One Hundred Select Sermons, New Testament · Sermon 22
SERMON XXII.
JOH. 14.18.
I will not leave you comfortleſs, (or Fatherleſs) I will (or do) come unto you.
There is nothing which is pleaſing in the enjoyment, but it is as ſad and uncomfortable in the loſs and deprivation: Thoſe things which we are willing to keep, we are loth to part with, and lament when they are taken away from us. Yea, not onelyonly in the actual deprivement, but likewiſe as well in the fears, and apprehenſions, and expectations aforehand. This was the caſe at this preſent with the Apoſtles and Diſciples of Chriſt; they were now made ſenſible of his likelineſs to remove from them, which was very grievous and irkſome to them in the very thoughts and reflections upon it: And here now in this preſent Chapter does he endeavour to ſatisfie them about it; and more particularly here in this Verſe of it, which I have now at this time read unto you; by anſwering them, That for his part he would not leave them altogether deſtitute, but would comfortably provide for them to their beſt contentment and ſatisfaction. I will not leave you comfortleſs, I will come unto you, &c.
IN the Text it ſelf there are two General Parts conſiderable: Firſt, the Condition of the Diſciples upon ſuppoſition of Chriſts removal from them; and that was ſad and comfortleſs. Secondly, the care of Christ for them in reference to ſuch a condition, and that was, not to leave them, but to come unto them.
We begin with the former, viz. the Diſciples condition, upon ſuppoſition of Chriſt removal, and that is here expreſt to be ſad, or comfortleſs. Chriſt foreſaw, that his departure from them would put them into a very uncomfortable condition; and ſo indeed it would, and had cauſe to do. I will not leave you comfortleſs; therefore if I ſhould leave you, you would be comfortleſs; that's implied in it: Thoſe that are deprived of Chriſt, are deprived of comfort, &c. I will not leave you comfortleſs, but I will come; Therefore you are likely to be comfortleſs unleſs I come. Thoſe that are without the Spirit of Chriſt, they are in a ſad and comfortleſs condition, no true comfort indeed but from the holy Ghoſt, &c. The word which is here tranſlated Comfortleſs, is in the Original Text Fatherleſs, or Orphans, as we have it in the margent, becauſe ſuch perſons as thoſe commonly are ſo. Children that are deprived of their Parents, their condition is commonly ſad, if we look upon it ſimply in it ſelf. And therefore it is a very fit expreſſion to ſet forth any ſpiritual deprivation, which is taken from ſuch a reſemblance: And thus was this now here in the Text, of the Diſciples, in their deprival of Chriſt, they were like ſo many poor, helpleſs, deſolate, and fatherleſs children, de prived of their natural parents. Look what ſadneſs or ſorrow ye would conceive in ſuch as theſe, the ſame was now likewiſe incident to the Diſciples, in this condition which was now coming upon them, and likely to befall them.
And that eſpecially in theſe following conſiderations. Firſt, as deprived of his Doctrine, and thoſe heavenly Truths which dropt from him, whiles he was reſident and abiding amongſt them. Our bleſſed Lord and Saviour, whiles he was converſant here upon earth with his Diſciples and other men, he was very full of his Divine Inſtructions; and for his Apoſtles eſpecially, he did declare many myſteries to them: Now therefore was it ſad for them to become deſtitute of him as a Teacher. To want the benefit and advantage of ſuch a Maſter and Inſtructer as this was, muſt needs very much affect them; eſpecially according to the nature and quality of the things themſelves wherein they were inſtructed, which was, concerning the eternal welfare, and happineſs, and ſalvation of their Souls. We know how apt ſometimes we are to prize it, to have one to teach us but ſome common Art, or Trade, or Myſtery and Profeſſion in the world; we count it a priviledge to enjoy it, and an inconvenience to be deprived of it; and how much more then muſt it needs be ſo here, as to this Myſtery of Religion and Chriſtianity; the mysteries of the kingdom of Heaven, which our bleſſed Saviour made known to his Diſciples. To you it is given (ſays he) to know the myſteries of the Kingdom of Heaven, but to others it is not given, Matth. 13.11. He ſpake to the multitude in parables, Whiles he ſpake to his Diſciples more plainly.
Secondly, As by Chriſts removal from them they were deprived of his Doctrine, ſo of his Counſel, which he was uſeful in to them. They needed not onelyonly information in regard of their judgment, but alſo direction in regard of their practiſe; which is that alſo (as much as the former) for which Children ſtand in need of their Parents, and which Fatherleſs Children are reſtrained of. This was another thing wherein our Saviours departure was ſo irkſome to them; they were now by this means likely to be to ſeek in many things in which he was wont to adviſe them. As oyntment rejoyceth the heart, ſo doth the ſweetneſs of a mans friend by hearty counſel, ſays Solomon, Prov. 27.9. And ſo no queſtion but the counſel of our bleſſed Saviour did thoſe who were about him, and partakers of it. It was a great comfort and refreſhment to them, in their doubts, and ſcruples, and troubles, and the afflictions which they were ſubject unto, to have ſuch an one as he was to ſettle them; and conſequently the deprival of it muſt needs make them very ſad and comfortleſs.
Thirdly, The loſs of his Example, and the benefit which came by that likewiſe. That was another very great evil and inconvenience to them. As long as our bleſſed Saviour was amongſt them, and converſing with them, he taught them not onelyonly by his Doctrine, but by his Converſation; he gave them an example that they ſhould follow his ſteps; and his whole life was no other than a continual Document to them, and Pattern which he ſet before them. Now it could not but be very grievous to them likewiſe, to be deſtitute and fall ſhort of this, which they did by his going away from them. In all theſe reſpects were the Diſciples now likely to be comfortleſs, and afterwards proved ſo occaſionally from Chriſts departure from them, as to the withdrawing of his corporal preſence. They were ſad, as thoſe that had loſt a moſt ſweet and uſeful Friend, and one that was every way profitable and beneficial to them; ſor inſtruction, for direction, for imitation, and every thing which was lovely. And ſo it may be likewiſe with any other which are ſtill in the like condition: The likeſt that is to it of any thing is the deprival of the outward Ordinances and Means of Salvation, and of thoſe that ſhould diſpenſe them to us. This (according as they may be eſpecially) is in a ſort and in a manner to be deprived even of the preſence of Chriſt, which is eſpecially conſiderable in theſe matters. Since ye ſeek a proof of Chriſt ſpeaking in me, ſays the Apoſtle Paul to the Corinthians, 2 Cor. 13.3. and it is Chriſt that walks in the midſt of the golden Candleſticks, Rev. 1.13. The diſpenſation of the Ordinances, it is the preſentment and manifeſtation of Chriſt to ſuch perſons as are made partakers of it. And on the other ſide, the want of them is the withdrawing, as it were, of his preſence. Now this (to bring it home to the Text) it is a very ſad and uncomfortable buſineſs, where it happens ſo to be; even as of Children deſtitute of their Parents: it is not onelyonly as of Sheep without a Shepherd, but alſo as Orphans without a Father, as it is here expreſt unto us: and not onelyonly here alſo, but elfewhere; foreign, as we find the word uſed, 1 Theſſ. 2.17.
Now the ſum of all is this, That we now for our particulars ſhould accordingly be affected with it, and lay it to heart; thus the Diſciples were here, when they were deprived of Chriſts bodily preſence, and it became them to be ſo. As their condition was now comfortleſs, ſo to be ſenſible and apprehenſive of it, and to mourn under it: This is that which they did, this is that which was ſitting for them to do; though our Saviour did labour to pacifie them, and to comfort them in it; it was their duty to be troubled for it, where yet it was poſſible for them to fail in the manner and circumſtances of that duty. And ſo here as to this particular buſineſs whereof we now ſpeak; it is likewiſe the duty of all ſuch as are under the want and deprivation of thoſe ſpiritual opportunities, to make the beſt improvement of it that poſſibly they can.
Firſt, by inquiring into the cauſe and occaſion of it, as near as we can, what it is which may move God to take ſuch a courſe as this with us, which is in it ſelf a very great affliction, and not lightly to be paſt over by us. And the finding out of the cauſe of it may be a great tendency and inducement to the remedy and recovery of it. Now of this there are divers occaſions, which are to be thought on and conſidered by us. God does ſometimes for ſundry reaſons out ſhort and deprive a people of thoſe means and inſtruments of their ſalvation which they have formerly enjoy'd.
Firſt, Ʋnthankfulneſs, and want of priſing of ſuch a Bleſſing as this is, whiles we enjoy it. God's word, and the labours of his Servants, are things which are ſo precious with him, and which be ſets at ſo high a rate, that ſooner or later he will be ſure to have them valued there where they are beſtowed; and where they are not ſo, he will now and then remove them, and take them away; that ſo that which is not known in the enjoyment, it may at leaſt be underſtood by the loſs and privation of it. It was reaſonable it might be ſo with the Diſciples now at this time, as to Chriſts perſonal preſence with them; they might not, it may be, have esteemed it ſo much as they ſhould, and therefore (though there were other ends for the withdrawing of it, yet it might alſo have this influence upon them, ſo as to humble them for their former neglect, that they might bewail their ingratitude and unthankfulneſs for ſo great a favour, as the preſence of ſo gracions a Maſter. And ſo in this particular which we now ſpeak of. God does oftentimes take away ſuch opportunities, that men may reflect upon their former ſenſleſneſs and inapprehenſiveneſs of the mercies which they did enjoy, and accordingly be aſſected with it, as it becomes them to be.
Secondly, As unthankfulneſs, ſo alſo (which is annex'd to it) unfruitfulneſs and unprofitableneſs under ſuch means. God never appointed his Miniſtery as a Complement and buſineſs of State, which men ſhould have here by them onelyonly for faſhion, and never to do any good with it, but for improvement and edification. The manifestation of the Spirit is given to every man to profit with- all, as that they ſhould profit others who are endued with it, ſo that they ſhould be profited by it for whoſe ſake alſo it is given. Now therefore, where it ceaſes to be ſo, he is very much diſpleaſed; and becauſe he is ſo, now and then withdraws the exerciſe of it: God will not have ſuch precious liquor as this is to run waſte, but be gathered up and made uſe of: And where it is otherwiſe, himſelf will reſtrain it, and deny it, and keep it up.
Thirdly, Spiritual Wantonneſs, and Curioſity, and Affectation. When God ſhall afford us the gifts and pains of his Servants, and we are continually excepting againſt them, and quarrelling with them, and diminiſhing from them; this does provoke God exceedingly in this particular. When we have good and wholeſome food provided for us, and we loath it, and ſcorn it, and deſpiſe it, as the Iſraelites did their Quails and Manna, this light bread, as they call'd it; God will then, in ſuch caſes as thoſe are, make them to know what it is: as children, when they begin to paly with their victuals, their Parents then take it away from them. Theſe and the like miſcarriages which we may think of, are the cauſes and occaſions of ſuch dealings from God in this buſineſs. And that's the firſt uſe of this Obſervation, by inquiring into the occaſions.
Secondly, Seeing the deprival of the means of Salvation is ſo ſad and comfortleſs a condition, therefore we ſhould the more carefully improve them, at ſuch time as we are partakers of them, and prevent, and thereby keep off ſuch a condition as this is from our ſelves. We ſhould ſo order and diſpoſe of our carriage, as that Chriſt may delight to be with us, and to reſide and continue amongſt us, and not to remove or to depart from us. And ſo much may ſuffice briefly to have ſpoken of the Nature of the Diſciples condition, upon ſuppoſal of Chriſts removal from them, it was ſuch as was ſad and comfortleſs.
The ſecond is, the care of Chriſt for them in reference to this condition; and this is expreſt two manner of ways unto us: Firſt, in the Negative, that he would not leave them. And ſecondly, in the Affirmative, that he would come unto them.
Firſt, for the Negative, that he would not leave them; foreign. They were now within a little while likely to be very ſad and comfortleſs, as Children deprived of their Parents, as I ſhewed before; in an orphan-like and fatherleſs condition. But Chriſt was reſolved, that he would not leave them, or continue them ſtill in it, but would recover them out of it. I will not leave you comfortleſs, or, I will not leave you fatherleſs. This is that which he makes promiſe of to them.
The word Comfortleſs, it does denote two things eſpecially. Firſt, a comfortleſs eſtate. And ſecondly, a comfortleſneſs of mind: I will not leave you comfortleſs, that is, not in a comfortleſs condition. And, I will not leave you comfortleſs; that is, not in a comfortleſs frame and temper of heart.
Firſt, Take it as to condition or ſtate, which ſeems chiefly here to be intended: this is that which Chriſt promiſes to his Diſciples, that he will not leave them thus; and it is appliable to all other Believers, where there are two things further conſiderable. Firſt, what it is which Chriſt does not promiſe to his Diſciples. And ſecondly, what it is which he does. Firſt, what he does not. And here he does not promiſe them, that he will abſolutely free and exempt them from a comfortleſs condition, ſo as they ſhall never fall into it; this he does not promiſe them: It is not, I will not make you, or ſuffer you, to be comfortleſs; no, but, I will not leave you ſo; this is the ſum of that which he promiſes them. Chriſt is pleaſed oftentimes to caſt his Servants into very ſad and comfortleſs conditions, and to exerciſe them with very great troubles and afflictions, whiles they are here in the world. This is here to be ſuppoſed, and taken for granted. And there is very great cauſe and reaſon for him to do ſo, That he may beat them, and knock them off of themſelves, and ſhew them their own frailty and weakneſs; and that he may teach them ſo much the more earneſtly and affectionately to look after him, and to ſeek for comfort and relaxation from him
Therefore we ſhould not wonder at it, when at any time we find it to be ſo; nor yet abſolutely expect the contrary, as being more than Chriſt ever promiſed, or engaged himſelf for to his Servants; He never ſaid, That they ſhould never be comfortleſs; no, but that he would not leave them ſo, I will not leave you comfortleſs. That's for that which he does not promiſe.
But ſecondly, for what he does, I will not leave you. This again it does denote and implies two things in it. Firſt, that he would not continue them in that ſad condition in which they were. And ſecondly, that he would not deſert them, or diſown them, or relinquiſh them in it.
Firſt, Not leave them comfortleſs; that is, that he would not continue them and keep them ſtill in it. This is that which God has often promiſed to his people for their comfort in affliction, that it ſhould not lie continually upon them. And ſo here; Chriſt was abſent, but he was not abſent always; as we ſhall hear more afterwards. All the troubles and afflictions of the Church and People of God, they have a period at laſt put unto them. He will not always chide, neither will he keep his anger for ever, Pſal. 103.9. He will not contend for ever, neither will he be always wroth; as it is alſo in Iſa. 57.16. His anger is but for a moment.
But ſecondly, I will not leave you comfortleſs; that is, I will not deſert you, or diſown you in your comfortleſs condition, but even then will take care of you. And as in your condition, ſo alſo in your ſenſibleneſs and apprehenſions of it, in your comfortleſs frame and temper of ſpirit. It holds good of both together, That Chriſt will by no means forſake his people in either. There's nothing more common and ordinary here in the world, than for thoſe that are left fatherleſs, to be left friendleſs; thoſe that are deſtitute and deprived of outward accommodations, to be neglected and forſaken by men; but with Chriſt now it is far otherwiſe. The poor committeth himſelf to thee, and thou art the helper of the fatherleſs, Pſal. 10.24. And, Hoſ. 14.3. In thee the fatherleſs find mercy. God does not forſake any perſons for the meanneſs and lowneſs of their conditions, but does therefore ſo much the rather regard them, and looks after them, and takes care of them, as his proper charge. To this purpoſe he is called the God that comforteth thoſe that are caſt down, 2 Cor. 7.6.
The reaſon of it is this, namely, the Royalty and Goodneſs that is in God; that's the ground of this Diſpenſation. Baſe and low-ſpirited perſons, where they ſee any in good and proſperous conditions, Oh! who is then for them but they? hug them, and embrace them, and fawn upon them, and make much of them; but let them be at any time in diſtreſs, and here they will not know them. Yea, but the Lord now he owns his Servants in their moſt deſperate and dejected circumſtances. I am poor and needy, yet the Lord thinketh on me, ſays David, Pſal. 40.17. And again, Thou haſt conſidered my trouble, and known my ſoul in adverſity, Pſal. 31.7. He raiſes the poor out of the duſt, and the needy out of the dunghill, &c. Pſal. 113.7.
The Uſe of this Point is to believe it, and to obſerve it, and to take notice of it, and to lay it up againſt a time of need. It is a very ſweet and comfortable Truth, if it be duly improv'd, That Chriſt will not leave thee comfortleſs, but will have a ſpecial care of them, when no body elſe cares for them beſides. Oh thou afflicted, toſſed with tempeſts, and not comforted, ſays the Lord there to the Church, Iſa. 54.11. Not comforted, that is, not by men. I will do thus and thus for thee.
Therefore let us take heed of charging God fooliſhly, as Sion there ſometimes did; The Lord hath forſaken me, and my God hath forgotten me. No, he has not done ſo, nor never will. We ſhould entertain good thoughts of God in this particular, and be perſwaded of his good-will to us. It is uſeful both as to our own particular caſes, as alſo to the common caſe of the Church.
For this purpoſe let us learn to judge of Christ, not always by his preſent carriage and behaviour towards us, as according to outward appearance; but judge of him by his Nature and ſweet Diſpoſition, and judge of him by his promiſes and gracious intimations and diſcoveries of himſelf; and theſe will help us, and ſupport us in ſuch conditions as theſe are; it being not ſuitable or agreeable to theſe, that he ſhould leave his people in diſtreſs, but ſhould take notice of them: He will neither leave them diſtreſſed, nor yet leave them in their diſtreſs, as is here ſignified to us; that is, He will never leave them, nor forſake them, as he has promiſed in another place: we may be ſure of it, and depend upon it, as that which he will undoubtedly confirm and make good unto us. As here to his Diſciples, ſo in like manner to all other Chriſtians and Believers beſides. What a great encouragement and conſolation is this now to us, in the right improvement of it; not onelyonly as it ſtays the Soul in preſent perplexities, but likewiſe as it arms it, and prepares it againſt future dangers, when we know not what may befall us, as how far we may be comfortleſs in the world; yet whiles we know that Chriſt will not leave us, nor diſown us, it may be heartning to us. Beloved, there is a time will one day come, when all things here below will leave us, and we ſhall leave them; when we ſhall be ſtript and deprived of all theſe outward and earthly refreſhments of Houſes, and Goods, and Friends, and all ſuch like comforts. Oh, what an advantage will it be then to us, that we ſhall not be left of Chriſt, nor forſaken of him; that when all things elſe ſhall leave us comfortleſs, yet that he will not leave us comfortleſs with them, but ſtand by us, and own us in ſuch conditions; and when we have moſt need of him, will then give us moſt encouragement from him; which, if we be ſuch as do belong unto him, we need not to queſtion.
For the further and fuller opening of this preſent paſſage to us, of Christs not leaving of his people comfortleſs; we muſt know, that it is conſiderable according to a two-fold explication. Firſt, as to matter of Affection. And ſecondly, as to matte of Activity. For there is a leaving in both of theſe reſpects. A man is ſaid to leave another, when he does remit of his former love and tenderneſs and good-will unto him. And again, he is ſaid to leave him, when he does abate of his former practiſes and performances for him. Now in neither of theſe conſiderations will Chriſt leave or deſert his ſervants in comfortleſs conditions.
Firſt, He will not leave them in his affection, and the inclinations of his heart towards them; he will not leave them ſo. In the worſt and moſt diſcouraging Providences of Chriſt towards his Church and People, he does ſtill reſerve his heart for them, and does bear a tender reſpect unto them. As he tells his People in Captivity, I know the thoughts that I think towards you, thoughts of good and not of evil, &c. Jer. 29.11. And, Hoſ. 11.8. My heart is turned within me, and my repentings are kindled together. Does a Mother at any time love her Child the leſs becauſe it is ſick? no, therefore ſhe loves it ſo much the more, and is a great deal the more tender of it. In like manner is God alſo of his.
Secondly, as to matter of Activity, he will not leave them ſo neither. As he will not ceaſe to love them, ſo he will not ceaſe to beſtir himſelf for them, which is a fruit and conſequent of love; the leſs able they are to help themſelves, the more will he help them; and the leſs able they are to comfort themſelves, the more will he comfort them; His power is made manifeſt in their weakneſs.
Now the conſideration of this point it ſhould have a two-fold influence with it, by way of improvement; the one is in a way of thankfulneſs, and the other is in a way of imitation. Firſt, this care of Chriſt of us in ſuch conditions as theſe are, it ſhould draw acknowledgment from us. This is that which we ſhall find the Church to make conſcience of in ſuch a condition, Pſal. 136.23. Who remembred us in our low eſtate, for his mercy endureth for ever. It is one of the particulars amongſt the reſt, which in that Pſalm ſhe bleſſes God for. And ſo, Pſal. 145.14. The Lord upholdeth all them that fall, and raiſeth up all thoſe that be bowed down. It is that for which he extols God, and praiſes him for ever and ever.
Secondly, As to matter of Imitation; we ſhould learn our ſelvs alſo to practiſe it, and in our places, as near as we can, to conform unto it; by not leaving others comfortleſs, as Chriſt does not leave us. Let the ſame mind be in us, to this purpoſe, which was in Chriſt Jeſus; Parents to their Children, Magiſtrates to their Subjects; Miniſters to their People: Firſt, to be careful how we make them comfortleſs. And ſecondly, to be careful how we leave them ſo. It is a Chriſtian diſpoſition to be tender of the ſpirits and conditions of other perſons; and eſpecially, which are any ways united and related to our ſelves, and which are of themſelves apt to be overſwayed. That we do not break the bruiſed reed, nor quench the ſmoaking flax, nor make ſad the faces of thoſe whom God has not made ſo, or which he has made ſo; that we make them not ſadder by deſerting and leaving them in their affliction, and by that means adding ſorrow to ſorrow. To do this is very far both from the practiſe and diſpoſition of Chriſt, as it is here exhibited to us; and not onelyonly here, but likewiſe in other places, as we may obſerve, if we look into the Goſpel, where he perceived at any time that his Diſciples were in any ſtate or condition of diſcomfiture, how he was ſtill careful to ſupport them in it, and to prevent them from ſinking under it. And ſo much may be ſpoken of the first Branch of this ſecond General in the Text, to wit, the care of Chriſt toward his Diſciples expreſt in the Negative, in theſe words, I will not leave you comfortleſs.
The ſecond is the Affirmative, in theſe words, I will come unto you. Which paſſage, as it lies here before us, is conſiderable two manner of ways of us. Firſt, in the ſcope of it, and the end for which it is uttered by our Saviour. And ſecondly, in the matter of it, and the words themſelves whereof it conſiſts. We'll take notice of it in both.
For the firſt, the ſcope and drift of it; it was this eſpecially, that he might comfort his Diſciples, and prevent them from diſcouragement. He does here in theſe last words practiſe that which he had promiſed to them in the words preceding: There he had told them, that he would not leave them comfortleſs, whiles he went away from them. And here he does take a courſe to provide comfort for them, by telling them of his coming again after his departure; that though he went from them for a while, yet he would not go from them for good and all, but would return unto them. Thus he does as tender Mothers or Nurſes do ſometimes with their children, who whiles they perceive them to be loth and unwilling to let them go from them, they do uſually ſtill and quiet them, by perſwading them, that they'll come to them again, that ſo the hope and expectation of their return, may pacifie them, and ſatisfie them in their departure. Even ſo does Chriſt here with his Diſciples, when he was taking his leave of them; he puts in this with it, I will come unto you: Nay, to make it ſo much the more emphatical, and that it might work the more effectually upon them, in the Original Text it is not onelyonly in the Future, but in the Preſent; not onelyonly in the Future, I will come, but in the Preſent, I do come unto you: foreign, that's the word in the Greek, which is of a preſent condition; before he was as yet gone from them, he makes mention to them of his coming again, that ſo he might the better perſwade them, and work upon them.
Now in that he uſes this argument to them, we may learn this from it, That there is nothing which will ſatisfie a Chriſtian in Chriſts abſence, but onelyonly his return again to him. Thus it was here with Chriſt to his Apoſtles: He does not ſay, I will not leave you comfortleſs, for I will leave you rich, or I will leave you great, or I will leave you honourable, and the like; it was none of theſe outward accommodations which could ſatisfie in the abſence of Christ, no; but this, I will come again to you. If Chriſt would give them any thing, and not give them Himſelf, it would not ſuffice or content them. Whom have I in heaven but thee, and there is none on earth which I deſire beſides thee, Pſal. 72.26. None but Chriſt, none but Chriſt, as that holy Martyr at the Stake: And another, He is come, he is come.
And the reaſon of it is this, Becauſe the Plaiſter muſt be as broad as the Sore, and the Remedy muſt be as large as the Diſeaſe, and the Comfort muſt be anſwerable to the Grief. What was that which troubled theſe Diſciples, and made them at the preſent thus comfortleſs? it was this, that Chirſt would go from them: That therefore which muſt refreſh them, it muſt be this, that Chriſt would come to them; there's none can ſupply the want of Chriſt but Chriſt himſelf.
And as there is nothing can do it indeed, and in the thing it ſelf; ſo there is nothing neither can do it as to the ſenſe and apprehenſion of a Chriſtian; he himſelf will not be ſatisfied with any thing elſe for his own particular. As Luther ſpake once to God, when he enjoyed ſome temporal refreſhment from him; Lord, (ſays he) I will not be put off with theſe comforts; if thou thinkest to give me theſe for my portion, I will not be ſatisfied or contented with them. Even ſo does a Believer ſay to Chriſt in ſuch caſes as theſe are, Lord, give me thy ſelf, or it will not ſuffice me. Spiritual comforts may much uphold in temporal loſſes, but Temporal comforts will not ſatisſie in Spiritual deprivations. So much for theſe words in the ſcope of them.
Now ſecondly, to come to them more directly in themſelves, for the matter and ſubſtance of them, I will come unto you; this is that which Chriſt promiſes to his Diſciples, and with them alſo to all other Chriſtians. We may take it three manner of ways. There is a three-fold coming of Chriſt, whereby he does ſupply to Believers his temporary going away from them.
Firſt, The coming of his Reſurrection: I will not leave you comfortleſs, but I will come unto you; that is, though for a time I ſhall leave the world, yet within a while after I ſhall riſe again from the dead. This was ſuch a coming as was proper onelyonly to the Believers, and to thoſe that lived in thoſe times, to have the immediate comfort of it: Though he riſe to all others in the efficacy of his Reſurrection, yet he roſe onelyonly to the Apostles, and to a certain number of other perſons, to converſe with him after his Reſurrection: To whom he ſhewed himſelf alive after his paſſion, by many infallible proofs, being ſeen of them fourty days, and ſpeaking of the things pertaining to the Kingdom of God, Acts 1.8. And this he did; he came to them when they were comfortleſs, and full of grief, that they were deprived of ſo gracious a Maſter; he came to them and comforted them in his Reſurrection: The Reſurrection of Chriſt it was ſuch a coming, as did much comfort the Diſciples, and did in a manner drie up thoſe tears which they had ſhed for his former departure.
But ſecondly, that was not all, nor that chiefly which is here intended in this Text, wherein he tells them, that he will return again to them, I will come unto you; it is not meant onelyonly of the coming of his Reſurrection, but more eſpecially of the coming of his Spirit; the coming of the Holy Ghoſt, which was alſo the Spirit of Chriſt and by him ſent from the Father: It was the coming of Chriſt himſelf; when the one came, the other came in him, and ſo is conceived to do and interpreted. This is the chief and proper meaning of this expreſſion.
Now Chriſt is ſaid to come in his Spirit according to a three-fold empartment and diſpenſation of it eſpecially: Firſt, in the Gifts of it. Secondly, in the Graces of it. And thirdly, in the Comforts.
Firſt, in the Gifts of it, I mean the common Gifts of it. Theſe, which we call for diſtinctions ſake, Gratiae gratis datae, The gifts and abilities of the Miniſtery. Theſe were ſuch as our Bleſſed Saviour, upon his departure, did in a large and plentiful manner effuſe and pour forth upon his Church. Wherefore he ſaith, When he aſcended up on high, he led captivity captive, and gave gifts unto men, Epheſ. 4, 8. This was that which was performed on the day of Pentecoſt, when the Holy Ghoſt came upon them in the ſhape of cloven and fiery tongues, and they were all filled with it, Acts 2.2 This was a piece of ſatisfaction; to them for the withdrawing of his own Perſon; they had not Himſelf now to instruct them, but they had his Spirit to do it for them, and thereby to enable them alſo for the teaching and inſtructing of others.
This is further conſiderable under a two-fold Amplification. Firſt, in the variety of theſe gifts: And ſecondly, in the Succeſſion. In the variety and ſeveral kinds; and in the ſucceſſion of ſeveral perſons.
Firſt, for the various diſtribution, to conſider it in that. That Chriſt does ſort and diſpoſe of his gifts ſo as he does, that one ſhall have an excellency in one kind, and another ſhall have excellency in another; that to one is given by the Spirit the word of wiſdom, to another the word of knowledge by the ſame Spirit, as the Apoſtle ſpeaks, 1 Cor. 12.8. One has a gift of Judgment, another has a gift of Ʋtterance, a third has a gift of Interpretation; one is better in the Applicatory part, another is better at the Expoſitory. This diverſity and variety of gifts, wherein all are excellent, and it is very hard to ſay which is beſt, it comes from the Spirit of Chriſt, as the ſame Apoſtle alſo tells us in the ſame Chapter, All theſe worketh one and the ſelf-ſame ſpirit, dividing to every man ſeverally as he pleaſeth, 2 Cor. 12.11.
Secondly, As for the various Diſtribution, ſo likewiſe for the Succeſſion: As theſe gifts in ſeveral perſons, ſo likewiſe in Ages and Periods of Time, and Generation one after another. It is very conſiderable this, That Chriſt does ſo order it in his Providence, that his Church ſhall ſtill one way or other be furniſhed and provided for in the world; the Prophets in their Age, the Apostles in theirs, ſucceeding Miniſters in theirs; and that in each of theſe in the withdrawing of one, there hath ſtill been the ſubſtitution of another, for the preſervation and upholding of the work; Elijah tranſlated, but Eliſha left behind him; Jeremy impriſoned, but Baruch inlarged; Paul in bonds, but Timothy at liberty; John the Baptist removed, but Chriſt continued; Christ himſelf departed, but his Spirit coming in his room; I will not leave you comfortleſs, but I will (thus) come unto you.
The Uſe of all this to our ſelves is, with thankfulneſs to acknowledge the love and goodneſs of Chriſt in this particular, and to improve it to our beſt advantage, not to carp, or cark, or quarrel with the gifts of our Miniſters, or to compare them or ſet them one againſt another, as we are apt to do, but rather to bleſs God for them, in the various ordering and diſtribution of them, and to partake of that good from them which God affords us for the good of our Souls; which is to walk anſwerably to Chriſts dealing with us in this particular. And that's the firſt conveyance of Chriſt's Spirit, to wit, In the diſtribution of the gifts of it.
The ſecond is in the Diſtribution of Graces. Chriſt comes by his Spirit in them; not onelyonly in his gifts of Edification, but in his gifts of Sanctification, Faith, and Love, and Patience, and Humility, and the like. We find that after Chriſts Aſcenſion, there was a greater meaſure and abundance of theſe; Religion was now more Spiritualiz'd, and Chriſtians themſelves were now raiſed to a more heavenly and ſpiritual frame of Soul than before they had been. As the Word of God grew and multipi'd, ſo likewiſe the Improvements of it, and the Graces of thoſe who had the priviledge of being partakers of it. It is ſaid of the Romans, that their faith was ſpoken of throughout the world, Rom. 1.8. Of the Corinthians, that they were enriched in all graces. 1 Cor. 1.4, 5, &c. The Apoſtle commends the Coloſſians for their faith in Chriſt, and love to all the Saints, in Col. 1.4, &c.
Thirdly, In the diſtribution of Comforts. Thus did Chriſt come by his Spirit eſpecially, not onelyonly as he was a qualifying Spirit, furniſhing them with all Gifts; not onelyonly as he was a ſanctifying Spirit, induing them with Graces; but alſo as he was a comforting Spirit, filling their hearts with joy. And thus he did. This is that which is principally ſtood upon here in this Scripture, as we may ſee in the Connexions of it; thus in verſe 16, 17. I will pray the Father, and he ſhall give you another comforter, that he may abide with you for ever, even the Spirit of truth, &c. The ſadneſs of Chriſts departure, it was ſcattered by the preſence of the Comforter, which was (interpretatively) his own preſence with them. Thus in all theſe reſpects did Chriſt himſelf come to them by his Spirit, in its Gifts, and Graces, and Comforts.
Now to improve this ſtill ſo much the more, and that it might be a full Argument to them for the pacifying of them, I will not leave you comfortleſs, I will come unto you, we may take this in further with it, that it is conſiderable under a two-fold Emphaſis; the one Diſcretive, and the other Conſequential. The Diſcretive Emphaſis is this; Ye have no cauſe to be very ſad or uncomfortable, for though I go from you, yet I will come unto you. The Conſequential Emphaſis is this; Ye have no cauſe to be ſad or uncomfortable; for becauſe I go from you, therefore I will come unto you; my coming to you, is both the conſequent of my departure, and following upon it. And again, my coming to you is alſo the effect or reſult of my departure, and flowing from it.
Firſt, Take it in the Diſcretive Emphaſis; Though I go away, yet I will come. There was good reaſon why they ſhould be ſatisfied from that, that he was not quite and utterly loſt, or gone irrecoverably; but, cum animo revertenti, with a full purpoſe of coming again; or if not of coming in his Perſon, yet of coming in that which was better, at leaſt for them: and that was of coming in his Spirit, which he here intends, and which we have ſpoken to all this while. His going had no cauſe to diſquiet them, whiles it had his coming following upon it to them.
Secondly, Take it in the Conſequential Emphaſis; Becauſe I go away, therefore I will come. This was that which was here alſo conſiderable, as it follows afterwards. Chriſts going in his Perſon was the cauſe (at leaſt ſine qua non) of his coming in his Spirit: if he had not gone that way, he had not come this. Thus we have it in Joh. 16.6, 7. Becauſe I have ſaid theſe things to you, (namely, of my going from you) therefore ſorrow hath filled your hearts. Nevertheleſs I tell you the iruth, it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you. But if I depart, I will ſend him unto you. That is, if I do not go, I ſhall not come; but if I do go, I then ſhall. And that's the ſecond Explication of his coming, the coming of him in his Spirit.
To this (laſt of all) we may add a Third, with which I conclude, and that is his coming in Glory at the laſt day. This is very frequently and emphatically call'd in Scripture, the coming of Chriſt; and it is that which may very much pacifie and ſatisfie Believers in his preſent abſence, and keep them from being ſad and comfortleſs, that he will come thus. This is that which he makes mention of in the three firſt Verſes of this Chapter, and wherewith he does labour to comfort them; Let not your heart be troubled, &c. I go to prepare a place for you. And if I go to prepare a place for you, I will come again and receive you unto my ſelf, that where I am, there ye may be alſo. This is, in other words, call'd his Appearing and Revelation; and ſuch like phraſes as theſe.
This (in the meditation of it) is very comfortable to all true Saints and Members of Chriſt, and to the whole Church; that Chriſt will at laſt, in this ſenſe alſo, come unto them; though he be now gone and withdrawn, yet in time he will return again. The Church is, at preſent, as it were a Widow, and her Children Orphans and Fatherleſs, as it is Lam. 5.3. yea, but they ſhall not be left ſo, nor continue ſo always; Chriſt will not leave them Fatherleſs, (as he here ſays) but will come unto them. It is not a real Orphanage or Widowhood, but onelyonly by interpretation and reſemblance. A Wife, whiles her Husband is in a far Countrey, ſhe is a Wife ſtill, though ſhe be like a Widow; and ſo her Children have a Father ſtill, though they be like to Orphans and Fatherleſs; becauſe her Husband will come back again, and their Father will return them, and that with advantage, to provide larger Portions for them, and to carry them thither alſo themſelves, when the place is fitted for them; as Joſeph did Aegypt for his Brethren. And ſo 'tis here; Chriſt is gone, and will come again, and take his Church, which is his Spouſe, to himſelf, to be with him for ever. He departs for a ſeaſon, that he may never part from them, nor they from him. We are dead, and our life is hid with Chriſt in God: When Christ who is our life ſhall appear, then ſhall we alſo appear with him in glory; as the Apoſtle Paul tells us in Col. 3.4, 5.
Let thoſe who are the Servants of God therefore be ſtill in the expectation of this coming, longing after it, and breathing for it, and deſirous of it. He which teſtifieth theſe things, ſaith, Surely I come quicly. Even ſo, come Lord Jeſus, Rev. ult. 20. That's the third kind of coming which Chriſt does here promiſe. And ſo much of the whole Text; I will not leave you comfortleſs. I will come unto you.