One-Hundred Forty-Five Sermons Upon John 17, Sermon 22
SERMON XXII. Of Chriſts finiſhing the work he undertook, with the End and Properties of it, and the great comfort of it to Beleevers.
JOH. 17.4.
I have finiſhed the work thou gaveſt me to do.
THE former part, which contained Chriſts holy profeſſion of the end he had in all that he did and ſuffered on earth, hath been diſpatched. We now come to conſider the Means wherein, or by which, and that in the later part. And herein conſider the means or manner it ſelf, expreſſed under this notion, Work. Chriſt came not into the world to have his eaſe and pleaſure and outward glory, but to Work: This obedience of his it was both active and paſſive. 2. Here is the deſcription of the nature or quality of this work, that which was given him by the Father to do, ſo that in all this there was a ſtipulation and an agreement with the Father. 3. There is his diſcharge of it, I have finiſhed it: He did not leave it half done, there is nothing more can be required of Chriſt: This is a comfortable truth, for wo be to us, if Chriſt had not diſcharged all, if there had been any ſupply to be made by us.
If you ſay, How could Chriſt ſay he had finiſhed his work,Queſt. when yet the dregs of the cup were to be drunk up, the worſt ſeem'd to be behind, viz. all that agony and ſorrow he was to ſuffer?
Firſt Auſtin anſwers it, by reading it in the future tenſe, I will finiſh thy work: Anſw.but that cannot be. The beſt anſwer is, that Chriſt thus ſpeaks, becauſe all was now at hand to be finiſhed, he was in a prepared and ready diſpoſition to conſummate all, as we reade he ſaid a little before his death, It's finiſhed, conſummatum eſt. Now the Scripture accounts that as done, which is immediatly to be done, and the man is ready to do it: Thus Abraham, Heb. 11. is ſaid to offer up his ſonne Iſaac, and to receive him from the dead, when yet actually he did not offer him, but he was immediatly fitted for it.
Obſ. Chriſt did fully and perfectly finiſh that work the Father gave him to do. Obſerv. That Chriſt did fully and perfectly finiſh that work the Father gave him to do.John 4.34. ſee what a notable expreſſion our Saviour uſeth to this purpoſe, My meat is to do the will of him that ſent me; My meat, i. e. my joy, my refreſhing; never any hungry man was more refreſhed by food, then I am in doing my Fathers will, and what was that will, to obtain pardon and ſalvation for a poor humbled ſinner. Oh why ſhould the godly ſoul be dejected with doubts, whether Chriſt will receive him or no, it's his meat to be communicating grace and mercy to thee; Thou canſt not ſo much deſire him as he doth thee: Again he addes, To do my Fathers will and to finiſh his work; for if Chriſt had begun it and not compleated it, we had been ſtill in our ſinnes, and without all hope; this is the fountain of all our hope and joy, Chriſt finiſhed his work, he did not leave any thing for me to do. Indeed duties are required of us, but not as additaments or ſuppliments to his mediation, but as qualifications fitting us to partake of the fruit of it.Obſerve theſe particulars. 1. Let us dive into the Divinity of this Point; And
1.1. Conſider, That Chriſt might have come into the world, as a glorious Lord and Lawgiver, only to rule and to give Laws, but coming into the world as a Mediator and a Surety, it behoved him to be under a Law, and to diſcharge that work he undertook. That Chriſt might have been in the world not ſubject to the Law, or obliged to do any thing for our good is plain, becauſe his Incarnation was not neceſſary, he was not compelled to it, he might have choſen whether he would thus undertake for man or no; therefore the Scripture ſaith, Phil. 2. He made himſelf of no reputation, and He became obedient to the death of the croſſe. It was wholly at his own good pleaſure; but ſuppoſe this will and purpoſe of his, then there was a duty and charge laid upon him to perform all he was betruſted with, he would have been found unfaithfull, had he not done every thing to the uttermoſt.
2. A Covenant between God the Father and the Sonne.2. There was a holy and admirable agreement between God the Father and the Sonne, to be a Mediator for thoſe his Father had given him. Hence it is that he ſaith ſo often his Father had ſent him, and I came to do the will of him that ſent me. Although the Covenant of grace be made with beleevers, yet there was a previous and antecedent Covenant or agreement between the Father and the Sonne to be a Mediator, and the agreement was, that if Chriſt would lay down his life for ſuch, then the Father would give them to him as his ſeed and glorifie them, as alſo reward him with all honour and glory. That Chriſt was rewarded with all honour, appeareth, Phil. 2. and in other places, and that becauſe of his work done as a Mediator; and that he had a ſeed given him, appeareth, in that it's ſaid, he ſhould ſee of his ſeed and be ſatisfied, Iſa. 53.11. The Arminian doctrine therefore that holds an Univerſall Redemption in imputation only, and not application, maketh it poſſible that his ſoul might be in all that travell, and yet he not be ſatisfied, for not one might be ſaved. There was then this admirable agreement between the Father and the Sonne tranſacted in heaven, they were purpoſing good to beleevers, even before they had a being, or could have any deſires for their own good.
3. Chriſts work truiy and properly obedience.3. From this Covenant and agreement it is that Chriſts work is truly and properly obedience: for it may be asked, How could Chriſt be ſaid to obey, ſeeing he could not but do Gods will? there was an inward neceſſity from the Hypoſtaticall union, and as we do not ſay, the ſervice that Angels and Saints do in heaven is properly obedience, for then that ſhould be rewarded with a new heaven,Queſt. and ſo in infinitum, Why then can it be ſaid, that Chriſts doing and ſuffering is obedience?Anſw. To this we Anſwer, The Scripture doth expreſly call it obedience, and ſuch an obedience as hath a reward annexed to it: Hence John 10.8. Chriſt cals it the Commandment which he had received from his Father. And whereas it's ſaid, Chriſt neceſſarily obeyed, and ſo it could not be otherwiſe, it's true, ſuppoſing his will to be a Mediator, then ſuch was his holineſſe, that he could not but be faithfull, yet this was not a naturall neceſſity, as the fire burneth, but a neceſſity of immutability, ariſing from the perfection of his nature, neither is to ſinne, of the eſſence of liberty, but it's a defect, and doth accompany only a mutable liberty in what is good. Let it therefore be firmly beleeved, that all which Chriſt did,4. Chriſts obedience was meriting obedience. it was truly and properly obedience to the Law of God, Rom. 5.19. By the obedience of one, &c.
4. This was not meerly obedience, but a meriting obedience; ſo that our ſalvation and his glory was not due to him meerly as ſuch, by vertue of a promiſe, or by congruity, but from condignity; although concerning the later, viz. meriting his own glory, many ſound Divines think otherwiſe. There was an intrinſecall worth and excellency in Chriſts obedience anſwering to our ſalvation. Hence though we have our Juſtification and Salvation of grace and meer grace, yet in reſpect of Chriſt it was of juſtice and debt, ſo that in Chriſt the Covenant of works was fulfilled, though in us the Covenant of grace; and this conſideration laieth a firm and ſure foundation for our peace and comfort. For our ſalvation is not grounded upon our works, but Chriſts works; it's not upon any perfection or fulneſſe in us, but on Chriſt: Though therefore our ſinnes and frailties may humble us, yet they may not drive us from our anchor of hope in Chriſt.
5. This work Chriſt was to do, it was in it ſelf very heavy and grievous, 5. Chriſts work heavy and grievous.though his readineſſe made it eaſie. If we conſider the particulars of his work, viz. to obey the Law of God, and to ſuffer all the wrath that was due for our ſins, we may eaſily then conclude, that Chriſt had a bitter cup to drink off: And thoſe praiers and agonies which he poured out, ſaying, If it be poſſible let this cup paſſe away, Matth. 26.39. abundantly ſhew that to the humane nature it was a very hard and difficult task, yet for all this his love and deſire of our ſalvation was ſo great, that at another time he ſaith, I have a baptiſm to be baptized with, and how am I ſtreightned till I come? and when Peter adviſed him to ſave himſelf, with what indignation doth he refuſe it, Matth. 16.23. ſo that we ſhould with ſerious and affectionate hearts hear of this work of Chriſt, oh how full of agonies and conflicts was he, inſomuch that an Angell from heaven came to comfort him, yet all this was his meat, his refreſhment in reſpect of our good. Do not thou then ſay of any duty he commands, if it be to pull out thy right eye, to cut off thy right hand, to part with thy deareſt luſts and comforts for his ſake: This is hard work, who can do it? for did not Chriſt willingly and joyfully do harder for thee.
6. This work he finiſhed and compleated, as you hear in the text;6. He finiſhed his work. it's the end that Crowned this great work; Now his finiſhing of this work was in theſe particulars:
1. He did it wholly and univerſally, there was not one Iota or tittle of the Law, which he did not accompliſh, though all our obedience be imperfect, and we fail in many things, this we omit, and that we omit, yet Chriſt left nothing undone: Oh what bleſſed and comfortable doctrine is this to the loaded and burdened ſoul, that ſits mourning like deflowred Tamar, and I whither ſhall I go? if the Lord enquire about this duty, and about that command, thou canſt not anſwer, thy omiſſions are too palpable, thou canſt not hide them from thy own eyes, yet remember Chriſt failed in nothing: Curſed is he that abideth not in all things, ſo the Law runneth; if thou wert able to do all the Law requireth, and yet fail but in one word, in one thought, that matters not all thy other duties, for this one thing it will condemn thee, and therefore the Law brings every man under condemnation, it makes the moſt holy of men ſee their damnable condition, but Chriſt anſwereth the Law to the utmoſt: As Chriſt ſaid to his enemies, Which of you can charge me with ſinne? ſo he may ſay to greater then they, even to the Law, even to the juſtice of God, wherein can you finde any ſpot in me, demand to the utmoſt farthing, abate nothing, I am ready to diſcharge all.
2. He finiſhed it univerſally for parts, and not only ſo, but fully for degrees: He did not only do every duty the Law required, but every duty in every degrees: he did not only love God, but he loved him as much as the Law required. The Law was poſſible to him, though to us it be impoſſible; all that he did was ſo fully done, that there wanted not the leaſt degree of grace in any duty. As he had not the Spirit in meaſure, ſo neither was his obedience in meaſure, thus farre as is with us, to whom God giveth not ſuch a meaſure of grace, as to be able perfectly to conform to the Law in this life; and here again the godly heart may lift up it ſelf and be comforted, for what though thou come ſhort many degrees of what the Law requireth, yet Chriſt did not: What though all thou doſt may be better, yet Chriſt did all things ſo, that they could not be better, Perfectum eſt cui nihil deeſt: Now nothing was wanting to Chriſts obedience, otherwiſe Chriſt himſelf would have needed a Mediator as well as we; if he had failed in his truſt he had been guilty of ſinne, and ſo needing of pardon; now it were blaſphemy to ſay ſo of Chriſt, for the Apoſtle, Heb. 7.27. aggravateth and preferreth Chriſt our Highprieſt above the legall Highprieſt in this, becauſe ſuch an one was to offer for his own ſinnes, as well as the ſinnes of the people. Oh then it's no wonder if Paul be thus affected with Chriſt, and his righteouſneſſe, ſeeing all fulneſſe and perfection is in it.
3. Chriſt finiſhed his work, becauſe he had not only an objective perfection in parts and degrees, but alſo a ſubjective perfection, all within him was throughly and perfectly holy; ſo that whereas we are both originally and actually polluted, he was originally and actually holy, ſo that the Law had no fault to finde with him; for his originall and native holineſſe, it's plain, becauſe he was not born of man in an ordinary way, but the holy Ghoſt overſhadowed the Virgin Mary, and therefore he is called foreign, that holy thing which was to be born of her, Luke 1.35. and thus the Apoſtle, It behoved us to have an Highprieſt, holy and ſeparated from ſinners, Heb. 7.26. and indeed this is the foundation and root of all, for the tree muſt be good, before the fruit can; the fountain muſt be clean, ere the ſtreams, and ſo the nature muſt be holy ere the actions are. Chriſt then had an holy and pure nature, wherein was not the leaſt ſpot or wrincle of ſinne, and then his actuall holineſſe did fill up the faculties of his ſoul, as he had a ſoul and the naturall properties thereof, an underſtanding and a will, ſo theſe were ſanctified to the higheſt; we ſpeak not of the holineſſe of his Divine nature, as he was God, for ſo it was infinite, even as God himſelf, but of his humane nature, habitually and actually. Hence the Apoſtle, He knew no ſinne, 1 Cor. 5. and he was made like unto us, ſinne only excepted, Heb. 4.15. Now here alſo the godly may rejoyce, for thoſe reliques and remainders of ſinne are ſuch as prove thorns in the ſide of the godly: The experimentall ſenſe of this made Paul cry out, Oh miſerable man that I am! Well though in thee there be the ſtubs of ſinne, yet in Chriſt there are none, and now God dealeth not with us in our perſons, but as in Chriſt, being found in him, ſaith the Apoſtle, as the malefactour was in the City of refuge, Phil. 3.
4. Chriſt finiſhed his work in reſpect of duration, for even the Law required continuance, though there were perfection of parts and degrees, and ſubjective perfection alſo, yet Curſed is he that doth not continue therein, Gal. 3.10. as you ſee Adam did not, but Chriſt from the beginning to the end of his daies held it out, yea his love did moſt appear at the later end, for then was the greateſt and hardeſt parts of his work to undergo, but though in all that reproach, contempt and ſcorn, yet he was not weary, he did not give over his work, he did not fail or faint in the later end: Thus Chriſt was our David fighting againſt Goliah, and in his conqueſt we did overcome.
Laſtly, He ſo finiſhed it, that he hath left nothing to be done either by Angels or men, in that way and kinde as he did. Therefore all theſe doctrines that maintain free-will, that hold the mediation and interceſſion of Saints in heaven, that maintain merits and ſatisfactions, all theſe blaſpheam the ſufficiency of Chriſt, and ſay, Chriſt hath not finiſhed his work, for either Chriſt was a totall and perfect Mediator, or elſe a partiall; if a totall and perfect, then there needeth no more, one Sun is ſufficient, all things added are ſuperfluous, if a partiall Mediatour, then he did not finiſh his work, then he did it by halves, and ſo Angels and Men are to ſhare with him in his glory; It's true they have many diſtinctions to mince the matter, but theſe fig-leaves cannot cover Adams nakedneſſe, and it's made the ſinful property of man fallen, to ſeek out many inventions; God made man upright, but they have ſought …ut many inventions, Eccl. 7.29. They have many colours and pretences, many diſtinctions and excuſes to cover their ſins with; But you will ſay, If Chriſt hath done all, Obj.and we are to doe nothing, then what need we be diligent and zealous in the waies of godlineſſe? Sin or not ſin, it will be all one; Chriſt hath done all, therefore we may eat and drink, and riſe up to all exceſſe of riot; No, that is a Non ſequitur?Anſw. For our duties are not required to that end which Chriſts was, but yet they are neceſſarily commanded for other ends; Though Chriſt did work and finiſh his work, yet thou muſt work and endeavour to finiſh thy work too; But how? It's good to underſtand this, for here Popery and the true Religion part, here they oppoſe one another: We pleade the neceſſity, the preſence, the command of good and holy works as well as they, only we differ in the end; They preſſe them for ſuch an end as Chriſt did his work for us, for merit, for juſtification, for our ſalvation; This we ſay is to derogate from Chriſt; This is to make Chriſt of no effect, whoſoever repents, beleeveth, doth any holy duty for this end, is guilty of ſpiritual Idolatry, he maketh another Chriſt to himſelf, beſides the true Chriſt, but then there are other ends for which we do theſe duties, partly becauſe God hath commanded them as the way to walk in, if ever we will be ſaved, ſo that though our holy life deſerve not heaven, yet our wicked and ungodly life deſerveth hell, and then partly to glorifie God, and to teſtifie our thankfulneſſe and love to him, yea, there is an inſeparable connexion between a man intereſted in Chriſt and a holy life, as there is in the fire with heat and light.
In the next place Conſider the properties of this work Chriſt …niſhed.The properties of the work which Chriſt finiſhed.
And 1. It was a work of infinite value and worth; whatſoever Chriſt did it had a tranſcendent excellency becauſe he was God as well as man, ſo that we are not to conſider thoſe works he did as of a meer man,1. Of infinite value. though never ſo holy but as one of a divine nature.
2. They were Mediatory works, all that he did and ſuffered tended to a propitiation and reconciliation with God,2. Mediatory. ſo that as the nature of them was infinite, ſo the end of them was precious and admirable, what ſhould man have done if Chriſt had not done thus.
3. It was not only his work but our work, 3. His works are our works.Alas Chriſt was not obliged to theſe duties for his own ſake, but it was for our ſake, ſo that the godly with great affection may conſider of theſe works of Chriſt, for they concern thee; They are our works both impetrativè they merit for us, they procure good for us, and imputativè we are made the righteouſneſſe of God, as our ſins were accounted his.
4. The neceſſity of this working, and working ſo perfectly, and that doth appear from the juſtice of God and purity of the Law, and partly from our impotency,4. Conſider the neceſſity of his work. from the juſtice of God, for that being infinite nothing could ſatisfie him but what was of infinite worth; It would have been injuſtice in God to have given us heaven otherwiſe, and then partly from the holineſſe of the Law, that admits of no works but perfect, pure, and holy; Therefore to ſay God accepts of imperfect holineſſe, and accounts that as compleat which is not ſo, is to attribute falſe judgement unto God, and laſtly our own impotency proclaimeth the neceſſity of Chriſts perfection, for take us as we are in our ſelves, ſo we are nothing but ſin and a curſe; In ſtead of working Gods work we do the devils, and take us as regenerated then though we be partakers of Gods grace, yet the remnant of corruption within us doth ſtaine and infect all that we do.
5. The viſibility of it.Laſtly, Here is the glorious viſibility of Chriſts perfect working in his reſurrection, aſcenſion, and now ſitting at the right hand of God in glory, which could not have been had not Chriſt perfected his work, for what is the reaſon the devils and damned in hell are detained to Eternity in thoſe priſons of darkneſſe; Is it not becauſe of their inſufficiency to perfect their ſufferings, to make them adequate to Gods juſtice, to bring as great glory to God as ever ſin did evil or diſhonour; In that therefore Chriſt hath overcome the grave and the bonds of death, we have an infallible evidence of his perfect working.
Ʋſe.Ʋſe of Inſtruction, how dangerous all thoſe doctrines are which proclaim free-will, merit, under any notion whatſoever; As they give that to man which belongs not to him, ſo they take that from Chriſt which is due, yet this is a moſt natural ſin in all, either in whole or in part to take off from Chriſt, not to be beholding to him only, God hath commanded us to come out of our ſins by repentance, and our own works by faith, and the Apoſtle doth not only exclude ſins, but even working alſo from Abrahams Juſtification, Rom. 4. There is a danger of being a Phariſee when thou ceaſeſt being a Publican.
Ʋſe 2. of great Conſolation to the broken-hearted ſinner; This is the glad tidings of the Goſpel to thoſe who ſit under the ſentence of eternal death; Chriſts works will abundantly anſwer all the temptations about thy own works; Two things lie like two Mountains upon the godly, The weakneſs of their graces, and the ſtrength of their corruptions: If neither of theſe were to bow their ſouls down, with what joy and gladneſſe could they live and die: Now Chriſts works have a two fold remedy to this twofold grievance; His works have a ſatisfaction in them, and therefore whatſoever failings and corruptions there are if humbled for and endeavouring to be reformed, they are ſufficiently conquered, and his works have a meriting nature in them, and therefore though thy work be weak his work was perfect and compleat, ſay not then who ſhall go up to heaven? this is to bring Chriſt back; It is an excellent place, Rom. 10.7. where the beleever is forbid to doubt or ſay in his heart, Is Chriſt aſcended? or was he made a curſe for us? or how ſhall we be able to aſcend to heaven, or to be delivered from hell.
Ʋſe 3. Did Chriſt perfect and finiſh his work? Do thou imitate and follow him, Chriſts working excludes ours for juſtification, but not for a duty and way to heaven; None but doers and workers ſhall have heaven, though not for their works: Now thy work is firſt as a Chriſtian, ſo the Law of God in the purity and exactneſſe of it is a rule of all thy works, What the Law bids thee do, doe, though not to have life by it, 2. The work of thy relation as a Magiſtrate, Miniſter, Husband or Wife, finiſh this work; It's not enough to be good in the general, unleſs good in relation. 3. The work of thy condition as a rich man, as a poor man, when the Maſter gave talents to all, this was his command, Work ye, trade ye, be in conſtant improvement.