Twenty-Five Lectures Upon the Lords Last Sermon and Conference, Lecture 20
THE XX. LECTVRE, OF CHRISTES PRAYER BEFORE HIS PASSION.
IOHN, CHAP. xvii. VERS. 6.7.8.
6 I hauehave declared thy Name vntounto the men which thou gaueſt mee out of the worlde: thine they were, and thou gaueſt them mee, and they hauehave kept thy worde.
7 Nowe they knowe that all thinges whatſoeuer thou hast giuen mee, are of thee.
8 For I hauehave giuen vntounto them the wordes which thou gaueſt mee, and they hauehave receiued them, and hauehave knowne ſurelie that I came out from thee, and hauehave belieued that thou hast ſent mee.
HItherto (Welbeloued in the Lord IESVS) in this Prayer the Lord hath prayed for himſelfe, that the Father would glorifie him. To this purpoſe hee vſed ſundry argumentes: Firſt, ſayeth hee, The houre is come, that is, The houre of my death is at hand, therefore, Father, glorifie mee. Then hee ſayeth, Father, if thou wilt glorifie mee, I will glorifie thee: therefore glorifie mee. Yet farder, If thou wilt glorifie mee, J wll giuegive life euerlasting to theſe whome thou haſt giuen mee, therefore, Father, glorifie mee. Yet marke, I hauehave glorified thee on the Earth, and I hauehave ended that worke which thou gaueſt mee to doe. What reſteth then? ſayeth hee, But that thou, O Father, ſhouldeſt glorifie mee. Then hee concludeth, Therefore, Father, glorifie mee with thy ſelfe, not in the Earth, but in the Heauens, with that glorie which I had with thee before the worlde was.
Nowe, in the next parte of his Prayer, the Lord prayeth for his Apoſtles, eleuen in number: Hee prayeth not for Iudas, becauſe hee was a reprobate. There are two thinges which hee ſeeketh at the Father for them: The firſt …s, That when hee ſhoulde goe his waye to the Heauen, the Father ſhoulde keepe them from all euill in the worlde. The ſeconde is, That the Father ſhoulde ſanctifie them to that worke which they were appointed vntounto. There are ſundrie argumentes and reaſons of this firſt parte of this Petition for his Diſciples, That the Father woulde keepe them, and ſaue them. Hee heapeth in the beginning manie argumentes, as namelie, from their calling and vocation, from their election, from that they were the Fathers, from that they were giuen to him, from that that they belieued the Worde, and from that that hee was going to the Father. He heapeth together theſe arguments & reaſons, in praying for them, that the Father would keepe and ſaue them.
But let vsus marke the words narrowly, and goe thorow eueryevery argument, and obſerue ſuch doctrine as ſhall be to our edification, as God ſhall giuegive the grace. He begins, & ſayth firſt, J hauehave declared thy Name vntounto the men which thou gaueſt me out of the world. So the firſt reaſon wherewith he moueth the Father to keepe them, is, from that hee had manifeſted vntounto them the Name of the Father: That is to ſaye, That hee had called them by the Preaching of the glorious Euangel of IESVS CHRIST. So our vocation and calling ſtandeth in the manifeſtation of GOD, in IESVS CHRIST, by the preaching and hearing of the Goſpel: Wee are called, when God and his will is manifeſted to vsus, by the preaching of the Goſpel of Ieſus Chriſt. Well then, if the Lord Ieſus vſeth this as an argument and reaſon, to moue his Father to keepe them, and to ſaue them, now certainly, when any perſon findeth, that GOD calleth on them by the preaching of the Goſpel, (as he is calling on you this day:) Then certainly they hauehave an argument and token, that that God who calleth on them, wil keepe and ſaue them, both in this li…e, and in the life to come: for all this preaching and hearing of the Goſpel of Ieſus Chriſt, is not for nothing, and the Lord neuer calleth man nor woman by the preaching of the Goſpel for nothing: by calling he vttereth that he wil keepe them; as this day, if hee call on you inwardly by his Spirit, hee vttereth that he will keepe and ſaue you, both in this life, and in the life to come. So that when one findeth that the Lord calleth them, and offereth this Goſpel vntounto them, they may conceiue an hope into their heart, that the Lord will ſaue them. Why? Becauſe the Lord is calling on them by his word: This is a token, ſay thou, that hee will keepe mee in this life, and in the life to come. And if, Brethren, any that is called in this life, man or woman, attaine not to ſaluation, and that the Lord keepe them not, the fault is in themſelues, becauſe when the Lord called on them, they would not anſwere. No, not one of you, wee ſaye, ſhall periſhe for fault of preaching, but becauſe ye made your ſelues vnworthie: when the Lord cried, yee would not heare him. Ingrate and fooliſh ſoule! thou ſhalt periſhe, becauſe thou wouldeſt not obeye the Lord, ſo fairelie and gentlie calling on thee. But if, when thou art called to life, by the preaching of the Goſpel, wilt ſay, Lord, I am here: if the heart will reſound, and ſay, Lord, I am here: if thou wilt anſwere: that is, belieue the word preached, and bee ready to obey the ſame; that is as ſure an angument, that the Lord will ſaue thee euerlaſtinglie, as euer was in the world.
Now to goe forward, to the reſt of the arguments. I hauehave, ſayth he, manifested thy Name to theſ… men whom thou gauest mee, being choſen out of the worlde. There is the ſecond reaſon, Father, thou hast choſen them for thy ſelfe, from all eternitie, therefore good reaſon is it, that thou ſhouldeſt keepe them. Why ſhould hee not keepe his owne Elect. Well then, if the Lord vſe this argument to the Father, to moue him to keepe and ſaue his Diſciples; nowe certainly, that perſon that ſeeth himſelfe one of the choſen and elect of God, to that life from all eternitie, that perſon who findeth in his heart, that he is one of that number, hath a ſure and infallible warrand, that that God who hath choſen him, ſhall warrand him. Seeke aye to know your election; for if ye be ſure of your election, ye hauehave a ſ…ale of your eternall ſaluation. It is vnpoſſible, that a man or woman, who is choſen to life, can periſhe; and that hee whoſe name is once written vp in the decree of God, ſhould be loſt. Ye may aske at mee, Seeing it is vnpoſsible, that the Choſen from all eternitie can periſh, or be loſt; wherefore then prayeth the Sonne to the Father, that hee ſhould keepe his Diſciples, choſen to life from all eternitie? if of neceſsitie the Choſen muſt liue, though all the world had ſworne it, wherefore is it then, that the Sonne prayeth the Father ſo earneſtly, to keepe thoſe who were choſen? what neede had hee to pray for them, ſeeing the Choſen muſt be ſaued? The anſwere is eaſie: It is true indeede, that thoſe who are choſen from all eternity, muſt be ſafe, & liue of neceſsity: but it is alſo true again, Brethren, he who chooſes them to life, & ordaines them to liue, of neceſsity the ſame very God, from all eternity, ordained ſuch middles, as prayer, ſayth, good works, & ſuch other meanes, that by them we ſhould attaine to life: He who ordaineth life, hee ordaineth prayer: if thou want the meanes, thou ſhalt neuer enter into life: if thou want faith, and prayer, and good works, ſay with thy ſelfe, thou waſt neuer ordained to life: deceiue not your ſelues. So, Brethren, we ſhould take heed to theſe middles: as neceſſarilie as the Lord hath appointed thee to life, as neceſſarily thou muſt belieue, as euer thou wouldeſt liue after this life: for as neceſſarily the Lord hath choſen thee to doe good works from all eternitie, as he hath choſen thee to life. And then, when we finde theſe middles, and an heart to pray, (take heed,) he will keepe vsus, & ſaue vsus, both in this life, and in the life to come. And when we finde good turns in our hands, and faith in Ieſus Chriſt, then (ſayth Peter) we confirme our election: all theſe middles confirme our election: for the Lord hath choſen vsus to theſe, aſwell as to the end it ſelfe. If we want theſe means, we hauehave no warrand that euer the Lord appointed vsus to life. I will leaue this. He coms forward, & heapeth arguments together to the Father, that he would keepe & ſaue them: Thine they wer… : there is the reaſon: they were thine own property by vertue of election: whomſoeuer the Lord chooſeth from all eternity, they are the propertie of the Lorde, by vertue of election: So ſayeth the Sonne to the Father, They were thine by vertue of election: therefore keepe and ſaue thine owne. Whome wilt thou keepe, if thou keepe not thine owne, whome thou haſt choſen? Therefore keepe them.
Well, Brethren, vſeth the Sonne of God theſe argumentes, to mooue his Father to keepe and ſaue his Diſciples? now ſurely that man, or that woman, who findeth that they belong to God, and that they are choſen from all eternity, that may ſaye, I am Gods, I am his inheritance, and property, that perſon hath a ſure warrand, that God, to whome they appertaine, will keepe and ſaue them euerlaſtingly. Get me this knowledge once, that thou art Gods, and thou ſhalt knowe aſſuredly in thine heart, that God, whome to thou appertaineſt, ſhall neuer let thee bee loſt: yea, Heauen and Earth ſhall goe together, ere thou periſh. But yee will ſay, Howe ſhall I knowe that I am Gods? Marke it, Brethren: The man, or the woman, that appertaineth to God, that God whome to they appertaine, ere they ſlit out of this worlde, hee will giuegive them aduertiſement, and will let them knowe and feele, either one time or other, early or late, that they are his. Paul, in the eight Chapter to the Romanes, verſ. 9. hath a notable ſaying, Thoſe who hauehave not the Spirite of Ieſus, they are not his. On the contrary, the man or woman who feeleth this Spirite, are his. Wouldeſt thou knowe whether thou be Gods or not? If thou findeſt in thine heart that bleſſed Spirit, that worketh redemption, grace, mortification of ſinne, quickening of the newe life, and all bleſſedneſſe; if thou findeſt him, ſaye, I am Gods: for God will giuegive to none his holy Spirite, but to his owne ſecret ones, who are choſen from all eternity, and ſo made the property of God. Wouldeſt thou know the Spirite? I ſhall giuegive thee a token, which the Apoſtle ſetteth downe, Rom. 5. verſ. 5. If the Spirit dwell in thee, he will ſhed abroade, and powre out that ſweet louelove of God into thine heart: he will let thee feele ſenſibly in thine heart, that God loueth thee: and teſtifie to thee, that thou art the Sonne of God by Adoption, and that thou art an Heire of Heauen, and ſhalt reigne with God, as an Heire of God, and as a fellow-Heire with Ieſus Chriſt. Take heede, the Sonne of God loueth vsus in his heart, when he findeth that we hauehave his Spirit, and that we are choſen to life. In theſe things wee ſhould bee occupied moſt, if euer wee would gette life, wee ſhould be buſie to ſeeke our warrand of Heauen. Alace! he that hath a bit of Heritage, or a bit of Land, hee will bee buſie night and daye, to ſeeke a warrand for it: and yet wee will not beſtowe any time to ſeeke a warrand for life euerlaſting. But nowe I ſhall goe forwarde to the fourth argument.
The fourth argument is in theſe wordes, Thou hast giuen, mee them: therefore, Father, ſaue and keepe thine owne gift: Father, thou haſt giuen them to mee, not to loſe, but to ſaue. Well then, Brethren, as I ſaide before, if this bee a reaſon that the Lord vſeth to mooue his Father, to keepe and ſaue his Diſciples; certainlie then, eueryevery ſoule, who findeth that the Father hath giuen them ouer into the handes of the Sonne, that God hath put them in the hands of the Mediator, the Lord Ieſus, hath a ſure argument, that the Father will keepe them euerlaſtingly. If thou bee giuen once to the Mediator, it is a thing vnpoſsible, that thou canſt bee loſt. The gift of the Father, is not like the gift of men: When they hauehave giuen the gift, they care not for it, what to doe hauehave they with it? it is not theirs. But when the Father giueth the Choſen once to the Sonne, his eye will be euer vponupon that gift: and he will ſee that that gift of the Sonne be kept and ſaued. Ye muſt vnderſtand this, that when the Father reſigneth vsus ouer to the Sonne, he hath a care of vsus, and we are ſtill the Fathers, as wel as the Sonnes: and this is euident by Chriſtes wordes is this ſame Chapter, All mine is thine, and thine is mine, ſayth Chriſt: he reſigneth vsus not whollie, as though he had no care of vsus, for we are his gift, and his property, and he quiteth him neuer of vsus, but euen when hee hath giuen vsus to the Sonne, wee remaine the Sonnes gift, and the Fathers property: and that gift neuer impareth that louelove which the Father beareth towards vsus, nor his carefull prouidence ouer vsus: Yea, by the contrary, this is a meane to ſaue vsus. Wherefore putteth hee thee in the hands of the Sonne? Euen to the end that he ſhould redeeme thee, and ſaue thee with his blood. So this is the meane, yea the only meane to ſaue thee euerlaſtingly.
But marke this, Brethren: See how mutually the Father and the Sonne recommende the Choſen one to another: the heart of man is not able to comprehende this care which the Father and the Sonne hauehave ouer the Choſen: Firſt the Father giueth them to the Sonne, that hee ſhould redeeme them: and then, when the Sonne hath gotten them, hee maketh interceſsion to the Father, that the Father would keepe them, and ſaue them: And whome the Father hath giuen, he hath a care of them. Seeſt thou not the groundes of thy ſaluation, which is, the mutuall recommending of thee, from the Father to the Sonne, and from the Sonne to the Father? The Father giueth vsus to the Sonne: the Sonne againe maketh interceſſion for vsus to the Father. Howe can it bee poſsible, that thoſe can periſh, whom both the Father and the Sonne hauehave ſuch a care of? If thou be choſen, how can it bee poſsible, that thou canſt periſhe? Seeing our ſaluation is ſo wonderfully grounded, that all the power of Heauen and Earth is not able to ſhake off the groundes of it. But alace, Brethren, heere is all the fault: There is ſuch a blindneſſe and doubtfulneſſe in our hearts, that we cannot ſee nor feele the eſtabliſhed groundes whereon our ſaluation ſtandeth: and therefore we hauehave not yet ſolide joye and conſolation: for all the joye of this life, is the confidence of theſe groundes of our ſaluation: for except a man or a woman gripe into that ſaluation, they hauehave no joye. Now would to God we could learne to ſee and feele our ſaluatiō! we ſhold feel & ſee wonderful things, & we ſhold find ſuch a ſolidnes, that we wold defy al the deuils of hel. Now hitherto we hauehave heard four very ſtrōg reaſons, wherby the Father ſhold be moued to ſaue the Diſciples, both in this life, and in the life to come. Now, Brethrē, mark theſe reaſōs which we hauehave heard: they are all without vsus: the manner of our vocation is without vsus: our election is without vsus: that, that wee belong to God, is without vsus: that we are giuen to Ieſus Chriſt, by the Father, is without vsus: Yet all theſe outward graces of God, will neuer auaile thee to life and ſaluation, if thou getteſt not the inwarde feeling of them in thine heart, before thou be taken out of this life: if thou getteſt not the inwarde grace in thine heart, to apprehende thy vocation, and thine election: if thou gripe not in thine heart, firſt, that thou art Gods property: & ſecondly, that thou art Ieſus Chriſts, all the grace that thou ſhalt get in this life, ſhall ſerue thee for nothing. Nowe, Brethren, this feeling of grace in the heart, is nothing but faith. What is this faith, that eueryevery man hath in his mouth, but that feeling of the grace of God? The feeling of our vocation, of our election, and of that mercy which God giueth vsus in Ieſus Chriſt, is nothing but an inwarde ſight and apprehenſion of them all: therefore the Lord leaueth all outwarde graces, and commeth to the inwarde apprehenſion: that is, to faith, and ſayeth, O Father, they belieue all that J ſpake vntounto them: and therefore, O Father, keepe them. Ye ſee, Brethren, amongſt many arguments which we hauehave, there is the moſt ſpeciall: when God ſtampeth in our heartes a feeling of grace: getting once that ſtampe, that wee are called, by faith in God, and in Ieſus Chriſt, then the Charter of our election is ſealed, (for our election is but a Charter,) then wee hauehave our warrande in our boſome, that wee ſhall neuer periſhe, but hauehave life euerlaſting. It is vnpoſsible that anie man or woman who findeth this, can periſhe, for they hauehave the earneſt-pennie of their ſaluation, who hauehave once gotten fayth.
But, Brethren, if wee would marke the wordes which the Lord Ieſus vſeth in ſetting downe this faith, they are many and weightie, and great conſolation in them: faith muſt hauehave a knowledge: for if thou haſt no knowledge, and ſayeſt then, that thou haſt faith, thou lieſt: if thou bee an ignorant bodie, and knoweſt not Ieſus Chriſt, and wilt ſtande vp, and ſaye, I hauehave faith, thou lieſt: faith muſt hauehave an eye, a ſight, and a knowledge. The firſt thing in faith, is ſight: thou muſt ſee God, and that in that glorious face of his Sonne Ieſus Chriſt, howbeit afarre off, as in a mirrour. And ſeeing there is a ſight and a knowledge required in faith, the Lord paſſeth not ouer this, but hee ſayeth, They hauehave knowne, that all thinges which thou hast giuen mee, are of thee. There is the firſt, the knowledge. And, that I came from thee: there is the ſight. Nowe, goe forwarde, and yee ſhall ſee faith painted out: It is not enough to knowe, and to ſee, if thou haſt no more: if thou haſt but a knowledge, and a ſight of Ieſus Chriſt onelie, thou art not the nearer: but the heart of man and woman, muſt drawe in into it that thing which thou knoweſt and ſeeſt. Thou ſeeſt and knoweſt Chriſt to bee the Redeemer: the verie heart muſt gette out the arme, and pull him in: And therefore hee paſſeth not by this: The wordes which thou gaueſt mee, J hauehave giuen them vntounto them. HaueHave they knowne them onelie? No, but they hauehave alſo receiued them. Is it enough to receiue them? No, that is not enough. Then what muſt thou doe? Thou muſt not hauehave Chriſt to night, and bid him farewell to morrowe: but as thou haſt knowne him, and receiued him, ſo thou muſt keepe Chriſt euer in thine heart, and thou muſt keepe all his graces: thou muſt neuer loſe him: keepe him ſtill, dislodge him not, dislodge rather all the worlde, than thou dislodge him: keepe him, and let him not goe: the happieſt gueſt that euer came, is when the Lord Ieſus is in the heart: hee is full of all joye: hee is full of all peace and conſolation: the laſt that thou muſt keepe in thine heart, is Ieſus Chriſt. So make vp faith of all theſe partes: there are the partes of it, To knowe God in Ieſus Chriſt, to vnderſtand him in his worde, and that which thou knoweſt, to take it within thine heart. Wee ſhould not bee content of this onlie: wee ſhoulde not bee content to gette CHRIST into our heartes, by a piece of knowledge, but ſenſiblie to feele him. And laſt, to keepe him, who is the Treaſure of all treaſures, and who hath giuen the treaſure of all knowledge, the moſt precious treaſure in the worlde. Yee will keepe vp Treaſures and Hoordes in your Kiſtes: nowe keepe rather CHRIST into your heartes, than all the Hoordes in the worlde.
Marke againe in the argument, the diuerſitie of the thinges which wee belieue, which are the objectes of fayth. If yee marke the wordes well, yee ſhall ſee this: Firſt, wee muſt belieue in IESVS CHRIST; and ere wee belieue in him, wee muſt hauehave a ſight and a knowledge of him: and then wee muſt receiue IESVS CHRIST himſelfe: and this hee declareth, when as hee ſayeth, Therefore hauehave they knowne that I came from thee. And againe, That I am ſent from thee. Wee muſt belieue the Mediatour, the LORD IESVS, to hauehave come from his Father. And againe, what is the next? They hauehave knowne theſe thinges which thou haſt giuen mee. The next thing that they belieue, is, That all ſtore of grace is in IESVS CHRIST. The next thing that thy fayth ſhoulde reach vntounto, is, That thou gripe into thine heart, that ſtore of grace and glorie that is in IESVS CHRIST. The laſt thing that they belieue, is the worde of GOD concerning CHRIST. The Apoſtle Paul to the Corinthians, Epiſt. 2. Chap. 5. verſ. 7. ſayeth, Wee liue nowe by fayth, and not by ſight. So long as wee liue Pilgrimes in this Earth, and dwell in this tabernacle, wee will not ſee the LORD IESVS face to face: but when wee are once flitted out of this earthlie bodie, wee ſhall ſee him face to face. All the ſight that wee hauehave of IESVS CHRIST in this life, is but as in a mirrour, euen as one woulde ſee a mans face in a mirrour. And what is the mirrour wherein we ſee IESVS CHRIST? It is nothing but this word of the Goſpel, and this glorious Euangel of the bleſſed GOD, the faireſt mirrour that euer man or woman looked in: There they ſhall ſee the faireſt ſight that euer was. Therefore, the LORD he paſſeth not by this mirrour, when he ſetteth out fayth to his Diſciples, They hauehave receiued thoſe wordes, ſayeth hee, which thou gaueſt to mee, and they hauehave kept thy wordes. The whole thing that is to bee belieued, is, Firſt, IESVS CHRIST: and next, That all joye is in him, and that all ſtore of grace is in him: Laſt, the worde of Ieſus Chriſt, in the which his glorious face is ſeene, and ſhineth. Contemne not this mirrour, contemne not this Goſpel preached: for if thou contemne it, it ſhall paſſe thy power to gette grace: contemneſt thou it, thou ſhalt neuer taſte of life in this life, nor in the life to come. Woe to the contemners of the Goſpel! they ſhall neuer ſee Chriſt, in whome is all life, all joye, and all comfort, &c.
Marke well, Brethren, when hee ſetteth out the fayth of the Diſciples, to the Father, hee ſpeaketh thereof in ſuch ſorte, that he directeth all to the glorie of the Father. Lord! ſo deare the glorie of the Father was to the Sonne! When hee ſpeaketh of the Father, hee attributeth all the glorie to the Father: They hauehave knowne well, (ſayeth hee,) that I am come from thee, O Father. Then againe, They hauehave knowne, that whatſoeuer thing thou haſt giuen mee, it is from thee. There is the true knowledge of the grace of Ieſus Chriſt, when thou attributeſt all glorie to the Father: when thou belieueſt in Chriſt, belieue that the Father ſent him, and that the Father gaue him, to redeeme thee from death, and that hee is riſen, and aſcended to the Father: belieue that the Father raiſed him. The whole praiſe of faith in Chriſt, redoundeth to the Father. Whatſoeuer wee belieue in Chriſt, as when wee belieue his death, or his reſurrection, his glory in all fulneſſe, is the glory of the Father. Wee knowe this by experience, the faith that ſtriketh on Chriſt, paſſeth immediatly thorow that man, the Lord Ieſus, thorow that glorious perſon, & neuer reſteth, till it leane on that Fountaine of all mercy and grace, the Father of our Lord Ieſus. The Fountaine is the Father of our Lord. To ſpeake it in one worde, All this faith in Ieſus Chriſt that wee hauehave, redoundeth to the glory of the Father: And therfore, the laſt exhortation is, That our faith be in Ieſus Chriſt: for when we belieue in the Mediator, and leane vsus ouer on him, then the heart paſſeth into that light, wherevnto there is none acceſſe, where that glorious perſon doth dwell, the Father of Ieſus Chriſt. Let not thy faith reſt, till it gette that ſweete apprehenſion of that glorious perſon, the Father, and hee will ſaue thee, and giuegive thee to his Sonne: To whome bee al… honour, and glorie, for euermore.
AMEN.