Chapter I — The Holy Spirit as Comforter

That which remains to compleat our discourses concerning the dispensation of the Holy Spirit, is the office and work that he has undertaken for the consolation of the Church.

Three things are to be considered with respect to this head of the grace of the Gospel. (1.) That the Holy Spirit is the Comforter of the Church by way of especial office. (2.) What is in that office, or wherein the discharge of it does consist. (3.) What are the effects of it towards believers.

It must be granted, that there is some impropriety in that expression, by the way of office. An office is not simply, nor it may be properly spoken of a Divine Person, who is absolutely so and nothing else. But the like impropriety is to be found in most of the expressions which we use concerning God, for who can speak of him aright, or as he ought. Only we have a safe rule whereby to express our conceptions; even what He speaks of Himself. And he has taught us to learn the work of the Holy Ghost towards us in this matter, by ascribing to Him those things which belong to an office among men.

Four things are required to the constitution of an office. (1) An especial trust. (2) An especial mission or commission. (3) An especial name. (4) An especial work. All these are required to an office properly so called; and where they are complyed withall by a voluntary susception in the person designed thereunto, an office is compleatly constituted. And we must enquire how these things in a divine manner do concur in the work of the Holy Spirit as he is the Comforter of the Church.

First, He is intrusted with this work, and of his own will has taken it on Himself. For when our Savior was leaving of the world, and had a full prospect of all the evils, troubles, dejections and disconsolations which would befall his disciples, and knew full well that if they were left to themselves, they would faint and perish under them, He gives them assurance that the work of their consolation and supportment was left entrusted and committed to the Holy Spirit, and that He would both take care about it, and perfect it accordingly.

The Lord Christ when he left this world, was very far from laying aside his love to and care of his disciples. He has given us the highest assurance that he continueth for ever the same care, the same love and grace towards us, he had and exercised when he layd down his life for us. See (Hebrews 4:14, 15, 16; chapter 7:27). But inasmuch as there was a double work yet to be performed in our behalf, one towards God, and the other in our selves, He has taken a two-fold way for the performance of it. That towards God he was to discharge immediately Himself in his humane nature: for other Mediator between God and Man, there neither is, nor can be any. This He does by his intercession. Hence there was a necessity that as to his humane nature, the heavens should receive him to the time of the restitution of all things; as (Acts 3:21). There was so, both with respect to Himself and us.

Three things with respect to Himself, made the exaltation of his humane nature in Heaven, to be necessary.

1. It was to be a pledge and token of God's acceptation of him, and approbation of what he had done in the world (John 16:7, 8). For what could more declare or evidence the concern and delight of God in what he had done and suffered, than after he had been so ignominiously treated in the world, to receive him visibly, gloriously and triumphantly into Heaven. He was manifested in the flesh, justified in the Spirit, seen of Angels, and in the issue received up into glory (1 Timothy 3:16). Herein God set the great seal of Heaven to his work of mediation, and the preaching of the Gospel which ensued thereon. And a testimony hereunto, was that which filled his enemies with rage and madness (Acts 7:55, 56, 57). His resurrection confirmed his doctrine with undeniable efficacy; but his assumption into Heaven testified to his person, with an astonishing glory.

2. It was necessary with respect to the humane nature it self, that after all its labours and sufferings it might be crowned with honor and glory. He was to suffer and enter into his glory (Luke 24:26). Some dispute whether Christ in his humane nature merited any thing for himself or no; but not to immix our selves in the niceties of that enquiry, it is unquestionable that the highest glory was due to him upon his accomplishment of the work committed to him in this world, which he therefore lays claim to accordingly (John 17:4, 5).

3. With respect to the glorious administration of his kingdom: for as his kingdom is not of this world, so it is not only over this world, or the whole creation here below; the Angels of glory, those principalities and powers above, are subject to him, and belong to his dominion (Ephesians 1:21; Philippians 2:9, 10). Among them attended with their ready service and obedience to all his commands, does he exercise the powers of his glorious kingdom. And they would but degrade Him from his glory without the least advantage to themselves, who would have him forsake his high and glorious throne in Heaven, to come and reign among them on the earth, unless they suppose themselves more meet attendants on his regal dignity than the Angels themselves, who are mighty in strength and glory.

Secondly, The presence of the humane nature of Christ in Heaven, was necessary with respect to us. The remainder of his work with God on our behalf, was to be carried on by intercession (Hebrews 7:26, 27). And whereas this intercession consisteth in the vertual representation of his oblation, or of himself as a Lamb slain in sacrifice, it could not be done without his continual appearing in the presence of God (Hebrews 9:24).

The other part of the work of Christ respects the Church or believers, as its immediate object. So in particular does his comforting and supporting of them. This is that work which in a peculiar manner is committed and entrusted to the Holy Spirit, after the departure of the humane nature of Christ into Heaven.

But two things are to be observed concerning it. (1.) That whereas this whole work consisteth in the communication of spiritual light, grace and joy to the souls of believers, it was no less the immediate work of the Holy Ghost while the Lord Christ was upon the earth, than it is now he is absent in heaven; only during the time of his conversation here below in the days of his flesh, his holy disciples looked on him as the only spring and foundation of all their consolation, their only support, guide and protector, as they had just cause to do. They had yet no insight into the mystery of the dispensation of the Spirit, nor was he yet so given or poured out, as to evidence himself and his operation to their souls. Therefore they looked on themselves as utterly undone when their Lord and Master began to acquaint them with his leaving of them. No sooner did he tell them of it, but sorrow filled their hearts (John 16:6). Therefore he immediately lets them know, that this great work of relieving them from all their sorrows and fears, of dispelling their disconsolations, and supporting them under their trouble, was committed to the Holy Ghost, and would by him be performed in so eminent a manner, as that his departure from them would be to their advantage (ver. 7). Therefore the Holy Spirit did not then first begin really and effectually to be the Comforter of believers upon the departure of Christ from his disciples, but he is then first promised so to be upon a double account. (1.) Of the full declaration and manifestation of it. So things are often said in the Scripture then to be, when they do appear and are made manifest. An eminent instance hereof we have in this case (John 7:38, 39). The disciples had hitherto looked for all immediately from Christ in the flesh, the dispensation of the Spirit being hid from them. But now this also was to be manifested to them. Hence the Apostle affirms, that though we have known Christ after the flesh, yet henceforth we know him no more (2 Corinthians 1:16). That is, so as to look for grace and consolation immediately from him in the flesh, as it is evident the Apostles did, before they were instructed in this unknown office of the Holy Ghost. (2.) Of the full exhibition and eminent communication of him to this end. This in every kind was reserved for the exaltation of Christ, when he received the promise of the Spirit from the Father, and poured it out upon his disciples.

2. The Lord Christ does not hereby cease to be the Comforter of his Church. For what he does by his Spirit, he does by himself. He is with us to the end of the world by his Spirit being with us, and he dwells in us by the Spirit dwelling in us; and whatever else is done by the Spirit, is done by him. And it is so upon a threefold account. For, (1) the Lord Christ, as Mediator, is God and Man in one Person, and the divine nature is to be considered in all his mediatory operations. For he who works them is God, and he works them all as God-Man, from where they are Theandrical. And this is proposed to us in the greatest acts of his humiliation, which the divine nature in itself is not formally capable of. So God redeemed his Church with his own blood (Acts 20:28), inasmuch as he who was in the form of God, and thought it no robbery to be equal with God, humbled himself, and became obedient to death, the death of the cross (Philippians 2:6, 7, 8). Now in this respect the Lord Christ and the Holy Spirit are one in nature, essence, will and power. As he said of the Father, I and my Father are one (John 10:30), so it is with the Spirit, he and the Spirit are one. Hence all the works of the Holy Spirit are his also; as his works were the works of the Father, and the works of the Father were his: all the operations of the Holy Trinity, as to things external, to their divine subsistence being undivided. So is the work of the Holy Spirit in the consolation of the Church his work also.

(2) Because the Holy Spirit in this condescension to office, acts for Christ and in his name. So the Son acted for and in the name of the Father, where he everywhere ascribed what he did to the Father in a peculiar manner. The word, says he, which you hear, is not mine, but the Father's which sent me (John 14:24). It is his originally and eminently, because as spoken by the Lord Christ, he was said by him to speak it. So are those acts of the Spirit, whereby he comforts believers, the acts of Christ, because the Spirit speaks and acts for him, and in his name.

(3) All those things, those acts of light, grace and mercy, whereby the souls of the disciples of Christ are comforted by the Holy Ghost, are the things of Christ, that is, especial fruits of his mediation. So speaks our Savior himself of him and his work: He shall glorify me; for he shall receive of mine, and show it to you (John 16:14). All that consolation, peace and joy which he communicates to believers; yes, all that he does in his whole work towards the elect, is but the effectual communication of the fruits of the mediation of Christ to them. And this is the first thing that constitutes the office of the Comforter; this work is committed and entrusted to him in an especial manner, which in the infinite condescension of his own will, he takes upon him.

Secondly, it farther evinceth the nature of an office, in that he is said to be sent to the work — and mission always includeth commission. He who is sent is entrusted and empowered as to what he is sent about. See (Psalms 104:30; John 14:26; John 15:26; John 16:7). The nature of this sending of the Spirit, and how it is spoken of him in general, has been considered before in our declaration of his general adjuncts, or what is affirmed of him in the Scripture, and may not here again be insisted on. It is now mentioned only as an evidence to prove, that in this work of his towards us, he has taken that on him which has the nature of an office. For that is his office to perform which he is sent to, and he will not fail in the discharge of it. And it is in itself a great principle of consolation to all true believers, an effectual means of their supportment and refreshment, to consider, that not only is the Holy Ghost their Comforter, but also that he is sent of the Father and the Son, so to be. Nor can there be a more uncontrollable evidence of the care of Jesus Christ over his Church, and towards his disciples in all their sorrows and sufferings, than this is, that he sends the Holy Ghost to be their Comforter.

Thirdly, he has an especial name given him, expressing and declaring his office. When the Son of God was to be incarnate, and born in the world, he had an especial name given to him; he was called Jesus. Now although there was a signification in this name of the work he was to do; for he was called Jesus, because he was to save his people from their sins (Matthew 1:21); yet was it also that proper name whereby he was to be distinguished from other persons. So the Holy Spirit has no other name but that of the Holy Spirit, which how it is characteristical of the Third Person in the Holy Trinity, has been before declared. But as both the names of Jesus and of Christ, though neither of them is the name of an office, as one has dreamed of late; yet have respect to the work which he had to do, and the office which he was to undergo, without which he could not have rightly been so called: so has the Holy Ghost a name given to him, which is not distinctive with respect to his personality, but denominative with respect to his work. And this is [in non-Latin alphabet].

This name is used only by the Apostle John, and that in his Gospel, only from the mouth of Christ (John 14:16, 26; John 15:26; John 16:7). And once he uses it himself, applying it to Christ (1 John 2:1), where we render it an Advocate.

The Syriac interpreter retains the name [in non-Latin alphabet], Paraclita; not as some imagine from the use of that word before among the Jews, which cannot be proved. Nor is it likely that our Savior made use of a Greek word barbarously corrupted; [in non-Latin alphabet] was the word he employed to this purpose. But looking on it a proper name of the Spirit with respect to his office, he would not translate it.

As this word is applied to Christ, which it is in that one place of 1 John 2:1, it respects his intercession, and gives us light into the nature of it. That it is his intercession which the Apostle intends is evident from its relation to his being our propitiation. For the oblation of Christ on the earth is the foundation of his intercession in heaven. And he does therein undertake our patronage, as our Advocate, to plead our cause, and in an especial manner to keep off evil from us. For although the intercession of Christ in general respects the procurement of all grace and mercy for us, every thing whereby we may be saved to the utmost (Hebrews 7:25, 26), yet his intercession for us as an Advocate respects sin only, and the evil consequents of it. For so is he in this place said to be our Advocate, and in this place alone is he said to be, only with respect to sin: if any man sin, we have an Advocate. Therefore his being so, does in particular respect that part of his intercession, wherein he undertakes our defence and protection when accused of sin. For Satan is [in non-Latin alphabet], the Accuser (Revelation 12:10), and when he accuses believers for sin, Christ is their [in non-Latin alphabet], their patron and Advocate. For according to the duty of a patron or advocate in criminal causes, partly he shows wherein the accusation is false, and aggravated about the truth, or proceeds upon mistakes; partly that the crimes charged have not that malice in them as is pretended; and principally in pleading his propitiation for them, that so far as they are really guilty, they may be graciously discharged.

For this name is applied to the Holy Spirit. Some translate it a Comforter; some an Advocate; and some retain the Greek word Paraclete. It may be best interpreted from the nature of the work assigned to him under that name. Some would comprise the whole work intended under this name to his teaching, which he is principally promised for: for the matter and manner of his teaching, what he teaches, and the way how he does it, is, they say, the ground of all consolation to the Church. And there may be something in this interpretation of the word, taking teaching in a large sense, for all internal, divine, spiritual operations. So are we said to be taught of God when faith is wrought in us, and we are enabled to come to Christ thereby. And all our consolations are from such internal, divine operations. But take teaching properly, and we shall see that it is but one distinct act of the work of the Holy Ghost as here promised among many.

But 2dly, the work of a Comforter is principally ascribed to him. For, (1) that he is principally under this name intended as a Comforter, is evident from the whole context and the occasion of the promise. It was with respect to the troubles and sorrows of his disciples, with their relief therein, that he is promised under this name by our Savior. I will not, says he, leave you orphans (Chap. 14:18). Though I go away from you, yet I will not leave you in a desolate and disconsolate condition. How shall that be prevented in his absence, who was the life and spring of all their comforts? Says he, I will pray the Father, and he shall give you [in non-Latin alphabet] (ver. 16), that is, another to be your Comforter. So he renews again his promise of sending him under this name, because sorrow had filled their hearts upon the apprehension of his departure (Chap. 16:7, 8). Therefore he is principally considered as a Comforter: and, as we shall see further afterwards, this his principal work, most suited to his nature, as he is the Spirit of peace, love and joy. For he who is the eternal, essential love of the Divine Being, as existing in the distinct persons of the Trinity, is most meet to communicate a sense of divine love with delight and joy to the souls of believers. Hereby he sets up the kingdom of God in them, which is righteousness, and peace, and joy in the Holy Ghost (Romans 14:17). And in nothing does he so evidence his presence in the hearts and spirits of any, as by the disposal of them to spiritual love and joy. For shedding abroad the love of God in our hearts (as Romans 5:5), he produces a principle and frame of divine love in our souls, and fills us with joy unspeakable and full of glory. The attribution therefore of this name to him, the Comforter, evidences that he performs this work in the way of an office.

Neither, (2) is the signification of an Advocate to be omitted, seeing what he does as such tends also to the consolation of the Church. And we must first observe, that the Holy Spirit is not our Advocate with God. This belongs alone to Jesus Christ, and is a part of his office. He is said indeed to make intercession with groans that cannot be uttered (Romans 8:26). But this he does not immediately, nor in his own person. He no otherwise makes intercession for us, but by enabling us to make intercession according to the mind of God. For to make intercession formally, is utterly inconsistent with the Divine Nature, and his person, who has no other nature but that which is divine. He is therefore incapable of being our Advocate with God: the Lord Christ is so alone, and that on the account of his precedent propitiation made for us. But he is an Advocate for the Church, in, with, and against the world. Such an Advocate is one that undertakes the protection and defence of another, as to any cause wherein he is engaged. The cause wherein the disciples of Christ are engaged in and against the world, is the truth of the Gospel, the power and kingdom of their Lord and Master. This they testify to; this is opposed by the world, and this under various forms, appearances and pretences, is that which they suffer reproaches and persecutions for in every generation. In this cause the Holy Spirit is their Advocate, justifying Jesus Christ and the Gospel against the world.

And this he does three ways. (1) By suggesting to, and furnishing the witnesses of Christ with pleas and arguments to the conviction of gainsayers. So it is promised that he should do (Matthew 10:18, 19, 20): "And you shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what you shall speak, for it shall be given you in that same hour what you shall speak. For it is not you that speak, but the Spirit of your Father which speaks in you." They were to be given up, that is, delivered up as malefactors to kings and rulers for their faith in Christ, and the testimony they gave to him. In this condition the best of men are apt to be solicitous about their answers, and the plea they are to make in the defence of themselves and their cause. Our Savior therefore gives them encouragement not only from the truth and goodness of their cause, but also from the ability they should have in pleading for it to the conviction or confusion of their adversaries. And this he tells them should come to pass not by any power or faculty in themselves, but by the aid and supply they should receive from this Advocate, who in them would speak by them. This was that mouth and wisdom which he promised to them, which all their adversaries should not be able to gainsay or resist (Luke 21:15). A present supply of courage, boldness and liberty of speech above and beyond their natural temper and abilities, immediately upon their receiving of the Holy Ghost. And their very enemies saw the effects of it to their astonishment. Upon the plea they made before the Council at Jerusalem, it is said, that when they saw the boldness of Peter and John, and perceived that they were ignorant and unlearned men, they marveled (Acts 4:13). They saw their outward condition, that they were poor and of the meanest of the people, yet carried it with courage and boldness before this great Sanhedrim, with whose authority and unusual appearance in grandeur, all persons of that sort were wont to be abashed and tremble at them. They found them ignorant and unlearned in that skill and learning which the world admired, yet plead their cause to their confusion. They could not therefore but discern and acknowledge that there was a divine power present with them, which acted above themselves, their state, their natural or acquired abilities. This was the work of this Advocate in them who had undertaken the defence of their cause. So when Paul pleaded the same cause before Agrippa and Felix, one of them confessed his conviction, and the other trembled in his judgment-seat.

Neither has he been wanting to the defence of the same cause in the same manner in succeeding generations. All the story of the Church is filled with instances of persons, mean in their outward condition, timerous by nature, and unaccustomed to dangers, unlearned and low in their natural abilities, who in the face of rulers and potentates, in the sight of prisons, tortures, fires provided for their destruction, have pleaded the cause of the Gospel with courage and success, to the astonishment and confusion of their adversaries. Neither shall any disciple of Christ in the same case want the like assistance in some due measure and proportion, who expect it from him in a way of believing, and depends upon it. Examples we have hereof every day in persons acted above their own natural temper and abilities to their own admiration. For being conscious to themselves of their own fears, despondencies and disabilities, it is a surprizal to them to find how all their fears have disappeared, and their minds have been enlarged when they have been called to trial for their testimony to the Gospel. We are in such cases to make use of any reason, skill, wisdom or ability of speech which we have, or other honest and advantageous circumstances which present themselves to us, as the Apostle Paul did on all occasions. But our dependance is to be solely on the presence and supplies of our blessed Advocate, who will not suffer us to be utterly defective in what is necessary to the defence and justification of our cause.

(2) He is the Advocate for Christ, the Church, and the Gospel, in and by his communication of spiritual gifts, both extraordinary and ordinary, to them that do believe. For these are things at least in their effects visible to the world. Where men are not utterly blinded by prejudice, love of sin, and of the world, they cannot but discern somewhat of a divine power in these supernatural gifts. Therefore they openly testify to the divine approbation of the Gospel, and the faith that is in Christ Jesus. So the Apostle confirms the truths that he had preached, by this argument, that therewith and thereby, or in the confirmation of it, the Spirit as to the communication of gifts was received (Galatians 3:2). And herein is he the Church's Advocate, justifying their cause openly and visibly by this dispensation of his power towards them and in their behalf. But because we have treated separately and at large of the nature and use of these spiritual gifts, I shall not here farther insist on the consideration of them.

(3) By internal efficacy in the dispensation of the Word. Herein also is he the Advocate of the Church against the world, as is declared (John 16:8, 9, 10, 11). For when he is come he will reprove the world of sin, and of righteousness, and of judgment. Of sin, because they believe not on me. Of righteousness, because I go to my Father, and you see me no more. Of judgment, because the Prince of this world is judged. That which is ascribed to him with respect to the world, is expressed by the word [〈 in non-Latin alphabet 〉]: He shall reprove or convince: [〈 in non-Latin alphabet 〉] in the Scripture is used variously. Sometimes it is to manifest, or bring forth to light (Ephesians 5:13): [〈 in non-Latin alphabet 〉], for all things that are reproved or discovered, are made manifest by the light. And it has the same sense (John 3:20). Sometimes it is to rebuke and reprove (1 Timothy 5:20): [〈 in non-Latin alphabet 〉], those that sin rebuke before all. So also (Revelation 3:19; Titus 1:13). Sometimes it is so to convince as in that, to stop the mouth of an adversary, that he shall have nothing to answer or reply (John 8:9): [〈 in non-Latin alphabet 〉], being convicted by their own consciences, so as not having a word to reply, they deserted their cause. So (Titus 1:9): [〈 in non-Latin alphabet 〉], to convince gainsayers, is explained (verse 11) by [〈 in non-Latin alphabet 〉], to stop their mouth, namely, by the convincing evidence of truth. [〈 in non-Latin alphabet 〉] is an uncontrollable evidence, or an evident argument (Hebrews 11:1). Therefore [〈 in non-Latin alphabet 〉] here, is by undeniable argument and evidence so to convince the world, or the adversaries of Christ and the Gospel, as that they shall have nothing to reply. This is the work and duty of an Advocate, who will absolutely vindicate his client when his cause will bear it.

And the effect hereof is two-fold. For all persons upon such an overpowering conviction take one of these two ways. (1) They yield to the truth and embrace it, as finding no ground to stand upon in its refusal. Or, (2) they fly out into desperate rage and madness, as being obstinate in their hatred against the truth, and destitute of all reason to oppose it. An instance of the former way we have in those Jews, to whom Peter preached on the day of Pentecost: reproving and convincing of them beyond all contradiction, they were pricked in their hearts, and cried out, Men and brethren, what shall we do? And therewithall came over to the faith (Acts 2:37, 41). Of the latter, we have many instances in the dealings of our Savior with that people: for when he had at any time convinced them, and stopped their mouths as to the cause in hand, they called him Beelzebub, cried out that he had a devil, took up stones to throw at him, and conspired his death, with all demonstration of desperate rage and madness (John 8:48, 58; chapter 10:30, 31, 39). So it was in the case of Stephen, and the testimony he gave to Christ (Acts 7:56, 57, 58). And with Paul (Acts 22:22, 23). An instance of bestial rage not to be paralleled in any other case; but in this it has often fallen out in the world. And the same effects this work of the Holy Ghost, as the Advocate of the Church, ever had, and still has upon the world. Many being convinced by him in the dispensation of the Word, are really humbled and converted to the faith. So God adds daily to the Church such as shall be saved. But the generality of the world are enraged by the same work against Christ, the Gospel, and those by whom it is dispensed. While the Word is preached in a formal manner, the world is well enough contented that it should have a quiet passage among them. But wherever the Holy Ghost puts forth a convincing efficacy in the dispensation of it, the world is enraged by it; which is no less an evidence of the power of their conviction, than the other is of a better success.

The subject-matter concerning which the Holy Ghost manageth his plea by the Word against the world as the Advocate of the Church, is referred to the three heads of sin, righteousness and judgment (ver. 8), the especial nature of them being declared (ver. 9, 10, 11).

What sin it is in particular that the Holy Spirit shall so plead with the world about, and convince them of, is declared ver. 9: Of sin, because they believe not in me. There are many sins whereof men may be convinced by the light of nature (Romans 2:14, 15). More that they are reproved for by the letter of the law. And it is the work of the Spirit also in general, to make these convictions effectual. But these belong not to the cause which he has to plead for the Church against the world; nor is that such as any can be brought to conviction about by the light of nature, or sentence of the law; but it is the work of the Spirit alone by the Gospel. And this in the first place is unbelief, particularly not believing in Jesus Christ, as the Son of God, the promised Messiah and Savior of the world. This he testified concerning himself, this his works evinced him to be, and this both Moses and the Prophets bare witness to. Hereon he tells the Jews, that if they believed not that he was He, that is, the Son of God, the Messiah and Savior of the world, they should die in their sins (John 8:5, 21, 24). But in this unbelief, in this rejection of Christ, the Jews and the rest of the world justified themselves, and not only so, but despised and persecuted them who believed in him. This was the fundamental difference between believers and the world, the head of that cause wherein they were rejected by it as foolish, and condemned as impious. And herein was the Holy Ghost their Advocate: for he did by such undeniable evidences, arguments and testimonies, convince the world of the truth and glory of Christ, and of the sin of unbelief, that they were every where either converted or enraged thereby. So some of them upon this conviction, gladly received the Word, and were baptized (Acts 2:41). Others upon the preaching of the same truth by the Apostles, were cut to the heart, and took counsel to slay them (chap. 5:33). In this work he still continueth. And it is an act of the same kind whereby he yet in particular convinceth any of the sin of unbelief, which cannot be done but by the effectual, internal operation of his power.

He thus convinceth the world of righteousness (ver. 10): Of righteousness, because I go to my Father, and you see me no more. Both the personal righteousness of Christ, and the righteousness of his office, are intended. For concerning both these the Church has a contest with the world, and they belong to that cause wherein the Holy Spirit is their Advocate. Christ was looked on by the world as an evil doer; accused to be a glutton, a wine-bibber, a seditious person, a seducer, a blasphemer, a malefactor in every kind; from where his disciples were both despised and destroyed for believing in such an one. And it is not to be declared how they were scorned and reproached, and what they suffered on this account. In the mean time they pleaded and gave testimony to his righteousness, that he did no sin, nor was guile found in his mouth, that he fulfilled all righteousness, and was the Holy One of God. And herein was the Holy Ghost their Advocate, convincing the world principally by this argument, that after all he did and suffered in this world, as the highest evidence imaginable of God's approbation of him and what he did, that he was gone to the Father, or assumed up into glory. The poor blind man, whose eyes were opened by him, pleaded this as a forcible argument against the Jews that he was no sinner, in that God heard him so as that he had opened his eyes; whose evidence and conviction they could not bear, but it turned them into rage and madness (John 9:30, 31, 32, 33, 34). How much more glorious and effectual must this evidence needs be of his righteousness and holiness, and God's approbation of him, that after all he did in this world, he went to his Father, and was taken up into glory. For such is the meaning of these words, You shall see me no more: that is, there shall be an end put to my state of humiliation, and of my converse with you in this world, because I am to enter into my glory. That the Lord Christ then went to his Father, that he was so gloriously exalted, undeniable testimony was given by the Holy Ghost to the conviction of the world. So this argument is pleaded by Peter (Acts 2:33). This is enough to stop the mouths of all the world in this cause, that he sent the Holy Ghost from the Father to communicate spiritual gifts of all sorts to his disciples. And there could be no higher evidence of his acceptance, power and glory with him. And the same testimony he still continueth in the communication of ordinary gifts in the ministry of the Gospel. Respect also may be had (which sense I would not exclude) to the righteousness of his office. There ever was a great contest about the righteousness of the world. This the Gentiles looked after by the light of nature, and the Jews by the works of the law. In this state the Lord Christ is proposed as the Lord our Righteousness, as he who was to bring in, and had brought in everlasting righteousness (Daniel 9:24), being the end of the law for righteousness to all that believe (Romans 10:4). This the Gentiles rejected as folly, Christ crucified was foolishness to them; and to the Jews it was a stumbling-block, as that which everted the whole law: and generally they all concluded, that he could not save himself, and therefore it was not probable that others should be saved by him. But herein also is the Holy Spirit the Advocate of the Church. For in the dispensation of the Word, he so convinceth men of an impossibility for them to attain a righteousness of their own, as that they must either submit to the righteousness of God in Christ, or die in their sins.

He convinces the world of judgment, because the Prince of this world is judged. Christ himself was judged and condemned by the world. In that judgment Satan the Prince of this world had the principal hand; for it was effected in the hour, and under the power of darkness. And no doubt but he hoped that he had carried his cause, when he had prevailed to have the Lord Christ publicly judged and condemned. And this judgment the world sought by all means to justify and make good. But the whole of it is called over again by the Holy Ghost pleading in the cause, and for the faith of the Church. And he does it so effectually, as that the judgment is turned on Satan himself. Judgment with unavoidable conviction passed on all that superstition, idolatry and wickedness which he had filled the world withal. And whereas he had born himself under various masks, shades and pretences to be the God of this world, the supreme ruler over all, and accordingly was worshipped all the world over, he is now by the Gospel laid open and manifested to be an accursed apostate, a murderer, and the great enemy of mankind.

Therefore, taking the name Paraclete in this sense for an advocate, it is proper to the Holy Ghost in some part of his work in and towards the Church. And whenever we are called to bear witness to Christ and the Gospel, we abandon our strength and betray our cause, if we do not use all means appointed of God to that end, to engage him in our assistance.

But it is as a Comforter that he is chiefly promised to us, and as such is he expressed to the Church by this name.

Fourthly, that he has a peculiar work committed to him suitable to this mission, commission and name, is that which will appear in the declaration of the particulars wherein it does consist. For the present, we only assert in general, that his work it is to support, cherish, relieve and comfort the Church in all trials and distresses. And this is all that we intend when we say that it is his office so to do.