One-Hundred Forty-Five Sermons Upon John 17, Sermon 103
SERMON CIII. In what reſpects the Benefits of Chriſts Mediation extend to all Believers alike, and in what not: For the Comfort of weak Chriſtians, and ſuch of them as are moſt contemptible in the eyes of the World.
JOHN 17.20.
But for them alſo which ſhall believe in me through their word.
FRom the Negative Limitation, we come to the Poſitive Explication and Deſcription of ſuch as are the Object of Chriſts prayer. And in this Deſcription, we may take notice,
Firſt, Of the adverſative particle, But alſo. Not onelyonly the Apoſtles, ſuch as were eminent, and pillars, but even for all the reſt, though never ſo mean and inconſiderable.
Secondly, There is the Deſcription of the perſons,
1. By their inherent properties, that ſhall believe.
2. By the Circumſtance of the future time, That ſhall believe, though not yet born, and ſo could not think or deſire good for themſelves, yet Chriſt doth here pray for them.
3. There is the Object of this belief, Who ſhall believe in me.
4. The instrumental Cauſe, Their word.
All theſe particulars have their reſpective uſefulneſſe. And
Firſt, Let us conſider the adverſative particle, not onelyonly the Apoſtles, but every believer alſo.
Doct.Obſ. That Chriſt in his Mediatory-Office had reſpect to the meaneſt and weakeſt believer as well as to the choiſeſt and moſt eminent. Even as the High-prieſt was to pray for all the people, the pooreſt as well as the greateſt; ſo doth Chriſt regard the ſoul of the moſt contemptible believer, as well as of ſuch who are more conſpicuous. This might be repreſented in that cuſtom amongſt the Jews, when the ſoul of every man, whether rich or poor did pay the ſame ranſome, Exod. 30.12. Though among men, there be poor and rich, learned and unlearned, yet in reſpect of Chriſt and grace, there is no ſuch difference. To this purpoſe notably the Apoſtle, Gal. 3.28. There is neither Jew or Greek, b…nd or free, but all are one in Chriſt Jeſus. Chriſt in his Mediatory works looks upon all as one: Even as it is with Gods providence in this univerſe. It's fully intent upon every one creature. There is not the leſt worm or flie, but Gods providence preſerveth it as well as it doth the moſt glorious Angel, and as it is ſaid uſually, Gods providence is ſo intent upon all the whole Word univerſis, as if he did not attend ſingulis to every particular, and yet on the other ſide, it's ſo incumbent on ſingulis, as if it were not to the univerſis: Even thus it is with Chriſt, his care and love is ſo indulged to any one beleever, that you would think there were no other believers, you would think his thoughts were not upon the Church in general, but on this particular, and yet at the ſame time Chriſts inſpection …nd watchfulneſſe is ſo over the whole Church, that one would think, that he had not time or leiſure to minde the condition of every private Chriſtian.
To open this Doctrine, it's good to conſider theſe things:
Firſt, That Chriſt being God as well as man, In what reſpects Chriſt did as much for one believer as another.and ſo a Mediatour in both Natures, did know all thoſe who were given unto him by the Father, he knew the charge and truſt that was committed unto him: Even all that have been, or ſhall be, and therefore as the High-prieſt had the names of the twelve Tribes on his breaſtplate; Thus our Mediatour reſembleth him, for he hath the name of every one, he is the good Shepherd, who as he did lay down his life for, ſo alſo he muſt neceſſarily know every one of them. This then is to be taken notice of, that the Father gave ſuch a number of perſons, neither more nor leſſe unto Chriſt, to purchaſe their ſalvation; and every one of theſe he did exactly know, for to him as God, all things paſt and to come are as preſent. And therefore though theſe in the Text are to believe in the future, and ſo have no preſent being, yet they are here comprehended in Chriſts prayer; But of this truth more in the ſecond Deſcription, which is of the circumſtance of time.
Secondly, As Chriſt in a Mediatory way did thus receive equally every one to his charge and truſt, ſo in the diſcharge of it, he had an equal reſpect to all. Chriſt did not will the ſalvation of one beleever more than another: he did not intend his blood in the efficacy of it, more for Paul or Peter, then he did for Mary Magdalen a great ſinner, if then we ſpeak quoad affectum and intentionem, not quoad efficaciam, and fructum; So Chriſt was equally a Mediatour to all that are given him by the Father. Though we judge that a moſt unſavoury and unthankfull Doctrine, that holds, Chriſt did intentionally and equally die for all; for Judas as well as Peter; That Chriſt had no more love in his death to one then another; yet if we ſpeak of thoſe who are intereſſed in him ſpiritually; ſo it's true, Chriſt died equally for all that are his, he made no difference in his Mediatory acts, his eye and love, with all that he did was to one, as well as another. None can ſay, he is my Chriſt more then anothers, he intended me in his death more then another. This you heard proved by the Apoſtle, when he ſaid, in Chriſt Jeſus, there was no reſpect of perſons, relations, or other differences.
Hence thirdly, Even in reſpect of the effects and fruits of his Mediatory love, in ſome particulars all are alike. There is no difference between one and the other: As for inſtance, in Juſtification, all beleevers ſtand alike juſtified through the blood of Chriſt, all are accepted of, and beloved in Chriſt alike. This we truly maintain, when againſt Papiſts we affirm, That any poor, weak woman, yea one that hath been a grievous ſinner, yet if beleeving in Chriſt, is equally juſtified with the Virgin Mary; and the ground is, becauſe the reaſon of our Juſtification is without us in reſpect of Chriſt, not in our ſelves; ſo that as Chriſt is every where the ſame, thus muſt our Juſtification be every where the ſame. It's true, one is more juſtified then another extenſively, but not intenſively, that is, one hath more ſin forgiven then another. Mary Magdalen had more forgiven her then the Virgin Mary, but intenſively, as our Juſt…fication doth conſiſt in Gods favour and acceptation, ſo they were both equal. Again, if we ſpeak of the application of Chriſts righteouſneſs, ſo indeed there is a great difference; for though Chriſts righteouſneſſe be the ſame, yet becauſe ſome receive this with a ſtronger faith then others, and becauſe the application of this righteouſneſſe is in us, not according to the latitude and worth that it is in Chriſt, but according to our neceſſity and indigency; Therefore we may ſay, Some partake of it more then another. Though Chriſts righteouſneſſe be in it ſelf the ſame to all: Even as the light of the Sun is the ſame to every Starre, though one Starre partaketh more of it, then another. This then muſt needs encourage every believer, for he hath the ſame Chriſt, the ſame righteouſneſſe to offer unto God for ſatisfaction as any Paul or Abraham, though the father of the faithfull, had. If we were to come in our graces and duties to be accepted of, then we might truely ſay, I am not comparable to ſuch worthies, I cannot ſpeed ſo well, as thoſe that have more eminency, but though I have not the ſame grace with Paul, yet I have the ſame Chriſt with Paul, the ſame righteouſneſſe he would be found in, the ſame alſo I deſire to be found in. Thus our righteouſneſſe is alike in Chriſt.
Fourthly, In the application of Chriſts benefits, there is no regard to external temporal differences. Chriſt doth not communicate himſelf to a Chriſtian for any external conſideration, nor are his favours diſpenſed with ſuch references, but according to their ſpiritual capacities: Hence it comes about, that ſome poor, weak Chriſtian, may enjoy far more of God and Chriſt, then the richeſt man, or the learnedſt man that is in the world, becauſe Chriſt diſpenſeth himſelf in a ſpiritual way, becauſe they are his members, and believe in him, not for accidental reſpects: Thus Chriſt ſaith, I ſtand at the door and knock, Rev. 3.20. if any man open I will come in, and ſup with him Chriſt will come to a poor mans houſe, and knock there, and will ſup with him: The meaning is, he will manifeſt himſelf in a gracious comfortable way to ſuch an one, let him be never ſo contemptible: Know then, to partake of Chriſt, and to have intimate fellowſhip with him, is not according to the manners of great Kings and Potentates in the earth: It's not here as with Ahaſhuerus, none might come into his preſence, but ſuch as were perfumed, and gloriouſly prepared for his preſence a long while together: Every believer may come boldly to the throne of grace, and call God, Father, and never be diſcouraged for external reſpects, God may make the poor mans cottage an heaven, whereas the rich mans palace or hall is many times an hell. Chriſt regards not great men, but good men, yet this muſt not be wreſted to an Anabaptiſtical errour, that becauſe in ſpiritual diſpenſations Chriſt makes no ſuch difference; therefore the publique civil order that is between rich and poor, honourable and baſe, is to be confounded: No, Chriſts Goſpel doth not aboliſh humane policies and civil differences, but doth with great diligence command the renewing of them; Take an inſtance about a believing ſervant, 1 Tim. 6.2. They that have believing maſters, let them not deſpiſe them, becauſe they are brethren; Servants might think that by Chriſt all difference is taken away, why ſhould he be a ſervant, he hath as much of Chriſt, and is equally beloved of him with his Maſter? Oh, ſaith the Apoſtle, take heed of ſuch corruption, grace doth not confound and aboliſh relations and order, but rather confirmeth them, and commands to diſcharge them with the greater care.
Fifthly, Chriſts gracious promiſes which are for the main the ſubſtance of the Covenant of grace are equal to all his. He makes no difference, when he invites to pardon, to reſt, to come unto him. Indeed there are peculiar promiſes, which are made either to ſome high degrees of grace, or to ſome in their peculiar relations, or ſufferings for Chriſt, which do not belong to all: But the Covenant of grace, which is the ſubſtance of all promiſes, that is offered and fulfilled in one believer as well as another: Thus the promiſe of being our Father, and we his people, of forgiving our ſinnes, and writing his Law in our hearts; They are made to every believer, All the Promiſes are in Chriſt Yea and Amen, 2 Cor. 1.20. and that to every one who cometh to him; This is alſo infinite comfort; It's ſin and thy deluſion, when thou ſayeſt, ſuch glorious promiſes do not belong to me, I am ſo poor and unworthy. Though others may claim them, yet I may not: Oh take heed of this! you charge Chriſt fooliſhly and ſinfully in this reſpect, Mat. 11. Is it not his promiſe univerſal to every one that is heavy laden, that he will eaſe him? Why doſt thou except, when Chriſt doth not? So what can be more clear then that, John 6.37. Him that cometh to me, I will in no wiſe caſt out; Let him be never ſo miſerable, ſo wretched, ſo ſinfull, if he cometh, he will in no wiſe caſt out, and leſt it ſhould be thought I cannot come, he begins the verſe thus, All that the Father giveth me ſhall come to me, all ſhall come, not one will he forget; therefore Chriſt is deſcribed by this, That he will not break the bruiſed reed, nor quench the ſmoaking flax, Mat. 12.22. Yea the promiſe of perſeverance is to every godly man, as well as any; That as the leaſt Starre is as firmly ſet in it's orb, as the glorious Sunne, and there is no more danger of the falling of the one, then the other; Thus it is with the godly, even the meaneſt, weakeſt and moſt fearfull are as ſure to be kept by God to ſalvation, as the moſt ſtrong and heroical Chriſtians. It's not Peters courage or fortitude that kept him, for you ſee when preſerving grace had in ſome meaſure left him, he began to fall moſt dangerouſly, and would not have ſtopt, till he had come to the bottom of the hill, had not grace prevented him. This you muſt know, that it's not the graces or watchfulneſſe of a Chriſtian, that keeps him, as none can ſay, I have differenced my ſelf in reſpect of converſion; ſo neither I have made my ſelf to perſevere in reſpect of continuance of grace. This then is clear, That he who is truly a member of Chriſt, ſhall not periſh, though he be not the eye, or the hand, though he be the meaneſt, yet becauſe a member, he is inſeparable: Therefore John 10. None can pluck any out of my hand; All the ſheep of Chriſt are in his hand: It's not with Chriſt, as with ſome unnatural parents that dote on ſome of their children, but others, they care not for; Chriſt loveth all alike in reſpect of the ſubſtantials of grace; So that as every one is elected, and every one ſhall be converted, ſo every one ſhall perſevere to ſalvation. This is a precious truth, and ought to be received; for we think with our ſelves, my weakneſſes, my corruptions, my frailties, my carnal fears are ſo great, that I ſhall never prove faithfull in the hour of temptation: Oh remember, that in this point of perſeverance Chriſt makes no difference between true believers, the weak ſhall hold out as well as the ſtrong!
Sixthly, Chriſts protection, power and care is to one as well as another, though he may ſuffer ſome to be more afflicted. Some more afflicted, ſome more exerciſed then others, yet this ariſeth not from a leſſe love of Chriſt. That Parable of the loſſe of one ſheep, and the Shepherds leaving all to finde out that, ſignifieth, that Gods care and love is to anyone that needeth him; and therfore the temporal promiſes for the generality belong to every godly perſon; God hath promiſed, I wil never leave thee nor forſake thee, Heb. 13.5. There is no believer living, but he is to apply this promiſe as properly, as if he only were mentioned, or as if he were Joſhua to whom it was firſt perſonally made. And to this Paul, Rom. 8. when he argueth, He that giveth us Christ, ſhall he not give us all things elſe? And we are more then conquerours: No, Do not all thoſe glorious triumphs proceed upon a ground common to every believer? May not every Chriſtian ſay ſo as well as Paul? Thus when it's ſaid, Caſt thy burden upon the Lord, for he careth for thee, and all things ſhall work for your good, and in nothing be carefull. This is bread for every childe; Indeed there are dogs, and there are ſwine, to whom this bread doth not belong, to whom this pearl is not to be caſt, but every childe may undoubtedly take it.