SERMON VIII.
'I
have manifested thy name unto the men
which thou gavest me out of the world: thine they
were, and thou gavest them me, and they have kept thy
word.—john XVII. 6.
the next
argument is what the Father had done in and about believers; he disposed them
into the hands of Christ: ' Thine they were, and thou gavest them me.' Where is
(1.) His interest in believers;
(2.) His act about believers.
First, His
interest in believers: ' Thine they were.' How is this to be understood? Divers
have framed divers senses; thine by creation, thine by election, thine by
sanctification. The Father being first in order of the persons, all original
works are proper to him; so creation is ascribed to him; so the Lord saith, Ezek. xviii. 4, ' All souls are mine.' all created
by him. But this sense is not so proper to this place, because those for whom
Christ prayed not might plead this interest; so Satan is God's, the wicked and
all creatures are God's. By election; thine by free election, mine by special
donation: 1 Peter ii. 5, ' Ye
are a chosen generation, a peculiar people.' The first and highest act of grace
is ascribed to him; they are his chosen and peculiar ones. These were
eternally his, and by the continuation of the name purpose of grace they are
always his. This is proper to this place; only sanctification may be included,
which is, as it were, an actual election. As by original election the heirs of
salvation are distinguished from others in God's purpose and counsel, so by
actual [Pg. 204] election they are visibly distinguished and set apart from
others; so ' Thine they were,' by an excitement of thy Spirit and grace stirred
up to follow me, and chose me in this special way of service. Sanctification is
also ascribed to the Father: John vi. 44, ' No man
'can come unto me except the Father that hath sent me draw him;' and Jude 1, '
To them that are sanctified by God the Father.' The first effect of saving
grace is ascribed to him, as the first rise of grace is from his love. I prefer
the middle sense, and do only take in the latter as the effect: 4 Thine they
were;' they were chosen by the purposes of thy grace, and called, which is the
effect of that grace passing upon their hearts.
From hence—
1. Observe that Christ pleadeth interest as an argument in prayer. It is meet, when we come to pray to God, that we can say, We are
his. This way would Christ endear his own disciples to the Father's respect and
grace: Ps. cxix. 44, ' I am thine; save me.' The great work of Christians should
be to discern their interest, that they may come to
God with some confidence. Though yon cannot say, I am thine, with respect
to the purposes of his grace; yet at least you should say, I am thine, in your
own dedication and choice. Si noetra tueri nan wltisr et tomes vestra defendetis. Many a
trembling Christian dareth not say, He is mine; but
he is resolved to say, I am his; that is the fitter argument with God. With our
own souls, in our own straits, plead, He is mine: Ps. xlii. 11,
' Why art thou cast down, Ο my
soul? and why art thou disquieted within
me? Hope thou in God, for I shall yet praise him, who is the health of my
countenance, and my God.' But in prayer plead, I am his; though you cannot
plead his choice, plead your own resignation. Consider,
it is a forcible argument. Every one will provide for his own: ' He is worse
than an infidel who will not provide for his own, especially those of his own
household.' It is a comfortable argument When we cannot speak of our works, we
may speak of our interest: Lord, I am a sinner; but I am thine: I am a poor
wretch; but I am one that would not be his own, unless I am thine. Oh! but says the poor soul, if I could say that I am thine, one
that belongeth to the purposes of thy grace, there
were some comfort am. It
is sweet, when we can say mutually,' I am my beloved's, and my beloved is
mine.' But are you not willing to· choose him, though you cannot say he hath
chosen you? The choice of our portion discovereth our
interest Canst thou in truth of heart say? Lord, ' I have none in heaven but
thee, none upon earth that I desire in comparison of thee,' Ps. lxxiii. 25. If you can, in the sincerity of your hearts,
call God to witness this, it is sweet Though thou
canst not apply Christ, canst thou resign thyself? Then we have the fruit of
election, though we have not the sense of it God certainly hath chosen us when,
by the work of his grace, he maketh us choose him.
Fallen man is not dainty in his choice, till a work of grace passeth upon him; he tnrneth from
the creator to the creature; he saith to the world,
Would to God thou wert mine I to riches, honours,
pomp, Would thou wert minet 'Happy is the people that
are in such a case.' It is grace turneth us from the
creature back again to God; God is our portion, because we are his; God cannot
refuse that heart which he hath thus drawn to himself.
. 6.] SERMONS UPON JOHN IVIL 205
2. Observe again, that none are
given to Christ but those that were first the Father's: 'Thine they were;' he
had chosen them in the purposes of his grace, and disposed them into Christ's
hands. Thine toy election, mine by special donation. The acts of the three
persons are commensurable, of the same sphere and latitude; those whom the
Father chooseth, the Son redeemeth,
and the Spirit sanctifieth. The Father loveth none but those that are given to Christ, and Christ taketh charge of none but those that are loved of the
Father. Tour election will be known by your interest in Christ, and your
interest in Christ by the sanctification of the Spirit All God's flock are put
into Christ's hands, and Christ leaveth them to the
care of the Spirit, that they may be enlightened and sanctified. In looking
after the comfort of election, you must first look inward to the work of the
Spirit on your ihearte, then outward to the work of
Christ on the cross, then upward to the heart of the Father in heaven: 1 Peter i. 2, 'Elect according to the foreknowledge of God the
Father, through sanctification of the Spirit, unto obedience, and sprinkling of
the blood of Jesus Christ There is a chain of salvation; the beginning is from
the Father, the dispensation through the Son, the application by the Spirit; all
cometh from God, and is conveyed to us through Christ, by the Spirit
Secondly, The Father's act
about believers: 'Thou gavest me them.'
How are they given to Christ?
Things are given to Christ two ways—by way of reward, or by way of charge.
1. By way of reward. So all nations are given to him by way of reward: Fa, ii. 8, 'Ask of me, and I will give thee the
heathen for thy inheritance, and the uttermost parts of the earth for thy
possession.' He is Lord of all, Acts x. 36, even of the devils. All flesh are thus given to him, to be ruled by him. This donation is
very large, and compriseth elect and reprobates. All
nations are Christ's heritage in this sense, as well as the church. All power
in heaven and in earth is given to him, to dispose of elect and reprobates
according to .his own pleasure. Only in this giving by way of reward there is a
difference; some are given to Christ at large, to be disposed of according to
his pleasure; others are given to him for some special ministry and service, as
hypocrites in the church; and so Judas was given to him, as Christ eaith, ver. 9, Of them which thou hast given me, I have
lost none but the son of perdition.' Again, others are given to him by way of
special and peculiar interest, to be members of his body, subjects of his kingdom,
<fee. So only the elect are given to Christ; the great bargain that Christ
drove with his Father was an interest in souls; therefore it is said, lea. liii. 10,11,' When thou shalt make his soul an offering for ein,
he shall see his seed, he shall prolong his days, and the pleasure of the Lord
shall prosper in his hand. He shall see of the travail of his soul, and be
satisfied.' This was all the gain that Christ reckoned of.
2. By way of charge. This
again is proper to the elect, who are redeemed, justified, sanctified, glorified. The elect are made over to {Jurist, not by way of
alienation, but oppignoration; none of them who -are
given to Christ by way of charge can miscarry: John vi. 37, ' All that the
Father giveth me, shall come
to me; and he that cometh to
208 8EUMON8 UPON JOHN
XVIT. [SuB. VIIL
of Jehoehaphat, I would not look to thee, nor see thee,' 2
Kings iii. 14. Go to the Son, reflect upon Christ's merit and intercession;
say, Lord, appear for us before thy Father; were it not for thee he would not
regard my face. The Son will send you to the Spirit: I cannot bring you to God
in your impurity and rebellion; go to the Spirit of my Father,
that he may wash you, and purge yon. Plead the promise of the Spirit: John
xvi. 13,14,' Howbeit, when he that is the Spirit of
truth shall come, he will guide you into all truth; for he shall not speak of
himself: but whatsoever he shall hear, that shall he speak, and he will show
you things to come. He shall glorify me, for he shall receive of mine, and snail show it to you.' When we come to the Spirit,
he will send us to Moses and the prophets; hear them. The word is ' the rod of hie strength.' By the word we are gained, by the sacraments
we take an oath of allegiance, in prayer we perform our homages,
in alms and acts of charity we pay him tribute; praise and honour
are the revenues of this crown.
Thus I have showed the title,
the largeness of the grant, and the manner of administration.
2. We are given to Christ as
scholars in his school. He is the great prophet, and doctor of the church.
Certainly Christ loveth the honour
of this chair; he counteth it an honour
to be our prophet. It is his title, Acts iii. 22,' A
prophet shall the Lord your God raise up to you from among your brethren.'
Christ he came out of the bosom of God, to show his mind and heart; he is
called ' the apostle and high priest of our profession,' Heb. iii. 1. Christ taketh the titles of his own officers. Though he be Lord of the church, yet he is an apostle. He counteth it an honour to be a
preacher of the gospel, God β legate a latere, the Son of God
is first on the roll of gospel preachers. He laid the foundation of the gospel
when on earth; he teacheth now he is in heaven;
others teach for him. Christ counts it his liberty to teach; he is to be a
light to the Gentiles. He doth not teach the ear, but the heart; he is still to
nurture us, and bring us up. He is an excellent teacher; he doth not only set
us our lesson, but giveth us a heart to learn. The scripture
is our book, but Christ is our master, and we shall see wondrous things if he
doth but open our eyes.
3. We are to be children of
his family. A master is not so careful as a parent
This was the thing propounded to allure Christ to the work of redemption: lea. liii. 10,' He shall see his seed;' he shall have a
numberless issue and progeny. Though all are Benonis,
sons of sorrow, and Christ died in the birth, yet this was his privilege,' He
shall see his seed.' Jesus Christ hath a great family, take it altogether: Rev.
viL 9,' A great company
which none could number, redeemed out of all nations, and kindreds,
and people, and tongues.' Christ is wonderfully pleased with the fruitfulness
of bis death. It is his
great triumph at the last day, Heb. ii. 13,' Behold I and the children which
God hath given me.' It is a goodly sight when Christ shall rejoice in the midst
of them, and go with this glorious train to the throne of the Father. Jesus
Christ is our brother and our father: by regeneration and the merit of the
cross, our father; but in the possession of heaven, our brother. We are
co-heirs with him.
VlR. 6.] SERMONS UPON JOHN XVII.
209
4. We are given to him as the
wife of his bosom. As a father giveth the daughter
whom he hath begot to another for a spouse and wife, so doth God give his elect
to Christ Indeed, Christ hath bought her at his Father's hands; other wives
bring a dowry, but Christ was to buy his spouse. As Saul gave
his daughter to David, but first he was to kill Goliath, and to bring the
foreskins of a hundred Philistines, 1 Sam. xvii. 25,
and xviii. 25; so God gave Christ the church for a epouse, to be redeemed by his blood; the infernal Goliath
was to be slain. Eve was taken from Adam when he lay asleep; so when Christ was
a-dying, the church was, as it were, taken out of his side. He was
•willing to
die that his epouse might live. Christ left
his Father at his incarnation, his mother at his passion, to make the church
his spouse, as a man leaveth father and mother, and cleaveth to his wife. This honour
Christ getteth by the power of his Spirit; it costs
him long wooing. David had bought Michal with the
danger of his life, yet he
•was fain to take her away
from Phaltiel, 2 Sam. iii. 13, Ac.
The devil hath gotten Christ's spouse into his hands; Christ by his Spirit is
to rescue her, and oblige her to loyalty. Hereafter is the great day of
espousals, the bride's, and the Lamb's hope Christ's honour
as well as our comfort is but incomplete now: 'Then he shall present the church
to himself, a glorious church, not having spot or wrinkle, or any such thing,
but that it should be holy, and without blemish,' Eph. v. 27. Christ is now
decking her against that time. We are to accomplish the months of our purification;
odours and garments are to be brought out of the
king's treasury, Esther ii. 12.
5. We are to be members of
his body. Next to that of the Son of God, there cannot be a greater title than
Head of the church. Poor creatures! that Christ will take us into his own
mystical body, to quicken us, enliven us, and guide us by his grace t If he
were a head to all things, that had been somewhat: Col. ii. 11,
'Heis the head of all principality and power.'
But he is their head for the church's sake: ' And gave him to be the head over
all things to the church,' Eph. i 22, over them to
us; He counteth himself not perfect without us, '
Which is his body, the fulness of him that filleth all in all;' that we should be called the fulness of Christ I He esteemeth
himself as maimed and imperfect without us. He treateth
his mystical body with the same respect as his natural; that was raised,
ascended, glorified; so shall we. For the present he is grieved in our
miseries, as well as we exalted in his glory, and so he communicates to us and
with us.
Use 1. Admire the
love of God in this donation.
1. Of God the Father, that he
should bestow us upon his own Son. As Christ pleadeth
it to the Father, so should we plead it to ourselves: we were God's, and he
gave us to Christ Electing love is the sweetest; others were his as well as
you: Ps. xxxvi. 7, ' How excellent is thy loving-kindness, 0 God!' That God
should cast a look on you!
2. Of God the Son, that he
should take us as a gift from the Father, and as a reward of all his services.
Nothing could be more welcome than the tender of souls. Consider, nothing could
be a2. Of God the Son, that he
should take us as a gift from the Father, and as a reward of all his services.
Nothing could be more welcome than the tender of souls. Consider, nothing could
be added to the greatness of him who was equal with the Father; the privileges
vol. χ. ο
206 SERMONS UPON JOHN XVII. [SfiB. VIIL
me, 1 will in no wise cast
out; * and ver. 39, ' This is the will of him that sent me, that of all which
he hath given me, I should lose none, but should raise it up again at the last
day;' and John x. 28, 29, ' I give unto them eternal life, and they shall never
perish, neither shall any man pluck them out of my hand. My Father, which gave
them me, is greater than all; and no man is able to pluck them out of my
Father's hand.' There is Christ's faithfulness and the Father's power engaged, therefore this must needs be proper to the elect.
Now, because both these ways
are proper to the elect, that I observe is, that the Father's elect are given
and committed to the Son, as his purchase and charge.
First, They
are given to him by way of reward. Christ, by virtue of bis
purchase, hath many relations to believers: they are given to him as subjects
of his kingdom, as scholars of his school, as children of his family, as the
spouse of his bosom, as the members of his body. AH these relations I shall
insist upon; for this was the honour that was granted
to Christ upon his obedience. It was much that Christ; would be our king, more
that he would be our master, more that he would be our father, more that he
would be our husband, and yet further that he would be our head: he counted it
an honour, and bought it at a dear rate.
1. We are given to him to be
subjects of his kingdom. Chriet is Lord of all the world, but he prizeth no
title like that of king of saints, Rev. xv. 3, to rule as
Lord in the church; no throne like the conscience of a humbled sinner.
The heart is Christ's best presence-chamber; be loveth
to have his chair of state set there. He had an eternal right together with the
Father and the Holy Ghost, but he would come and suffer and be crowned with a
crown of thorns that he might have a new right as mediator, and have the crown
of glory put upon his head in the church: Acts v. 31, ' Him hath God exalted
with his right hand to be a prince and a saviour.'
The Father promised it long before upon bargain and contract. There is never a
subject that Christ hath but is bought, and with the dearest price, his
sovereign's own blood: Mat xx. 28, ' He gave himself, \vrpov
αντί πολλών, α ransom for many.'
Many subjects die in other kingdoms that the prince may be seated in the
throne; but here the prince dieth for the subjects,
that he may govern his spiritual realm with more peace-and quietness. As the
price was great, so the Father hath made him a large grant.
[1.] Christ's empire is
universal, and spread throughout the world. He properly is the catholic king;
there are no bounds and limits of his empire: Isa. liii.
12, ' Therefore will I divide him a portion with the great, and he shall divide
the spoil with the strong.' Some of all nations are given to him: lea. xlix.
12, ' Behold, these shall come from far; and lo, these from the north, and from
the west, and these from the
vbr. 6.] sermons
upon john xvn. 207
and territory.
All monarchs have certain bounds and limits by which their empire is
terminated; Christ's empire runneth throughout the
whole circuit of nature; he hath a multitude of subjects.
[2.] Christ's empire is
eternal: ' Of the increase of his government there shall be no end,' Isa. ix.
7. Kings must die, and then their favourites may be
counted offenders. So Bathsheba said to David (who yet was a type of the reign
of Christ), 1 Kings i. 21,' When my lord the king
shall sleep with his fathers, I and my son Solomon shall be counted offenders.'
But Christ liveth and reigneth
for evermore. But you will pay, Christ doth not reign for ever, but' till he
hath put all enemies under his feet, when he shall resign up the kingdom to the
Father,' 1 Cor. xv. 24. I answer—In
kingly dignity there are two things, regia
cur a and regius honor—kingly care
and kingly honour. Kingly care, by
which he ordereth and defendeth
his subjects; and kingly honour, which he receiveth from his subjects. Certainly Christ shall
be king for ever and ever: Luke i. 33, ' And he shall
reign over the house of Jacob for ever, and of his kingdom there shall be no
end;' because he shall always be honoured and adored
as king and mediator. He shall resign the kingdom, that is, that way of
administration; for when the elect are fully converted and, sanctified, and
their enemies destroyed, there will be no need of this care. Now thus we are
given to Christ, that he might be a king universally
and eternally. He ruleth us by a sweet covenant, he might rule us by power. Other kings find
subjects, he maketh them. He might rule us, for he
bought us, he hath an absolute right over us. As there was a
covenant between the Father and Christ, so between Christ and the church.
He propoundeth no less than a kingdom: Isa. x. 8,'
Are not my princes altogether kings?' Christ's title is by purchase, conquest,
and consent All Christ's subjects were vessels of wrath, vessels of hell, in
their natural estate; he recovered us from the devil by power and conquest, he
bought us out of his Father's hands by merit and price.
In short, concerning this
kingdom, which belongeth to the second person, the
Father appoints it, the Son merits it, the Holy Ghost
as Christ's viceroy governs it. The Father chooseth a
certain number of men, giveth them to Christ; the Son
dieth for these men, ransometl»
them from the grave and hell, and committeth them to
be ruled and governed to the Spirit, as Christ's vicar; the Spirit useth the ministry of men, we are
the Holy Ghost's overseers, Acts xx. 28, by which grace is
wrought, and so we are united to Christ. Our work by the power of the
Spirit is to bring them to Christ, and Christ bringeth
us to God the Father by his intercession and by final tradition, which is the
last act of Christ's mediatory kingdom: 1 Cor. xv.
24,' Then shall he deliver up the kingdom to the
Father.' God giveth us to Christ, Christ to the Spirit,
the Spirit uniteth us to Christ, and Christ bringeth us to God. So that if we would enter into this
kingdom, we must go to God the Father, confess thou art a traitor and rebel,
desire him not to enter into judgment with thee, but seek to be reconciled. If
thou thus comest to the Father, he will send thee to
the Son; as Job xlii. 8, God biddeth the friends of
Job to seek his intercession: I will not be pleased with you but in Christ: '
If I did not regard the presence
212 SERMONS UPON
JOHN XVII. [SfiR. IX.
thy will, 0 my
God: yea, thy law is within my heart;'
[2.] What Christ undertook.
The whole proposal of the Father: Pe. xt 8,' Lo, I come to do thy will,
0 God.' Christ consented to all the articles of the eternal covenant; not only
to take a body to die, but to take a particular charge of all the elect; as
Judah interposed for Benjamin, so doth Christ for the souls committed to him:
Gen. xliii. 9,' I will be surety for him; of my hand shalt
thou require him: if I bring him not to thee, and set him safe in thy presence,
let me bear the blame for ever.' So doth Christ say concerning all the persons
that fall under his charge. If I do not see them
converted, justified, sanctified, conducted to glory, count me an unfaithful
undertaker, and let me bear the blame for ever.
3. The ground of this charge,
why the Father doth not save them by his own power, but committed them to the
Son? I answer—
[l.j
Partly in majesty; God would not pass out grace but by a mediator; and
therefore, when he was resolved that he would not lose the whole race of
mankind, but repair his image in some of them, and had selected whom he pleased
out of the mass, yet in majesty he would not immediately communicate grace to
them but by Christ. There is a difference between man in iimocency
and man fallen. Man in inno-cency had immediate
communion with God; God was present with,
veu. 6.] sermons
upon john xvii.
213
his image: but
now man fallen needeth a mediator; our approaches to God
are unhallowed, his presence to ue is dreadful: 1 Cor. i. 30, ' Of him are ye in
Christ Jesus, who of God is made to us wisdom, righteousness, sanctification,
and redemption.' The heathens were sensible of the necessity of intermediate
powers (it is strange, you will say), or else what shall we make of that, 1 Cor. viii. 5,6,' For though there be that are called gods,
whether in heaven or in earth (as there be gods many, and lords many): but unto
us there is but one God, the Father, of whom are all things, and we in him; and
one Lord Jesus Christ, by whom are all things, and we by him.'
[2.] In justice. Though God
were resolved to show mercy to the fallen creature, yet he would carry on his
act of grace in such a way that justice might be satisfied for sin: Rom. iii.
25, 26, ' Whom God hath set forth to be a
propitiation, through faith in his blood, to declare his righteousness for the
remission of sins that are past, through the forbearance of God. To declare, I
say, at this time his righteousness; that he might be just, and the justifier
of him which believeth in Jesus.' Therefore, for satisfaction of his justice,
he sent his Son into the world, that, taking our nature on him, he might
therein suffer for our offences, and mediate a peace between God and fallen
man; and that not by bare entreaty, but by satisfaction; therefore we are given
to Christ. I confess it is hard to say that God by any necessity of nature
required this satisfaction; the exercise of his justice is free, and falleth under no laws; but it was most convenient to
preserve a due sense and apprehension of the Godhead.
[3.] In love and mercy. God
was resolved that the heirs of salvation should infallibly be conducted to
everlasting life; he would not be defeated of his purpose, and therefore would
have them quickened by virtue of that power and life that was given to Christ.
God would now deal with us upon sure terms, and take order sufficient for
attaining his end, and therefore he would not trust us with any but his own
eternal Son, that nothing might be wanting. There is not only a command laid
upon us, but a command and a charge laid upon Christ.
Christ is a good depository; of such care and faithfulness, that he will not
neglect his Father's pledge; of such strength and ability, that nothing is able
to wrest it out of his hands; of such love, that no work can be more willing to
him; he loveth us far better than we do ourselves,
or else he had never come from heaven for our sakes; of such watchfulness and
care, that' his eyes do always run to and fro throughout the earth, that he
may show himself strong in the behalf of them that trust in him.' Providence is
full of eyes, as well as strong of hand. Were we our own keepers we should soon
perish; but Christ is charged, who is a loving, faithful, able keeper, who is
resolved to preserve us safe, till he doth at the last day present us to the
Father.
Use. 1. It informeth us of two things:—
1. Of
the certainty of the elect's salvation. If the elect should not be saved,
Christ should neither do his work nor receive his wages. How can they miscarry
that are Christ's own charge? He hath euch power
that' none can pluck them out of his hands,' John x. 28. He had need of a
stronger arm than Christ that must do it When you can
pluck him out of the throne then he may lose his flock. He hath
210 SERMONS UPON
JOHN XVTT.
[SER. IX.
of the
incarnation were hut as so many milder humiliations; but his main reason was to
gain an interest in souls: nothing else could bring Christ out of heaven into the
manger, the wilderness, the cross, the grave. What was his reward for all his
expense of blood and sweat? He came from heaven, took our nature, shed hia blood; Christ is very thirsty of an interest in souls:
Isa. liii. 11,' He shall see of the travail of his
soul, and shall be satisfied.' This is enough; I do not begrudge my pains, my
temptations, my agonies. A woman safely delivered
after sore and sharp labour, forgetteth
all her past sorrow for joy of the birth. Christ longed till his incarnation,
feasted himself with the thoughts of his free grace: Prov.
viii. 31,' Rejoicing in the habitable parts of his
earth, and my delights were with the sons of men.' Afterwards he longed for
his passion: Luke xii. 50,' I have a baptism to be baptized with, and πως
συνέχομαι, how am I
straitened till it be accomplished I' His delight was with the sons of men.
3. Bless the Spirit for his
attesting, witnessing, working the comfort of all this in all our souls. We
have the Father in heaven, the Son on the cross, the Spirit in our hearts. We
are given to Christ, but Christ isgiven to us by the
Spirit; our interest is wrought and applied by the Holy Ghost. It is the Spirit
of the Father, the Spirit of the Lord Jesus Christy who is his executor; he is
to see Christ's will accomplished; he is Christ's
vicar in his kingly and prophetical office.
Use 2. Let us
consecrate and give up ourselves to Christ Walk as his: 1 Cor.
iii. 23, 'Ye are Christ's, and Christ is God's I' Look for all from him, by
dependence on him; be whatever you are to him, to his glory. You are given up
to him, you are not at your own dispose; neither
tongue, nor heart, nor estate is thine; God gave it, and if thou art a
Christian, thou hast given up thyself to him.