One-Hundred Forty-Five Sermons Upon John 17, Sermon 128
SERMON CXXVIII. Of the Fathers being in Chriſt; Of both their being in Believers: And how that can be, and yet they not quite freed from Sinne and Sorrow.
JOHN 17.23.
I in them, and thou in me.
THe next thing conſiderable in this Text is the higheſt round in this ladder of Unity, and that is, The Fathers being in Chriſt, As I am in them, ſo thou in me.
The words need no further explication, then what will neceſſarily be diſcuſſed in the Doctrine; onelyonly when Chriſt is ſaid to be in beleevers, and the Father in him, this is not to be underſtood excluſively, as if the Father were not alſo in beleevers, for the Scripture expreſſly affirmeth that Joh. 14.23. yea it's impoſſible to have the Son in us, and not the Father alſo, 2 ep. Joh. 29. He that abideth in the doctrine of Chriſt, hath both the Father and the Son. Yea we cannot know the Sonne, or believe in him, except we believe in the Father alſo, Joh. 1.4, 7, 8, 9. When Philip deſired Chriſt to ſhew him the Father, becauſe Chriſt ſpake ſo much of him, our Saviour doth firſt reprove Philip, and then inſtruct him: Reprove verſ. 9. Have I been ſo long time with you, and yet thou haſt not known me? Obſerve that, Philip deſired to ſee the Father, and Chriſt rebuketh him for not knowing of him; and then inſtructs him, He that hath ſeen me, hath ſeen the Father alſo; and thereupon he proceeds to exhortation, ver. 11. Believe me, that I am in the Father, and the Father in me. So that by this diſcourſe none can know or beleeve in Chriſt, but he muſt alſo know and beleeve in the Father; and becauſe the Diſciples were not ſo fully acquainted herein, they are checked by our Saviour, ſaying, Have I been ſo long time with you, and ye know not me? The longer time people have lived under means of grace, and yet not acquainted with divine truths, it is the greater condemnation. When we ſpeak of the Fathers being in Chriſt, this is not to be underſtood in a ſpeculative and abſtracted ſenſe, but practically, and as it relateth to us, for to that purpoſe is it ſpoken by our Saviour, that hereby it might be ſhewed, that the Father is in us alſo.
Doct. As Chriſt is in us, ſo the Father being in Chriſt, is alſo thereby in us. How the Father is in Chriſt.Obſ. That as Chriſt is in us, ſo the Father being in Chriſt, is alſo thereby in us.
In this Poſition there are two diſtinct things,
1. That the Father is in Chriſt.
2. That by this means the Father is alſo, and abideth in us.
For the firſt, The Father is in Chriſt, and that in ſeveral reſpects:
1. In reſpect of the Divine Nature, for ſo the Father is in the Son, as in the expreſſe Image, and repreſentation of him, thus the Son is called, the Image of his Father, Col. 1.15. Heb. 1.3. For as the ſon of a natural father doth many times repreſent him in lineaments, colour and all deportments: Thus Chriſt alſo as the Son of God doth demonſtrate the wiſdom, power and holineſs of his Father; Therefore Joh. 10. for the Father and Son to be one, is made the ſame, with the Father being in the Son, and the Son in the Father, for the Father is ſo in the Son, that he hath the ſame Nature, Eſſence and Attributes with him; and thus if the Son be in us, the Father alſo muſt be, becauſe they are one.
Secondly, The Father is in the Son in reſpect of operation and working: For this end it is, that in the whole courſe of his Mediatorſhip he referreth all to the Father, as he that ſent him. The doctrine he preached, he ſaith, was not his, but his Fathers, Joh. 14.10. The Father that dwels in me, worketh; the Father and I work hitherto; ſo that all that Chriſt did in preaching of the Word, in working of miracles, all theſe do declare, that the Father is in him; and this is of great conſequence, for hereby we may ſee, the ſalvation of a beleever deſigned, both by the Father and the Son; one was not more willing then another to procure this Redemption.
Thirdly, The Father is in Chriſt, in reſpect of his infinite love, as amans is in amato, called therefore the Son of his love; Therefore this is mentioned in the Text, as part of this unity, That the world may know, thou haſt loved me; Though this love of the Father be not terminated on him only, but on all believers in him, and therefore it is that Chriſt cals him, his Father and their Father, and ſo ſome underſtand that tranſitively, In whom I am well-pleaſed, viz. with the godly, being reconciled through his blood to them; The Father then is in the Son, by way of love, and through him in all beleevers, by way of the ſame love.
Fourthly, The Father is in Chriſt, by the communication of the fulnes of the God-head. This the Scripture giveth a notable deſcription of, Col. 2.9. For in him dwelleth all the God-head bodily. This place is worthy of a full conſideration; for it doth not ſpeak of the Fathers being in the Son, as the ſecond Perſon, but of the Father, as God, in his humane Nature, and the end why the Apoſtle bringeth this, is to take off all men from running either to Philoſophy, humane traditions, or Moſaical rites, becauſe the God-head is in Chriſt bodily: The Apoſtles Argument is, Where there is a compleat perfection and fulneſs, there needeth no additaments, but in Chriſt there is a compleat fulneſs to all Evangelical purpoſes, and neceſſary matter to eternal ſalvation; and this is proved, becauſe in Chriſt dwelleth all the fulneſs of the God-head, bodily; In Chriſt, that is, in his humane Nature; all the God-head, that is, all the whole Nature and Attributes of God, wiſdom, righteouſneſs, holineſs, &c. Dwelleth, that is, abideth, continueth, Bodily, that is, perſonally, in oppoſition firſt to the legal expreſſions of Gods preſence; as when God ſpake from between the Cherubims, as alſo in oppoſition to that efficacious preſence and aſſiſtance in the Prophets, and ſuch extraordinary holy men that he raiſed up; now God was in Chriſt tranſcendently to theſe, for he was in the humane Nature, ſo as to be made one Perſon with it, Filius Dei non aſſumpſit hominem perſonam, ſed aſſumpſit hominem in perſonam; and thus the Father is in Chriſt, otherwiſe then in other creatures, and the minde of man is never able to comprehend ſufficiently this myſtery.
Laſtly, Which is the moſt proper ſenſe of this Text, The Father is in Chriſt, as a Mediator between God and man; for this is chiefly intended, That Chriſt is the bond of that union with the Father and believers, as alſo with believers amongſt themſelves: ſo that Chriſt is not here barely conſidered as God, nor barely as man, but as God-man, as Mediator; Thus the Apoſtle, 2 Cor. 5.19. God was in Chriſt, reconciling the world unto himſelf, not imputing their treſpaſſes unto them; So that without Chriſt we are all at a diſtance, yea enmity with God, he is a conſuming fire, and we nothing but ſtubble: Even as you ſee, the diſtance and contrariety of the devils to God: Are they one in Chriſt? Can they call God Father? and all is, becauſe they have not a Mediator: Here then is the ſpring-head of all conſolation, That the Father is in Chriſt, as a Mediator reconciling God and man together; and certainly, if the believer did more improve this truth, that he is made one with the Father and the Son, it would raiſe up his ſoul, he would condemn himſelf, for all thoſe low, narrow and dejected thoughts, he is aſſaulted with, for how can ſin hurt him that is one with Chriſt? How can the devil deſtroy him that is one with God? Certainly theſe muſt deſtroy Chriſt and God alſo. Indeed the devil overcame Adam and the Angels, but they were not one with Chriſt, they were not united to him in an inviolable Covenant, and therefore they quickly ſpent all, and became bankrupts. This inſtance indeed ſheweth what we are in our ſelves, and that it is Chriſt only who beareth us up, but withall, it commands the ſoul to glory in Chriſt, to rejoyce in Chriſt, to triumph in Chriſt, for in him only we have pardon and boldneſs at the throne of grace.
Queſt. How the Father and Son can be in believers, and yet they have ſuch great remainders of ſinne in them?Theſe glorious things being clear Scripture-truths, all the doubt is, How ſhall a Chriſtian perſwade himſelf that the Son and the Father abide in him, when he is ſenſible of ſuch corruption and ſin alſo in him? For who would not think, that when theſe high things are ſpoken, that Chriſt liveth and dwelleth in a man, that the Father and Son do make their abode in him, but that ſuch a ſoul muſt be perfected, and made pure without ſin? Who would not think, that only a compleat and perfect man can ſay with Paul, I no longer, but Chriſt in me? Oh, ſaith the godly Soul, I may and muſt ſay the contrary, not Chriſt, but ſin, but the world liveth in me! And as it is thus for grace, ſo alſo for conſolation, If Chriſt be in a man, and he dwels there, How can there be ſuch black unbelieving thoughts? Where the Father and the Son is, there muſt be a heaven, not a hell: Can the Sun ariſe in its full glory and power, yet at the ſame time there be a black night? So how can Chriſt and the Father be in a believer, and yet they ſo ſubject to temptations and doubts, whether he be in them or no?
Anſw.Now for the firſt, How the Father and Son can be in a believer, and yet there be ſuch remainders of vigorous corruption in him? To this it is anſwered,
1. That if it be duly conſidered, how the Father and Chriſt is in us, it muſt preſently be conceived, that there is a preſence of ſin neceſſarily ſuppoſed in ſuch. For as you heard, God in us, and we in him, by Chriſt our Mediator; Now if we had perfection and freedom from ſin, we needed not a Mediator: So that as Sacraments ſuppoſe imperfection in the Communicant, thus doth alſo Chriſt in the perſon he is in; for if ſin were not there, How could he be in thee, as reconciling thee to God, as further ſanctifying thee, as healing thy corruptions? Therefore though in heaven, as ſome ſay, the myſtical union of Chriſt as Head, and the Church as his body ſhall never ceaſe, yet the manner of his preſence will ceaſe, he will not then be in us by faith, nor ſhall we appear in him before God, as mediating for us, and covering our imperfections, for then ſhall all be done away; if then you obſerve, how Chriſt is in his people (to what end? you will conclude) if I were ſuch as I deſire and groan to be, then I did not need Chriſt to be after that manner preſent in me at all.
2. Though God and Chriſt be in us, yet they are in us, as free agents, communicating efficacy and power according to that meaſure and degree they pleaſe. If Chriſt were in us as a natural agent, as the fire burneth, or the Sun ſhineth, then he being alſo omnipotent, would produce the greateſt effects of grace poſſible in every beleever, becauſe he is free and worketh according to his own councel, therefore he diſtributeth grace, as he pleaſeth, to ſome more, to ſome leſſe, to none according to what ſhall be hereafter; Therefore though he might ſanctifie thee perfectly, yet he will not.
3. Chriſt is not only in us thus freely working in us, but he hath alſo bounded and ordered the way of diſpenſations of his grace, ſo that he doth not put forth power in us after we are regenerated, as if we were ſo many bruit creatures, but he requireth our co-operation and ſtirring up of our ſelves. Though in the initials of grace we are paſſive, yet not in the progreſs; and though it be Chriſt that doth daily quicken and preſerve us, yet we ſo diſtemper our ſelves, that ſome obſtructions may be put to his operative preſence. As
1. Ʋnbelief, Chriſt worketh in us, yet ſo as by faith, inſomuch that we are not onelyonly juſtified by faith, but we are in the progreſs of holineſs, ſanctified by faith. Hence Epheſ. 3.17. Chriſt is ſaid, To dwell in our hearts by faith: It's by faith we receive of the fulneſs and fatneſs of Chriſt, inſomuch that where faith is not, there Chriſt doth not put forth his power; So that as our Saviour ſaid to Mary, If thou doeſt believe, thou ſhalt ſee the glory of God, Joh. 10. ſo if thou acteſt faith, and doſt put that on working, then thou wilt both ſee and feel the glorious preſence of Chriſt; Therefore there is no blame in Chriſt, his arm is not ſhortned; This fountain would ſend forth ſuch living ſtreams it uſeth to do, only thou dammeſt it up, that it cannot run.
2. Dulneſs and ſlothfulneſs, this doth much withſtand Chriſts operations. The Church in the Canticles, when ſhe was lazy and pretended excuſes, not letting in Chriſt, when he deſired to come in, made her at loſſe, and be without his preſence to her dear loſs; when Chriſt therefore hath quickned thee by preventing grace, he hath many times knocked at the door, and there hath been no entrance, this hath greatly hindred the courſe and flouriſhing of grace.
3. When thou giveſt way to any groſs ſin, this makes Chriſt with-draw, ſo that little appeareth of him; This is like winter to the trees, that maketh all the ſap withdraw to the root, ſo that outwardly it appeareth a dead tree; Therefore caſt away that abominable thing, and then Chriſt will come and work as formerly in thee.
4. Chriſt may live and work in thee, yet thou not be ſenſible and apprehenſive of it. It's Chriſt, but thou miſtakeſt him for ſomething elſe; as to the Diſciples, when Chriſt approached on the waters to them, he appeared to be a Spirit, at which they trembled, not thinking him to be Chriſt, and as Mary Magdalen thought it had been the Gardner, when it was her Lord. Thus the godly ſoul, though Chriſt at that very time doth evidently work in it, yet through black diſtempers doth not indeed judge Chriſt to be there.
Laſtly, Chriſt ſometimes purpoſely withdraws his operative preſence to try us, that we might ſee our own infirmities, that we might the more earneſtly prize his power and grace: Even as in the ſhip, Chriſt did on purpoſe ſleep, that the Diſciples being in extremity might the more earneſtly awaken him; Thus Dormit in te Chriſtus, and as Joſeph to his brethren diſcovers not who he is, that ſo he may be the more welcome afterwards.
And as for the ſecond Queſtion, How can Chriſt be in thee, and yet thou have no comfort and aſſurance? You may ſee the poſſibility of that in Chriſt himſelf, who though ſo dearly beloved of the Father, and the Father was in him, yet for the preſent thoſe heavenly conſolations were ſuſpended.
Ʋſe of Inſtruction, to demonſtrate the happy condition of ſuch as do believe, They have God and Chriſt within them; Though contemptible veſſels, yet they have a glorious treaſure within; Though the Cabinet have no excellency, yet the Jewel hath. Take heed then of grieving ſuch a noble gueſt within thee; when a noble perſon enters into thy houſe, how doth it trouble thee, that any offenſive object ſhould come before him? Be thou as much carefull, left any vain thought, any evil action ſhould moleſt him.