One-Hundred Forty-Five Sermons Upon John 17, Sermon 9
SERMON IX. Chriſt under the notion of a Head, applied to the Terrour of his Enemies and Comfort of his Members,
JOH. 17.2.
As thou haſt given him power over all fleſh, &c.
THE ſeveral Inſtances or Acts of Chriſts power have been diſpatched, I ſhall only name one Title uſually given him, which will ſerve greatly to illuſtrate this power; For although he be compared to many things that denote him the root of all our grace, To the bread of life, Joh. 6.35. To Manna, To the Vine, Joh. 15. To the Olive tree, Rom. 11. In natural things, ſo alſo things of power and love in civill things; To an husband, 2 Cor. 11.2. to a King, to a Lord, yea, a King of Kings, and Lord of Lords, yet that which I ſhall pitch on as being moſt comprehenſive, and the Scripture moſt delighting in, is, That he is an Head to his Church; The Apoſtle doth frequently uſe this property, 1 Cor. 1.3. The head of every man is Chriſt. Eph. 1.22. He is there ſet to be Head over all things. Col. 2.20. The head of all Principality. He is there made head of the Angels, not properly, for Angels cannot be called members of his body, but improperly, as head is uſed for the chief Governour: Seeing then many places to expreſſe this tranſcendent power of Chriſt over all fleſh, uſe this word Head: Let us conſider what that implieth, and the reſt ſhall be ſpent in practicall improvement of this Point, Chriſt then is appointed an head, and ſo hath power over all things.
1. In regard of his eminency and dignity, for he is exalted above every name, any thing that hath the greateſt fame and glory either in this world or that to come, Col. 1.18. That he might have the preheminence in all things. So that we ſhould account nothing great in compariſon of Chriſt: All the great men with their great power that in their generations have made ſuch wonderfull changes in the world, in reſpect of Chriſt, ſhould be but as a Mole-hill to the vaſt Heavens: As God hath ſet him above every Name, ſo ſhould we: We reade of ſome Chriſtian Emperors and great Lords that they would not be called Domini Lords, as being too great a Title, only Domni, by diminution, yea, it's ſaid of Auguſtus, in whoſe Reign Chriſt was born, that he prohibited himſelf to be called Dominus. Some make a peculiar Providence of God in this, becauſe then Chriſt came into the world, who was the Lord of the world, The world was made by him, and in this particular there is a great difference between a naturall head, and this myſtical, for a natural head doth not make the other parts of the body, but is made proportianably with them, only this myſtical head makes all his members, he doth not only give nouriſhment but create their very being: It's true, Chriſt in the ſtate of his humiliation was a little lower, or as the word is to be interpreted for a little while lower then the Angels, Heb. 2. But after this he was lifted up above all principality and power, and certainly this is a wonderfull thing, that ſo great part of the world ſhould ſet up that Chriſt as their God in whom they beleeve, that was crucified, dead, and buried, and though now aſcended into heaven, yet we ſee him not with bodily eyes, neither is his Kingdom and power after an earthly and pompous adminiſtration, yet for what a long ſeaſon, with ſo many thouſands and millions of men, rich men, great men, Learned men, Kings and Emperours of the world, hath he been worſhiped, This ſheweth the Name God hath given him: Only the Apoſtle, Rom. 2. tels us of many that blaſpheme this Name of our God, by reaſon of the wickedneſſe of Chriſtians; You who profeſſe your ſelves Chriſtians, and yet live in beaſtly and bruitiſh luſts, you keep off Heathens and Pagans from coming in to owne Chriſt.
2. Chriſt is an head in respect of his ſpirituall influence and powerfull communication of his grace and strength to thoſe that are his members, Col. 2.19. The Apoſtle there and in other places doth much dwell on this; That as the head is the Fountain of all life and motion (for the Scripture ſeemeth to go with them that make the head, not the heart, the Fountain of all life and motion,) From that every part hath its proper nouriſhment, ſo it is with the Church of God, ſo that this ſimilitude affordeth many precious Meditations: for is the godly man fearfull his ſins will overcome, this luſt or that luſt will be too ſtrong for him, he ſhall not have grace enough to conquer it? Let him conſider the Fulneſſe of his head; is there ſuch a ſinne that Chriſt himſelf is not able to ſubdue? Again, do the godly complain they cannot grow, they continue dwarfs, They do not finde any progreſſe, Oh let them conſider, that Chriſt is the head, and he will have his members grow up to their due proportion. Further, Is there any one ſinne, any paſſion, or luſt that is apt to prevail over them, to captivate them? here alſo they may have ſtrong confidence in praier, ſaying, O Lord, how unſeemly is ſuch a member to ſo glorious a head, ſuch an ulcerous noiſome part to ſuch an eminent head, if not out of love to me, yet for thy own honour cure me; What head is there that would ſuffer a leprous, noiſome part in the body, if it could help it? Again, Do the godly ſay, they cannot perform their relative graces, their general calling they are able to diſcharge comfortably, but as a Miniſter, as a Husband, as a Wife, herein they fail; O the weakneſſe and imperfections there, Conſider this head gives nouriſhment to every part ſutably; The hand hath a nouriſhment of the hand, the eye of the eye, and thus there is in Chriſt a particular ſutable ability for thy proper wants; And if you are not enabled in theſe things, it's not becauſe there is not fulneſſe enough in Chriſt, but thy faith is weak; There is Oil enough but thou haſt no cruſe.
Laſtly, If the meanneſſe and lowneſſe of thy condition trouble thee, ſaying, though Chriſt the head may communicate to ſuch worthy and eminent Chriſtians, they are enabled to doe him great ſervice, yet will he look on ſuch a dead dog as I am? If thou art but the foot, the loweſt part in the body, yet the head mindes that, and procureth its welfare as well as other parts, ſo that this very conſideration is a Catholicon, It's a Remedy againſt every Diſeaſe.
3. This relation of a Head implieth a near Ʋnion and Conjunction; What can be nearer then the head and the body? yet ſuch a communion and conjunction there is between Chriſt and the godly, and this very conſideration proveth the perſeverance of the godly; Shall Chriſt loſe one member of his body totally, and ſuffer it to be damned in hell? Oh the comfortable and hopeful thoughts the children of God ſhould have from this relation, from Wife, from Husband, though they be bone of thy bone, and fleſh of thy fleſh, thou muſt part, but not from Chriſt; This Union with Chriſt is the foundation of all our comfort and hope againſt Apoſtacy; Again, becauſe of this conjunction we may expect protection and proviſion even in outward things: Doth not the Apoſtle ſay, No man yet ever hated his own fleſh, but cheriſhed it, Eph. 5.29. Shall Chriſt then the head forget thee? Shall he withhold his e…e from his own fleſh? Will the head ſuffer the foot to ſtarve? Certainly this conſideration ſhould wonderfully ſupport againſt all diſcouragements and neceſſities whatſoever.
Laſtly, Becauſe of this conjunction Chriſt hath a ſympathy and f…llow-fe…ling with us; What is done againſt the Saints on earth is alſo againſt Chriſt; If one part ſuffers the head condoleth with it, and for this end Chriſt endured thoſe many temptations, that he might know how to pity thoſe that were in the ſame condition, Heb 4.15.
3. Chriſt is the head in respect of government and direction, he is the King of Saints, and the King of Nations: You reade he had a Rod of Iron to bruiſe his enemies, only this government though it be in the world, yet it is not in a worldly manner; The b…ſt and choiceſt part of it is in preparing and fitting thoſe whom the Father hath given him to eternall life, and to theſe his ſpiritual government is full of ſweetneſs and full of power admirable in poſitive and preventing mercies; It's from this gracious government that nothing ſhall fall out either through the malice or policy of hell, that ſhall be able to hinder them from their crown; He is the ſtrong one that hath conquered all the enmity againſt his people; Oh what treaſures of comfort are in this; Thou art under Chriſts ſpiritual government, and ſo all conditions, all neceſſities, all occurrences in the world they further thy ſpiritual good; There is nothing can befall thee againſt his will; Thus you ſee all his power ſummed up in this, that he is the head.
I ſhall now ſpend the other part in practical Inferences, for it's a womb big with many ſuch Concluſions.
As in the firſt place, Hath Chriſt this power over all? then let us take heed how we refuſe him ſpeaking or commanding; If his goodneſſe and mercy will not win you, he hath power enough to awe you: If not love, let fear bring you in, and that quickly, leſt it be too late; The Apoſtle Heb. 10.17. aggravateth this, that if they that deſpiſed Moſes died without mercy, of how much ſorer judgement ſhall they be thought worthy who refuſe Chriſt speaking. Think ye (ſaith the Apoſtle) any one that hath reaſon may gather this, that he ſhall die and be damned without mercy: But where is Chriſt? You will ſay, how can we refuſe him ſpeaking? The Apoſtle tels you, Thoſe that hear not his Miniſters declaring his will, they do not hear him; Ye that live againſt the Scripture, you whoſe lives are contrary to the Word, you are enemies to Chriſt; It's not we that are refuſed, but Chriſt by us; As if an Embaſſadour be contemned, it's not he but the great Perſon that ſends him, whoſe Embaſſadour he is; Well then, we muſt lay this down for an undoubted Axiome, Every man that liveth in the conſtant practiſe of his wickedneſſe, he refuſeth Chriſt who hath all this power; Now let theſe Motives from his power terrifie thee: 1. If it were but an earthly worldly power, what fear, what ſubjection will that put thee in, Rom. 13. If thou do evil, be afraid, for he beareth not the ſword in vain; Oh then know much rather, if thou do evil, be afraid, for Chriſt hath not this power in vain; Doſt thou fear a Priſon and not hell? Art thou afraid of loſing thy outward eſtate, and not thy ſoul, and all happineſſe? Thou feareſt earthly power, but can that damn thee, Can that throw body and ſoul into hell? Ignoſce O Imperator, ſaid one, tu carcerem Deus gehennam minatur; Well then for every prophane act of wickedneſſe, for drunkenneſſe, uncleanneſſe, unjuſt dealing, there is worſe then any Legall fine or mulct. Chriſt hath appointed everlaſting torments for thoſe moments of pleaſures; Be not then ſo bruitiſh and athieſticall as to think nothing grievous but what the Sword of the Magiſtrate can inflict, and as for this eternal puniſhment thou doſt not matter it.
Ʋſe 2.2. Let this make thee afraid to affront this power, becauſe it is his who will be thy Judge, before whoſe Tribunall thou art ſure to be arraigned; This ſhould be a piercing argument: If this power were in him who had nothing to do with thee, as a Malefactor in one Countrey feareth not the Magiſtrate in another Countrey, becauſe his power doth not reach to him, he is none of his Subject; But Chriſt hath an univerſal juriſdiction, we muſt all appear whether we will or no, and to give an account to him; Now what can be more dreadfull then to think; This Judge I have diſhonoured, I have wronged, I have broken all his Commands, Oh if it were any other Judge I could hope to ſpeed better; Oh if you have any love to your ſouls, lay this to heart; Thy wickedneſſe, thy prophaneſſe it hath been againſt Chriſt, It was he that commanded thee, he ſent his Miniſters to perſwade thee, and thou ſaidſt, Give me my luſts rather then Chriſt, the world rather then Chriſt, and this Chriſt is now come to be my Judge; What doſt thou think or beleeve about theſe things? Why doſt thou ſtop thy ear? Why doſt thou ſtifle thy Conſcience? Why doſt thou labour to ſuppreſſe theſe thoughts within? If that all this power will not paſſe by thee, though but one man, Think not what care I for this power, I will do well enough howſoever.
Ʋſe 3.3. Conſider its power that one day will be expreſſed only in a dreadfull way; Not the leaſt drop of honey in this Ocean of gall; As yet indeed Chriſt who hath all power emploieth much of it for the ſalvation of thy ſoul; He ſends his Miniſters who entreat you to be reconciled with God, and how ſhould that melt you, for what are you, how deſpicable and unworthy that God ſhould deſire you to be reconciled to him, he needeth you not, he wants you not; This is true, but the time is coming when all his power will be manifeſted in a diſmall condemning way; Then he commands his Gaolers the devils to take and torment for ever; Then he comes in flaming fire of vengeance, cry then, if thou wilt, Lord, where is thy power to ſave? thy power to forgive? and he will ſay, there is no more time for ſuch power any longer; Expect no more bleſſings, no more invitations, but now prepare for thoſe torments thou art adjudg'd unto, Did we preach theſe things to Heathens and Pagans that do not beleeve the truth of them, it would be no wonder, if they did not regard them; But how is it that you who ſay ye beleeve theſe things, that you do not go out and weep bitterly.
Ʋſe 4.4. This power is spirituall, it doth reach to the hearts and conſciences of men; Oh be afraid lest upon thy wickedneſſe he puts thee forth, leſt he make thee a Cain, a Judas: Oh it's not all thy wealth▪ all thy jollity, all thy pleaſures that are able to withſtand theſe troubles and tempeſts, if Chriſt raiſe them up in thee; If he deliver thee to Satan, as ſome were, then Chriſt withdraweth all his comfort, all peace, and lets the devil be thy tormentor, and thy heart an hell, eſpecially this is done ſometimes in time of ſickneſſe, under fears of death, when nothing but outward calamity compaſſeth thee about, then he commands thoſe black and thick clouds to cover thy heart, which are as a gulf between Gods mercy and thee; There is no ſinner ſo haughty, ſo jolly, ſo ſcornful, but Chriſt can quickly turn his Sun into a black night: Every thing ſhall bring thy ſins and hell to thy minde, oh be afraid to live ſo, leſt you provoke Chriſt to put forth this power.
Ʋſe 5.5. It's a just and righteous power and therefore never expect impunity and freedom; For what is the ſweet poyſon that undoeth thee, Oh thou thinkeſt of mercy, thou dreameſt of mercy, thou ſpeakeſt of mercy, but ſhall not the Judge of the world be just alſo? And is it not the greateſt juſtice in the world, that as thou wouldſt not hear him ſpeaking in the day of grace, ſo neither ſhould he hear thee begging and crying in his day of juſtice; Is it not a moſt juſt thing that thou who ſaidſt; Let me have my luſts though I be for ever ſeparated from Chriſt, that thy own deſires ſhould fall upon thy head? What ſhall Chriſt be refuſed, and that day after day, for every luſt and ſinne, and ſhall this alwaies be forgotten? Will Chriſt never be avenged for it?
Laſtly, This power of Christ is to inflict eternall miſery; It's everlaſting fire, Ʋſe 6.and everlaſting burnings; It's a fire that never goeth out, worms that never die; Now what power in the world is like this? Can any make thee miſerable for ever? Can any ſay, Be thou in torment to all Eternity? but this is the power we ſpeak of: As the Apoſtle ſaid, We count not thoſe ſhort afflictions equall to that eternal weight of glory, 2 Cor. 5.14. So ne…ther do thou judge thoſe pleaſures equall to that eternal woe.
A ſecond Ʋſe of Conſolation, For this Doctrine is like the Bee,Ʋſe of Conſolation. it hath a ſting and honey, Like the Ark that had Manna and a Rod, Now what unſpeakable comfort ariſeth from this to the godly, much every way.
1. The Children of God they are ſubject to ſad temptations about the weakneſſe of their graces and the ſtrength of their luſts, David was not more fearful one day or other of being overthrown by Saul, then they are at laſt to be deſtroied either by hypocriſie or apoſtacy, Now what ſurer remedy, what more precious cordial can there be then this Omnipotency of Chriſt, this plenitude of power? It was ſaid of the Pope who pleaded for fulneſſe of Church-power, that it was not plenitudo poteſtatis but tempeſtatis; But it's otherwiſe with Chriſt, his fulneſſe of ſufficiency is for every want of thine in any ſpiritual way, he can as eaſily give thee ſpiritual things as temporal, if thou wantſt bread, health, thou thinkeſt it's but Chriſts command▪ and he can multiply the Loaves, now he is as willing to do this in heavenly things; It's but a word from his mouth and thy proud heart is humbled, thy unruly heart pacified, thy grieved heart comforted, yea, he is more willing to give us ſpiritual things, then Parents give Children their temporals, how much rather will he give the holy Ghoſt to them that ask him, Mat. 7. Oh then though all the world cannot help thee in this matter, yet Chriſt hath power to do it, and as for his willingneſſe, what cauſe of doubt, ſeeing he was crucified and underwent voluntarily all that ignominy and curſes, that he might be exalted to this power to help thee? Joſephs Brethren were afraid becauſe of their guilt, that Joſeph now ſo much preferred would not help them, but he is Joſeph, and will forgive wrongs, ſo alſo will Chriſt do to thee.
The ſecond Temptation is about Pardon of ſinne and Gods diſpleaſure: Oh this is a reſtleſſe Sea in which the godly are toſſed up and down; This is the Whales belly that ſwalloweth up all, Oh but here is a bleſſed haven, here is one can command the windes and waves to be ſtill, here is one can ſay, Son, be of good comfort, thy ſins be forgiven thee.
3. The outward exerciſes of the godly are very many, They have many thorns in the fleſh, They have deep waters to go through; Now what is an help but the power of Chriſt, I can doe all things through Chriſt: None but Chriſt, None but Chriſt, ſaid the Martyrs: Thou ſaiſt, I have no power, I ſhall never be able to go through this condition or that, but hath Chriſt no more? There is power in his Death and power in his Reſurrection; Every thing of Chriſt hath power; The Prophets dead body gave life to one, how much rather ſhall Chriſt crucified? Oh but you will ſay, Theſe are words, Theſe are Fancies, Though Chriſt hath all this power, I am not a whit ſtronger, I am as unable as any. I anſwer, Thank thy ſelf for thy unbelief; All things are poſſible to the Beleever, Chriſt hath power but the fruit of it is to him that beleeveth; You ſee all the cures he worketh, all the wonderfull works he did, it was ſtill beleeve and it ſhall be thus to you, according to thy faith, ſo be it to thee: If the Fountain be never ſo full, unleſſe you come with your veſſell you may be ſcorched with thirſt: You ſee then how all this power and greatneſſe of Chriſt may be yours; There is nothing in him, but it may profit you, and that is by relying on him, putting confidence in him becauſe of his promiſe, and if thou ſaiſt, how can I beleeve? that is alſo by Praier to God: Even Chriſt he giveth this alſo, viz. to beleeve.