of God as it is spoken to believers, Joh. 20.31. with 1 Pet. 1.8) For whereas by these many and pressing exhortations, they might readily be discouraged, and mistake him; Therefore he declareth that his aim in all this was to have his joy abiding in them, in a full and constant manner, and that therefore he had pressed communion with himself, and fruitfulness flowing there from, as the way to attain and entertain such a mercy. And so it is a new argument to fruitfulness, that so they may promove and secure their own true joy. Whence learn, 1. Christ's dealing and speaking to his people, may seem, ofttimes, so contrary and cross to his great scope, as they will readily mistake him, unless himself expound what he aims at; Therefore must he declare for what end he hath said this, These things have I spoken to you, that my joy may remain, &c. as being a thing they could not well discern of themselves. 2. Christ doth allow on his people joy and rejoicing, on his own terms, and in his order; for, this is his scope here, that my joy might remain in you. 3. Believers, in laying hold on their privilege of rejoicing, ought not to look on their worth of deserving, but on his allowance, and what he hath purchased, and will confer upon them; for, so much doth he intimate (as a part of the meaning) when he calls it, my joy, by way of purchase, allowance, and gift, and therefore your joy, by right. 4. Whatever believers may apprehend in Christ's sharp dealing and doctrine, or whatever be Christ's nearest end in it; Yet ultimately it tends to testify his care of their welfare, and to further and advance their true joy; for, These things (even pressing exhortations to difficult duties, and sharp threatenings, which could not but humble and exercise sensible souls; Even, these things) have I spoken unto you, that my joy may remain in you. See Chap. 14. 28. 5. Albeit the joy of believers be Christ's purchase and free gift; yet it is allowed upon none, but these who walk in the ways of fruitfulness and obedience, as an evidence of their good estate and interest in him; for, These things, concerning fruitfulness, tend to their joy; So that the joy of willfully fruitless souls is but delusion, (albeit they who are humbled in the sense of unfruitfulness, may rejoice in free grace offered in the Covenant, 2 Sam. 23.5.) and our laziness is a great obstructer of our joy. 6. As believers will disdain to rejoice in anything beneath Christ; So, albeit they do evidence their interest in joy by fruitfulness; Yet they will be far from rejoicing therein; Only it leads them up to rejoice in him, who is the author of all, and with wh • m they are assured they hold communion, by their fruitfulness; Therefore also unto fruitful disciples, it is called my joy, namely, a joy in him, and not in their own fruitfulness, far less in other carnal things. 7. Christ doth allow unto believers not only flashes and fits of joy, but a constant solid uninterrupted joy; for, his will is, that my joy remain in you, whereas the wicked's will wither. See Phil. 4.4. 1 Thes. 5.16. 8. If believers would make more conscience of tender walking, and of constancy in fruitfulness, their joy would be more constant and less interrupted: for, fruitfulness, which he hath been pressing, is the mean to attain this end, that my joy remain in you, whereas by barrenness they over-cloud their own good condition. 6. The joy of believers in Christ, is in itself a full joy, needing no other carnal joy to be added with it, to fill the heart: being a joy that will bear out under all discouragements; and, a joy far different from the worldlings joy, which is full of heaviness. Prov. 14.13. for, so it is here called, a full joy. 10. Believers, within time, do never taste so much of spiritual joy, but more is allowed, and more is to be expected in the way of tender and fruitful walking; for, his scope in exhorting to fruitfulness, is, That your joy might be full, yet fuller, not in regard of the object, but in their sensible enjoyment thereof. 11. Whatever be the small measure of joy believers do enjoy, by reason of their fruitlessness, diffidence, discouragement, and straitening in their own bowels, and how oft so ever that they have be interrupted; Yet it is Christ's purpose and aim to have their joy constant and full, and he will not give over till it be so; for, his ultimate scope, in his dealing with them, and his doctrine to them, is, that your joy might be full, as it will be at last, Psal. 16.11. Matth. 25.23. And herein it differs from the joy of the wicked, which ends in heaviness, Prov. 14.13.

Followeth, to ver. 18. the second part of the Chapter, wherein Christ singleth out one particular fruit of mutual love, which in this verse he enjoineth, and presseth from his own example. Compare Chap. 13. 34. Doct. 1. Albeit Christ require that we study an universal obedience, and fruitfulness in all that he hath commanded; Yet it is his will, we be carried most toward these fruits which are most excellent and necessary; for this cause it is, that, having formerly pressed fruitfulness in general, he now descends to press this one particular fruit. See 1 Cor. 12.31 — 2. The true touch-stone of our communion with Christ, and of fruitfulness in the duties of his service, is, the conscientious performance of duties of the second Table; Therefore doth he insist so particularly in this duty of mutual love, as a mean to evidence the reality of their fruitfulness. 3. Of all duties to our neighbor, and, particularly, of one Saint to another, love is the most excellent, as being the sum of the law, the fountain of all other duties, and the mean of making believers useful each to other; Therefore, doth he require this in particular, that ye love one another. See 1 Cor. 12.31. with Chap. 13.1, 2, &c. Rom. 13.8. 4. It is a sufficient obligation to mutual love, that Christ hath commanded and enjoined it, who must be obeyed, whatever our inclinations be; for, saith he, This is my commandment, that ye love one another. 5. Christ love to believers is both an obligation unto mutual love, and a pattern of it. And whoever would be sure of his love to them, ought to study mutual love, as a fruit thereof: Therefore, saith he, Love one another, as I have loved you. This will persuade us to love even them who are base, unprofitable, who have wronged us, &c. as he did.

That Christ may enforce this duty from his example, he doth commend his love to them (which they are to imitate) from several evidences thereof. Whereof the first (in this verse) is, his laying down of his life for them. Which being the greatest evidence of friendship among men, Rom. 5.7. doth set out the greatness of his love to them; And that so much the more, as though they were friends in his purpose when he died for them, and were to be reconciled and brought into friendship by his death, yet they were then in themselves enemies Rom. 5.8, 10. Whence learn, 1. Christ will let no opportunity slip, whereby he may unfold his heart, and manifest somewhat of his love to his people; Therefore, in pressing this duty of mutual love, he insists on such arguments as may not only press it, but may also aggree with his principal drift in this Sermon, which is, to let out his tender heart unto them. 2. Such as would make right use of Christ's love, ought to be much in the study thereof, and to know distinctly what it is; Therefore, doth he insist to commend his love, that the example may be more binding. 3. Christ's love to believers is so large, that we cannot comprehend or take it up, but in resemblances and comparisons; Therefore must he set it out here by the shadow of the love of friends. 4. Christ did really lay down his life for, and in place of, his people; They standing guilty before the Tribunal of divine justice, He, as their surety by the covenant of Redemption, was surrogate in their room, their sins being charged on him, and they set free; for, he laid down his life for his friends. See Isa. 53.5. 5. The benefit of Christ's death is intended only for his friends, who are chosen of God, and given to him to be reconciled and made friends; for, he laid down his life for his friends, and them only. 6. Christ's laying down his life for his people, is the clearest mirror, wherein to read his love; for, he proveth that he had loved them, in that he laid down his life. 7. Christ's love, in dying for his people, doth shine in this, that although they were enemies in themselves; Yet he had a friendly respect to them, and did follow them, till he drew them into a covenant of friendship; for, this doth commend his love, that he laid down his life for them as friends, though they were enemies. 8. Christ's love to his people is the most matchless of loves, and essay whom we will, none will bid so much for us or our love, as he; Therefore doth he commend it as singular, greater love hath no man then this, that a man lay down his life for his friends, yet he had done this, and more also, in that he had done it before they were brought into actual friendship with him.

Before Christ proceed to another evidence of his love and friendship, he takes occasion to apply this privilege of his dying for his friends, to them, upon condition of their obedience: Hereby commending this his friendship, as worthy that they should assure themselves of an interest in it, by friendly carriage and obedience on their part; which makes way for the exhortation to mutual love in particular, which he afterward resumes. Whence learn, 1. Christ's offers of friendship are never esteemed of as they ought, unless we be stirred up thereby to make sure an interest therein, on right terms; Therefore doth he take occasion to urge them to make sure of such a privilege. And indeed, even disciples are not rashly to lay hold on it, but upon sure ground • . 2. There is a real friendship made up betwixt Christ and believers, consisting in an intimate conjunction and unity, harmony and aggreement in mind and will, sympathy and fellow feeling, mutual delight in the fellowship of one another, communion in estates and conditions, &c. Therefore, saith he, ye are my friends. See 2 Chron. 20.7. Isa. 41.8. Sam 2.23. 3. Friendship with Christ doth not disengage his friends from duty, nor will they so far miscarry, as to neglect obedience as bond-servants; for, these two will go together, to be my friends, and to do what I command you. 4. As friendship obligeth to obedience, so only friends to Christ can obey rightly; Friendship will carry them through the hardest of duties, and will make them cordial, cheerful, zealous, universal, and constant, in their obedience; for, in this respect, also, do these go together. 5. Albeit Christ will not over-drive his friends in his service, yet his dominion over them is unlimited, and he will have them to decline nothing which he shall be pleased to enjoin; for, they must do whatsoever he commandeth. 6. Obedience unto God is a true evidence of friendship with him; And they who, having fled to Christ, do yet keep themselves in the posture of servants, and are willing to do service to him, he will esteem of them as friends; for, ye are my friends, if ye do whatsoever I command you. See Jam. 2.23.

A second evidence of Christ's love, (and a reason why he changeth their style from that of servants usual to him before, Matth. 10.24. Joh. 13.16. into that of friends ) is, his communication of secrets and of his counsel with them, unto which no mere servant is admitted by his Master. For understanding of this, Consider, 1. While he refuseth to call them servants anymore, but friends, it is not to be understood, as if they were henceforth to be exempted from obedience, or from being servants indeed; For in the former verse, and v. 20. we have both name and thing of servants continued. But the meaning is, they were not to be mere servants, but friends also, and used like friends. 2. This also cleareth what is said, that a servant knoweth not what his Lord doth, Namely, that common and ordinary servants in the world, though they know so far of their Lord's mind, as to understand their duty, yet they are not admitted on their Masters secrets, Nor to know his purposes in what he employs them about. But the Disciples were privileged servants, who were admitted to know the counsel of God revealed to Christ. 3. While it is said, that henceforth he changeth their title, it is not to be understood, as if they were not friends before; yea, he calls them so with an eye to their after sufferings, Luk. 12.4. But that now being to remove, he lets out his heart and good-will more fully. 4. As for Christ's revealing to them all that he had heard of the Father, compare what is said, Chap. 14.25, 26. Only, it is not to be understood of that infinite treasure of knowledge communicate from the Father to the Son, as God; But he speaks here as the Prophet of the Church, sent out to reveal all things necessary to salvation, whereof he kept nothing back. Doct. 1. Albeit Christ's followers ought to be his servants, as being created, and espeeially, as being redeemed by him, and because of the many benefits conferred on them daily; yet by being servants, they are friends also, in regard of intimate communion and tender usage; for, I call you not servants, but I have called you friends. 2. The dignity of believers is a growing dignity; so that the longer they follow Christ, they will know more of the high privileges allowed by him upon them; for, this cause, saith he, Henceforth I call you not servants, but I have called you friends; and so after his resurrection he goeth higher, and calleth them brethren, John 20.17. 3. Christ hath many sweet encouragements and proofs of his love abiding his people in a time of trial, which they will not get at another time; Therefore he reserveth this sweet style till the time of their sad trial by reason of his departure. And therefore it is given them before, when he speaks of their sufferings, Luke 12.4. 4. Christ's love to his people is not diminished by his bodily departure from them, but rather he thereby takes occasion to let out more of it; Therefore also doth he choose to call them friends, now when he is to remove. 5. In so far as believers list themselves to be servants to Christ, they must stoop to be ignorant of what he pleaseth not to reveal; and must bless him that they know their duty, and should go about it, not enquiring into the reasons of it; for, this is the lot of servants, (though disciples be advanced to get more, when their Master pleaseth, ( A servant knoweth not what his Lord doth. 6. All the Fathers counsel, and what is needful for us to know, is faithfully revealed by Christ to his Apostles, and by them to the Church; for, All things that I have heard of my Father, I have made known unto you. 7 As the Apostles were admitted into great friendship, in being taught the mind of Christ; so it is an evidence of Christ's friendship to his people, that they understand the counsel of God in his Word, and that the secret of the Lord is with them, to clear their Election unto them; to make them know and esteem the mysteries of the Kingdom of God; to make them discern the secret of his favor and good-will, notwithstanding their unworthiness, and many thick clouds; to clear his purposes in his strange working in the world; and, to clear their way in dark steps and cases: And all this by his Word, made clear and lively to them by the Spirit; for, this is the reason why he calls them friends, which is true of all believers in their measure, as of the Apostles in theirs; for, all things that I have heard of the Father, I have made known to you.

A third evidence of Christ's love is held out in three particulars, each of them following upon another, 1. That his mercy had prevented them in their election, both eternal unto salvation, and their effectual calling as the effect thereof, as also unto the office of Apostleship. 2. That being chosen, he had appointed them to bring forth much and remaining fruit, in their private stations, and public callings. 3. That for anything they needed to enable them to be fruitful, they should have access to the Father through him, for obtaining thereof. Whence learn, 1. Such as are true believers, and have indeed given up themselves to Christ, to do him service, ought and will have a singular estimation of Christ, preferring and exalting him in their hearts above all other things; for, ye have not chosen me, is not an absolute denial, but, on the contrary, imports they had done so, only in respect of order he had chosen them before. See Phil. 3.12. 2. It is naturally incident to all men, to dispute in their minds against the freedom of God's grace, and to be ambitious to have matter of boasting in themselves, and to see somewhat moving God to let out his love upon them; Therefore must Christ not only assert his choosing of them, but remove any conceit of their choosing him first; ye have not chosen me, &c. 3. Whatever debate there be in this matter, yet our Lord is the preventer of all good in us, both by his eternal election, and by effectual vocation, as also by predeterminating concurrence and influence to every good work in particular; for, ye have not chosen me, but I have chosen you. See 1 John 4.10. 4. As no man may take any office to himself in Christ's Church, unless both the office be appointed by him, and they appointed and called to it; so the reason why he calls any to do him service in a particular office in his Church, is not any worth in them, but his own free grace, who furnisheth them and setteth them to work; for, this holds true also of their office; ye have not chosen me, but I have chosen you. 5. Such as God hath chosen to eternal life, and effectually called, are likewise ordained to serve Christ, and bring forth fruit to him, in their private stations, and public employments; Therefore, it is subjoined, and ordained you that ye should bring forth fruit. 6. Such as Christ hath honored with a Ministerial charge in his house, ought not to loiter in it; nor to please themselves with an high conceit of their own dignity and advancement: But it should be their care to spend themselves, in gaining souls, and bringing in fruit to Christ: for, this holds true of the Apostles in their calling in particular, I have chosen you, and ordained you that ye should go and bring forth fruit. See Matth. 28.19. 7. Albeit believers, and Christ's servants, be bound to their duty in their stations and offices; yet their fruitfulness depends not on their diligence, but upon Christ's commanded and appointed blessing; for, this, I have ordained, (or put, and appointed you to go and bring forth fruit, imports not only that he had appointed them to endeavor fruitfulness in the use of means, but that he had appointed fruitfulness to follow upon their endeavors. See Eph. 2 10. Acts 13.48. 8. The fruits of a man's carriage and calling which Christ approveth of, must be real and solid, not empty and evanishing; for, it is fruit that may remain. 9. The solid fruits which believers and Ministers bring forth, shall not be lost, but they will remain to God's glory, and their own good, nourishing and confirming their faith and hope, and confirming Ministers in their calling, that they are approven of God in it; for, thus also their fruit remaineth, in its use and effect. 10. Whosoever are faithfully studying to be fruitful in their calling, and particularly, honest Ministers, will find many humbling wants in themselves, for carrying through in it as becometh; Therefore it is subjoined to the former, that they will be put to need prayer. 11. Such as truly discern their own inabilities and wants, will find no help for them, but by prayer to God, nor any access to God in prayer, but through Christ; for, they will be put to ask the Father, and that, in my Name, saith he. 12. It commends Christ's love to his people, that when he emptieth them, that they may be sent to God through him, they shall not be disappointed, but get a good answer, were their difficulties never so many, or so great; for, this is an evidence of his love, Whatsoever ye shall ask of the Father in my Name, he shall give it you. 13. Albeit it be only of free love, and through Christ's merit, that the prayers of believers do find access; yet their fruitfulness is the way, wherein to come speed; as evidencing their persons to be reconciled, their condition to be good, and that they seek not things from God, to consume on their lusts, Jam. 4.3. but to enable them to more fruitfulness; for, this depends on the former, that your fruit should remain: that whatsoever ye shall ask, &c. he may give it. Where fruitfulness is commended as the way to come speed, and yet no merit to be placed in it, but the supplication put up in Christ's Name.

Christ having thus commended his love to them, as the pattern and motive of their duty; he doth repeat and resume the former exhortation, v. 12. and presseth it over again by way of conclusion from the former grounds. Whence learn, 1. Mutual love is a duty of great importance, and very excellent in the sight of God: Therefore doth Christ so oft repeat and inculcate it. 2. Our hearts by nature are very dull in taking up our duty, and very untoward and averse from the duty of mutual love; for, so much also doth the inculcating of this exhortation, teach us. 3. Such as take a full and serious view of Christ's love to them, cannot but see themselves engaged to mutual love, and to be without excuse, if they neglect it; for, upon the former grounds he here repeateth it, as a duty that cannot be declined. 4. The duty of mutual love is very comprehensive, and containeth many duties in the bosom of it, to which love will stoop and condescend; Therefore Christ exhorts to it, as to many duties; These things I command you, that ye love one another. See Rom, 13.8. 1 Cor. 13.4, 5, 6, 7.

Followeth the third and last part of the chapter, wherein Christ, that he may yet more excite them to mutual love, doth forewarn 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, to v. 22. Which in the following purpose he further confirmeth, and vindicates them against all stumbling blocks and exceptions.

In this verse their case is intimate that the world would hate them; unto which is subjoined the first argument of encouragement, taken from his own example and lot, so assuring them that in their sufferings, they had fellowship with him, who was hated of the world before them. Whence learn, 1. As believers may look for love from Christ and Saints, so they must expect trouble and hatred from the world; for, unto the former doctrine, concerning Christ's love, and their duty to love one another, it is subjoined, that the world will hate you. 2. The worlds hatted of believers is a strong argument to persuade them to love one another; for, this is also subjoined as an argument to press mutual love, that they are sure to meet with hatred from others. And indeed, when love decayeth, God useth to kindle it up by storms of persecution, which cause Saints to draw together. 3. Christ is a faithful Master, who will hide from his servants nothing of their danger and difficulties; and it may assure us of the reality of his encouragements, that he giveth so free warning of dangers: Therefore, doth he faithfully warn them here. 4. Persecution ariseth from men's worldly dispositions, and their being of the world; and all who are so, are fair to be cruel persecutors, as they have opportunity; for, the world hates you, saith he. 5. As the persecution of Saints floweth from implacable malice in the world against them: so whoever do hate godliness, and the godly for its sake, they are already engaged in a course of persecution, and will go a further length, as they have permission and opportunity; for this cause doth he comprehend all their persecutions and sufferings under the name of hatred, as being a persecution in God's account, and the rise of all the worlds cruelty. 6. Hatred and persecution from the world, is a very hard and difficult lot to Saints, unless Christ do encourage them against and under it; Therefore doth he not only forewarn, but arm them also. 7. Such as would bear out under sad lots, ought to be well acquainted and study seriously the condition of Christ and his Church in all ages; and what they know, Christ will put them to it, to improve it; Therefore, doth he appeal to their knowledge in this matter of their encouragement, ye know, &c. 8. Christ is the prime object of the worlds hatred, and they who hate his members, do hate himself first, and them, because of somewhat of him in them; for, saith he, it hated me, before it hated you. 9. As it is a great encouragement in suffering times, to know that believers before us have met with the like lots, Mat. 5.12. So, in particular, Christ's going before us in enduring the worlds hatred, may exceedingly encourage sufferers, Heb. 12.1, 2, 3. For, hereby not only is his great love commended, who would offer himself to an ingrate world, Luke 23.34. But it serves further, to guard our hearts against the calumnies cast upon us in our sufferings, since he, who was innocent, and the Lord of glory, was persecuted under the notion of a Samaritan, and what not? To point out our dignity, that we should be made conform to our Head, were it but in suffering, and that we should be served heirs to that enmity that began at him, and which lights on us for his sake: To assure us of his sympathy, in whose quarrel we are embarqued, and who drank of that cup himself: To assure us how easy this suffering will be, he having essayed it before us, (as nothing will prove hard to a believer which Christ hath once tasted of) so that we need no more but to follow him to the spoil; and, to assure us of the victory, since he hath already triumphed over the worlds hatred in our name. So much is held forth, for the comfort of sufferers, in this Argument, If the world hate you, ye know that it hated me before it hated you.

The second argument of consolation is taken from what their suffering from the world may evidence▪ unto them; Namely, that they are not of the world, but chosen out of it, and therefore the world hates them; whereas if it were otherwise with them, the world would love his own. So the force of the Argument, is, partly, that they behooved to make for trouble, as being inevitable, considering they are not of the world; and partly, their suffering from the world was so clear an evidence of their good condition, that they ought not to be discouraged at it. What Christ saith, that the world would love his own, doth not contradict the frequent experiences of wars, contentions and emulations, among men of the world. For, 1. If we compare the hatred they carry toward their own, with what they have against the godly, it is nothing so violent and extreme. 2. They dister not in contrary general principles and ends, but only in contrary lusts, and when the interest of one interferes with another, and crosseth it. 3. They do easily agree in hating the godly, as Herod and Pontius Pilate did. 4. Albeit some wicked men hate some wickedness, yet it is not a pure hatred, but for their own corrupt ends. Doct. 1. There are in this world two seeds, who stand in opposition one to another, and betwixt whom there is a conspicuous difference; for, there are some of the world, and some not of the world 2. The difference betwixt the godly and the world is not of the godly's making, but doth slow from God's free grace; for, ye are not of the world, but I have chosen you out of the world, by eternal election, and actual vocation, whereby they are made not to be conform to this world, in judgment, affections and practice. 3. Christ by his free grace can make a great change in men, and make excellent vessels out of the vilest matter; for, saith he, I have chosen you, to all this dignity and excellent condition, out of the world. 4. Saints, being separate from the world, and their courses, must expect to be hated by the world, upon that very account; and that because the world hates God and his image in them, and they cannot endure to be condemned by the light that shineth in the godly; for, because I have chosen you out of the world, therefore doth the world 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.

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 entreated then he was, both in their person and Ministry. Whence learn, 1. Christ's words are not spoken at random, 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 hour of temptation 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 arm 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. Christ's 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 terms of servant and Lord, that thoughts of the one and the other may persuade 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 Christ's account, and in the account of godly Ministers, who cannot but be sadly afflicted with the ill success of their Ministry; 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 believers, 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.

The fourth Argument of consolation is taken from the goodness 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 believers, and particularly, of faithful Ministers, to own and avow the Name of Christ, his truth and glory, whatever befall them; for, their suffering for his Names sake, importeth that they stand for it. 3. The great quarrel of the world against believers, 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, easy, when we consider our mercy to be honored 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 Christ's servants, or do persecute them for its sake, but they bewray their gross 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.

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 subjoins 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 die, that the • 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 cloaks of hypocrisy, or pretexts of ignorance, necessity, infirmity, &c to hide from themselves and others the odiousness 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 temptation, 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 cloak for their sin. 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 cloak for their sin, and yet do sin on.

The second aggravation of their sin, is, that their hatred of him is joined 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 cross 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 conjoined 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 Ambassador; and, who is in him reconciling the world by the Word of the Gospel; Therefore, whereas Christ's being hated by the Pharisees, who gave out themselves to be so eminent for God, might seem to rub on himself, he removes and retorts this, saying, He that hateth me, hateth my Father also.

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 with 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, rendering them inexcusable. It is only to be marked, That however many miracles were done by many before him, yet his did surp • sse them all, for number, variety, kind, (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. Christ's condescending to prove what he was, and to confirm his doctrine, by unparalleled 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 God's singular power in, or, with, any of his, will not gain 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 minds) and yet hated. 4. The clearness 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 subjoined as following seeing; they have both seen, and hateth both me and my Father.

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 connection of the prediction with the event compare what is said on Ch. 12.37, 38, 39, 40. Only Hence learn, 1. The eying of God, and his decree and providence about hard lots, is a mean to make them more easy, and less stumbled at; for hereby we are encouraged to believe that there is more in them, then we can see, and that nothing cometh to pass without him: Therefore doth he guard against their stumbling at his lot, by pointing out a decree and providence in it, intimate long age. 2. The comfortable sight of God's purpose and providences about his people, is only to be found in Scripture, and when it is found agreeable to a Scripture way; Therefore doth he remit them to see this, in what was written in their law. 3. It is a sad case, when men's greatest dignities contribute to aggravate their iniquity, as it will be with the abusers thereof; Therefore, doth he call the Scripture, their law (of which title, see further on ch. 8 17. & 10.34) to point out their great sin, whose privilege it was to enjoy the Word, Rom. 9.4. and yet were persecutors, rather accomplishing what was foretold of persecutors, then obeying the directions thereof. 4. The Scriptures are of infallible verity, and may be leaned to, in what they declare, promise, or foretell; for, This cometh to pass, that the word might be fulfilled that was written in their law. He will see nothing of it unaccomplished. 5. Christ hath been a very sweet subject to the Church of the Old Testament, to think, speak, and sing of him; for, by many citations applied to him, it is apparent he hath been much in their mind. 6. Christ's sufferings are a very sweet meditation to Saints in their troubles, as assuring them of a sympathizer, and that the sting is taken out of their sufferings; Therefore, David in the Psalms, speaking of his own sufferings, doth so often look out of the sufferings of Christ, as this and other citations make manifest. 7. It evidenceth the worlds malice against Christ and his followers, that their innocence cannot shelter them from their cruelty; And it is Christ and his people's encouragement, that their malice and cruelty is causeless; for, so much is imported in the Scripture cited, as it relates to David and Christ both, They hated me without a cause. See Psalm 109.4.

The third and last argument of consolation, obviating this scandal, is, That however he had suffered injustly, & lien under many aspersions cast upon him by the world, and much hatred of his person and doctrine from them: Yet all these should be wiped off by the coming of the Spirit, who should testify of him, and make his person and doctrine to be acknowledged in the world. And they themselves should be enabled to bear witness concerning him, having been with him from the beginning. As for the conjunction of the Spirits witnessing and theirs, it is thus to be understood; That the Spirit being poured out on them, should enable them to bear witness of him, and should be assisting to them therein; partly, by his extraordinary work upon themselves, and the miraculous works accompanying their doctrine; and, partly, by accompanying their testimony with conviction upon many, and with his inward seal upon the hearts of believers.

From v. 26. (omitting what hath be • n said of this Comforter, and Spirit of truth, on Chap. 14 16, 17.) Learn, 1. As the Father and Son are two distinct persons in the Godhead, so the Holy Ghost is the third person, who proceedeth from the Father and the Son, for, he is sent, and cometh and testifieth, which are things proper to a person; and he proceedeth from the Father, and the Son sendeth him from the Father, which necessarily supposeth his proceeding from him; because this order of operation and sending by the Son from the Father, followeth upon the order of his subsistence. 2. The great doctrine of the Gospel, is, to hold out Christ, what he is, that men do not mistake or calumniate him, but may embrace and believe in him; for, in this, all these witnesses must concur, to testify of me. 3. The doctrine of the Gospel, concerning Christ, is so great a mystery, that it is very hardly believed and received in the world; for, so much is imported in that there must be so many witness. So 1 Tim 3.16. it is a mystery, that he is believed on in the world. 4. Neither the hearing of Christ himself preach, nor the sight of his glorious miracles, will work on a people, without the concurrence of the Spirit poured out: Therefore, albeit Christ had these witnesses. v. 22, 24. yet it is needed further, that the Spirit testify of him. 5. The Spirit of the Lord did sufficiently vindicate Christ's glory, and confirm the truth of the Gospel, by his miraculous operations in the primitive times; for, by this mean, was Christ testified of, and to this doth Christ remit his disciples for their encouragement. 6. Not only did the Spirit afford sufficient matter of confirmation and conviction, in these his extraordinary operations, but where he pleaseth to carry these in on hearts, he will either make men savingly acknowledge the excellency of a despised Christ, or, at least, convince them thereof; for, this prediction, He shall testify of me, imports, not only that he shall afford sufficient matter of testimony, but, that eventually also it should be, one way or other, effectual on many.

From v. 27. Learn, 1. The Spirit bea • eth no testimony unto Christ, but with, and according to the testimony given by the Apostles in their doctrine and writings; for, they are conjoined here, he shall testify, and ye also shall bear witness. See Act. 5.32. 2. It is the great work, and high honor, of Apostles and Ministers, to commend Christ, and to bear witness of his excellency, against all calumnies, prejudices, and misconstructions, of one or other; for, it is their work, to bear witness 3. Such as would be faithful witness-bearers of Christ, have need of much of the Spirit, to enable, assist, and accompany them; Therefore, the one must go before, and with the other, he shall testify, and ye shall bear witness. 4. It may confirm our faith in embracing the Apostles testimony of Christ, that what they delivered concerning him, they were eye and ear witnesses thereof, and they intended not to deceive us; as may appear from the nature of their doctrine, so cross to our humors; by their not seeking their own ease or interest in preaching it; by not going into corners with their testimony, but avowing openly what was openly done, none daring refute them; and, by their harmony among themselves; for, they are sit witnesses, because ye have been with me from the beginning. See 1 Joh. 1.1. Hence it was that only such a one was chosen to supply Judah's room, Act. 1.21, 22. 5. As God admits any of us to know anything of Christ, we are bound to witness the same, in our places and stations: for, so much may this general teach us, ye shall bear witness, because ye have been with me, &c.

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 subjoined, as not to stumble at it, when it came to pass. Whence learn, 1. Christ speaks nothing to his people at random, but what he hath well digested as needful for them, and which they should accordingly ponder and esteem 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, unless also we take notice of his scope in speaking of it; which ofttimes 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 Christ's person, doctrine, way of dealing, &c. occur as stumbling blocks in the way of professors, to make them fall and turn out of the way; And particularly, affl • 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 apostasy. 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 temptations and prejudices may seem to plead for stumbling at Christ, in a day of trial; Yet it is most necessary that professors 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 professors, 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 cross, and encouragements against the same) is a sufficient guard against offenses and scandals at the cross; 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 believers, that he hath an eternal purpose and effectual providence about these things which he can foretell before they come to pass. 2. He guardeth this intimation with so many encouragements and antidotes in the Word, as it cannot prove deadly to them that improve 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 deter them from apostasy. 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.

In the second place, he more particularly expresseth what sufferings they were to meet with, not naming every particular kind of suffering, but instancing in two of the saddest kinds thereof, which may comprehend all the rest, as inferior 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 warns them of, foretelling that they may look for excommunication from the Jews 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 reproach, their persecutors, through blind zeal thinking it acceptable service, and a sweet smelling sacrifice to God, to put them to death. In speaking of excommunication and death, he subjoins death to the former, as sadder then it; Not because it is simply sadder to die, then to be cut off from the society and privileges of God's people (if their excommunication had been such) But because in this case their excommunication was unjust, and therefore the less to be regarded. And albeit they did suffer death also unjustly; Yet it was more sharp, in respect that death is naturally bitter to men, and because that by death, they were cut off from doing service to their Master, whereas they might go on in their work, notwithstanding the sentence of excommunication. For it is further to be considered, That (beside that this sentence was eminently unjust, in regard of the cause, being for preaching in the name of Christ) the Jews after their rejecting of the offer of Christ, that was first to be made unto them, Acts 13.46. did become no Church, and so had no power of Church-censures, and consequently, any they inflicted were nul in themselves. And however they had continued a Church, yet the Apostles being general officers, they were above the reach of any particular Church power. And consequently, however such a sentence might now affright them to think of it when they were rude and ignorant, and afterward it might be some trial, in so far as it did render them odious and suspected to them who could not discern aright, and so put some stop to the success of their Ministry: Yet the sentence being null, they might warrantably go on; Yet not at all leading a preparative to any particular Ministers, to contemn the sentences of a true Church; upon their own alleagance of the corruption thereof, and of the injustice of the cause of the sentence, as may be cleared from what is said. Doct. 1. As persecution and the cross do usually accompany Christ and his followers; So general resolutions for afflictions are not of any worth, unless men also lay their accompt, and resolve on what in particular they may meet with; Therefore doth he warn them particularly what they may expect, that they may accordingly be resolved. 2. Such followers of Christ as would be armed indeed, ought to resolve that they will meet with, not one, but many trials, of all sorts; and that they may be essayed with the utmost violence, that men's malice can invent, or their power in Church or State can reach, either in an orderly, or tumultuous way; Therefore doth forewarn them of variety of particular trials, and that in the greatest extremity. 3. A fixed resolution, through the power of Christ's grace, may carry a Saint through the greatest difficulties he can meet with; for, all these are propounded as things they may g • t digested in their resolutions. See Act. 20.23, 24. 4. Followers of Christ may lay their account, not only to be persecuted by Pagans, or openly profane men; but even by Church-members, yea, and Church-guides or they who pretend to be so; for, whereas he had f • retold them of the worlds hatred, Chap. 15.18. Now he explains it, that even they who have power to put out of Synagogues, would be against them. 5. Albeit a Church censure, unjustly inflicted, and by them who are no Church, o • have no such power, be of no weight before God, yet it is an afliction, requiring much resolution in the sufferers, that persecutors account themselves not only a Church, but the only true Church; yea, and are very eminent in power in it; and do account Christ's suffering followers, not worthy to have •• ome in it, but that they ought to be excommunicate, for in this respect he propounds it as a trial to be digested by them, They shall put you out of the Synagogues. 6. When followers of Christ have tasted of lesser sufferings, they are not to sit down there, but to lay their account that they may meet yet with sadder, and by bearing lesser troubles, they are to prepare themselves for greater; Therefore doth he subjoin a violent death, as a trial to be expected after they are excommunicate. 7. The consideration of sadder sufferings which Saints have endured, and ourselves may meet with, ought to sweeten lesser trials, and make us digest them with the greater moderation, and will do so, if we be preparing as we ought, for these sad things; Therefore doth he teach them to swallow up the thoughts of excommunication, with apprehending what sadder things they should make ready for. They shall put you out of the Synagogues, yea (or, but) the time cometh that they shall kill you. 8. As no extremity of torment can justify men in denying Christ and his truth, nor will prevail with them who love and cleave to him, to do so; So followers of Christ ought to prescribe no measure of sufferings for themselves to endure, less then a violent death it self, for Christ's cause: Therefore doth he require that they have a resolution even to be killed in this quarrel, whosoever killeth you. 9. Death it self were easy to be digested by Saints if so be the quarrel and their integrity were clearly owned; But they must resolve to have shame and ignominy accompanying their cross, to be buried under ignominy and calumnies, as if they were malefactors, and their cause to be traduced, as unjust, odious, seditious, &c. for, this is the bitter sting of their suffering, that persecutors pretend they are for God, even in persecuting them, whosoever killeth you, will think that he doth God service. See Heb. 12.2. 10. Corrupt and erroneous men may have much blind zeal in their false way, which is very furious and violent, and the cause of much cruelty and blood-shed against true professors; for, from this zeal doth their cruelty flow, whosoever killeth you, will think that he doth God service. 11. It will never justify men's actions, that they have good intentions in them, or do follow their blinded conscience and zeal; But they may grossly err under these pretexts, unless what they do be warranted by the Word; for, they had all these pretences who killed the Apostles, who so ever killeth you, will think that he doth God service.

In the third place, he subjoineth two lenitives and encouragements to sweeten this hard lot, and make them digest it: The first (in this verse) is taken from the Original & cause of persecutors malice; which is their ignorance of the Father and him; Of which chap. 15.21. Doct. 1. Persecutors of God's children, as taking no notice who they are, do bewray their ignorance of God and Christ▪ at least in so far as they persecute, were they never so good otherwise; for, and these things will they do unto you, because they have not known the Father nor me. 2. Men who are, and continue ignorant of God and Christ, are in hazard to turn persecutors, if they have the temptation; for, this being the cause of persecution, it is no wonder the effect follow upon it. 3. Albeit it be in it self a sad case, that so many men pretending to be for God, should yet be ignorant of him and his Son; yet it should sweeten the sad cup of sufferers, that they know their persecutors are so ignorant; for, the quarrel may comfort them, they need not fear them who are not approven of God; and, if he be not known, they should not take it ill, if they be not acknowledged for what they are, 1 John 3.1. therefore doth he comfort them, by letting them see this ignorance of persecutors.

The next lenitive and encouragement (in the beginning of this verse) is, that this prediction should be useful and comfortable to remember it, when it came to be accomplished. Whence learn, 1. As, much is heard by God's people, whereof they reap little profit, till affliction bring them to remember it; so, in particular, afflictions will bring the doctrine of the cross to remembrance; for, when the time shall come, you may remember that I told you. 2. It is most necessary, that God's people be forewarned, in peaceable times, of approaching trouble; if not for any present use they get of it, yet because of what it may produce afterward; for, These things have I told you, that when the time shall come, ye may remember. 3. However predictions of trouble by Christ may be ready to sadden the hearts of Saints: yet the prediction being compared with the event, and the remembrance thereof when it comes to pass, is very comfortable: The prediction thereof before hand, serving to acquaint us therewith before it come, that we may be disposed for it, by a voluntary resolution, and patience: serving also to prove him to be the Omniscient God, and that he hath a providence in our troubles, and is not an idle spectatour thereof; And the certainty of his predictions, being verified in the matter of trials, may assure us of the certainty of what he foretells concerning our deliverance, Zech. 8.14, 15. Therefore is this given them as an encouragement; But these things have I told you, that when the time shall come, you may remember that I told you of them.

In the fourth and last place (in the end of the verse) Christ having told the usefulness of foretelling this now, doth obviate an objection, and give a reason why he gave warning no sooner. Namely, because he was with them, and so, as they were tender and weak, needing his bodily presence; so, he was the great Butt of men's malice in that time, and they lurked safely under his shadow. Albeit Christ had formerly inculcate, that disciples behooved to take up their cross, & had told them much of their hard lots, when he gave them their first Commission, Matth. 10. yet he saith, These things I said not to you at the beginning. Not only because they were a while with him, even before he had said so much to them, and before they were called to the Apostleship; nor yet only because he gave them now, v. 2. a more distinct and particular intimation of the kind and degrees of their suffering, then at any time formerly. But, chiefly, what he formerly foretold at a distance, he now foretells as things they were shortly after his removal to be essayed with. Doct. 1. Christ is a prudent and tender guider of his followers, and knoweth the fit seasons of tender usage, of general intimations of troubles at distance, of putting them in mind to make for approaching trouble, and of laying the cross actually on; for, so much is imported, in his not telling his disciples at the first, what he now tell them; and they afterward met with. 2. His not telling his disciples these things at the beginning, because he was with them, may serve to teach us, in all ages. 1. Christ is so tender of his followers weakness, that he will not put them to hard essays till they be confirmed, and trained, and fitted for them; Therefore did he at first stay with them as a Tutor and Safeguard, and trained them up with seeing sufferings endured in his person, till they themselves were confirmed; See Matth. 9.16, 17. so that when Christ puts Saints to trials, they may reckon they are fitted for them, unless they have neglected the opportunity, or do for present cast away their confidence. 2. Christ's presence is the only sweet shelter and safeguard against troubles and storms; for, as he gave them an easy life while he was with them, Mat. 9.15. so, in all cases, his spiritual presence will arm sufficiently against trouble, if not to prevent it, yet to take the sting out of it. 3. It may encourage Saints in their sufferings, that Christ is the great object of the persecutors malice, and they for his sake. So that if they could reach him, they would not care for them; for, so much appeareth, in that while he was with them, they had no present use for the doctrine of sufferings, as any way like to fall on them. Doct. 3. When Christ hath trained his people, till their strength grow up, they may expect that after his sweet presence and sensible consolations, they will meet with a storm; for, now he tells them of that as near approaching, which he said not at the beginning. 4. Saints, after long sparing, may expect their trials will come thick and threefold upon them, and that their being under one trial will not be a shelter to hide them from another; for, now he is not to be with them, which was a trial sad enough, and they are to make for other sad sufferings, at the same time. 5. The Lord may so order, as to send afflictions on his people, when they seem to be worse provided for them, and yet they shall be better borne through, then if it had been otherwise; for, it might seem very unseasonable to them, to tryst their trials with the time when they should want his bodily presence, and yet he made them in a better condition, when deprived of his bodily presence, and having trials, then when enjoying it and wanting trials; as the event did prove.

Followeth, to v. 29. the second part of the chapter, wherein, Christ by several encouragements, comforts them against his departure. Unto which, in these verses, he premits, 1. The repeated intimation of his departure to him that sent him. 2. A reprehension of their not making use of, but rather abusing this intimation, in that they did so give up themselves to sorrow at the news, as they neglected the opportunity of informing themselves concerning his departure, and whither he went, which might have been of special use to them.

From v. 5. Learn, 1. The sensible and sweet enjoyments of Saints are not permanent, but subject to changes while they are within time; for, I was with you, v. 4 But now I go my way. 2. Whatever violence was used toward Christ, in his removal out of the world; yet his departure was voluntary in his own due time, after he had done his work, and not till then; for, saith he, I go my way, and that, now, having done my work, and not till now. 3. Christ and his followers never want sufficient considerations to beautify and sweeten their saddest lots, and to swallow up the bitterness thereof; Therefore doth he point out his sufferings in lovely colors, I go my way to him that sent me, which takes in the whole passages of his removal, in his death, burial, resurrection, ascension, and glorification; And this was a most comfortable sight of it, both to himself, who after his toile, was to triumph with his father, and to them who were hereby taught, that he had finished his work, and was to be exalted for their good and behoof. 4. As men ought not to undertake employments, unless they be sent of God to do them; so they who are entrusted by him, must again appear before him, to give an account of their trust, and to be rewarded by him, if they have been faithful; for, herein Christ is our pattern, who being sent of the Father, doth now go his way to him that sent him, to give an account of his commission, and to be glorified with him. 5. It is a sweet consideration to these who are exercised about the absence of Christ, to know where he is, and whither he is gone, that so they may know where to find him, what to do in his absence; and, what advantage they may reap by his exaltation; for, he propounds this as the great and needful case to be resolved, Whither goest thou? 6. It is our great fault, that we can reckon ou • l • sse by God's exercising of us, but are not careful to see the advantages therein; for, they studied enough upon his going away, but nothing upon thi • , wherein the advantage lay, whither goest thou? 7. It is not enough to look upon our sufferings in their present bitterness, unless we look also upon the issue of them; for, so much d • th Christ teach us in his own case, that they should not only consider that he did go, but whither he did go 8. The issue of Christ and his followers troubles, is not easily discerned by us; nor can we understand it, without his teaching, for, it is he who must re •• lve that question, whither goest thou? and it must be asked at him. 9. Christ is most willing to teach his people, what may be for their instruction and comfort, and will quarrel when they do not put him to it: for, he quarrelleth, that none of you asketh me, whither goest thou? 10. It is the great sin of Saints to trifle away their time, and, particularly, not to improve short opportunities of enjoying Christ, and before a storm; that they may get somewhat to fit them for it; for it is his challenge, that knowing he was to depart shortly, they passed away that moment in sorrow and stupidity, not emproving the present opportunity of his company, to resolve cases, which might be comfortable to them, when he was gone. Now I go my way, and none of you asketh me, whither goest thou? Where he insinuateth, that it was their duty to be throng and busy, during that moment. 11. Men may seem to be somewhat busy about important cases, and in seeking resolution of great difficulties, who yet in Christ's account are but really idle; for, albeit Peter did propound this very question to him chap. 13.36. yet he challengeth, none of you asketh, &c because he did not so ask as seeking the right use of the resolution, to be confirmed in the exercise of believing, or informed concerning the effects of his departure for that end; but only in a way of carping, and presumptuous boasting of his own strength.

From v. 6. Learn, 1. As it is no wonder Saints be, ofttimes, exercised with sorrow under the apprehension of trouble; so it is most usual for them to keep no moderation in their sorrow, but to let loose the reins to themselves in it: for, sorrow filled their heart. 2. Christ approveth not of immoderate sorrow in his followers, did the cause and rise thereof seem never so lawful; as being an imputation on him, as if he were a cruel Master, and a mean to defer others from his service; Therefore doth he challenge them for this, sorrow hath filled your heart. 3. It is the great weakness of Saints, that, in their distempers, they turn even the good Word of God, which is spoken for their encouragement, into matter of grief and sorrow; for, saith he, because I have said these things unto you, sorrow hath filled your heart. This intimation tended to guard their hearts, and the news contained what was useful and comfortable for them, v. 7. and chap. 14.28. and yet they filled them with sorrow. 4. A great cause of Saints excessive distempers under the dispensations wherewith they are exercised, is, because they are too much addicted to sense; so that if it be not satisfied with the outward or inward sensible comforts, which sometime accompany Profession and Religion; or if they be deprived of what is sensible, sweet and pleasant to them, they account all to be gone; whereas believing is more comfortable and useful: And, because they look for great things in the world, and therefore are confounded with disappointments of their expectations; for, it was upon these grounds these news did so afflict them: They were exceedingly taken up with his sensible bodily presence, and hoped to be advanced in the world by him, when he should come to that temporal Kingdom which they dreamed of; And therefore could not endure to hear of his removal, which deprived them of their present enjoyments, and future carnal hopes. 5. Immoderate and excessive sorrow is exceeding sinful, (as for other reasons, so) because it stupifieth men, and layeth them by from needful duty, to which they are called in their difficulties; for, he reprehends their sorrow, not only in it self, but as it caused that sinful negligence, which he re • rehends, v 4 None of you asketh me, Whither goest thou? But because I said these things unto you, sorrow hath filled your heart.

From this to v. 16. we have the first encouragement, whereby Christ sweetens these sad tidings, and labors to mitigate their excessive sorrow. The encouragement is taken from the promise of sending the Holy Spirit, to compense the want of his bodily presence: Concerning whom, 1. He asserts in this verse, that they could not partake of that mercy, but upon his removal. 2. In the following purpose, he propounds the benefits to be expected by the Spirits coming, beyond what they enjoyed by his bodily presence, that so they might be induced to submit to his departure, as making way for the Comforters coming.

In this verse Christ asserts that, however they relished the news of his departure; yet it was expedient, and for their behoof, that he should remove. Which he cleareth, by showing the necessary connection betwixt his departure, and the Spirits coming, who is so excellent a gift. This he instructs, both negatively, that if he did not go away, the Spirit would not come; and positively, that upon his removal he would send him unto them; which is not to be understood, as if they or others could not, or had not received the Spirit before his Ascension; But that the Spirit was not to be poured out so largely upon the members, till after his exaltation and glorification, who is their Head, as chap. 7, 39. Doct. 1. Christ's dealing may be very expedient and useful, when yet it is very unsatisfactory to sense; for, what filled their heart with sorrow, is nevertheless expedient for you, saith he. So that he is to be Judge of what is good for us, and not we ourselves. 2. We are, ordinarily, so addicted to our corrupt sense, that the usefulness of an afflicted and humbling condition is hardly believed, even out of Christ's own mouth; Therefore must he so strongly assert it, I tell you the truth, it is expedient. 3. As all Christ's Word is of infallible verity, so we are to look on it as such, that it may comfort us under afflictions, and uphold us against the testimony and apprehension of our sense; Therefore doth he lead them to lean on this, as their support, under all temptations to the contrary, I tell you the truth, it is expedient for you that I go away. 4. As Christ doth nothing for, or to his people, but what is useful and profitable for them; so he is so tender, as not to withhold what is useful, because it satisfieth not their sense, but is grievous to their flesh; as knowing well, that what is profitable will be pleasant in end, however they look on it for present; for, it was of his mercy, that since it was expedient he went away; therefore he did go, let them resent it for present never so sadly. 5. Christ's people and their welfare are so dear to him, that in all that he did, and that befell him, and in all the changes of his condition, he was still doing and minding that which was for their profit, for, as it was because it was expedient for them, that he came to earth, and stayed in it; so he went away again, not because he was weary of them and their company, nor yet only because he was to be glorified himself, but, because it is expedient for you that I go away, and be exalted into glory. 6. The Spirit of God, as he is largely communicate under the Gospel, is so sweet an Advocate and Comforter, that his presence may compense the saddest of losses, were it even of the bodily presence of Christ; for, here it is insinuate, that he is such a gift, as it is a great favor to want Christ's bodily presence, to make way for his coming; And that, because he is that Comforter, by way of excellency, above that comfort they had by his bodily presence, and who can comfort believers in all places at once, whereas his bodily presence was confined to one place; Therefore, saith he, If I go not away, the Comforter will not come, but if I go, I will send him. 7. As Christ's bodily presence is not the most powerful and refreshing way of comfort, however it was needful in its time, and refreshful in its measure; so believers are not capable of the full consolations of the Spirit, but by the removal of his bodily presence out of the world; for, not only did he, by his death and going out of the world, merit it, and he must be glorified, and enter into his Kingdom, before his members participate so largely of his fullness; but they were so dull while he was with them, that they could not be capable of these comforts, till they were weaned from a bodily presence, and exercised with trouble; Therefore, saith he, If I go not away, the Comforter will not come. So that they who doat still on a corporal presence of Christ, do thereby stop the way of the comforts of a spiritual presence, 8. Christ, by sending of the Spirit after his Ascension, doth not only prove himself true God, the second Person of the blessed Trinity; from whom (as from the Father) the Holy Ghost proceedeth and is sent; But also, That as Mediator, justice is satisfied by his death; That he, as the Head of believers, is glorified, chap. 7.39. and entered in possession of his dignity. Acts 2.33, and, That being thus exalted, he is still mindful of his brethren. So much is imported in this, If I depart, I will send him unto you. 9. Christ being now exalted, there is free access to partake of the Spirit, by all these who do employ him for that effect; for, being departed, he will send him to them who ask him.

The benefits to be reaped by the Spirits coming, (which would richly compense his departure) are three; The first relates to the world, whom the Spirit will convince of three great points, sin, righteousness, and judgment; which being here named only, are distinctly insisted upon in the three following verses, and the grounds upon which they shall be convinced of everyone of them, and the evidences thereof, produced.

For clearing of this purpose a little, Consider, First, as for the Act here ascribed to the Spirit, of reproving, or rather, convincing, I take it to import, not only his offering and affording sufficient means, which might convince men, but also the success of these means, and his effectual and actual convincing of them thereby; And that not only by illuminating them with knowledge, which may be without conviction; nor yet by bearing in challenges and reproofs only, for there may be challenges and reproofs without through conviction; But further, by arguing them out of their principles and grounds to a contrary opinion, (as the word imports) and bearing in of truth so, as they are put to silence, and cannot in reason gainsay it.

Secondly, as for the object of this work of the Spirit, by the world, who shall be convinced, I understand men in the world; and particularly, men in the state of nature, and yet unconverted, whether they be elect or reprobate, and that not a few, but many of them: All which are frequentlie expressed in Scripture by the name of the world.

Thirdly, as for the nature, scope and tendency of this work of conviction, what it shall produce or tend to, there is some difficulty 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 witness 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 Christ's 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 saddened 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 success; they being but weak men; their Master, for whom they stood, but despised, as a seducer and mock King, even among the Jews; 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 easy. 2. This being Christ's 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 extrinsical 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 Satan's 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, holiness, 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 self 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