One-Hundred Forty-Five Sermons Upon John 17, Sermon 132
SERMON CXXXII. Sheweth of what high concernment it is to the men of the world to know how greatly Believers (whom they hate and perſecute) are beloved of God.
JOH. 17.23.
That thou haſt loved them, as thou hast loved me.
THe glorious priviledge of a believer hath been conſidered from this priviledge, viz. that they and Chriſt are imbraced with the ſame love, and are made co-heirs with Chriſt. Now before we conclude this, an Objection doth preſent it ſelf to this purpoſe.
It may ſeem, that the Father loveth us more then Chriſt, Obj.for he giveth him to be a ranſom and price for us, Chriſt is made a curſe, dieth an ignominious and a painfull death, not for himſelf, but for us, by which it may appear, that the Fathers love is more to us then to him, for he delivers him to death, that we might live, he is made a man of ſorrows and full of grief, to provide conſolation for us, ſo that Chriſt ſeemeth to be but the means, and we the end, and the end hath more amability and appetibility in it then the means. But to this, theſe things may be returned by way of anſwer,
Firſt, That Chriſt when he died for us, and procured our ſalvation, Anſw.he did it as an efficient cauſe, by his own inward worth and power. So that our ſpiritual mercies are not ſo much to be conſidered, the end of Chriſts death, as the effects of it: So that we may truly ſay, what the people did to David, in an higher manner to Chriſt, Thou art worth ten thouſand of us, yea then all believers: So that Chriſt died not for us, in ſuch a way, as when a Martyr dieth for the truth, or a private perſon for the Common-wealth, for theſe die to preferre a greater good above the leſs; The truth of God is more worth, then any mans life; The publique good is more precious, then the temporal advantage of any one man; and in theſe inſtances, the leſſer good is loſt for the greater; but when Chriſt was thus afflicted by the Father for us, this was, that a greater good might obtain a leſſer; for in Chriſts blood, there was plenty and all fulneſs to redeem his people; ſo that we are not to look on Chriſt dying, as a meer paſſive means ordained for us, but as an active means, by the cauſality and vertue whereof our eternal good is accompliſhed.
Secondly, The Father doth not love us more then Chriſt, though for a while he was made miſerable for us, for Chriſts willing offering up of himſelf to this Sacrifice, did infinitely draw out the love of God to him; So that the Father loved him the more, becauſe he would out himſelf from the exerciſe and actual enjoyment of his Fathers love for a ſeaſon, that he was contented for a time to be in thoſe agonies and conflicts, grapling with the ſenſe of his Fathers diſpleaſure, for this very reaſon, his Father did infinitely love him, ſo Chriſt himſelf witneſſeth, Job. 10.17. Therefore doth my Father love me, becauſe I lay down my life for my ſheep; and herein was the Fathers love and acceptance ſeen, that upon his ſufferings the Father exalted him to ſuch tranſcendent glory, exalting him above every name that is named: So that although many Divines ſay, Chriſt merited nothing for himſelf, yet others ſay with great confidence, That the Covenant which was made with Chriſt as our Mediatour, did promiſe him all that mediatorial honour and glory which he enjoyed, upon the diſcharge of his Suretiſhip, and this they make to be the principal and great thing intended by God, viz. the exaltation of Chriſt, and giving of him ſuch tranſcendent glory, onelyonly they confeſſe this glory of Chriſt doth redound for our good; but that which was principally aimed at in the Fathers agreement with Chriſt, was the glorious rewarding of him.
Thirdly, Though Chriſt was given for us, yet this doth not follow that we were loved more then Chriſt, Becauſe the Father laid no more upon him, then he was willing and able to bear. So that Chriſt conquered all his enemies, neither ſinne nor death were able to over-maſter him, and therefore he was for a ſeaſon under theſe ſufferings, that we might be made happy to all eternity; If indeed the Father had left him in a perpetual deſertion, and ſuffered his body to ſee corruption for ever, to procure our peace, then it would have followed that he preferred us before his Sonne, but that could not be. What was ordered to befall him, was no more then he could bear, and quickly remove, and therefore Chriſt loſt nothing by becoming our Saviour, and yet we alſo are made happy thereby.
Fourthly, Therefore Chriſt was loved more then us, though he died for us, Becauſe the ultimate end of his death was, that we being redeemed by his death, might acknowledge him our Lord, and for ever live to his praiſe and glory. So that the ſalvation of believers is but a proxim and immediate end of Chriſts death, that which is ultimate, that which was principally intended, was that we being thus ranſomed, might to all eternity ſet forth the praiſes and glory of him, who thus loved us to death.
Ʋſe of Exhortation, To behold and admire the unſpeakable love of the Father to all believers; That he joyneth Chriſt and them in the ſame love, the ſame heaven, the ſame glory (for kinde) that Chriſt hath, all believers likewiſe ſhall partake of. Even as for wicked men, the ſame hell, the ſame damnation and torments which are prepared for the devil and his Angels, are alſo appointed for the ungodly: If D…vid ſaid, Seemeth it a light matter to be made a ſon-in-law to the King, then yet Sauls purpoſe was not to make him like Jonathan, and co-heir with him of that temporal Kingdom, How much more ſhould this affect us, which the Father doth for us! Oh ſay, and often ſay, Bleſſed Father, is this a little matter for ſuch a poor, weak ſinner, to be taken into the ſame chariot of glory with Chriſt, to have love like his, glory to his, as Abigail ſaid to David, when he ſent for her to make her his wife, ſhe acknowledged her unworthineſs, Make me one of thy hand-maids (ſaid ſhe) So, O Lord, if I have a drop of water, a morſel of bread, this is enough for me, but to be taken into fellowſhip with Chriſt, and co-heir with him; This is overflowing, ſuperabounding grace, only remember, that here is not only priviledge, but duty alſo; Here lieth a powerfull obligation upon us, to love him with our higheſt and chiefeſt love; let his glory, his love be next to thy heart: Oh be aſhamed that thy love can burn no hotter towards him!
In the next place, we are to conſider the ſcope and end of our Saviour in mentioning this preheminent priviledge, and it is, That the world may know this love. It's not enough for believers to be thus highly loved by the Father, but the world is to know and to be perſwaded of it. From whence obſerve,
That it's of great conſequence to the world to know how greatly believers are loved of God. It would quicken them to many duties,Doct. It's of great conſequence to the world to know how greatly believers are loved of God. and reſtrain them from many ſins, if this were once fully ſetled in their hearts, that thoſe whom they oppoſe and deride, are the beloved ones of God: It's true, it's of great conſequence even to the godly themſelves, to be fully informed in this, they go bowed down, and very much languiſh, becauſe they are not ſo perſwaded of this. Hence 1 John 3 1. The Apoſtle cals upon the godly to attend to it, Behold what manner of love the Father hath beſtowed upon us, that we ſhould be called the ſons of God. So that under all the hatred and oppoſition of the world, it's neceſſary that this love of God ſhould bear up thy ſoul, though none loveth thee, yet the Father doth. Thus (I ſay) it's neceſſary even for believers themſelves to know how greatly they are beloved, but here our Saviour ſpeaks of the worlds knowledge, and the neceſſity of their being informed therein.
Now the uſefulneſs of the worlds conviction herein, will appear in theſe reſpects:The uſefulneſs of the worlds knowing how greatly the Saints are beloved of God, will appear in theſe particulars.
1. Hereby they may be provoked to come out of their wicked condition, and be made one of that number which God ſo loveth. For will not this work naturally and genuinely upon them, when they ſhall think, Loe theſe that pray, that walk ſtrictly and contrary to the principles of the world, are thoſe whom God loveth in a ſpecial manner, they are his favourites, his delight is upon them, but as for me, and the company I keep, God is angry with us all the day long, we are the men curſed by him, for us he hath appointed hell, and eternal torments. When any natural man ſhall upon theſe convictions argue and reaſon with himſelf, How can he abide any longer in that ſinfull way? Oh then that God would perſwade thee more of this, that thoſe whom thou maligneſt, againſt whom thy heart riſeth, are ſuch on whom Gods gracious love is fixed, and that it is thou thy ſelf, and ſuch as thou art, that the anger of God abideth on continually, this would quickly make thee another man! Therefore there is not a more deadly principle thou canſt ſwallow down, then to be prejudiced in thy ſpirit againſt ſuch who truly fear God.
2. A perſwaſion that ſuch only are loved by God, as it would make thee to be of their number, ſo alſo it would draw out thy deareſt and ſincereſt love to them. Thou wouldſt preſently begin to think, Why ſhould not I love thoſe moſt, whom God loveth? Certainly, they are the choiſeſt and beſt objects upon whom God is pleaſed to caſt his gracious eye, then as David ſaid, My delight is to be with the Saints upon the earth, Pſal. 16.3. Thus alſo it would be here, when once perſwaded, that ſuch are the endeared ones of God, then thy affections, thy heart will be to ſuch alſo.
3. By this perſwaſion upon the heart of the world, that they only are loved of God, hereby the world will ceaſe to hate, and perſecute them, to give them ſuch ill entertainment as they do. When our Saviour poſſeſſeth his Diſciples with that univerſal hatred they ſhall have in the world, and that the world cannot do otherwiſe; whence is all this? but becauſe they do not know Chriſt, nor believers neither: But as they took him for an Impoſtor, and one not worthy to live, ſo they do judge his members to be a company of heretiques, not worthy to be ſuffered in the world, and all this malice ariſeth from their blinde hearts, for did they know, who they were as they oppoſe, they dared not to proceed; Even as the Scripture ſaith, If they had known Chriſt, they would not have crucified the prince of glory, 1 Cor. 2.6. So that all thy hard words, and thy hard actions, they ariſe from this, thou doſt not know what the godly are, how accepted with God, and how precious to him; for this conſideration would immediately make thee draw in thy arm, thou wouldſt ſee it was a fooliſh thing to ſet againſt ſuch whom God loveth, that it is but kicking againſt the pricks: It's attempting an impoſſible thing, if thou couldſt get God not to love them, then indeed it were ſomething, but as long as God thus loveth them, all thy endeavours againſt them, is as vain as Balacks was againſt Iſrael, No inchantment or divination can prevail: As it's an impoſſible thing, ſo alſo it's dangerous, for ſeeing they are to God as the apple of his eye, and he hath given ſuch a command, even to Kings, that they do not touch his anointed ones; How can it be that God will let all the injuries and offences done againſt them ſo dearly beloved, go free; Therefore perſwade thy ſelf more of this love of God to them, leſt thou incurre Gods foreſt diſpleaſure.
Again, It's not only dangerous, but fooliſh alſo, for the more the world ſets againſt believers, the greater their rage is, the more is Gods love drawn out to them. So that by thy hatred, they do become glorious, and are more eſteemed by God, and receive a greater crown of glory.
Thus if theſe things be duly conſidered, we muſt needs ſay, it's of great conſequence for the world to know, that believers are ſo highly loved by God. But in the next place, It's very difficult for the world to be thus perſwaded. For
How difficult it is for the world to be ſo perſwaded.1. There is naturally an enmity and antipathy of the wicked againſt the godly, and where malice is, they will never believe any good of thoſe whom they hate. Inſomuch that though God doth with never ſuch a ſignal love demonſtrate himſelf to them, yet they will never be perſwaded ſuch are loved of God; for as they are affected, ſo they judge of God himſelf; and becauſe they think them worthy of all hatred and evil, they conclude, God doth ſo alſo: Thus this diſtempered palate judgeth every thing bitter it taſteth.
2. The love of the Father to believers is chiefly in ſpiritual things, ſuch as Juſtification, Sanctification, Adoption. Now theſe things are no more apprehended by the world, then curious melody by a deaf ear. The Apoſtle ſpeaketh to this, 1 Cor. 2.9, 10, 11, 12. admirably ſhewing, That the Spirit of God revealeth theſe ſpiritual things to us, and that without the Spirit, we cannot know the things that are freely given us of God, which he illuſtrateth by a ſimilitude from a man, As no man can know the things of a man, but a man, ſo neither can a man meerly of himſelf diſcern the things of God. Hence the white ſtone, and the new Name, Rev. 2.17. are ſuch things that no man knoweth, but he that hath them.
3. The world of it ſelf cannot know Gods love to his children, becauſe they have not the experience of it in their own hearts: And therefore though they may read and hear of ſuch a thing, yet they cannot conceive what it is: As a man that never taſted honey, cannot gueſſe what the ſweetneſſe is: It's the want of this experimental knowledge that makes the world ſo deſpiſe the priviledges of believers; Balaam had but a glimpſe of this, and immediately he breaketh out into thoſe wiſhes, That he might die the death of the righteous, and his latter end might be like his.
Laſtly, It's hard for the world to know the Fathers love to the godly, becauſe his outward adminiſtrations are ſo clouded, that by the external events, you would ſometimes judge they were the only people whom God hateth: Even as it was with Chriſt himſelf, though he was ſolemnly from heaven pronounced to be the beloved of his Father, yet in outward conſideration, he was a man of ſorrows and contempt: inſomuch that the Prophet ſaith, Iſa. 53. we thought him ſmitten of God for his ſins, and at his death they inſulted over him, as being forſaken by God.
Ʋſe of Admonition to all wicked men; Let this bridle their hearts and tongues, and pray God would open their eyes, to underſtand this bleſſedneſſe and happineſſe of believers: Then Saul would be amongſt theſe Prophets, then thou wilt deſire to live and die one of them, that your ſoul might be in their ſouls ſtead; Then your cry will be, We fools and miſerable wretches thought them the vileſt and moſt miſerable men in the world, but how greatly doth God honour them?