SERMON XVIII.
And now I am no more in the world, but these are in the world, and
I come to thee. Holy Father, keep through thine own name those whom thou hast
given me, that they may be one, as we are.— john XVII.
11.
fourthly, We are now come to the fourth circumstance, the person for
whom he prayeth, 'Those which thou hast given me.'
Some ancient copies read, \~d\~ \~dedwkav\~ \~moi\~, 'thy
name which thou hast given me;' but I will not trouble you with that Most read
as we do, \~duv\~, 'those which thon hast given me'
But who are they? and what is meant by God's
giving us to Christ? and why is it mentioned
here? The phrase is often repeated, and used in many verses of this
chapter.
I shall now explain it once for all.
1. Who are the persons that were given to Christ?
I answer—Generally
the elect, particularly the apostles. The elect are and may be comprised within
the expression; for, ver. 9, it is put in contradistinction to the reprobate
world, for whom Christ will not pray: 'I pray for
them; I pray not for the world, but for them that thou hast given me, for they
are thine.' But in the principal scope of this verse, the disciples of that age
are intended, and among them chiefly the apostles, who are \~eklektwn\~ \~eklektoteroi\~, the elect of the elect; for he doth
principally pray for others afterward: ver. 20, 'Neither pray I for these
alone, but for those which shall believe on me through their word.' But after
that again, both the disciples and all others that belong to the purposes of
God's grace are folded or bound together up in this one expression: ver. 24, 'Father,
I will that they also whom thou hast given me be with me where I am, that they
may behold my glory.' All which showeth
that this expression,' those which are given to Christ,' is a character proper
and peculiar to the elect, and so Christ meaneth it
in this place. Nothing can be objected against this, but that in the
verse next my text, ver. 12, 'Those that thou gavest me, I have kept, and none of them is lost but the
son of perdition.' So that either we must take this giving in a larger sense,
or allow that some of those given to Christ may be lost. I answer [Pg. 314]
I might take the word in a larger sense indeed, as it is sometimes
used in scripture, for those given to Christ only by way of reward, though not
by way of charge, as I shall distinguish by and by. Hypocrites, because of
their external vocation, are said to be given to Christ by way of ministry and
service, but not by way of special charge. And it is notable what Christ saith
of Judas, John xiii. 18, 'I speak not of you all, I know whom I have chosen:
but that the scripture might be fulfilled, He that eateth
bread with me hath lift up his heel against roe;' where he showeth
plainly that one of them was not of the number of the elect, and should not
receive the privileges of his special charge; though he was chosen to the
calling of an apostle, yet not to eternal life, but only given by way of
ministry and service. But this would seem to cross the constant use of the phrase
in this chapter. I answer therefore by interpreting the phrase, \~ei\~ \~mh\~ \~o\~ \~uiov\~ \~thv\~ \~apoleiav\~, 'but the son of perdition;' the words are not
exceptive, but adversative, and must be thus construed,' None of them which
thou hast given me is lost, but the son of perdition is lost.' And mark it, we
do not render it except the son of perdition, but but
the son of perdition; it is not nisi, but sed;
there is no exception made of Judas, as if he had been given to Christ, and
afterward had fallen away; but when he had mentioned their keeping, he would
adversatively put the losing of Judas. This phrase or manner of speech is often
used in scripture. So Rev. xxi. 27, 'There shall in
nowise enter into it anything that defileth, neither
whatsoever worketh abomination, or maketh a lie; but they that are written in the Lamb's book
of life,' \~ei\~ \~mh\~;
where the words are not exceptive, for then it would follow that some that work
abomination were in the Lamb's book; but adversative— They shall not enter, but
others shall enter. So Mat xii 4, 'David entered into the house of God, and did
eat the shew-bread, which was not lawful for him to
eat, neither for them which were with him, but only for the priests,' \~ei\~ \~mh\~; it is not exceptive,
as if they were of David's company, but adversative—It was not lawful for them
to eat, but it was lawful for the priests.
2. How are they said to be given to Christ? Persons are given to
Christ two ways—by war of reward, or by way of charge.
[1.] By way of reward, and so more largely all nations are given
to him: Ps. 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;' and John
xvii. 2, 'As thou hast given him power over au flesh.' This donation taketh in elect and reprobate. Nations are his heritage, as
well as the church; 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 thus Judas, amongst the rest, was given to
Christ, though' a son of perdition.' And again, others are given to him by way
of special and peculiar interest, to be members of his body, subjects of his
kingdom, children of his family. So only the elect are
given to him: John xvii. 6, 'Thine they were, and thou gavest
them me, and they have kept thy word.' The great bargain that Christ made for
his Father was only an interest in souls.
[2.] By way of charge. This again is only proper and peculiar to
[Pg. 315] the elect; they were given to Christ by way of charge, to be
redeemed, justified, sanctified, glorified; given, not by way of alienation,
but oppignoration, laid at pledge in his hands, so
that none of them can miscarry. I shall name some places to prove this way of
giving: John vi. 37-39, 'All that the Father giveth me shall come to me,' &c.; where you see they
shall surely and infallibly be brought to grace, and as infallibly be conducted
to glory; and when they come, they cannot miscarry: 'This is the Father's will
that hath sent me, that of all that he hath given me I should lose nothing.'
Christ hath received a charge, he is to look to all
God's flock, not to lose a leg, or a piece of an ear. So John x. 28, 29, 'I
give unto them eternal life, and they shall never perish, neither shall any man
pluck them out of my hands. My Father which gave thorn me
is greater than all; and no man shall pluck them out of my Father's hands.'
Where see Christ's power and faithfulness is engaged by the Father's gift for the
preservation of the saints. So that we see what it is to be given to Christ, to
become his reward, his charge.
3. A third question yet remaineth. Why
is it mentioned here? The phrase, as I said, is often used in many verses of
this chapter; but the repetition is not needless: it is not an empty tautology,
but repeated for the more ample consolation and instruction of the apostles,
that in the midst of their troubles they might look upon themselves as given to
Christ, and so the more interested in a sure preservation; for God is bound to
make good his grant, and Christ his trust Christ pleadeth
his own faithfulness: ver. 12, 'While I was with them in the world, I kept them
in thy name: those which thou gavest me I have kept.'
He made good his trust, and therefore now pleadeth
with the Father that he would make good his grant: 'I am no more in the world,
do thou keep them;' and he useth the same argument,'
Those which thou hast given me;' that swayed with him to keep them, and he knew
the Father would take care of them for the same reason.
Well, now, having laid this foundation,
let me
Observe that this is a ground of solid consolation and
establishment to the elect» that they are by the grant of God the Father
given and committed to God the Son as his purchase and charge. The point is
genuine, for this giving is by way of gift and charge; and this giving is
proper to the elect, as we have proved; and it is here urged as a ground of
establishment and consolation. Christ expresseth the
elect by such a character,' Those which thou hast given me.' not only to
specify the persons, but to declare the ground of audience—Keep them, because
they are those which thou hast given me.
Therefore, in following of it, I shall use this method:
1. I shall more largely explain the manner of God's grant and
donation to Christ.
2.1 shall show you how it is a ground of establishment and
consolation.
3. I shall enforce all by application.
First, To open
the nature of the grant, let us again resume the distinction of giving by way
of reward and charge. These two answer to one another, as work and wages.
Christ taketh upon himself a charge of souls, and all
his reward is that he may have an interest in them. Let us begin with the
charge, the work first, and then the wages. [Pg. 316]
1. They are given to him by way of charge. What his charge was
will be opened by considering what the Father proposed concerning the elect,
and how the Son undertook it.
[1.] What the Father proposed. The words
of heaven are \~arrhta\~ \~rhmata\~, 2 Cor. xii. 4, 'Words
which it is not lawful for a man to utter.' Those secret ways of
discourse and communication between the Father and the Son are to be adored
with reverence and deep silence, were it not that the Spirit of God hath put
them into such forms as are suitable to the transactions and intercourse which
pass between man and* man. It is usual in scripture to put the passages which
concern God and Christ into speeches: Ps. xl. 6-8, 'Sacrifice
and offering thou didst not desire, mine ears hast thou opened: burnt-offering
and sin-offering hast thou not required. Then I said, Lo, I come: in the volume
of the book it is written of me, I delight to do thy will, O my God; year thy
law is within my heart;' Ps. ii. 8, 'Ask of me, and I will give thee the
heathen for thine inheritance, and the uttermost parts of the earth for thy
possession;' Ps. cx. 1,' The Lord said unto my Lord,
Sit thou at my right hand, until I make thine enemies thy footstool.' The
Father came to Christ, and did, as it were, say to him, Son, I am loath that
all mankind should be lost, and left under condemnation; there are some whom I
have chosen to be vessels and receptacles of my mercy and goodness; and because
I am resolved that my justice shall be no loser, you must take a body and die
for them; and afterwards you must see that they be converted to grace,
justified, sanctified, guided to glory, and that not one of them doth miscarry;
for I will take an account from you of them. It were
easy to prove all these things out of scripture, to wit, that there are a
certain definite number whom God chooseth to be
vessels of mercy: 2 Tim. ii. 19, 'The foundation of
the Lord standeth sure, having this seal, The Lord knoweth those that are· his.' There is no
lottery nor uncertainty in the divine decrees; the-number is stated and
sealed, none can add to it, nor detract or takeaway any one person. And that
Christ received a command to lay down his life for them, and for them only:
John x. 15, 'I lay down my life for my sheep;' and ver. 18, 'This
commandment have I received of my Father.' The description is a limitation; it
is for his sheep. God would have none of Christ's blood to run waste. That he
is to do this, that the honour of justice may be
salved, and so mercy have the-freer course: 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, his righteousness;
that he may be just, and the justifier of him which believeth in Jesus.' The
Son was not only to use entreaty, but to make satisfaction; not that God by any
necessity of nature required it; the exercise of justice is free, and falleth under no· laws; but it was most convenient to
preserve a due sense and apprehension of the Godhead. That Christ was to see
them converted, it was the express will of God: John
vi. 38, 39, 'For I came down from heaven, not to do mine own will, but the will
of him that sent me. And this is the Father's will that hath sent me that of
all which he hath given me, I should lose nothing, but should raise them up
again at the last day;' and by conversion, to be possessed of all the privileges
of the [Pg. 317] gospel; and
without miscarrying to be guided unto glory: 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 that gave them me is greater than all; and no man is able
to pluck them out of my Fathers hand.' They are one, and act by joint power and
joint consent And after all this, he is to give an account of bodies and souls:
John vi. 39, 'That of all which he hath given me, I should lose nothing, but should raise them up again at
the last day.' Which accordingly he doth when he presents the kingdom to the
Father, and appeareth before him with all his little
ones, as a prey snatched out of the teeth of lions: Heb. ii. 13,
'Behold, I and the children which God hath given me.'
[2.] What Christ undertook; the whole
proposal of the Father was accepted: Ps. xl. 7, 8, 'Lo,
I come; in the volume of the book it is written of me, I delight to do thy
will, O my God; yea, thy law is within my heart.' Christ consented to all the
articles of the treaty and eternal covenant, not only to take a body to die,
but to take a particular charge of all the elect. As
2. By way of reward. As in a covenant
there is not only a duty incumbent, but a benefit accruing to the party that contracteth; so Christ in this eternal treaty dealt with
God by way of bargain and purchase; his aim was to get a special interest in, and relation to believers, as mediator. This was all the
gain he reckoned of: Isa. liii. 10,
'When thou shalt
make his soul an offering for sin, he shall see his seed, he shall prolong his
days, and the pleasure of the Lord shall prosper in his hand.' And therefore by
virtue of this purchase he hath many relations to them; 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. All these
relations I shall insist upon; for this was the honour
granted to Christ upon his obedience; I mean, he counted it an honour, and bought it at a dear rate, and yet was contented
with the purchase. Alas! nothing could be added to the greatness of his person,
who was equal with the Father in glory and power; the privileges of the
incarnation were but as so many milder humiliations; but he was so tender of
souls that he was pleased to take it as a gift from his Father, and a reward of
all his services. Mark it, nothing else could bring Christ out of heaven into
the manger, the wilderness, the cross, the grave, but to get an interest in
your souls: Isa. liii. 11, 'He shall see of the
travail of his soul, and shall be satisfied.' What did he gain by all his
expense of blood and sweat, his temptations, agonies, taking our nature,
bearing our burden, but to see you safe in the arms of mercy, that he might be
your king, your prophet, your priest, your head? Next to the title of the Son
of God, Christ valueth that of being head of the
church. And see how [Pg. 318] the
relations are diversified, that he might come nearer and closer to us: a king
is a more large relation, a master hath a more particular inspection; a master
may be faithful and careful, but he hath not the bowels of a father; a father
is very tender, but the greatest intimacy is between husband and wife, we are
the wife of his bosom; if husband be a relation too remote, because the union
is civil, he comes nearer to us yet, he will be our head, we his members, where
the union is natural. Let us go over these severally.
[1.] We are given to him to be subjects of
his kingdom. Christ is lord of all the world, but he prizeth no title like that of king of saints, Rev. xv. 3.
No throne to him like the conscience of a humble sinner; the heart is his best
presence-chamber, there is his throne of state set He had an eternal right,
together with the Father and 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. Therefore it is said,
Acts v. 1, that upon his resurrection, 'God hath exalted him to be a prince and
a saviour, to give repentance unto
[2.] We are given to Christ as scholars of his school. He is the
great prophet and doctor of his church; certainly Christ loveth
the honour of this chair. He hath also obtained this
title, Acts iii. 22, 'A prophet shall the Lord your God raise up to you from
among your brethren; him shall ye hear.' Christ came out from the bosom of God
to show us his heart and mind. So he is called, Heb. iii. 1, 'The
apostle of our profession.' Christ doth so love a relation to his
church, that you see he taketh the titles of own
officers; though he is Lord of the church, yet he is 'the apostle of our
profession;' he counteth it an honour
to be a preacher of the gospel. The Son of God is first in the roll of gospel
preachers; he is God's legate a latere, an apostle: he laid the
foundation of the gospel when he was upon the earth, and he teacheth
us now he is in heaven: he doth not teach the ear, but the heart; he doth not
only set us our lesson, but giveth us a heart to
learn it; the scripture is our book, and Christ our great master; and when he openeth our eyes, we shall see wondrous things in his law.
Other teachers teach for hire, but he bought this liberty of God, that he might
open his school, and become a light to Jew and Gentile.
[3.] We are given to him to be children of his family. The only
thing propounded to allure Christ to the work of redemption was, Isa. liii. 10, 'He shall see his seed,' that he might have a
numerous issue and progeny. He delighteth in us,
though we are all Benonis, sons of sorrow. Though he
died in the birth, yet he is wonderfully pleased with the fruitfulness of his
death; as a woman delivered after sharp and sore sorrow, forgetteth
all her past sorrow for joy of the birth. At the last day this will be Christ's
rejoicing and crown, to see the multitude of his little ones all brought
together: Heb. ii. 13, 'Behold, I and the children which thou
hast given me.' It is a goodly sight, when Christ shall rejoice in the
midst of them, and go with them, as a glorious train, to the throne of God the
Father. Jesus Christ is our brother and our father; by regeneration and the
merit of the cross he is our father; but in the possession of heaven he is our
brother, for we are co-heirs with him.
[4.] We are given to him as the spouse of
his bosom. This is another of Christ's honours, to be
the church's bridegoom. The epithalamium is in
Canticles and Ps. xlv. There the nuptials are celebrated. Ministers, they are,
as John Baptist was called,' Friends of the bridegroom.' Look, as a father giveth her whom he hath begotten to another for a spouse
and wife, so doth God give his elect to Christ Indeed Christ hath bought the
church at his Father's hands; other wives bring a dowry, but Christ was to buy.
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; xviii. 25; so God gave Christ the church for a
spouse, but Christ was to redeem her with his blood, the infernal Goliath was
to be slain. Yea, ere Christ did obtain this honour,
he gaineth our consent by the power of his Spirit,
working with the entreaties of the word: Hosea ii. 14, 'I will allure her, and
bring her into the wilderness, and speak [Pg. 320] comfortably onto her;' and
ver. 19, 20, 'I will betroth thee unto me for ever; yea, I will betroth thee
unto me in righteousness, and in judgment, and in loving-kindness, and in
mercies; I will even betroth thee unto me in faithfulness, and thou shalt know the Lord.' First I will allure, then betroth; as David, after he had bought Michal with the danger of his life, yet was fain to take
her away from Phaltiel, 2 Sam. iii. 13. The devil
hath gotten Christ's spouse in his own arms; he is fain to rescue her, and
oblige her to loyalty by the entreaties of his Spirit Hereafter is the day of
espousals; now the church is called the bride, then the Lamb's wife. Christ's honour, as well as our consent, is incomplete; then he cometh to fetch her, and present her to God, Eph. v. 27,
and bring her into his Father's house. Christ is decking her against that time;
we are to accomplish the months of our purification, and to have odours and garments out of the king's wardrobe, Esther i. 12.
[5.] We are given to him to be members of
his body. Here is the nearest relation, and that which Christ most prizeth, next to the title of the Son of God, to be head of
the church. Oh! what an honour
is this to poor creatures, that Christ will take us into his own mystical body,
to quicken us and enliven us, and guide us by his grace! To angels he is a head
in point of sovereignty and power:
Secondly, How this is a ground of
establishment and consolation.
1. By this gift we have an interest both in God and Christ: 1 John
i. 3, 'That which we have seen and heard declare we
unto you, that ye also may have fellowship with us; and truly our fellowship is
with the Father, and with his Son Jesus Christ;' 2 John 9, 'He that abideth in the doctrine of Christ, he hath both the Father
and the Son.' God will make good his gift, and Christ
his trust God bestowed us upon his Son, to oblige Christ to the greater
respect; and Christ hath bought us of his Father, that the gift might be sure
and certain. The Son loveth us, because the Father
required it; the Father loveth us, because the Son
merited it. If Christ be faithful to his Father, or
the Father be loving and respectful to Christ, we cannot miscarry. We have an
interest in the Father, who is the fountain of mercy; in the Son, who is the
golden pipe and conveyance. God made the elect to be members of Christ's body, that he might redeem them; and Christ made them
children of God's family, that he might [Pg. 321] love them and bless them.
Electing love and Christ's purchase are the two fountains of salvation. God,
who is the supreme judge, offended party, first cause and fountain of blessing,
he requireth the βοή
to die for us; and Christ hath undertaken it, and made good his word.
2. God hath put the business of our salvation into safe
hands. He would not be defeated of his purpose, therefore he hath given the
elect to Christ, that they may be quickened by virtue of that power and life
which was given to him. He would deal with us upon sure terms, and therefore
took order sufficient to attain his end; he would not trust us with any but his
own eternal Son. There is a charge laid on Christ, who is a good depositary, of
such care and faithfulness, that he will not neglect his Father's pledge; of
such strength and ability, that nothing can wrest us out of his hands; for he
that doeth it had need of a stronger arm than Christ's, John x. 28, 29. Of such
love, that no work can be more pleasing to him; he loveth
us far better than we do ourselves, or else tie would never have come from
heaven for our sakes. Of such watchfulness and care, that his eyes do always
run to and fro throughout the earth.
Use. To press us to come under these sweet
hopes. There is
nothing wanting but the clearing up of our interest, that
yon may be of the number of those that are given to Christ. You will know it by
God's act towards you, and by your act towards God.
1. By God's act towards you. If we be
given to Christ, Christ is given to us. We are given to Christ before all time,
and in time Christ is given to us; by converting grace he and we are brought
together. God makes an offer in the gospel; are we willing to receive him for
Lord and Saviour? Then you put it out of question.
Are you moved by the Spirit to receive him upon God's offer.
Conversion, it is as it were an actual election. By
original election the heirs of salvation are distinguished from others in God's
purpose; so by conversion, or actual election, they are visibly distinguished.
What [Pg. 322] excitements of
grace can you speak of that urge you to come to Christ? All that are given to
him come to him.
2. By your act towards Christ. All the
Father's acts are ratified in time by believers; he ordaineth,
we consent; he chooseth Christ for Lord and king, and
'they shall appoint themselves one head.' So God's giving of souls to Christ is
ratified by the believers' act. As there is a double giving on his part, by way
of charge and by way of reward, so there is a double act on our part,
committing, and consecrating ourselves to Christ
[1.] Committing ourselves to Christ Can we wholly and absolutely
resign up our souls into his hands? The Father is wiser than we; he knew well
enough what he did when he commended us to his Son. Faith is often expressed by
'committing ourselves to Christ;' it answereth the
trust the Father reposed in him: 2 Tim. i. 12,' I
know whom I have believed, and I am persuaded that he is able to keep, \~parayhkhn\~ \~mou\~, that
which I have committed unto him against that day.' This is not an easy matter, it argueth a sense of
danger, a solicitous care about the soul, and an advised confidence. What care
hast thou ever taken to lay thy soul safe? What confidence hast thou of
Christ's ability? Didst thou think thou couldst be safe without him? Thou
wouldst be an unfaithful guardian. Knowingly canst thou venture eternity on thy
present state?
[2.] Consecrating ourselves to him: Rom. xii. 1, 'I beseech you by
the mercies of God, that ye present your bodies a living sacrifice, holy,
acceptable to God, which is your reasonable service.' Then walk as his, it is
dangerous to alienate things once consecrated: 1 Cor.
iii. 23, 'Ye are Christ's." Whatever you nave, you must give up to him for
his glory. You have nothing at your own dispose, neither tongue, nor heart, nor
estate; as long as a man reserves to himself an interest, he will miscarry. Nabal called what he had,' My bread, and my water, and my
flesh,' 1 Sam. xxv. 11. Did you ever make a serious resignation of yourselves
to God? Ps. cxix. 94, Ί
am thine, save me; for I have sought thy precepts.'