§ 2. A farther description of the paraclete.

I have already had an opportunity of explaining to you at large, the import of the remarkable designation here given to the Holy Spirit, rendered by our translators, "Comforter," but in reality suggesting the idea of instructor, monitor, and helper, as well and fully as much as consoler.

(1.) The Holy Ghost.

This paraclete, who, when first promised, was called "the Spirit of truth," is here termed, "the Holy Ghost," or "Spirit;" the appellation by which the third person of the Trinity is most usually in the Scriptures designated. The name, "Spirit," not only indicates the immateriality of the divine nature of which, in common with the Father and the Son, he is possessed, but prob ably also indicates the peculiar relation he stands in to the two other divine persons. He is their Spirit, or breath, just as the second person is the Son of the first. It may be doubted if anything more is intended by such analogical expressions than to indicate the truth, that the divine persons, though most intimately united, are in some way distinct from each other, and that the relations of each to each are peculiar. The epithet, "holy," indicates that absolute perfection, especially that absolute moral perfection, by which the Holy Spirit is immeasurably removed from the imperfections of all created spirits, dwelling apart with the Father and the Son, in the pure inaccessible light.

(2.) Sent by the Father in the name of the Son.

It is said that the Father would send this Holy Spirit as the paraclete, and send him in the name of the Son. When the Holy Spirit is said to be sent by the Father, the idea is, thht that remarkable communication of his influence, and manifestation of his operations, which were to characterize the new dispensation, were, like the mission of the Son, the execution of a portion of that Divine saving purpose, in the formation and execution of which the Father is always represented as sustaining the majesty of the Godhead, and the Son and the Spirit as the great agents by which the mighty scheme is carried into accomplishment; and when he is said to be sent "in the name" of the Son, we are taught, either that he is sent as his representative, or substitute; or rather, that he is sent on his account, through his mediation, in consequence of his atonement and intercession. The apostle Paul tells us, that "Christ has redeemed us from the curse of the law, having become a curse for us, that we might receive the promise of the Spirit by faith;" i. e., 'the promised Spirit through believing.' And our Lord himself says, that "if he went

7 Gal. iii. 13, 14.

not away" (by his expiatory death, and by the glorious exaltation which testified the efficacy of that expiation), "the Comforter would not come, but that if he went away he would pray the Father, who would send him" to the disciples; and we are informed that the Holy Ghost, by whom we are renewed, is "shed on us abundantly, through Jesus Christ our Saviour." It deserves to be remarked by the way, that the insertion of the personal pronoun he,10 between the appellation, the Holy Spirit, which is in the neuter gender in the original, and the verbs with which it agrees, renders the passage before us one of the most distinct attestations of the personality of the Holy Ghost: it being difficult to account for such an insertion on any other supposition, than that it took place for the express purpose of guarding us against supposing that the Holy Spirit was a mere personification of divine influence.

§ 3. The work of the Paraclete to explain and bring to remembrance all that Christ had said.

This divine person, our Lord assures the disciples, when sent by the Father in his name, should "teach them all things," and bring to their remembrance whatever (literally, all things) he had said to them." When it is said that the Holy Spirit was to teach the apostles "all things," it is plain we are not to understand the words in the greatest extent of meaning of which they are susceptible. He was not to make them omniscient. That was, in the nature of things, impossible; nor was he to make them know everything which it is possible for men to know. It was not to acquaint them with all the facts of the past history of all nations and individuals, nor to lay open to their minds all the secrets of futurity, or treasures of science and of art. We are plainly to understand the declaration with a reference to the subject concerning which it was made. Some have supposed the meaning to be, He will teach you all things that are necessary to your savingly understanding, and infallibly teaching, the way of salva tion through Christ,' considering it as just equivalent to the expression used elsewhere, "He will lead you into all truth," or rather all the truth," the truth as it is in Jesus."""" There is no doubt that it was so, and that the words not unnaturally express this; but I think it more natural to connect the words "all things," in both cases, with the concluding words, "which I have said unto you." 'He will teach you'-i. e., 'he will make you understand-all things that I have said to you; and, in order to this, he will bring all these things to your remembrance. I have

8 John xvi. 7.

9 Tit. iii. 6.

10 σε ἐκεῖνος pro ἐπεῖνος. Significatur hac enallage Spiritum Sanctum esse veré personam." GLASSIUS.

11" EKEIVOS. ILLE docebit.

Non filius sine Spiritu Sancto dicit, nec docet sine filio Spiritus Sanctus, sed omnia dicit et docet Trinitas: sed nisi hæc sigillatim commendaretur, eam nullo modo humana caperet infirmitas."—AUGUSTIN.

12 Eph. iv. 21.

said many things which you did not, which you do not understand. I know you often understood not my sayings, and were afraid to ask me; but he will teach you all these things. He will make you fully to understand the meaning of my declarations, and to perceive their harmony from seeing their connections and dependencies. All the strange and hard sayings will be fully explained to you; you will no longer marvel at its being said, "Ye must be born again:" the lifting up of the Son of man will be no longer a mystery: you will then know whither I have gone, and you will know the way: He will teach you what you do not now know-how "I am the way, and the truth, and the life"-how "the Father is in me, and I in the Father"-how "ye are in me, and I in you." He will make you understand how and why "I manifest myself to you, and not to the world," and how "the Father and I are to come to you and abide with you." He will so teach you, as that you will no longer need to ask me any questions. Everything I have said, whether in parabolical or in literal statement, he will fully illustrate. The whole mystery of the gospel economy will be unfolded to you.

เ

And that he may thus teach you the meaning of all things which I have said unto you, he will bring all these things to your remembrance-that you, remembering them, and understanding them, may be enabled to communicate infallibly an accurate knowledge of them to men of all nations and genera

tions.'

The New Testament writings-the gospels and the epistlesare most satisfactory evidence that this remarkable prediction has been accomplished. Without such an influence how could such books have been written by any set of men? especially, how could they have been written by the men who, we know, did write them? If the genuineness of the New Testament writings be but admitted-and few facts of equal antiquity, if any, are so abundantly attested-the inspiration of the writers is the only hypothesis which can satisfactorily account for the appearances.

There can be no doubt that the painful consciousness of the dimness of their apprehensions, respecting much of what their Master had said to them on former occasions, and even at this time, must have added to the trouble of heart which they now experienced; and this declaration was well fitted to re-assure and comfort them.

These words, though in their primary and full extent applicable only to the apostles, are replete both with instruction and comfort to Christians of every age. Who does not feel how imperfectly he understands how easily he forgets the sayings of our Lord and of his apostles? Though we are not to expect the miraculous teaching of the inspiring Spirit, we are warranted to expect, if we ask in faith, and use the appropriate means, that what we know not, God will teach us; that by the aids of his Spirit he will enable us to understand his word, calling it season

ably to our recollection, and enabling as wisely to apply it to our peculiar circumstances, "for doctrine and reproof, for ccrrection and instruction in righteousness." John was not writing to apostles, but to ordinary Christians, when he said, "Ye have an unction from the Holy One, and ye know all things.""" are exhorted to "be filled with the Spirit" an exhortation which plainly implies that God is ready to communicate the influences of the Spirit, in an abundant measure to those who seek them according to the due order.

We

Let us, then, fill our minds with the words of Christ, even although we may but imperfectly understand them. We may afterwards be made to understand them, by him who is the great teacher and remembrancer. We are not to expect that he will reveal to us truths that are not in his word; but we may reasonably expect that he will enable us better to understand, and more wisely to improve, these truths. He will make us more fully apprehend their meaning, perceive their evidence, taste their sweetness, and behold their glory. The word of Christ is the means by which the Holy Spirit sanctifies and comforts the soul. It is unreasonable to expect the enlightening, transforming influence, if we neglect the means along with which that influence is usually put forth. Our prayers for the Spirit to enable us to understand saving truth, are vile hypocrisy, if we do not read and hear with attention that word which was dictated by him, and is employed by him in the performance of his most glorious work-the "creating men anew in Christ Jesus, after the image of God, in knowledge, and righteousness, and true holiness.""

XIII.

CHRIST'S PEACE HIS LEGACY TO HIS PEOPLE.

JOHN XIV. 27.-"Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you."

A NEW topic of consolation is brought forward in the 27th verse. The topics already introduced are these: 'I go to a state of the highest honor and happiness; I go there to make provision for your coming there, and, when that is completed, I will return, and conduct you thither. I have opened the way for you; I will make you acquainted with the way; I will give you the energy necessary to go along that way. I will not withdraw from you the miraculous powers I have conferred on you; I will enable you to perform a work far greater than any miracle. Whatever you need for the discharge of this work, on asking, you shall assuredly obtain. A divine person will be sent to supply 15 Eph. iv. 24. Col. iii. 10.

13 1 John ii. 20.

14 Eph. v. 18.

I

my place, as your instructor, guide, monitor, helper, and comforter. You shall be left in an orphan state only for a short season. will return to you-return to you in the possession of a higher life, of which you shall be made partakers. You shall obtain a much more extended, and accurate, and influential view of all that is most important and delightful in my doctrine; and, in proportion to your love of me, I will manifest myself to you, and my Father and myself, as proof of our love, will come to you, and abide with you; and, through the effectual operation of the Holy Spirit, you shall be made to remember and understand all the declarations of truth I have made to you.'

The new topic of consolation is, "Though about to part from you, I will leave you a valuable legacy-peace-my own peace; and this, like all my gifts, is very different from-is far superior to the gifts bestowed by the world on its favorites: "Peace I leave with you, my peace I give unto you. Let not your heart be troubled, neither let it be afraid."'

The words, "Peace I leave with you, my peace I give unto you," have been considered by some learned interpreters as just equivalent to a solemn farewell. There seems no reason to doubt that "Peace be to you" was an ordinary parting, as well as meeting salutation, among the Jews; but there is no evidence that "I leave peace to or with you," "I give peace to you," were formulas of salutation.

The more satisfactory interpretation is that which represents our dying, departing Lord as leaving a legacy to those he left behind him, and illustrating the value of that legacy, by contrasting it with the legacies or gifts which the world, or mankind generally, confer on their favorites. There are four questions here which require to be answered: What is this peace? how is it Christ's peace? why is it represented as his legacy or his gift? and how does this legacy of our Lord differ from the legacies the world leaves to, the gifts the world confers on, its favorites?

§ 1. What is Christ's peace ?

It is common to say, that peace is happiness, and no doubt that is true; but it is happiness viewed in a peculiar aspect, as peace a state of reconciliation and tranquillity-in opposition to a state of enmity, and warfare, and tumult. The fundamental part of the blessing here spoken of is reconciliation with Godthe bringing us into a state, in which our final happiness is made consistent with-is secured by-the perfections of the Divine character, and the principles of the Divine government. Then there is the well-grounded assurance of this, rising out of the faith of the Gospel, produced in the heart by the effectual operation of the good Spirit; then there is the tranquillity of conscience which springs out of this; then there is the harmonious

"Alow is the stronger expression; while apinu is rather the negative term,, didwui expresses positively imparting, bestowing actively.-OLSHAUSEN.