Exposition of John 17, Exposition · Part 8
John 17.2.
As thou haſt given him power over all fleſh.
Ʋſe 5 IS it ſo that all mankind is under the authority of Jeſus Chriſt? Then let them not avenge themſelves in any caſe, but let them have recourſe to Jeſus Chriſt for right, when any wrong or injury is done to them. Whoever doth it, he is under the authority of Jeſus Chriſt, he is within the verge & compaſs of his Juriſdiction; his Father hath inveſted him with a power over all fleſh: ſo that let the wrong doer be of what condition, or eſtate, or place he will, let the wrong be what it will, it fals within his cognizance, and he can right it, if he pleaſe, and he will right it in his own time. Indeed, if there were none to ſeek unto when we are injured and abuſed, if there were none to do us juſtice, there were ſome colour then, why we ſhould avenge our ſelves. If there were none but the ſervants in a Family, (if ſuch a thing might be ſuppoſed) and there were no Common Maſter over all, it could not be avoided, but they would brawl among themſelves; For every one in ſuch a caſe would look to be his own Judge, there being none ſuperior to him and his fellow to decide the quarrell. But when they have a Maſter to complain to, who hath power to take an order with any of them that offend, it were a great indignity to him and his authority for any of them to correct their fellow-ſervants. (Beloved) we have all one Maſter, we are all under the power and the authority of Jeſus Chriſt; and therefore if our fellow-ſervants wrong us, let us not undertake to right our ſelves, but let us patiently commit our cauſe to him that judgeth righteouſly. I ſay (as the Apoſtle Romans, 12.19.) Dearly beloved, avenge not your ſelves. Take heed that you be neither overcome of evil in your paſſions, Romans 12. ult. nor render evil for it in your actions, 1 Theſ. 5.15. There are not many ſins to which we are ſo mightily inclined, as we are to this, nor which we are ſo hardly able to reſiſt. And truly I am much afraid, that in the proſecution of the great affairs of this time, there is in many too much of the private grudge, and ſelf-revenge, who make the publique cauſe a cover for their own malice. Now, I beſeech you, (my beloved) let us not ſtudy to avenge our ſelves on any man, but let us lay aſide all ſelf-reſpects. If we have been abuſed and wronged by any, let us forgive them, and forbear them, (as the Apoſtle Paul exhorts) Col. 3.13. Forgiving one another, and forbearing one another, if any man have a quarrel againſt any. There is much in that Text: forgiving one another in regard of inward malice, and forbearing one another in regard of outward revenge. And that not only in conceited and imaginary, but in true and real wrongs: For ſo the Greek word foreign rendred quarrell or complaint imports: Not a quarrell pickt or raiſed upon no ground at all, but juſta conquerendi cauſa, (as Zanchius reads it) a juſt occaſion of complaint. So that when we are injured, ſo as the abuſe is evident and clear, it is our duty to forgive and to forbear: And that who ever offer the abuſe to us, let him be what he will, if any man have a quarrel againſt any, of what condition or degree ſoever, none exempted, yet we muſt forgive ſtill, and we muſt forbear ſtill.
And this becauſe it hath a world of difficulties in it, I ſhall ſet on with a few Conſiderations.
Conſider you entrench on Jeſus Chriſt, in ſelf-revenge, invade his proper and peculiar right, you do that which belongs to him, which is a very high preſumption. And this the Pſalmiſt intimates in his petition: Pſal. 94 1. O God to whom vengeance belongeth, O God to whom vengeance belongeth, ſhew thy ſelf: he ſpeaks it there excluſively, vengeance belongs to him, and none but him: To none but him originally, primitively, though he make over power to execute it, to his Deputies and Vicegerents: who though they cannot do it of themſelves, and by their own authority, yet they may do it as the Miniſters of Chriſt, (as the Apoſtle Paul intimates, ſpeaking of the Magiſtrate) Rom. 13.4. He is the Miniſter of God, (ſaith he) and an avenger. A Miniſter of God, and by that means, by vertue of his deputation a revenger, to execute wrath on him that doth evil. So that when our abuſes are unſufferable, and when they wound the name, or the eſtate ſo deep that they are not to be born, if we go to the Magiſtrate to right us, and avenge us, we go to Jeſus Chriſt in him, becauſe he hath appointed him, and ſet him up for that purpoſe. But if we avenge our ſelves, we wreſt the ſword out of the hands of Jeſus Chriſt, and do as much as in us lies, to diſ-inveſt him of that power which God hath given him over all fleſh. And with this argument it is that the Apoſtle Paul diſſwades them from ſelf-revenge in the fore-alledged Scripture, Rom. 12.19. Dearly beloved, avenge not your ſelves, and why ſo? becauſe in ſo doing, you enter on the right of Chriſt; for it is written, vengeance is mine, it is not yours, no, it is mine, and I will repay it, either by my ſelf, or by my ordinance.
By ſelf-revenge, as you invade the right of Chriſt, ſo you ſtay and hinder Chriſt from taking vengeance for you on your enemies. You give not place to his wrath, (as the Apoſtle Paul expreſſeth it in the forecited Scripture, Rom. 12.19.) He would avenge you, and you would not ſuffer him, but you will do it with your own hands. He offers to ſtep in and right you, and you will not give him the place; no, you juſtle him aſide by a revengeful righting of your ſelves. And therefore it is juſt with him to leave you to your ſelves in this buſineſs: and truly this among the reſt, may be the cauſe why many men lie under ſuch unſufferable wrongs; why they are ſo abuſed and oppreſſed without any remedy; why Chriſt forbeareth to avenge them, becauſe they will not give him way; they will get into the ſeat, they will be medling with his office and authority, and therefore he ſtands by and looks on. As therefore we deſire that he that hath authority to right us, ſhould put to his own hand, let us acquit our hearts and hands (as much as it is poſſible) of ſelf-revenge. I ſay to every one of you, as Solomon, Prov. 20.22. Say not I will render evil, I will revenge; but wait on Chriſt, and he will ſave you.
And thirdly, as by ſelf-revenge you give no place to Chriſt, ſo you give place to the Devil; you deny the place to Chriſt, and you let the Devil have it. And therefore the Apoſtle Paul having diſſwaded us from wrath which tendeth to revenge, Let not the Sun go down upon your wrath, adds this immediately in the ſucceeding words, neither give place to the Devil, Eph. 4.27. And is not this a fearful thing to juſtle Ieſus Chriſt aſide, that we may let the Devil in? to make room for ſuch a gueſt as Satan is, and that by putting Jeſus Chriſt by? For it is Satan (my beloved) that makes ſuch work in mens hearts, and ſtirs them up to ſuch unwarrantable practices as theſe are.
Laſtly, By taking vengeance on our Brethren, we do exceedingly provoke Chriſt to take vengeance upon us. We take vengeance upon others, and all that we gain is this, we cauſe the Lord to take vengeance on our ſelves: we do not only hinder him from executing wrath for us, but we provoke him to execute his wrath upon us. Becauſe that Edom hath dealt againſt the houſe of Judah, (ſaith the Lord) by taking vengeance, what follows? I will take vengeance upon Edom, Ezech. 25.12. If Chriſt come in and find his family together by the ears, he will be in a rage too, and he will take an order with them altogether. Manaſſeh againſt Ephraim, and Ephraim againſt Manaſſeh, and they together againſt Judah. And what is the event of theſe contentions? why the Lord is againſt them all. For all this his anger is not turned away, but his hand is ſtretched out ſtill: Iſa. 9.21. He deals with us, (my Brethren) as we deal with others: with the froward (ſaith the Pſalmiſt) thou wilt ſhew thy ſelf froward, Pſal. 18.25. If we be unjuſtly froward to our Brethren, he will be juſtly froward toward us: If we lay on upon our brethren, he will lay on upon us.
Let theſe conſiderations keep us from revenge: And becauſe it is a very hard thing to forbear, eſpecially when opportunities are put into our hands; For if a man find his Enemy at an advantage, will he let him go free? 1 Sam. 24.20. I ſhall give you two directons which will be very helpful to you, to cauſe you to abſtain from ſelf-revenge: Firſt, you muſt put away thoſe carnal Luſts: and in the next place you muſt put away thoſe carnal reaſons, which incline you to revenge.
You muſt put away thoſe carnal luſts, which incline you to revenge: you muſt ſubdue and mortifie them to the utmoſt of your power; Theſe are the true real cauſes of it, they are within, and not without you. Whereas there is ſtrife among you, (ſaith the Apoſtle Paul to the Corinthians) are you not carnal? 1 Cor. 3.3. Is it not very manifeſt that there is much corruption, much fleſh in you? It may be you may think it to be otherwiſe; but mark what the Apoſtle ſaith, Jam. 4.1. From whence come wars and fightings among you? whence is it, that it is but a word and a blow? an injury and a revenge? whence is it? why hence it is, will ſome men ſay; I am ſo troubled and moleſted, I am ſo wronged and abuſed, that I cannot ſuffer it: No, no, (ſaith the Apoſtle) thou art very much deceived; it is thy pride, ſelf-love, envy, paſſion, that are the true and real cauſes why thou canſt not hold thy hands: from whence come wars and fightings among you? even from your luſts; If there were no wars within, there would be no wars without. If theſe corruptions and unruly luſts within were throughly mortified and ſubdued, theſe outward provocations would never cauſe ſuch hot contentions as they do.
You muſt put away thoſe carnal reaſonings that incline you and provoke you to revenge: For theſe, if you will give them entertainment, will ſet your hearts on fire of hell. And therefore you muſt do as Abraham did, when there was like to be ſome difference between him and his Nephew Lot: Its probable he was aſſaulted with ſuch thoughts as theſe; What wilt thou yield and ſtoop to him? it is his duty to ſubmit to thee; ſhall Lot thy Nephew have his choice of all the Land, and thou his aged Unkle be content to take the boyes leavings? But Abraham hearkens not to ſuch ſuggeſtions. So Moſes, when he was contemned, vilified, and ſet at nought, no doubt he had his paſſions in him, though he were a meek man, and they were apt enough to work, and ſtir, and ſecretly to egg him on to this or the like purpoſe, What, wilt thou ſuffer ſuch a groſs abuſe? ſhall they go ſmooth away with ſuch a bold affront, and baſe indignity, as this is? No, let them know that they have miſ-behaved themſelves towards their betters: But Moſes patiently allays and ſtils ſuch thoughts as theſe, and meekly puts up all without diſtemper. I might exemplifie in David, when he was abuſed by Shimei, who was his Subject, and that in ſuch a baſe, unworthy, and unſufferable way: no doubt he had his inward riſings, and he had one at hand that was an end to take revenge for him: and yet he calms all, we hear no more but this, Let him curſe, &c.
So when our thoughts begin to work apace in any injury or provocation that is offered to us, and to tell us ſtrange things, let us ſmother and ſuppreſs them: let us conſider that, and think on that which may provoke to love, and not to malice and revenge.
Is it ſo, that all mankind is under the authority, &c. Then ſurely we Ʋſe 6 have all great reaſon to comply with him, and to endeavour what we can to pleaſe him to the utmoſt of our power. You know it is the faſhion of the world, to do what they are able to keep in with thoſe who are in place, and under whoſe authority and power they are: How will they bend, and ſtoop, and yield, and bring themſelves to any thing almoſt to pleaſe ſuch men! beloved, we are all under the power of Jeſus Chriſt, under his Legiſlative power, and under his judiciary power: He gives us Law now, & he will paſs ſentence on us according to his Law hereafter, if we be diſobedient and rebellious; and therefore we have reaſon to keep in with him, to kiſs the Son, to do him homage, leſt he be angry, and we periſh. We labour, (ſaith the Apoſtle) that whether preſent or abſent, we may be accepted of him. And why ſo? For we muſt all appear before the judgement-ſeat of Chriſt, as it is added in the next words, 2 Corinth. 5.10.
The time is coming when he is to ſit upon us, and to judge us, and to diſpoſe of us for ever, either in heaven, or in hell; and therefore it concerns us infinitely to pleaſe him in the mean time, that he may be propitious to us when that time comes. We pitty ſuch a malefactor, who being ſhortly to be tried before an earthly Judge, upon a point of life or death, doth rather take a courſe to anger and provoke him, then appeaſe him; and yet ſo deſperately fooliſh are a multitude of men, who ſtrive not to approve themſelves to Chriſt, nor to be accepted of him, before whoſe judgment-ſeat they muſt appear to be acquitted or condemned: And ſo according to his doom, to live or die, and that for ever.
Oh but think upon that laſt and dreadful day, remember at whoſe mercy you muſt ſtand, and ſo endeavour to demean your ſelves, that whether you be preſent in the body, or whether you be abſent from the body, that both in life, and death, and judgement, you may be accepted of him.
Ʋſe 7 Is it ſo that all mankind is under the Judiciary power of Chriſt? that he hath power to paſs the ſentence, and to execute the ſentence on them? this ſerveth then for matchleſs terrour to the wicked, and for incomparable comfort to the godly; a word or two to each of theſe, &c.
How can the thought of this but ſtrike amazement and aſtoniſhment to the hearts of wicked men! What mercy can they look for at his hands whom have they peirced through, whoſe grace they deſpiſed, whoſe Law and Goſpel they have diſobeyed, whoſe Spirit they have grieved, and deſpighted, whoſe blood they have trodd upon? Oh what a fearful thing it is that they ſhould be in the power of Jeſus Chriſt, that he and none but he ſhould judge them. Did John fall down at the preſence of an angel? did Faelix tremble before Paul, when he did but diſcourſe of Judgement? Did the Officers and Souldiers of the Jews fall backwards at the voyce of Chriſt? and that while he was in a ſtate, and condition of abaſure? What will ungodly wretches do, when he ſhall come in Majeſty and glory, to paſs ſentence on them? when he ſhall be revealed from heaven with his mighty Angels, &c. what can they look for in that day, but eternal condemnation?
And how can this but infinitely cheer the Saints to think, that they are in the power of Jeſus Chriſt, who is their Brother, their Mediator, their Redeemer; that he who ſhed his blood for them, and none but he, ſhall judge them too! How will they lift up their heads to ſee him comming with the clouds to judge the world? Oh how will they be raviſhed to behold their Saviour whom they have loved ſo dearly all their lives, but never had the happineſs to ſee till now, for whoſe appearance they have longed, thirſted, prayed, waited, &c. How will they melt upon him, think you, when they ſee him? This is he that died for me, that ſhed his blood for me, they would look through him if they could: and how can they expect but that he that died for them, ſhould abſolve them, and acquit them? Aſſuredly my brethren, he that hath power over all fleſh, will never hate and deſtroy his own fleſh, nor condemn his own members. No it is well for them that this power is in Chriſts hands: for now they may be confident that he will ſave them, that he will give eternal life to them. And thus far of the firſt particular conſidered in the words, the thing it ſelf with which our Saviour is inveſted and endued, and this you ſee, is power over all fleſh.
The ſecond follows now in order to be handled, The means by which he comes to be inveſted with it, viz by free donation from his Father. He hath this power, becauſe his Father gave it him; As thou haſt given him power over all fleſh foreign, as thou haſt given. He ſaith not, As thy Son hath taken power over all fleſh, as he hath entred on it, and aſſumed it to himſelf; But as thou haſt inveſted and endued him with it. By which he ſhews apparently, that he comes to it by his fathers act, and by his Fathers guift, and not by his own intruſion, as thou haſt given him power over all fleſh.
So that hence I might obſerve,
That Jeſus Chriſt did not intrude himſelf on the authority with which he is inveſted over all fleſh, but was admitted to it freely by his Father.
He did not take this honour to himſelf, as the expreſſion is, though in another caſe, Heb. 5.4. but it was put upon him. See Pſal. 2.6. Note 3. But this I do but point at in my paſſage by.
Proceed we to the third and laſt Particular conſidered in the words, viz. the end for which he is inveſted with this vaſt authority. That he may give eternal life to as many as God hath given him.
So that you ſee, (my Brethren) here is giving upon all hands: The Father gives the Son, that the Son may give to others: The Father gives to him power, that he may give to others life.
Firſt, Let us look upon this end in general, before we take it into parts. And here let us conſider, whether this be the only end for which the Father gives the Son power; whether he have no other aim in putting this authority upon him over all fleſh; but only that he may beſtow eternal life upon his own people; what need he have ſo large authority for this end? Authority over all fleſh, that he may give eternal life to ſome fleſh, to the leaſt part of fleſh, to as many as God hath given him, who are comparatively but a ſmall number. What uſe hath this authority in reference to other fleſh, to whom he doth not give eternal life, if this be all the end of it?
For clearing of this, (my Brethren) you muſt know that this is not the only end, but it is the chief end; for it is very manifeſt in Scripture, that the authority of Jeſus Chriſt, as it extends to all fleſh, ſo it is exerciſed one way or another upon all fleſh. It is beſtowed upon him by his Father, as well that he may give eternal death to ſome, as eternal life to others. And ſo accordingly he executes this power, and this authority of his, as well in paſſing ſentence of condemnation upon unbelievers, as of ſalvation upon believers. In judging ſome (and that the moſt of men) to death, as well as other ſome to life. The Father (ſaith our Saviour) hath committed all judgment to the Son: judgement as well of condemnation, as of abſolution. So that the giving of eternal life to as many as God hath given him, is not the only end of the authority of Ieſus Chriſt: but it is the main end, the prime end, the chief end. This end is principally in the eye of God, and Chriſt; the other end is not conſiderable in regard of this. And therefore that is not ſo much as hinted at, you ſee; but this is clearly and expreſly mentioned. As who ſhould ſay, This was the end indeed, for which his Father gave him power over all fleſh; this was the thing he chiefly aimed at, that he might give eternal life to as many as God had given him.
So that the Point to be obſerved, is this.
DOCTRINE. That the authority of Jeſus Chriſt, with which he is inveſted over all fleſh, is chiefly for the benefit and the ſalvation of his own People.
It hath another end indeed, but this is the great end; he hath it not ſo much for the hurt of wicked men and unbelievers, as for the good of his Members. Not ſo much to deſtroy them, as to ſave theſe. And hence his Father who gave him this authority, gave him ſuch a name withall, as ſhews us why he took upon him this authority as man: why he became a Prieſt, a Prophet and a King, as you may ſee, Mat. 1.21. Saith the Angel there to Joſeph, ſpeaking of the Virgin Mary, She ſhall bring forth a Son, and thou ſhalt call his name Jeſus: And why ſo? to ſhew the end for which he came into the world, for he ſhall ſave his people from their ſins. Not ſo much to deſtroy ungodly men, as to ſave his own people: In which reſpect his Father would not have him called foreign a Deſtroyer (the name impoſed upon the King of Locuſts mentioned Apoc. 9.11. though he be ſo to many men, yea to the greateſt part of men, whom he will puniſh with everlaſting deſtruction; But Jeſus, a Saviour: its true indeed that Chriſt is ſet (as that is the Expreſſion, Luke 2.34.) that he is appointed by his Father for the fall and riſing again of many in Iſrael: as for the riſing of believers, ſo for the fall of unbelievers. But this is but by accident, and beſides the main intention either of God in ſending, or of Chriſt in coming. He doth not cauſe the fall of ſuch as periſh directly, as he doth the raiſing of ſuch as are ſaved by him. And this is not obſcurely mentioned in that place which is parallel to this, Iſa. 8.14. He ſhall be for a Sanctuary, (ſaith the Prophet there) that is the main end which he ſerveth for, to be a place of refuge to his people: and therefore that which follows is added with a But, as coming in upon the by, beſides his purpoſe. He ſhall be for a Sanctuary, but for a ſtone of ſtumbling, and a rock of offence to the houſe of Iſrael: and many among them ſhall ſtumble, and fall, and be broken. Though he be in himſelf a Sanctuary, yet this ſhall be the iſſue and event to ſome men: Indeed he came into the world to ſave ſinners, (as the Apoſtle Paul ſpeaks, 1 Tim. 1.15.) not to deſtroy Sinners. Its true that Sinners are deſtroyed by him, but this was not the end of his coming. God did not ſend his Son into the world, (ſaith the Evangeliſt) Ioh. 3.17. to condemn the world, but that the world by him might be ſaved.
And ſo our Saviour (Chriſt himſelf profeſſeth, John 12.47. I came not to judge the world, but to ſave the world. And therefore if you look upon his ſtory, you ſhall find that he was frequently employed in works of mercy, of helping, and of ſaving people every way; but when his hot Diſciples would have the Samaritans deſtroyed by fire from heaven, you know he would not hear of it. You ſhall obſerve that he abſolved and acquitted many in the dayes of his fleſh, Be of good cheer, your ſins are forgiven you. But whom did he condemn, or whoſe ſins did he bind upon him? No not the woman that was taken in adultery, yea in the very act, to ſhew how much this was beſides his purpoſe. And therefore when he delegated his Authority to his Apoſtles, you may ſee the drift of it, Mat. 28.19, 20. It was to bring in his Elect to him, that they might be ſaved by him, having told them that all power was given to him both in heaven and in Earth. Immediately by vertue of that power, he gives them their Commiſſion, that they ſhould go preach the Goſpel, and convert men to the faith, and baptize them in his name. He doth not ſay to them, as God doth to the Prophet, Ier. 1.10. I have ſet you over the Nations, and over the Kingdoms, to root out, and to pull down, and to deſtroy: but I have ſent you to the Nations, to teach them, and to ſave them, Go teach all Nations, baptizing them.
So that the point you ſee is fully proved.
That the authority of Jeſus Chriſt with which he is inveſted over all fleſh, is chiefly for the benefit and the ſalvation of his own people.
And it muſt needs be ſo, as I ſhall make it evidently and demonſtratively to appear to you; For,
Firſt, His very Mediatorſhip is chiefly for the benefit and ſalvation of his Reaſ. 1 people, and therefore the authority which he enjoys, and which he is inveſted with as man and Mediator, muſt needs be for the ſame End: why was the Son of God incarnate, why was he made the Mediator? not for the hurt of wicked men, but for the good of his choſen; Not to bring them out, or to keep them out, but to bring theſe in: not to make enmity, or war for them, but to make amity and peace for theſe. And conſequently his authority muſt have the ſame aim. He took our nature on him, he took upon him to be the Mediator between God and man: and ſo accordingly aſſumed the Oeconomical, and the diſpenſatory Kingdom too, and the authority whereof we ſpeak, for the ſake of his people. He had not been a Mediator, he had not been a King as man, but for his people. They are the end of his Kingdom and of his power; and hence the Execution of it is carried wholly and throughout with relation to the Saints All the authority he exerciſes is for them, and all the judgements that he executeth are for them. That which he doth as King, and as a Iudge, againſt the world, is for them: If he rebuke the great ones of the world, it is for them, (as you may ſee, Pſal. 105.10. He ſuffered no man to do them wrong, but reproved Kings for their ſakes: and therefore he is called the King of Saints, Apoc 15.3. True, he is King of all the world, his power is over all fleſh, but this Authority of his relates eſpecially to his people. He is peculiarly the King of Saints: yea when he walks in ways of wrath, and judgement, and revenge towards his Churches Enemies, he doth this as the King of Saints, with relation to the Saints. And hence thoſe Sin…ers in the fore-alledged Text behold him in that act of pouring out the vials of his wrath upon the Beaſt, they look upon him as the King of Saints: And therefore they applaud him by no other name, but this, they pick and cull out this to magnifie him by. They might have ſaid, Juſt and true are thy wayes, O Lord Ieſus, O Lord Chriſt, O Emmanuel, or the like. But they make choice of this Expreſſion, juſt and true are thy wayes, O thou King of Saints. To intimate that he did execute thoſe judgments upon Antichriſt, and his Adherents, not as King of the world ſo much, but as the King of his people; and for the better government, the greater eaſe, and peace, and quiet of his people. His aim was not ſo much at the deſtruction of his Enemies, as at the relaxation of his Church. He did it not ſo much out of hatred to the wicked, as out of love to his people. I deerly love my Saints, whoſe King I am; and they are not to be preſerved in tranquillity, and peace, they will be always vexed, and troubled, and diiſturbed, unleſs I take this rigid courſe with ſuch incorrigible wretches as theſe are.
The authority of Ieſus Chriſt, with, &c. muſt needs be chiefly for the ſalvation of his own people, and not ſo much for the deſtruction of the wicked, becauſe the wicked might have been deſtroyed, though he had never been inveſted with this authority as man, but his own people could not have been ſaved. The reprobate would certainly have gone to hell, though all mankind had not been under the authority of Chriſt as Man and Mediator, but under the authority of God only. But the Elect and choſen had not gone to heaven. It could not have been ſo, but I make the ſuppoſition, if it had been ſo: So that his Father need not to have given him this power, that wicked wretches might be puniſhed with Eternal death; that would have been done of courſe: but that his own might have Eternal Life, which they could not have had without Chriſt. That other End had freely been accompliſhed and attained if Chriſt had never been incarnate; if he had never been inveſted with this power as man, the wicked had been damned. But it was abſolutely neceſſary to this end, that the Godly might be ſaved, that their Head and Mediator ſhould have power to give Eternal life to them. All the world had been deſtroyed, they had been plunged in Eternal death, if Chriſt had not been thus authorized to deliver his, and ſave his. And therefore this authority is put upon him by his Father, that ſome might have Eternal life; that he might give eternal life to as many believe in him.
The authority of Jeſus Chriſt, &c. muſt needs be chiefly for the good and the ſalvation of his own people, and not ſo much for the deſtruction of the world, becauſe he is inveſted with it by his Father, out of love to mankind; and that which is done in Love, muſt needs be for a good end. God did not ſend his ſon into the world, and put ſuch power upon him, out of hatred to it, but out of pitty and compaſſion to his own choſen; God ſo loved the world, that he gave his own ſon, John 3.16. he did it out of much love, and the End is anſwerable, that whoſoever believeth in him, ſhould not periſh, but have life everlaſting; (as it is added in the next words) This is annexed you ſee that ſuits with love: whereas if he had done it that unbelievers might be ruined and deſtroyed, if that had been his main intention, it had proceeded from another principle, a principle of wrath and anger. But this he diſavows in the ſucceeding verſe, God ſent not his Son into the world to condemn the world, but that the world by him might be ſaved. And that God did not ſend his Son, and give him power over all fleſh out of hatred and diſpleaſure, but out of favour and good will, and ſo by conſequence, his aim muſt be eſpecially and chiefly at the good of his people.
The authority, &c. muſt needs be chiefly, &c. becauſe he exerciſeth this authority ſo long, and but ſo long as they have any good to reap by it, and when it is no further uſeful to his people, he in ſome ſenſe reſigns it up to him from whom he had it. And therefore certainly it is for them and their profit. As long as there is an Enemy to hinder the good, and comfort, and ſalvation of his people, either within them, or without them, he keeps this power in his hands to curb them, and to keep them down. And ſo as the Apoſtle tels us, He muſt reign, till all thoſe enemies be under foot, 1 Cor. 15.25. till they be utterly ſubdued. And then when this is done, when there is none to trouble, or moleſt his people any longer, when he hath paſt the ſentence of eternal condemnation on the wicked, and ſent them packing unto hell, and ſeemed to ſay unto his Saints, Theſe Enemies which you have ſeen to day, you ſhall ſee them again no more for ever; when he hath caſt out every thing that offendeth, that is offenſive to his people, and made an everlaſting ſeparation, between the wicked and the godly: when he hath caſt the wicked into the Lake that burns with fire and brimſtone which is the ſecond death; and given eternal life to all his people: when he hath done them all the good that they are capable of, and when there is no further uſe of his authority for their advantage, he even yields it up to him that gave him power over all fleſh 1 Cor. 15.28. By which it is apparent, that he took this power upon him principally for his peoples ſake.
Is it ſo, that the authority of Jeſus Chriſt with, &c. is chiefly for the Uſe 1 benefit and the ſalvation of his people? This then may be one great encouragement among the reſt, to all his people, to ſtoop to this authority of his, and to yield obedience to it. If it were managed to their hurt and diſadvantage, they had reaſon to avoid it, and to decline ſubmiſsion to it to the utmoſt of their power. Who would be under ſuch authority as aims at nothing elſe but the undoing of the Subject? But ſince the end of the authority of Jeſus Chriſt, is the good of his people, they have great reaſon to ſubmit to it. Ah, (my beloved) how ſhould this ſweeten the authority of Chriſt, and make it amiable, and deſirable, and pleaſing to his Subjects? How ſhould the Children of Zion be joyful in their King, (as the Prophet David ſpeaks) Pſal. 109.2. how ſhould the members of the Church triumph and be exceeding glad that they are ſo well provided! that they have Jeſus Chriſt to be their Soveraign! that they have ſuch a Governour as he, who manages his whole authority for their profit and advantage! This is a joyful thing indeed, The Lord reigneth, ſaith the Pſalmiſt, Pſal. 97.1. and what doth he inferr upon it? Let the Earth rejoyce, let the multitudes of the Iſles be glad of it. And truly we that are the people of the Lord of this Iſle, (as well as other Iſles and quarters of the world) have reaſon to be glad of this, that Chriſt rules, and that we are his Subjects. We are afraid continually of new ſtorms, and new troubles, but here is our comfort in the midſt of all this, that the rains of government are in the hands of Jeſus Chriſt, who is a King for our ſake, who is inveſted by his Father with authority, yea with ſupreme authority, ſuch as none can overtop, for our good, and for our ſafety. We may apply the Prophets ſpeech, Iſa. 33.20. Look upon Zion, the City of our ſolemnities: thine eyes ſhall ſee Jeruſalem a quiet habitation, a tabernacle that ſhall not be taken down; not one of the ſtakes thereof ſhall ever be removed, neither ſhall any of the cords thereof be broken: But the glorious Lord will be to us a place of broad rivers. And why ſo; For the Lord is our Judge, the Lord is our Law-giver; the Lord is our King, and he will ſave us. So that however we be rent and torn with ſad diviſions, however we be ſhaken with continual fears; yet when we look to Jeſus, and conſider, Is not he out Law-giver, and is not he our Judge? is not the ſupreme authority in his hand? we may conclude that he will ſave us, that he will do us good, and that becauſe he hath received his power and his authority for this End.