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SERM. « not come unto you; but if I depart, I will send CxcvIII. « him unto you.

endly the happy consequence and effect of the

coming of the Holy G

f the Holy Ghost: " and when he is

he shall reprove the world of sin, and of o come, he ihall repro

teousness, and of judgment." I shall a briefly as I can explain both these.

First, the necessity of Christ's leaving the world, in order to the coming of the Holy GHOST : i nevertheless, I tell you the truth; it is expedient for “ you that I go away: for if I go not away, the o comforter will not come unto you; but if I de66 part, I will send him unto you.” That it is the Holy Ghost which is here spoken of, and that as a person and not as a quality, or power, or virtue, is plain from our SAVIOUR's discourse all along this fermon, in which he is spoken of under the notion of a person, and that in as plain and express terms as CHRIST himself is. As the FATHER “ fent « CHRIST;" so he is said " to send the HOLY " GHOST;" as CHRIST is said “ to depart," fo the Holy Ghost is said " to come;" as CHRIST is called “ an advocate," so the Holy Ghost is said to be “another advocate;" CHRIST our advocate to plead our cause with God, he Christ's advocate to plead his cause with the · world, chap. xiv. 16, 17. “ And I will pray the

6 FATHER, and he shall give you another com« forter, that he may abide with you for ever." And who is that? “ even the SPIRIT of truth.” And chap. xv. 26. “But when the comforter is come, · whom I will send unto you from the FATHER, “ even the Spirit of truth.” And in the verse immediately after the text, “ howbeit, when he,

“ the


" the Spirit of truth, is come.” But expresly, SERM. chap. xiv. 26. he is called “ the Holy Ghost: CXCVIII. “ but the comforter, which is the Holy Ghost, “ whom the FATHER will send in my name, he " shall teach you all things."

All the difficulty is concerning the word wapáxantos, which our translation renders “ the comforter.” 'Tis true indeed, that the verb wapaxantã is of a very large and unlimited signification; it sometimes signifies “ to comfort,” very frequently “. to preach, es teach, and exhort,” and sometimes " to plead a's « an advocate the cause of another.” And this seems to be the proper notion of the word wzpáxantos, in this place, " the advocate or patron of a cause.", one that pleads for the party accused. And in this sense, and no other, CHRIST is called our wapáxana Tos, or “ advocate with the FATHER,” i John ii. 1. " If any man sin, we have an advocate with the « FATHER, Jesus CHRIST the righteous." And as CHRIST is “ our advocate with the FA« Ther" in heaven; so the SPIRIT is CHRIST's' abvocate here on earth, and pleads his cause with the world. And it is very observable, that this very word “ paraclete,” though it be not an hebrew, but a greek word, is frequently used both by the chaldee paraphraft, and other jewish writers, in this sense of an advocate. And that this notion of the word agrees best with this place, I shall clearly shew, when I come to the second head of my discourse, namely, to thew the happy consequence and effect of the coming of the Holy GHOST, viz. the convincing of the world how injuriously they had dealt with CHRIST, and the clear vindication of his innocency, which is the proper office and work of an advocate.




SERM. Having thus fixʼd the notion of the word wapáxircxcviii. tos in this place, we will now enquire what necessity

or expediency there was, that CHRIST should leave
the world, in order to the coming of the HOLY
Ghost: « it is expedient for you that I go away:
“ for if I go not away, the advocate will not come
« unto you; but if I départ, I will send him unto
“ you."!....
-. And of this I shall give an account in these two
particulars : : :
• I. From the method of the divine dispensation, in
the redemption and falvation of man by JÈ sus

II. From the rational suitableness, and congruity of this dispensation. '

I. From the method of the divine dispensation, in the redemption and salvation of man by JESUS CHRIST. Thus the scripture tells us, that God in his infinite :wisdom had design'd and order'd things, that the Son of God should come into the world, and live in a mean and abject condition, that he should be “ despised and rejected of men," persecuted and put to death; and that as a reward of all this submission and suffering, he should be raised again from the dead, taken up into heaven, and placed “ on " the right hand of the majesty on high; and that in the triumph of his ascension, he should « lead " captive” death and hell, and all the powers of darkness; and being enter'd into the higliest heavents, and " set on the right hand of God," as an act of power and royalty, he should send down his HOLY Spirit in miraculous gifts upon men, for the conviction of the world, that the doctrine which he commanded his apostles to publish to all nations was from


God. And therefore the apostle St. Paul tells us SERM. expresly that the communication of these gifts of the cxcvi. SPIRIT was the proper effect and confequent of our LORD's exaltation, and one of the first acts of royalty which he exercised, after he was possess’d of his glorious kingdom, Eph. iv. 7, 8. where speaking of the various gifts of the Spirit, “ unto every one of us, faith " he, is given grace, according to the measure of the 6 gift of CHRIŚT." For which he cites the prediction of David, Pfal. Ixviii. 18. " Wherefore he so faith, when he ascended up on high, he led capti“ vitý captive, and gave gifts unto men.” And “he “ gave some apostles and some prophets, and some 66 evangelists, and some pastors and teachers.” So that we plainly see, that this was the difpenfation of God, and the method which his wisdom had pitched upon, that our LORD should first leave the world, and be taken up into glory, and then fend down the Holy Ghost, in the plentiful effusions of mira, culous gifts. So this evangelift exprefly tells us in another place, which gives great light to this text, Johó vii. 39. “ But this, (fays he) spake he of the “ SPIRIT, which they that believe on him should 6. receive : for the Holy Ghost was not yet given, " because Jesus was not yet glorified.” Implying, that according to the divine disposal, it was ordered first, that Christ should be glorified, and being invested in his kingdom and glory, that then he should do acts of grace, and like a king at his coronation, fcatter and dispense his gifts among men, by fending down his Holy SPIRIT among them. And accordingly we find St. Peter, Acts ii. after that the Holy Ghost came down upon them, giving this account of it; ver. 32, 33, « This Jesus hath

U 4


SERM.« Gop raised up, whereof we all are witnesses : XCVI. " therefore being by the right hand of God exalted,

“ and having received of the FATHER the proo mise of the Holy Ghost, he hath shed forth “ that which ye now fee and hear;” meaning the gift of tongues; so that he resolves it into the dispensation of God, who had thus designed and ordered things. And therefore in the

Second place, I shall shew, that this dispensation is very congruous and suitable to the divine wisdom. For as it was convenient, that the Son of God should assume our nature, and come into the world, and dwell among us, that he might reforın mankind, by the purity of his doctrine, and the pattern of his holy life; and likewise that he should suffer death, for the expiation of sin, in such a manner, as might not only advance the mercy, but assert and vindicate the holiness of God, and testify his great hatred and displeasure against sin; so likewise after he had thus abased himself to the lowest degree of meanness and suffering, it was very suitable to the divine goodnels, to reward such great sufferings with great glory, by raising him from the dead, and taking him up into heaven; but it was not fit, when he had left the world, that the great work for which he came into it, should be given over, and come to nothing, for want of effectual prosecution, without any fruit and effect of so much sweat and blood. And therefore, though " it hath pleased the Lord to bruise him, “ and pụt him to grief," as the propheç expresseth it, yet the divine wisdom had so order'd things, that after 6 he had made his soul an offering for sin, he « should see his feed, and prolong his days, and th 6 pleasure of the LORD should prosper in his

s hands;"

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