Christ's Treasures Opened by
Himself, Declaring He Hath All Things that God the Father
Hath
"All things that the Father hath are
mine." John 16:15.
The glorious excellency, fullness, and all-sufficiency of
our Lord Jesus Christ is inexpressibly great; none can speak of it so well as
himself; and indeed he himself is the preacher here; and as here we have his
word, so, if his Spirit accompany it, we may, in this glass, see his matchless
glory; for here it is so wonderfully described, that neither the tongues of men
nor angels can tell so much of his glorious fulness and furniture, in so few
words, "All things that the Father hath are mine." Our Lord fairly warns his
disciples of what crosses they were to meet with in this world, verse 2, "They
shall put you out of the synagogues; yea, the time cometh, that whosoever
killeth you will think that he doth God service." But, at the same time, he
assures them of what comforts he would afford them; and, as it was usual for
the Old Testament prophets, to comfort the church in her adversity with the
promise of the Messias, Isaiah 9:6, Micah 5:5, so, the Messias being come, he
comforts his people with the promise of the Spirit, the Comforter; and this is
the great New Testament promise.
Christ promises the Spirit here, from
verse 5, as a fruit of his ascension, saying, "If I go, I will send him;" and
that because the sending of the Spirit was to be not only the fruit of his
purchase on earth, but the answer of his prayers in heaven, and of his
intercession within the veil, John 14:16. The gift of the Spirit must be paid
for, and prayed for, that we might highly value this privilege. We are told,
from verse 8 and downward, what a great benefit the coming of the Spirit should
be to a blind world; "When he is come, he will reprove the world of sin,
righteousness, and judgment," &c.
Next, what a great benefit his coming
would be to the disciples themselves, from ver. 13. "When the Spirit of truth
is come, he will guide you into all truth," &c. Again, the great work of
the Spirit is summed up, verse 14. "He shall glorify me: for he shall take of
mine, and show it unto you." This I have spoken to formerly. And now this text
comes in as a reason of the former; that is to say, Would you have a reason why
the Spirit, when he comes, shall glorify me, by taking of mine and showing it
to you? Even because, "All things that the Father hath are mine: Therefore said
I unto you, that he shall receive of mine, and show it unto you:" he being the
Spirit of the Father as well as the Spirit of the Son, when he comes to glorify
me, he comes to glorify the Father in me; and by showing things of mine, which
are not different from, but the same with the things of the Father; his showing
of mine will show what a glorious One I am, because "All things that the Father
hath are mine." Our Lord Jesus never speaks of his being glorified alone,
without the Father's being glorified in him: nor of his own glory abstract from
the Father's glory: see this in his entry upon his suffering work; "Now is the
Son of man glorified, and God is glorified in him," John 13:31. See it in his
entry upon his intercessory work on earth; "Father, glorify thy Son, that thy
Son also may glorify thee," John 17:1. And see it here in his declaring what
should be the work of the Spirit in his name after his exaltation: "He shall
glorify me by taking of mine and showing it to you."
But will the
glorifying of the Father be here neglected? No, no: by showing my glory, he
will show the Father's glory; and by showing my things, he will show the
Father's; for "All things that the Father hath are mine;" and these things the
Spirit shall show or make them known to you; that is, he shall so declare and
evidence them to you and in you, that you shall understand and have experience
of them in yourselves; and that both by revelation, instructing you in them;
and by communication, imparting them to you. It is the reason here given by our
Lord Jesus, that I especially speak of at present; "All things that the Father
hath are mine." Here is the vast extent of the things of Christ which are to be
shewed to believers by the Spirit; they are all the things that the Father
hath: they are mine, says Christ.
Now, these things may be taken, either
absolutely, respecting the person of the Father and the person of the Son: or
restrictively, respecting the office of Christ, as Mediator betwixt God and
man.
1. Viewing it absolutely; all things that the Father hath are his,
even the whole entire divine nature, by having his personality from the Father,
and that by an eternal, necessary, and ineffable generation: all the things of
the Father must needs be his; for "He and his Father are one." In this sense
Christ could say, All things that the Father hath are mine; even all the
essential properties of the Godhead; there is no difference between his things
and mine; his nature and essence are mine, only our personal properties are
distinct: he is the first, and I am the second person of the glorious Trinity,
according to the order of the subsistence of the three-one God: he is my
eternal Father, and I am his eternal Son by ineffable generation. But the all
things here spoken of seem not to be in this absolute sense, they are not the
all things of the divine nature which he had by eternal generation. Therefore,
2. We are to view it in a more restricted sense respecting the office of
Christ as Mediator. All things that the Father had in his heart and purpose
from eternity, to reveal and dispense in time by voluntary donation are mine,
according to these scriptures, Matt. 11:27. "All things are delivered to me of
my Father," Luke 10:22, John 3:35. The Father loveth the Son, and hath given
all things into his hand. John 13:3. "Jesus knowing that the Father had given
all things into his hand, took a towel and girded himself to wash his
disciples' feet." ALL THINGS; that is, all the effects of the Father's love,
grace, and will, whatever he had purposed in himself from eternity, and
whatever his infinite power and goodness would produce in the pursuit thereof,
were all given and committed to Christ: thus "All things that the Father hath
are mine."
The order of operation in the Holy Trinity, with reference to
our salvation, is according to the order of the subsistence of the distinct
persons of the Deity: and hence you have here,
1. The things to be declared
to us, and bestowed upon us, they are originally the Father's things; he is the
peculiar fountain of them all; his love, wisdom, grace, goodness, counsel, and
will, is their supreme cause and spring; therefore here called the things that
the Father hath.
2. They are the things of the Son: They are mine, says
Christ, as Mediator; they are given to me and unto my disposal, on account of
my mediation; by which they are prepared for us, and given out unto us to the
glory of God.
3. They are actually communicated to us by the Holy Spirit;
"Therefore, said I, he shall take of mine, and shall show it unto you." He does
not communicate them immediately to us from the Father. We cannot deal, nor
have to do with the person of the Father immediately; it is by the Son alone we
have access to him, and by the Son alone he gives out of his grace and bounty
to us: it is with Christ, as the great Treasurer of heavenly things, that all
grace and mercy are entrusted. The Holy Spirit therefore shows them unto us,
not first as the Father's things, but as they are the fruits of Christ's
mediation; and thereby as the effect of the Father's love and bounty.
Here,
then, is the honey we are to eat this day, as you read, Song 5:1. "I am come to
my garden, my sister, my spouse; I have eaten my honey comb with my honey; I
have drunk my wine with my milk. Eat, O friends, drink, yea, drink abundantly,
O beloved."
This honey is presented here according to the order of the
subsistence of the three distinct persons of the Deity.
1. As honey in the
flower, which is at such distance from us we could never extract it, namely,
"All things that the Father hath."
2. Honey in the comb, prepared for us,
in our EMMANUEL, God-man, Redeemer, the Word that was made flesh, saying, "All
things that the Father hath are mine;" and mine for your use and behalf: for,
3. Here is honey in the mouth; the Spirit taking all and making application
thereof, by showing them to us, and making us to eat and drink with Christ, and
share of these all things; yea, not only eat the honey but the honeycomb with
the honey; not only his benefits, but himself; his person with his benefits;
himself and all things that the Father hath entrusted him with; here is bread
enough and to spare in our Father's house: here is the steward saying, "All is
mine to give out to you by the hand of my Spirit."
The subject here spoken
of is no less than all things that relate to our eternal salvation, and these
are spoken of, 1. In respect of their origination; they are the Father's
things.
2. Their donation to Christ, as Mediator, they are mine. 3. Their
communication, they are actually communicated to us by the Holy Ghost. From the
first part of this verse, we lay down the following doctrinal proposition.
OBSERVE. Such is the matchless glory of Christ, in his mediatorial fulness and
furniture, that he can say, "All things that the Father hath are mine." He, as
Mediator, is possessed of all things that the Father hath for the benefit of
sinners; and this is the reason why the Spirit, taking the things of Christ and
showing them to us doth glorify Christ; because all the glorious things of the
Father are things of Christ, they are mine, &c. How could the Spirit's
revelation and communication of the things of Christ make his matchless glory
to appear, if they were not the things of God? Or thus, Christ our Redeemer is
entrusted with all things the Father hath for the benefit of sinners. If these
things were only the Father's and not the things of Christ, we could have no
access to them, no share of them; we could never see them in the Father's
bosom; for, "No man hath seen God at any time," though all things that relate
to our eternal life are originally there; but the only begotten Son, that lay
in the Father's bosom, he came out thence, laden with all the good, and great,
and glorious things that were hidden there from eternity, and he hath declared
him, and declared that all things that the Father hath there are his.
In
the prosecution of this subject, I would inquire, through divine assistance,
into the following things:
I. What right and title Christ hath to all
things that the Father hath.
II. Point out some of these all things that
the Father hath which are his.
III. Inquire how, and in what sense they are
his.
IV. Show for what reason it is so ordered; or, the beauty of this
dispensation, that all things the Father hath are his.
V. Make application
of the whole subject.
I. The first thing proposed is, To show what right
and title Christ hath to all things that the Father hath. And, in short, 1st,
He hath a natural right to all things that the Father hath and that as he is
God, one God with the Father and Holy Ghost in which sense he said, "I and my
Father are one." And thus he hath the same essential right and title to all
things with the Father, in regard of the unity of the essence among the
glorious Three, and their equality in power and glory; "The Lord our God is one
Lord."
2dly, He hath a mediatorial right and title to all things; and this
may be considered under these following properties.
1. As Mediator he hath
a federal right to all things; "I have made a covenant with my Chosen, my
faithfulness and my mercy shall be with him," Psalm 89:3,24. It is said in
verses 4 and 11, "Thy seed will I establish for ever, and build up thy throne
to all generations. The heavens are thine, the earth also is thine;"
intimating, that he hath a federal right to all things by covenant with his
Father.
2. As Mediator he hath a donative right and title to all the things
the Father hath: hence, "The Father loveth the Son, and hath given all things
into his hand," John 3:35. And hence, says Christ, "All power in heaven and in
earth is given unto me," Matt. 28:18.
3. As Mediator he hath an acquisite
right, by his own purchase of the things the Father hath to give out to the
children of men; by his death upon the cross, he hath merited and obtained a
name above every name, and being head over all things to the church.
4. As
Mediator, he hath a bellipotent right, by conquest, having destroyed
principalities and powers, and overcoming them that make war with him, Rev.
17:14. "He is able to subdue all things to himself," Phil. 3:21. And
accordingly, all things are put in subjection under his feet, Heb. 2:8. And he
subdues his people to himself, and makes them willing in the day of his power,
Psalm 110:3.
5. To these may be added, that he hath an hereditary right,
being the heir of all things. It is said, Psalm 89:27. "I will make him my
first born, higher than the kings of the earth." And Col. 1:18, he is called
the first born from the dead, that in all things he might have the
pre-eminence.
6. He hath a right by the Father's consent. "It pleased the
Father that in him all fulness should dwell." We find Christ, as Mediator, hath
his title to all things that the Father hath secured and confirmed with a
special solemnity. It is confirmed by a solemn election: "Behold, my servant
whom I uphold; mine Elect, in whom my soul delighteth," Isa. 42:1. By a solemn
vocation and formal call I have called thee, and given thee to be a covenant of
the people, a light to the Gentiles, &c., ver. 6. By a solemn commission
under the Father's broad seal; "Him hath God the Father sealed," John 6:24.
Sealed to be all the things that the Father hath to bestow upon poor sinners.
It is confirmed with the solemnity of a promise, Psalm 77:8,9,10. That his
dominion shall be from sea to sea, and from the river unto the ends of the
earth, &c. Also, with the solemnity of an oath, Psalm 89:35,36,37. "Once
have I sworn by my holiness, that I will not lie unto David," &c. But not
to enlarge.
II. The second thing proposed was, To point out some of these
all things that the Father hath which are his. To speak of all things which the
Father hath, that are entrusted to Christ is impossible but I mention a few. 1.
All the perfections of the Father are his. There is nothing that the Father
hath except his personality, or priority of order in subsistence, but the Son
as Mediator hath; yea, he not only hath, but he is the wisdom of God, and the
power of God, 1 Cor. 1:24. Here is wisdom for poor witless creatures who know
nothing. Here is power for the impotent that can do nothing. He that saith.
"All things that the Father hath are mine, he says, upon the matter, His wisdom
is mine for your behalf; his power is mine, and all his other perfections. He
that is the essential image is the representative image of God; the image of
the invisible God, in whom are made visible or evident to our faith, all the
invisible attributes of God. See the holiness of God, in this holy one of God,
who is made of God to us sanctification; and who magnifies the holiness of God
in the precept of the law, by fulfilling all righteousness. See the justice of
God in Jesus Christ the righteous, who is made of God to us righteousness; and
who was made sin for us, that we might be made the righteousness of God in him:
and so the guilty sinner may become more righteous in God's sight than ever he
was guilty in his sight; and not only justified by his blood and righteousness,
but may find and see God to be just in justifying through him, whom God hath
set forth to be a propitiation through faith in his blood, whereby justice is
satisfied fully, and glorified highly. But, of some other perfections, more
afterwards may be mentioned.
2. All the glory that the Father hath is his:
yea, the glory of all his Father's perfections is to be seen in him. For, "He
is the brightness of the Father's glory, and the express image of his person,"
Heb. 1:3. And hence, the God who commanded light to shine out of darkness, is
said to shine into our hearts, to give us the light of the knowledge of the
glory of God in the face of Jesus Christ. It is not only the light of the
knowledge of God, but the light of the knowledge of the glory of God: where is
it? Even in the face, or person of Jesus Christ.
3. All the fulness that
the Father hath is his. "It pleased the Father that in him should all fulness
dwell; and in him dwelleth all the fulness of the Godhead bodily," Col. 1:19,
2:9. O! upon what solid footing does he say, "All things that the Father hath
are mine," when all the Father's fulness is in him, and dwells in him? And, O!
should not all poor souls look to and rely upon him, and out of his fulness
receive grace for grace? O may we come and dwell where fulness dwelleth!
4.
All the promises that the Father hath in his covenant are his; they are made to
him first, and to us in him, in whom the covenant stands fast; "All the
promises of God are in him, Yea, and Amen, to the glory of God," 2 Cor. 1:20.
As the promises of God are all affirmed by his word, and confirmed by his
blood, so he is trusted with the donation and application of the promises:
hence he is the Author and Finisher of that faith whereby we see Christ in the
promise, and the promise in Christ.
5. All the grace and mercy that the
Father hath in store for sinners are his; "Grace is poured into his lips,"
Psalm 45:2. And this is a notable part of the glory of God that is to be seen
in him; "The word was made flesh, and dwelt among us, and we beheld his glory,
the glory of the only begotten of the Father, full of grace," John 1:14. There
is such fulness and sufficiency of grace in him for us, that we need no more
but this saying, "My grace is sufficient for you." The spirit of all grace is
in him above measure; he is anointed with this oil, that he may pour it upon
us. And as he hath grace for the graceless; so, he hath mercy for the
miserable; as all the grace, so all the mercy of God is his. My mercy shall be
with him, Psalm 89:24. Mercy goes forth through his blood, even as grace is
said to reign through his righteousness. God sent his law to Christ for
obedience, and justice to Christ for satisfaction, that mercy might go forth,
and grace might reign through his righteousness to eternal life.
6. All the
truth and faithfulness of God the Father is his. "My faithfulness (as well as
mercy) shall be with him," Psalm 89:24. "This of truth is added with grace,"
John 1:14. "Full of grace and truth." O what is Christ but just the love and
faithfulness of God! The mercy and truth of God met together, and wrapt up in a
garment of flesh and blood! I have observed in a former discourse, between
thirty and forty places of scripture, where the mercy and truth of God, or his
loving kindness are joined together. It was the work of mercy to make the
promise; and it is the work of truth to make out the promise; therefore, O
believer, when you have nothing to plead or prevail with a promising God for
your succour or supply, remember there are two orators in his bosom that will
effectually intercede for your relief; and these are his mercy and truth in
Jesus Christ: "God is not man, that he should lie; nor the son of man, that he
should repent: heaven and earth shall pass away, but his words shall not pass
away." Nothing did ever God say in his word but what he hath and will
accomplish. He said, "The seed of the woman shall bruise the head of the
serpent," Gen. 3:15; and he hath made it good, by Christ's coming in the flesh,
and suffering in the flesh. God said to Abraham, he should have a son by Sarah;
though the womb be dead, yet the promise lives: Isaac, the child of the
promise, must come from this dead womb, to show that God is a faithful God. God
said to Moses, that he should lead Israel out of Egypt; and therefore,
notwithstanding of the hardness of Pharaoh's heart, and power of his
opposition, yet God, by many miracles, made good his word. O sirs, he hath
faithfulness for the girdle of his loins: and the girdle being round about him,
we may hold by this girdle, even when he turns his back, and hides himself in
the darkest providences: "His mercy endureth for ever, and his truth faileth
never." Man's mercy soon turns to cruelty, and his truth to falsehood; but the
mercy and truth of God have met together in Christ: and when you can find no
mercy nor truth in man, you may look and see all the mercy and truth of God in
Christ, and rest there; for he says, "All things that the Father hath are
mine."
7. All the works that the Father hath done are his; the work of
creation, providence, and redemption. God's creation work was his; "All things
were made by him; and without him was nothing made that was made," John 1:3.
God's works of providence are all his; for, "He upholdeth all things by the
word of his power, Heb. 1:3. He is the Governor among the nations; and all the
reins of providence are in his hand. God's work of redemption is his: the work
of redemption by price was his; and he hath finished this work which the Father
gave him to do: the work of redemption by power is his; and he will never rest
till he hath finished that also; and for this end he promises the Spirit here
to glorify him, by showing all the things that are his; and for this end all
the influences of the Spirit of God are his. And we may say, all the winds of
heaven are his: these are what his people seek to blow upon them; "Awake, O
North wind, come thou south;" these are what he promises in the coming of the
Comforter: "I will send him to you," Ezekiel 37:9. "Thus saith the Lord, Come
from the four winds, O breath, and breath upon these slain that they may live;"
O say, "Amen, Even so, come Lord Jesus;" come quickly in the power of thy
Spirit. In a word, all his Father's works are his; therefore he says, "My
Father worketh hitherto, and I work," John 5:17.
8. All the authority that
the Father hath is his, and he is entrusted with it as Mediator; therefore says
God the Father, "My name is in him." and, he hath given him authority to
execute judgment, because he is the Son of man, John 5:27, yea, "The Father
judgeth no man, but hath committed all judgment to the Son; him hath God the
Father sealed," and authorised to be both the Saviour and the Judge.
9. All
the elect that the Father hath are his "I have manifested thy name to the men
whom thou gavest me out of the world; thine they were, and thou gavest them
me," John 17:6. They were thine by election; and thou gavest them to be
redeemed by me. They were chosen in him before the foundation of the world,
Eph. 1:4. These are called his seed, Isa. 53:10, "When thou shalt make his soul
an offering for sin, he shall see his seed; he shall see the travail of his
soul and be satisfied."
10. Hence all the blessings that the Father hath to
give out are his; he is constitute the Dispenser thereof; for, God hath set him
to be blessings, as the word may be read, Psalm 21:6, "Thou hast made him to be
most blessed for ever." Thou hast set him to be blessings for ever, to be the
Dispenser of eternal blessings. It was promised, "Men shall be blessed in him,"
Psalm 72:17, and accordingly he is sent to bless us, Acts 3:26, "God having
raised up his Son Jesus, sent him to bless you, in turning away every one of
you from his iniquity." It is in him that God blesses us with all spiritual
blessings; with the blessings of pardon, peace, and reconciliation with God;
with the blessings of justification, sanctification, and consolation; with the
blessings of grace and glory, and every good thing. Would you have God's
blessing? You must have it out of Christ's hand; for the Father's blessing, and
all the things that the Father hath are mine, says Christ; they are mine to
dispense, and they would never have been yours, if they had not been mine. In a
word, all things that the Father hath in his mind and council from eternity,
and that lay hid in his everlasting bosom, they are mine to reveal to you; for,
"No man hath seen God at any time, the only begotten Son, that is in the bosom
of the Father, he hath declared him." All things that the Father hath in his
heart, and bowels of compassion to the children of men, they are mine to
manifest; and I am come to speak out of his heart, saying, "I have loved thee
with an everlasting love, and with loving-kindness have I drawn thee." All
things that the Father hath in his thoughts that are an infinite depth, they
are mine to put in words; though as the heavens are higher than the earth, so
his thoughts are higher than our thoughts, yet behold they are thoughts of
peace and not of evil, to give you an expected end. All things that the Father
hath in his sovereign will to be done for sinners, they are mine to do; and
therefore, in the volume of his book it is written of me, "Lo, I come; I
delight to do thy will, O my God." O infinitely glorious Christ, that could
say, "All things that the Father hath are mine," therefore shall the Spirit
glorify me!
III. The third thing proposed was, To shew how and in what
manner all things that the Father hath are his; I have already, upon the first
head, relating to his right and title to all things that the Father hath shewed
you, that all things are his naturally, as he is God; and donatively, or
economically, as he is Mediator. I add, in a few words, these following
particulars. 1. All things that the Father hath are his substantially, not
symbolically, as Christ is said to be in the elements of bread and wine in the
sacramental supper; or as God was said to be in the temple by the symbols of
his presence; no, it is not symbolically, but substantially; it is not the
shadow but the substance of all things the Father hath that are his; therefore
it is said, Col. 2:9, that "In him dwelleth all the fulness of the Godhead
bodily;" that is, substantially; and so in a glorious, eminent, superlative,
and transcendent way. Christ is the substance of all the types, sacrifices, and
ceremonies under the law. They were but the shadow of good things to come, Heb.
10:1. All the good things themselves are in Christ substantially.
2. All
things that the Father hath are his communicatively. The Mediator's fulness is
communicable to us. As they are the Father's things we have no immediate access
to them; but as they are lodged in the hand of Christ, whom the Father hath
made the Dispenser, we have access to him immediately. Christ hath opened the
door of his Father's storehouse, and comes out with all things in his hand that
the Father hath; and, indeed, all other shops are closed, if we may be allowed
the expression, but Christ's shop stands open; and upon the door head is
written this inscription, "Whosoever will, let him come, and share of all
things that the Father hath, for they are mine." Christ's fulness, which is the
fulness of God, is communicative; therefore, "Out of his fulness we may all
receive," John 1:16. We needed not preach of this great store, if it were
locked up in him; nay, "In him dwelleth all the fulness of the Godhead, that we
may be complete in him," Col. 2:10. Christ is a cabinet of rich and rare
jewels, that can enrich you, sirs, to eternity. There are two keys that use to
open this cabinet; faith is a key, for, out of his fulness we receive by faith;
prayer is another key; "If any man lack wisdom, let him ask it of God." If
these keys be not in your hand just now, yet surely they are in his hand, who
says, "All things are mine." O sirs, beseech him to throw you the keys, and
give you the Spirit of faith and prayer.
3. All things that the Father hath
are his sufficiently; even bread enough and to spare, Luke 15:17. Fulness
enough for the destitute; light enough for the dark; life enough for the dead;
pardon in abundance for guilty sinners; and plenty of all things for poor and
needy souls; bread enough to spare. If you think there is none to spare for
you, it is because you do not believe there is enough in him; nor believe that
all things that the Father hath are his. But, O let us not thus, by unbelief,
disgrace our infinitely noble and glorious Lord, by supposing there is not
enough in him! Philip said once to Christ, John 14:8, "Shew us the Father, and
it sufficeth us;" q.d., surely there is such a sufficiency in God the Father,
that, if he be shewn to us, we will have what is enough to give full
satisfaction to all the insatiable desires of the immortal soul; therefore,
"Shew us the Father, and it sufficeth us." Well, what is Christ doing here this
day among us, but shewing us the Father and all his treasures in himself; in
whom alone are hid all the treasures of wisdom and knowledge; and in whom alone
they can be seen; and by whom alone they can be opened up to us, which he is
doing, by saying, "All things that the Father hath are mine?" O then, sirs,
there is enough in him; and how easily can he satisfy the longing soul, and
fill the hungry with good things? Nothing else in this world can give
satisfaction to the soul; he was a fool that said, when he had a full barn,
"Soul, take thy rest;" we may as well dream of a coffer full of grace and
glory, as a soul full of corn and wine. It is only Christ that hath suitable
and satisfying fulness for the soul, enough to give complete, solid, permanent,
and everlasting satisfaction.
4. All things that the Father hath are his
efficiently, or effectively, so as to make us take and share of that store; he
can make us comely, through his comeliness; righteous, through his
righteousness; and glorious, through his glory; "I have made thee perfect
through my comeliness which I have put upon thee," Ezek. 16:14. He imputeth
righteousness without works, Rom. 4:67 "All we, beholding as in a glass, the
glory of the Lord, are changed into the same image, from glory to glory, as by
the Spirit of the Lord," 2 Cor. 3:18. There is a power and efficacy in every
saving uncovering of this glorious treasure; it enriches all that behold it;
and completely satisfies all that have a title unto it, and an interest in it.
5. All things that the Father hath are his unchangeably; for, he is the
same yesterday, to-day, and for ever, Heb. 13:8. Whatever supply you get out of
his hand, his stock and store is still the same. Let faith draw never so many
bills upon him for this and that supply, at this and the other time, and get
never so much rent, annual rent, may I call it, or daily rent out of the stock;
yet still the stock and interest both are in his hand; and the believer hath
all his store secured for him, in Christ's band, even when all that you get in
your hand is spent; this well of salvation springs up for ever, and that to
everlasting life. You may be full and empty by turns; but he is invariably the
same; "I am the Lord, I change not."
6. All things that the Father hath are
his eternally; they are the everlasting things of the everlasting Father. The
fulness of the Father that is his is a dwelling fulness; It pleased the Father
that in him should all fulness dwell. "All the fulness of the Godhead dwells in
him;" and in him it dwells for ever; hence the blessings he communicates are
everlasting blessings, everlasting peace, everlasting pardon, everlasting
consolation; so called, because though perishing things may give people
perishing comforts; yet the consolations of the Spirit are from everlasting
things; such as everlasting love, everlasting righteousness, and everlasting
inheritance. Here is a depth to dive for ever into, O poor mortal that would be
happy for ever! All things that Christ hath to give are everlasting and eternal
things; because, All things that the Father hath are his.
IV. The fourth
thing proposed was, To shew why all things that the Father hath are the things
of Christ. Or, wherein appears the beauty of this disposal of all things. 1.
Herein appears beauty and wisdom, that the right and property of no party is
lost or alienated. When Christ says, "All that the Father hath are mine," the
Father's right is not alienated. When, among men, an inheritance is conveyed
from one to another, then the conveyer denudes himself of his right; and the
other only can say, All is mine; but it is not so here; when Christ says, "All
things that the Father hath are mine," he grants that God the Father hath all
things; and yet he asserts his own title and possession also, they are all
mine; yea, when God gives Christ, and all things to us, he still keeps his
right to all that he gives, "All things are yours, and ye are Christ's, and
Christ is God's," 1 Cor. 3:22, 23. Thus what the Father gives into Christ's
hand remains still in the Father's hand; "And 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 none is able to pluck
them out of my Father's hand. I and my Father are one," John 10:28,29,30.
2. Herein appears beauty and wisdom, namely, in the fitness of the great
Trustee to whom all things that the Father hath are committed, that he who is
the centre of the glorious Trinity (so to speak) the middle person should be
the centre of all things. O sirs, how fit is it that all things should move
toward their centre, and meet there! That he should be the Mediator betwixt God
and man, the central place of meeting, where God and man, might have all things
common betwixt them; and that he might gather together in one, all things in
Christ, hath which are in heaven, and which are on earth, even in him! Ephes.
1:10. All things good and bad, may be said to be given to Christ's management;
all good things are put in his hand to be secured; and all bad things put under
his feet to be over-ruled for the glory of God, and the good of his people.
None but Christ was capable of such a trust: no mere creature among men or
angels were able to bear this glory. It is he that shall build the temple of
the Lord, and bear the glory, Zech. 6:13. None but he was capable to be the
general receiver of all things that the Father hath and the disposer and
dispenser of all things.
3. Herein appears beauty and wisdom, that in this
dispensation the pleasure of all parties is consulted; even the pleasure of all
the persons of the glorious Trinity; it pleased the Father that in him all
fulness should dwell, Col. 1:19. The word Father there is a supplement, and not
in the original; therefore, this work of reposing all things, all fulness in
Christ may be looked upon as not only the work of the Father, but the work of
the whole glorious Trinity; it pleased the Father, Son, and Holy Ghost, that in
Christ as Mediator, all fulness should dwell: the Father proposed, the Son
accepted, the Holy Ghost consented, that in him all fullness should dwell: this
was done with rapturous pleasure. It pleased the Father to propose it; for he
says, "I have laid help upon one that is mighty;" and, "This is my beloved Son,
in whom I am well-pleased." It pleased the Son to accept: for he says, "Lo! I
come: in the volume of thy book it is written of me I delight to do thy will, O
my God!" It pleased the Holy Ghost to consent; for he rested upon Christ and
furnished him for all his work; "The Spirit of the Lord is upon me, for he hath
anointed me," Isa. 61:1. This unspeakable pleasure is expressed, Isa. 42:1,
"Behold my Servant, whom I uphold; mine Elect in whom my soul delighteth,"
&c. Also, Prov. 8:30,31, "I was daily his delight, rejoicing always before
him," &c. As God consulted his own pleasure herein so the pleasure of all
the redeemed, whose eyes are opened to see the glory of this method of
salvation: how does it fill them with joy unspeakable and full of glory, that
in Christ they have all things!
4. Herein appears beauty and wisdom, that
in this dispensation. The credit and honour of all concerned is consulted: for,
(a.) Here God hath consulted the credit and honour of his own majesty and
greatness, in putting all things in the hand of the second Adam, and not
transacting any more with man immediately in his own person, now when turned a
rebel to his crown and dignity, by transacting immediately with Christ, a
person of equal dignity with himself, and giving out all things through him to
us. Thus we are taught to keep at a due distance from this infinitely glorious
Sovereign, and to come and receive blessings, not immediately from God, but by
the hand of Christ the Mediator, who saith, "I am the way; no man cometh to the
Father, but by me." (b.) He consulted the credit of his name, and of all his
other glorious excellencies: the credit of his broken law: how it might not
only be fulfilled, but magnified to the utmost; the credit of his offended
justice; how it might be not only satisfied, but glorified to the highest. Why,
infinite Wisdom knew that there was nothing that the violated law or injured
attributes of God could demand, for the reparation of their honour, but what
the sinner's Surety, having all things, could answer with ease and to infinite
satisfaction. The Creditor well knew that the Surety was not only creditable,
but responsible and able to pay all the debt, but mighty to save, mighty to
satisfy, mighty to give all the infinite satisfaction demanded; insomuch, that
mercy to sinners goes forth without prejudice to justice; and the attributes of
God seemingly inconsistent, harmoniously meet in Christ. "Mercy and truth met
together, righteousness and peace kissed each other;" whereupon God pardons and
justifies, so as not only to be merciful but even just in justifying the
ungodly. (c.) He hath herein consulted the credit of his Son, Christ Jesus, who
thus is honoured with a name above every name; all things being his, not only
to furnish him for his mediatorial service, but also to reward him for it;
because "He became obedient to death, even the death of the cross; wherefore
God hath highly exalted him, and given him a name which is above every name,"
Phil. 2:9. He is honoured with a goodly train and a crowded court of
supplicants; all things that the Father hath being his, that the gathering of
the people might be to him for supply, and that revenues of praise might be
given him to eternity. Yea,
4. Herein is consulted the credit as well as
the profit of all the redeemed. God never honoured the church and people of
God, nor advanced them to a higher dignity, than by making over to Christ an
universal plenitude, as Head of the body the church; and every believer may
say, my Head, my Husband, my Lord, hath all things that the Father hath; and
this is the honour of all the saints, they have all things in Christ; and he is
made of God unto them, wisdom, righteousness, sanctification, redemption, and
all things, that he that glorieth may glory in the Lord.
V. The fifth and
last thing promised was, To make application. If it be so, That our Lord Jesus
Christ, as Mediator, is possessed of all things that the Father hath; then
hence, 1. It is most proper to infer, what our Lord Jesus himself demonstrates
by it, namely, that there is good reason why the Holy Spirit, by taking and
shewing the things of Christ doth glorify him: even because all things that the
Father hath are his. The things of Christ are glorious things: why? 1. They are
the things of the Father, the things of God. Yea,
2. They are all things;
nothing is lacking in our Lord Jesus Christ. 3. They are all things that the
Father actually hath; they are actually his. They are all mine, saith Christ;
and therefore, when the Spirit takes of mine and shews it to you, it cannot but
glorify me, and shew my glory; because, if the things of the Father be glorious
things, then mine are so; for, "All things that the Father hath are mine." It
is remarkable in the context, that every thing here that the Spirit is said to
do, when he comes to enlighten the world, is done by a demonstrative light and
by an evident, clear demonstration; when he shall convince the world of sin how
does he it? Even by this demonstration, "Because they believe not in me;" this
will above all things reveal and demonstrate the world's sin and enmity against
God, when he convinceth them of unbelief, or of their not believing in me, but
rejecting this greatest instance of divine love, "He will convince of
righteousness;" how? Even by this demonstration, that "I have gone to the
Father; for, this shews, that God is well-pleased with this righteousness of
mine, otherwise I would not have been received thus into the Father's embraces,
and to sit in the midst of the throne. He will convince of judgment; how? Even
by this demonstration, that the prince of this world is judged; I have by death
destroyed him that had the power over death, and execute judgment in person
upon enemies; therefore, judgment shall be brought forth into victory in behalf
of all his people. And now again, He shall glorify me, says Christ. How? And by
what demonstration? Why, He shall take of mine and shew it to you. Well, how
will this demonstrate my glory? Why, the argument shineth with demonstrative
light, "All things that the Father hath are mine; therefore said I unto you, he
shall receive of mine and shew it unto you;" where our Lord, by doubling the
expression, declares what way the Spirit demonstrates his glory; for, whenever
the Spirit takes and shews any thing of Christ to us, then he lets in a ray and
beam of the Father's glory; because all things that the Father hath are mine,
and mine are his, therefore it is impossible when he shews my glory and
glorifies me, but the glory of God the Father must shine in with it.
2. If
all the things the Father hath are his, then the Father's Spirit is his. He is
God equal with the Father; and the Spirit of God is the Spirit of Christ, and
the Spirit of Christ is the Spirit of God. The Father's Spirit is his, not only
naturally, as God; but donatively, as Mediator; and he hath the giving of the
Spirit unto men in his power; for, "When he ascended up on high, he led
captivity captive, and received gifts for men; and he gave gifts to men," Eph.
4:8; and he still hath the giving of the Spirit in his hand. The Father says,
"I have put my Spirit upon him, and he shall bring forth judgment to the
Gentiles; he shall bring forth judgment unto truth, and set judgment in the
earth; and the isles shall wait for his law," Isa. 42:1,3,4. Hence he says,
"The Spirit of the Lord God is upon me, for he hath anointed me." And he having
"received gifts for men, even for the rebellious;" see by what authority we go
about such solemn work, and execute our ministerial service; why, all the gifts
and graces of the Father's Spirit are his to be communicated to us; and
therefore as he had power and authority to promise the Spirit, saying, "If I
go, I will send him, and he shall glorify me; for he shall receive of mine, and
shew it unto you:" so he hath the power and authority to accomplish his
promise. His power is equally the same this day, as it was when he first gave
some apostles, some prophets, some evangelists, some pastors and teachers, for
the work of the ministry, for the edifying of the body of Christ; and, I hope,
he is to this day giving and sealing our commission; for he that said, "All
things that the Father hath are mine, and, All power in heaven and earth is
given unto me," said with the same breath, "Go ye therefore, and teach all
nations; and lo I am with you always." It is therefore in his name, that says,
"All things that the Father hath are mine, and in his authority, we execute
this commission: and who are the men upon earth, or angels in heaven, that dare
take upon them to say it is unlawful; or dare upon any new pretences, and new
inventions of their own head, assume the power of counteracting his orders? No
power or authority did our Lord ever give to the eminent apostles themselves,
but what was for edification, and not for destruction: and what a humbling and
astonishing providence is it, that any who bear the name of saints and servants
of Christ, should be left of God to such amazing madness and distraction, as to
assume to themselves a power for destruction, a power to commit sacrilege and
robbery upon the sacred offices of ministers and elders; a power of shutting
the door that he hath opened! Who alone hath authority to open and shut, and
who alone can say, "I have the key of the house of David, that openeth and none
shutteth;" of these keys, the keys of the kingdom of heaven, no man can say,
they are mine to give and take; yea, no angel dare say, they are mine; but
glory, glory to him whose prerogative alone it is to say, "All things that the
Father hath are mine." As to the dear Brethren, who are left to arrogate such
unlawful power to themselves? The worst thing I shall say of them, is, in the
Spirit of meekness, what Christ said once to his disciples, "They know not what
Spirit they are of."
But to return to what I was saying. The Spirit of
Christ is the Father's Spirit, and indeed a fatherly and friendly, not a
furious nor violent spirit; "Thus saith the Lord, Fury is not in me;" and it is
by this Spirit he seals the commission that he gives to the gospel minister; we
read, John 20:22, that, "The Lord Jesus breathed on his disciples, and said to
them, Receive ye the holy Ghost." We pretend to no new revelation of the
Spirit, or such extraordinary effusions thereof, as the apostles had; but, yet,
what we have heard and seen, we may declare unto you, that you may have
fellowship with us in the same Spirit. I hope I can say, even since the time, I
began to think upon this text, that now and then, the Lord hath breathed upon
my soul; and may I not hope, since I began to speak upon it, he hath been
breathing upon you? Yea, what do I know, but he is breathing upon some here,
and saying, "Receive ye the Holy Ghost!" For, as all things that the Father
hath are mine, so all the gifts, and graces, and influences of the Father's
Spirit are mine to give out to you: therefore, "Receive ye the Holy Ghost;" and
so far as this takes place in any measure, so far is he sealing our ministry;
let men tear it, and trample on it at their peril.
3. See wherein it is,
that the real personal glory of Christ, as Mediator, lies; and what is
requisite for his declarative glory. His personal glory lies in this that all
things that the Father hath are his; and that this glory may be declared, he
manifests these things, and communicates them by his Spirit. It is not possible
he can keep all these things to himself, and give out nothing; no: it stands
upon his honour and credit as Mediator, and the church's Treasurer to give out
of that treasure of grace and fulness that is laid up in him for our behalf.
Here is a door of hope for sinners, that Christ, as a faithful Trustee, must
give out of his grace to make his people willing and to bring them to himself;
John 10:16, "Other sheep I have that are not of this fold, these (Gentiles, as
well as Jews), I must bring, and they shall hear my voice:" them I must bring.
"He must needs go through Samaria," we are told, John 4:4. Why, for what end?
It was even to give out of his grace to a poor harlot, a vile sinful woman
there; even so, I hope, he must needs go through this congregation to-day, to
give out of that store of all things, and of all fulness, which he hath for the
sake of some poor vile sinner here. As there was a blessed necessity for his
suffering at Jerusalem; yea, Luke 24:26, "Ought not Christ to have suffered
these things, and to enter into his glory?" Even so, there is a blessed
necessity for his applying the virtue of his death and sufferings, by pouring
out of his Spirit, and communicating of his fulness. The context here shews,
that his glory and honour stands upon this, and his Father's glory too, that
the Spirit be sent to show his treasures; which are both the Father's and his.
Christ is not proud of his treasures; see how high, and yet how humble our Lord
Jesus is, so as not to think it below him to stoop and distribute thereof among
poor beggars. Unbelief says, O will he ever stoop down and wash such a leper as
I, when he is so eminently and so infinitely glorious as to have all things
that the Father hath? Yea, but his grandeur and glory does not make him
disdainful and lordly; "Jesus knowing that all things were given him, he
stooped down and washed his disciples feet," John 13:3. O sirs, it is strange!
That a man, that hath nothing, is most proud; but he that hath all things is
most humble: and because he is so highly exalted, therefore he stoops to wash
polluted sinners, saying, "If I wash thee not, thou hast no part in me." He is
exalted for this very end, to pardon and purge guilty polluted sinners; "Him
hath God exalted to be a prince and a Saviour, to give repentance and remission
of sins to Israel," Acts 5:31. It is no disparagement to his exalted state for
him to stoop down and wash your feet, and wash your heart: and this is the way
he washeth, by giving pardon and repentance. He knows, the lower he stoops, the
higher will he be honoured in the hearts of his people.
Do you think the
less of him, O believer, that he stoops and condescends to wash you? No; you
think the higher of him. O sinner, do not through unbelief think him too high
to look towards you; nay, the higher he is the lower doth he stoop; and,
therefore, the higher you conceive he is, the more hope you may conceive of his
pity and favour towards you; and the more divine store you see he hath, the
more let your expectation arise, for faith hath the more footing. 4. Hence see,
how the infinite wisdom of God hath outwitted the policy of the devil, the old
serpent, in robbing the first Adam of all his stock, and thereby thinking to
destroy all mankind; but, behold, the second Adam appears with a stock
incomparably greater than that which the first Adam lost! It was a dismal thing
to hear such sad news upon the breach and violation of the old covenant.
Behold, all things that man had are lost! But Christ, the new covenant Head,
comes in with glad news: Behold, all things that God hath are mine! O happy
change of Adams! Happy change of covenants, and covenant Heads! O what a well
furnished Saviour is here! All things are mine. And, O how well is it secured
in the hands both of the Father and of the Son: for, "All things that the
Father hath are mine!" And, O how fully and divinely glorious is the treasure!
What can be more full and extensive than all things? And what more divine than
all the things of God? These glorious things, that could never have been seen
otherwise, even all the glory of God, to be seen in the face and person of
Christ, who is the Father's representative, not in some things, but in all
things here is all the glory of God represented, 2 Cor. 3:18. 5.
Hence see,
what a great lack it is to lack Christ; for then they lack all things. Oh! the
miserable case of the wicked, ungodly, Christless world; they are cursed in the
lack of all things: they need all things that God hath, while they are without
Christ; without him ordinances are nothing but an empty shell; the sacramental
supper, without Christ, is but an empty table; sermons without Christ are but
an empty sound; heaven without Christ would be but darkness, and if the Lamb
were not the light of the place. But, on the other hand, what a great thing
must it be to have Christ? For, they that have him, have all things, Rom. 8:31.
When God gives Christ, he cannot but with him freely give us all things; all
things that Christ hath, and all things that the Father hath. O how happy are
believers! "All things are yours; for, ye are Christ's and Christ is God's:"
you have wisdom, righteousness, sanctification, and redemption, and all things
in Christ: it is easy with Christ to supply all your needs, and to give you
all-sufficiency in all things, 2 Cor. 9:8. O what a well-furnished table is the
Lord's table, when the Lord himself is presented upon it! There is an
overflowing ocean of all good in Christ for sinners, infinitely exceeding all
our sins and all our needs; it is unbelief that doth diminish and limit the
fulness of Christ; it reveals a multitude of sins and deficiencies, but it
conceals and overlooks the treasure of grace and fulness of all things, that
are in Christ. But passing other inferences, at present,
6. Hence see the
duty of all poor and needy sinners, and where they ought to go for supply, and
for a share of all things they need and what a broad foundation for faith is
here. God in Christ is the fountain of living waters. God the Father hath all
things but how we come at them? Why, says Christ, come to me: for they are all
mine; mine to give out, mine to distribute among poor needy sinners. Here is
enough both to excite and direct your faith. (1.) To move and excite faith. O
may the Spirit come for this end. See that whatever you can object here is
answered. (a.) Do you think with yourself, Ah! I am universally destitute; I
have nothing? Well, but here is all things; and they are all mine, says Christ;
therefore come to me. But, (b.) Do you think that God is displeased with you,
because of your sin; and that the Father of Christ hath no favour for you? Nay,
but the fulness here exhibited, is the fulness of God the Father; even ALL the
things that the Father hath. But, (c.) Do you think, O the Father is far away
from me! How can I have all things that the Father hath? It is answered, They
are all laid up in the hands of a near friend and kinsman; they are all mine,
says Christ, for your use. But, (d.) Do you think, Alas! I hear of these
glorious things, but I do not see them; I am blind and in the dark, so as I
cannot see any of these all things that Christ and his Father hath? Well, but
says Christ; My Spirit is at hand to receive of mine, and shew it unto you: and
thus to glorify me: he would not glorify me, if he did not shew it unto you.
But now, in so far as he is shewing it to you, he is glorifying me, by making
me appear glorious to you, more glorious than all the mountains of prey. The
Spirit shews this glory of Christ just in this glass of the word, 2 Cor. 3:18.
And if he be shewing it to you, surely you must be moved to believe with
application, that when Christ hath so much, you shall not lack; and that he
hath enough to spare unto you. Is it possible to believe his immense fulness,
and that he hath all things, and yet hath nothing to spare for you? Nay, let
faith say it is for me, for me: "He received gifts for men, even for the
rebellious."
O sirs, as the fulness of the Godhead is in him; so, if there
were ten thousand millions of worlds, Christ could not be pinched to supply all
their needs. Here is the well of life; but who knows how deep it is to the
bottom? The due consideration of this might provoke all the world to come and
draw water out of this well of salvation with joy, this fountain opened for
you. (2.) Here is enough to direct your faith, in and by the same topics that
are here before you in the text, (a.) Remember where all things are to be had;
and that therefore, if you would believe, you must remember, that faith to
believe in the Son of God is to be had where all other things are. Faith is the
gift of God; and Christ is the Author of faith; therefore, seek not to bring
faith out of your own bowels; for, as faith comes by hearing, so nothing but
the power of God can produce it effectually; that is, by the gospel's coming,
not in word only, but in power, and in the Holy Ghost. This power works
secretly and silently upon the heart in hearing, when, perhaps, the person
little knows that it is the power of God that is dealing with his heart; when
yet, while the Spirit is in the word, shewing the things of Christ, there may
be a heart-beating towards him: a heart-bleeding, a heart-bursting, a
heart-burning towards him: and possibly, the heart that was hard like a rock,
now melting like water before the Lord; yea, under this drawing power of the
Spirit, there may be heart-panting after the Lord, and yet the poor soul,
perhaps, doth not know that the power of God is present.
This faith cometh
not by working or doing, or forcing yourselves up to some strong actings: but
it comes by hearing: the actings of faith come by hearing of the object of
faith presented in the word, and by hearing what the Spirit says of his glory.
Why then do you stand poring over your lack of power to act faith, as if you
were to pull it out of your own breast? You will be nearer to your purpose, if
you pore over the object of faith, wherein all things are. The soul, in
believing, considers not, What can I do, but What can Christ do? Not, What have
I in me, but, what hath Christ in him? It is taken up with nothing but Christ;
and it is the best act of faith that loses itself, and is swallowed up in his
fulness. (b.) The next direction to your faith, is, Let the claim of right that
Christ hath to all things that the Father hath, be your claim. Christ is the
first receiver of all things from the Father; and we can receive nothing but
through his hand. We have no claim to any thing that the Father hath, but in
him whom the Father loveth, and to whom he hath given all things; they must be
his before they can be ours. All is mine first, says Christ, before ever you
can share; and they are mine, that they may be yours: my mediatorial right to
them is on your account: his love falls upon me, that it may descend upon you;
his blessing lights upon me, that it may light on you; his Spirit is given to
me, and put upon me, that it may be put upon you; his fulness dwelleth in me,
that out of my fulness ye may receive, and grace for grace; his promise lights
upon me, that it may be accomplished to you: Psalm 2:9, Rev. 2:27.
Therefore, let your claim of right to any thing the Father hath, be
grounded on my right; for, "All things that the Father hath are mine." He is
your God, because he is my God; and your Father, because he is my Father; he is
yours, because he is mine; and all things the Father hath are yours, because
they are mine; all things are yours: for ye are Christ's and Christ is God's.
God's kindness toward us is only through Christ, Eph. 2:7. We are blessed with
all spiritual blessings only in Christ, Eph. 1:3; and accepted only in the
Beloved, verse 6. (c.) The third direction to your faith is, O let faith take
the testimony of Christ out of his own mouth concerning his own glory, which is
here wrapped into the very midst of the Father's glory! "All things that the
Father hath are mine," Christ, the Mediator, is the speaker here: and as he
declares, to his Father's praise and honour, that all things he hath for us are
originally the Fathers, even that God, who so loved the world, as to give his
only begotten Son, &c., so he proclaims his own glory that he hath from the
Father: "All things that the Father hath are mine."
We need not commend
Christ to you, as if we could say more than he says himself; there is ten
thousand times more in this very word, than men or angels can tell: therefore,
O hear his commendation out of his own mouth, "All things that the Father hath
are mine." He says, elsewhere, "Come to me, and I will give you rest." Why?
What rest? What happiness? What good things? Even all things that the Father
hath, they are put in my hand to give. Christ himself is here the preacher,
commending himself, and offering himself. O sirs, is there none here hearkening
to him, and saying, O! "It is the voice of my Beloved; behold he cometh,
skipping on the mountains, and leaping on the hills? It is the voice of my
Beloved, saying, Rise, my love, my fair one, and come away; for, lo the winter
is past, the rain is over and gone;" the heavy shower of the Father's wrath for
your sins, hath fallen on my head, and now all the treasures of the Father's
grace and love are put into my hand and will you not come to me? Rise, my love,
my fair one, you shall be fair in my sight, though in yourself a vile monster,
and black like hell, by lying among the pots of sin and guilt; yet, rise at my
call; let your heart rise, let your soul rise: "Rise, my love, my fair one, and
come away: all things are ready, come to the marriage."
If you intend to
come to the marriage supper, come first to the marriage. All things are ready
for you, whatever you lack; pardon, and peace, and grace, and glory, and every
good thing; "All things that the Father hath are mine;" and, "I that speak unto
you am he;" and, "To you, O men, do I call; my voice is to the sons of men. If
any man thirst let him come to me and drink." Come and drink abundantly of all
things that your souls stand in need of: only come to me, and then drink. The
Father hath put the cup of salvation in my hand: come then, and take a large
drink of wisdom, righteousness, sanctification, redemption, and all things that
the eternal God hath; for, "All things that the Father hath are mine." A large
drink of the Spirit is to be had here. See John 7:37. (d.)
The last
direction I offer to your faith is, O! Would you take this testimony of Christ.
Then receive it in the demonstration of the Spirit, who is come to glorify
Christ. Look for the anointing that teaches all things; the Spirit takes and
shews them to you. All the glorious things that are spoken of Christ will be
tasteless, till the spirit give you a taste of them. But, O sirs, have you not
now ground to expect the Spirit, when he that hath all things that the Father
hath, hath said, "He shall come, he shall glorify me, he shall receive of mine,
and shew it unto you;" and again, "He shall receive of mine, and shew it unto
you?" And, O! is he not this day shewing you, that the things of God are the
things of Christ, and the things of Christ the things of God? Yea, so far as he
hath shewn you that all things that the Father hath are Christ's so far hath he
glorified Christ, and made all the glory of God to appear in his face. If you
have heard what Christ says of himself, you have heard what the Spirit says;
and, O! The voice of the dove agrees in one with the voice of Christ. That is
the turtle dove that rests upon Christ; and when the voice of the turtle dove
is heard, it is another argument by which Christ courts his bride: "Rise, my
love, my fair one, and come away; the voice of the turtle is heard in our
land," Song 2:10-13. The voice of the turtle is again heard in Dunfermline; the
Spirit is come to glorify Christ, by making the words of Christ sound in our
ears "All things that the Father hath are mine."
QUEST. How shall I know,
if I have believed what Christ here says, and what the Spirit shews; for, I
think I am yet brutish in my knowledge; I think I know nothing of this
mysterious glory, how all things that the Father hath are his; I think I have
no right notion or understanding herein?
In answer hereto, read and
consider Jer. 26:7, "I will give them an heart to know me, that I am the Lord;
and I will be their God, and they shall be my people: for they shall return to
me with their whole heart." Whence you may see, that the promise is not here of
a head-knowledge, but of heart knowledge; for many learned heads, that have had
very high notions, and lofty speculations, are lying in the bottom of hell:
but, though you have not a head to know, yet have you got a heart to know the
Lord; a heart desire to know him, such is many learned rabbis never had. And,
though you cannot boast of knowing what a Lord he is (for his glory is
infinitely great above the language of men and angels;) yet have you got a
heart to know that he is the Lord? Not what he is, but that he is the Lord of
lords, and King of kings; that he is such a Lord as commands your heart, and is
drawing your heart to him, and away from all your lusts and idols, so as you
are returning to him with the whole heart? Then he is so far enlightening your
minds in the knowledge of his glory, in having all things that the Father hath
is to he giving you what is vastly better than a head to know, even a heart to
know him that he is the Lord, a heart-burning desire to know him. Yea, says he,
I give you a heart to know me, that I am the Lord, that I am thy Lord;
therefore worship thou me; for, "All things that the Father hath are mine;" all
his power and glory, dominion, and authority is mine; and all his treasures and
unsearchable riches are mine; and now that thou hast got a heart to know me,
thou art mine too. I have given thee a heart to know me, to love, and fear, and
adore me; you never had such a heart by nature; it was a heart full of enmity
against me, and my Father too; but yet my Father had a heart toward thee, a
heart-love to thee; and as all things that he hath are mine; so his heart-love
is mine, and he gave it to me, that I might give it to you, and declare it by
my Spirit; and I open his heart to thee in his own words, "I have loved thee,
with an everlasting love, and with loving-kindness have I drawn thee."
Tell
me, soul, Dost thou now believe? And in a way of believing, welcome the
Father's Sent, saying, "Blessed is he that cometh in the name of the Lord;" and
that cometh loaded with all spiritual blessings; yet with all things that the
Father hath? And dost thou welcome the Comforter, that is sent to glorify
Christ, by taking of his things and shewing them to you and making the light of
the knowledge of the glory of God shine into your hearts? Then surely our
glorious Lord is welcoming you to his table, saying, "Rise my love, my fair
one, and come away." Whatever be your needs, my Father hath let me lack for
nothing. Do you need life or light, or strength, or pardon, or grace? Let all
your necessities be upon me; for, "All things that the Father hath are mine."
Part of the Discourse at Fencing the Tables
We are now to
set about the work of commemorating the love of Christ in giving himself a
sacrifice to satisfy justice for our sins; and to remember the love of God in
Christ, in whom is treasured up all things that the Father hath to dispense to
poor sinners. Here is a feast of fat things to us; but, though it be presented
on the gospel-table to all sinners that hear the gospel, yet it is presented on
the communion-table, only to believers and friends, who alone are capable of
communion with him in all these things which the, Father hath intrusted him
with.
Therefore, I must debar enemies, who evidence themselves to be so, by
their continuing to be impenitent breakers of God's commands, &c. But, on
the other hand, I do, in the same name and authority, invite to the table of
the Lord, all believers, and lovers of our Lord Jesus Christ, even though they
have been formerly of the black catalogue I have mentioned; if, upon a view of
the glory of Christ, they are brought to abhor themselves, and repent in dust
and ashes. All who are brought to believe, that all things the Father hath are
Christ's and to be joyfully content that they should be humbled to nothing, and
that Christ should be all things to them; and particularly, as made of God to
them, wisdom, righteousness, sanctification, and redemption. Are you taking
with your name, folly, and guilt, and sin, and misery; and yet would willingly
give Christ the honour of his name, as made of God to you these opposite
remedies, viz., wisdom, and righteousness, and sanctification, and redemption?
Are you taking with your vile name, saying, "Truth, Lord, I am a dog;" yet,
with the dogs, wanting to eat of the crumbs that fall from the Master's table?
Are you taking with your name, Nothing Nothing? Saying, I am nothing but sin, I
have nothing but sin, I can do nothing but sin, I deserve nothing but hell and
wrath; and yet for all this my heart leaps within me for joy, to think, of
Christ's being all things to me, and having all things that the Father hath?
Are you content to be nothing, that Christ may be all things to you? And to be
worse than nothing, that Christ may be better than all things to you? Is that
the frame of soul you are in, or have been in this day? Then, O come to his
table, and share of all things that he hath. Have you got the faith of this
glorious truth that proceeded out of the mouth of Christ, "All things that the
Father hath are mine?"
And have you therein seen his glory? If so, then,
1. You have seen the glory of Christ, as the glory of the only begotten of
the Father, full of grace and truth. And hence,
2. You have seen Christ's
treasure to be very great and extensive; no less than all things that can
render you happy for ever.
3. You have seen the store and treasure he hath,
to be divine and excellent things; to be the things of God the Father.
4.
You have seen Christ's interest and the Father's twisted together; and hence
have seen the things of Christ to be the things of God; and the things of God
to be the things of Christ; the blood of Christ to be the blood of God: the
righteousness of Christ to be the righteousness of God, the words of Christ to
be the words of God; and the fullness of Christ to be the fulness of God.
5. You have seen that though you have nothing, yet he hath enough to spare
for you; that in your Father's house there is bread enough and to spare. If you
thought there was nothing to spare for you, it would flow from this unbelieving
thought that there is not bread enough, fulness enough in Christ; for, if you
believe there is bread enough in him then you will believe there is to spare
also; and hence, have you not seen that your present, chief, and only good lies
here? And do you boast of this as enough, and glory in Christ; for, "In him
shall all the seed of Israel be justified, and shall glory."
6. Do you
value and highly prize the Anointing that teacheth all things; and highly prize
the Spirit's work in glorifying Christ by taking of his and shewing it to you?
And are you glad of every glance of his glory that the Spririt gives you in the
word of grace; and in so far is he gives you a heart to know him, a heart's
desire after him, and a heart's delight in him? O have you got some glance of a
glorious Trinity in this text; and of the joint concern each person thereof
hath according to the distinct economy of the glorious Three-one God, in
carrying on this work of redemption avid salvation? And are you well-pleased
with this scheme as most honouable to God, and profitable to you? Hath any
thing like this been formerly or presently your heart-ravishing exercise? Then,
O man, woman, thou art greatly beloved; Christ is here himself inviting you to
his table, and saying, "Rise, my love, my fair one, and come away," resting on
me for all things for, "All things that the Father hath are mine."
The Discourse at the Service of the First Table
Now, believer, you are
set down to a feast of fat things, a feast of great and glorious things. The
Master of the feast, who is the matter of it, is saying, "All things that the
Father hath are mine;" and they are mine for you; all my Father's; treasures
are mine; and all my treasures are for you; and I am sent of the Father to give
all to you, to give his love to you which he gave to me: see John 17:23, 26. I
am sent with the word of salvation to you; and am sent with the cup of
salvation, and the bread of life to you. "Our Lord Jesus Christ, the same night
wherein he was betrayed, took bread," &c. O my friends, remember that as
all things that God hath are Christ's, so all things that Christ hath are
God's. This bread here sacramentally representing the broken body of Christ, is
the bread of God; 1 John 3:16. "Hereby perceive we the love of God, because he
laid down his life for us," that sin and guilt being expiated, and justice
being satisfied, a opportunity might be made for all things that the Father had
to communicate unto you. "After the same manner also, after supper, he took the
cup," &c.
Now, all things that God the Father hath all the fruits of
the love of God in Christ, are in this cup of blessings. You are now getting
the seal of the covenant of promise, and you may be sure that the covenant is
well ordered in all things, seeing that all things the Father hath are his, and
committed to his management; therefore, all things, however heavy and trying,
shall be well ordered. All the children shall have this to say in the issue of
all their troubles, that "He hath done all things well." It is unbelief that
says O! This and that is an ill-ordered providence, an ill-ordered trial. Tarry
a little, till faith look up and see that Christ hath the management of it, and
you will see therein infinite wisdom and holiness, truth and faithfulness.
And in the faith of all being in Christ's hand, by the Father's
appointment, you will have ground to say, O well ordered temptation, that hath
thus tended to humble me; well ordered tribulation, that made me seek and take
rest in God only as my hiding place; well ordered oppression that I met with,
which, through grace, made me to run to him who is a refuge for the oppressed;
well ordered chastisement, that hath sent me to my heavenly Father; well
ordered losses and crosses, that have contributed to win my heart, and made
Christ precious to me; well ordered desertion, that embittered sin to me, which
separated between God and my soul, and made God's presence more precious to me
than ever; well ordered victory, that sin and Satan got over me, that tended to
fill my soul with holy revenge against sin; and made me set the power of heaven
against the power of hell, and the power of Christ against the power of sin;
well ordered disappointment I met with at such a time, that made me know that
God is a sovereign to be waited on, and not limited to my time; well ordered
calumny and reproach cast upon my name, that made me to seek to have my name
perfumed with the savour of Christ's name, which is as ointment poured forth,
and made me see how I was honoured to have some conformity to Christ who was
most innocent, yet most reproached; and even to glory in the cross of Christ,
and reckon the reproach of Christ greater riches than all the treasures of
Egypt; for I have found, that when I have been reproached for the name of
Christ, the Spirit of God and of glory hath rested on me; O well ordered
providence, that hath dried up the streams of creature comforts, and worldly
enjoyments, that I might betake myself to the fountain of consolation;
well-ordered dispensation, that friends and brethren turned their backs upon
me; for, "When all men forsook me, the Lord stood with me, and strengthened
me;" and, "I was not alone, for the Father was with me;"
O well ordered
weakness and fainting, under such and such a shaking and sinking providence,
that made me run to that name of the Lord as a strong tower, the God who gives
power to the faint, and to them that have no might he increaseth strength; for,
"The Creator of the ends of the earth fainteth not, neither is weary; there is
no searching of his understanding." The covenant being well ordered in all
things, makes even the greatest extremity to be well ordered, for making the
Lord's appearing at such a time to be the more wonderful and welcome; and all
because Christ hath all things that the Father hath and the ordering of all
providences, and will make all work together for good to them that love him.
You may be sure that all things that God hath promised will be accomplished;
for, "The promises are all Yea and Amen in Christ." You may be sure that all
things whatsoever you ask believingly, you shall receive, John 14:13, 14, and
chap. 16:23.
Here is a never failing fountain of joy and comfort to you,
though all things else should fail you; though flesh and heart should fail you;
though the good frame you have should fail you; though ministers and people
should fall you, yet God will fail you never; for, "He will be the strength of
your heart, and your portion for ever." All things that you have, and that
creatures have, may fail, because all flesh is grass; but the all things that
the Father hath cannot fail you, because Christ is possessed of them; he has
said, they are all mine.
The Discourse after the Solemn Work was
Ended
Now, O believer, improve the doctrine delivered out of Christ's
mouth, saying, "All things that the Father hath are mine;" and therein see the
new covenant and the superiority of the second Adam to the first; we have all
things in the second Adam to greater advantage than ever we could have had, if
the stock had remained in the hands of the first Adam. Why, we have all things
in Christ.
1. More gloriously, he being the glorious God, the brightness of
the Father's glory: hence the new covenant ministration is said to exceed in
glory, 2 Cor. 3:9, and the gospel is called the glorious gospel; because
therein the glory of God shines more brightly than ever it did under the law,
or could have done in the first covenant.
2. In Christ we have all things
more abundantly, John 10:10. "He came to give life, and to give it more
abundantly;" he came to give grace, and to give it more abundantly; he came to
give glory, and to give it more abundantly; he came to give obedience to the
law more abundantly, even to magnify the law; to give satisfaction to justice
more abundantly; to give satisfaction to all the attributes of God more
abundantly than could have been done any other way.
3. In Christ we have
all things more safely, all the stock being so well secured in his hand; the
bonds of provision being all sealed with his blood; for, all the promises of
God are so many bonds and obligations faith hath to rely upon; they are all Yea
and Amen in Christ Jesus to the glory of God, 2 Cor. 1:20.
4. In Christ we
have all things more comfortably. This is the comfort as well as the honour of
all the saints, that now their store is lodged in the hand of the Father's
Beloved, and their Beloved; in whom God is well pleased, and they are well
pleased; and that their supply runs in such a sweet channel; for, thus "We
enjoy God, through Jesus Christ, by whom we have received the atonement," Rom.
5:11.
5. In Christ we have all things more wonderfully, to the surprise and
admiration of men and angels. Christ's name is wonderful to all the rational
world, that are enlightened in the knowledge of him; "Great is the mystery of
godliness." Angels desire to look into it; and new scenes of wonder will open
out of this contrivance of infinite wisdom to all eternity.
6. In Christ we
have all things more durably; I have said, Mercy shall be built up for ever,"
Psalm 89:2. The covenant of grace and mercy is an everlasting covenant; it
stands fast in Christ. The covenant of works was properly betwixt God and man,
like a bridge over a river, the one end built with firm stone, the other of
fading clay, and so the weak end fell down; and there is no passing to heaven
by any such bridge: by any such covenant:
Such is the Arminian's covenant,
that makes God's will one end of it, and man's free will another; but no wonder
that the weak end fall down, and there be no passage that way. But the covenant
of grace is better ordered, and better built; it is made betwixt God and
Christ, two divine and everlasting persons; therefore, "Mercy shall be built up
for ever." If it be asked, What is our part of the covenant? Indeed we make no
part of the bridge at all; we are only called by faith to pass along by this
bridge; this faith is properly no part of the bridge itself, but a taking the
bridge, when, in a day of power, we are persuaded to take it; that is, to
embrace Christ and receive him, and then to walk in him; and so to walk along
the bridge till we come to heaven, and thus to live a life of faith and gospel
obedience.
7. In Christ we have all things more freely. As the new covenant
bridge is firm, so it is free to all passengers. At some bridges there is money
to pay before you be allowed to pass; but there is none here; whosoever will,
may come and pass. But the old covenant bridge is still the old price; it
requires more money of personal obedience, to the law than you are able to give
it; whereas the new covenant bridge is such a free passage that it requires
less money than you are willing to give, Isaiah, 55:1,2,3, till God, by a work
of humiliation let you see your empty purse, and make you willing to be saved
by free grace, and content to be obliged to Christ for all things and that
because all things that the Father hath are his. You that have a full purse,
and are rich and increased in goods, and stand in need of nothing, valuing
yourselves upon your good hearts, your good duties, your good endeavours and
meanings, your privileges, performances, and attainments, you mistake if you
expect passage for your money by the old bridge of the covenant of works; know,
that you and your money will perish; that bridge will fail you; for "By the
deeds of the law no flesh can be justified, All your righteousness are as
filthy rags;" you will fall into the gulf of wrath. But, for you that are poor,
miserable, wretched, blind, and naked, having no money, no grace, no good
qualifications that you can see, which indeed is the case with all, though all
have not their eyes open to see it; here is a good passage to you, free
passage; and the poorer you come, the welcomer. As Christ hath laid himself
like a bridge over the gulf of God's wrath and terrible justice, over which we
may pass to the enjoyment of God; so, he hath all things provided for the
poorest passenger. Christ is the way to the Father; and there is no fear of
lack of provision for them that take this way; for, "All things that the Father
hath are his."
8. In Christ we have all things more honourably; and this is
the honour of all the saints, that Christ is their all; and that of God they
are in Christ Jesus, who of God also is made unto them, wisdom, and
righteousness, and sanctification, and redemption, and all things. Here is
divine plenty and variety; for, in him, as a Prophet, they have all things
necessary for their instruction and illumination; in him, is a Priest, they
have all things necessary for their justification; in him as a King, all things
needful for their sanctification; in him, as a Physician, they have all things
needful for their healing; in him, as a Surety, they have all things necessary
for paying their debt in him, as a Treasurer, all things necessary for
supplying their needs; in him, is a Counsellor, all things necessary for their
direction in him, is a Commander, all things necessary for their protection in
him, as in everlasting Father, all things necessary for their everlasting
provision. Here, indeed, is royal provision, and honourable accommodations.
Nothing is wanting where all things are; and surely, if you be a gospel
believer, who are a hearer of these glad tidings, you will not be standing on
dishonourable terms with God. It were dishonourable to a great man to offer
money for a free feast, to which he invites his guests; how dishonourable to
the great God is it to stand upon terms and conditions with him? He stands upon
no terms with us who have nothing, when he invites us to come and share of all
things freely. God stood upon terms with the Surety, Jesus Christ; terms
honourable to law and justice, viz., perfect obedience and complete
satisfaction; but now Christ having fulfilled these terms, to the honour of law
and justice, therefore God stands now upon no terms with the sinner, but allows
him to come freely to him to whom he that given all things. This is, indeed, an
honourable way; more honour comes to God this way than any other, and more to
the poor soul that comes to live upon this glorious and honourable steward,
that saith, "All things that the Father hath are mine." Again, hence let all
believers learn to lay all things they need over against the all things that
Christ hath; when you think on your guiltiness, look to Christ's righteousness,
and lay this over against that; when you apprehend your weakness, then
apprehend Christ's strength, and lay this over against that; when you consider
your emptiness, consider Christ's fulness, and lay this over against that.
Study Christ and your condition together; for, if you study your condition
without studying Christ, then you will be full of despair and discouragement;
and if you study Christ, without studying your condition, then you will be
filled with pride and presumption. If you be ignorant, think upon Christ as a
Prophet; if guilty, now think upon Christ as a Priest; if enslaved, now study
him as a King; Christ hath titles suited to your condition; therefore lay his
titles and your condition together.
It is remarkable that all the epistles
to the seven churches of Asia begin with some title of Christ suited to the
condition of that church; for example, his title to the church of Smyrna, Rev.
2:8, is, "The first and the last, that was dead and is alive;" why so? Because
they were to suffer hard things, and were called to be faithful unto death, and
so on; he shews that he hath titles suited to every case. Thus, set you his
names and titles that suit your condition, just over against it, and assure
Yourselves that Christ will make good his titles that he is clothed with; if
the title be, "The Lord is my shepherd," then I may assure myself, "I shall not
want," Psalm 23:1.
Thus do you; when you find distress among the saints,
then remember his title, "The King of Saints;" when there is a disorder among
the nations, remember his title, "The King of nations;" when you find darkness
overspreading your souls, remember his title, "I am the Light of the world;"
when you find death and deadness taking place, remember his title, "I am the
resurrection and the life;" when you are reproached, troubled, and oppressed,
remember his title that he is a "Refuge in time of trouble, a present help."
Know that as Christ and the promise is yours, in the gospel-offer and
publication, to be believed in, and rested upon; so, Christ is so far yours in
possession, as you through grace improve him, and rest upon him; and the
promise is so far yours in possession, as you improve it, and rest upon it.
Thus you may be possessed of all things. Again, hence learn how groundless the
complaints of believers are when they complain of things they lack. Whatever
you lack, yet still look to him, and you will see you lack nothing. Do you say,
Alas! I lack such and such a near relation? Why, do you complain as long as you
have such a relation as Christ living? Will you say, I miss a dear child? Is he
not better to you than ten children? Do you want a father as long as your
everlasting Father remains? Yea, here is comfort enough even in the case of
parting with all things in the world; you may say joyfully, Farewell passing
shadows and empty nothings, and welcome Jesus who hath all things that the
Father hath, and who invites me to the everlasting enjoyment thereof. Let no
extreme difficulty discourage you, and make you think, Oh! it is impossible
relief can now come; What? Are not all things possible to him that hath all
things in his hand? Yea, "All things are possible to him that believeth;" and
it is possible for you to do all things through Christ strengthening you, even
to overleap the highest walls, to break bows of steel in pieces, and wade
through the deepest fords in your way. "What ailed thee, O sea! that thou
fleddest? and thou Jordan, that thou wast driven back? Tremble thou earth at
the presence of the Lord, at the presence of the God of Jacob."
O believer!
Let him that hath all things the Father hath be all things to you; let him be
the all of your knowledge, saying with Paul, "I desire to know nothing but
Christ, and him crucified;" what, Paul, was you not acquaint with the heathen
poets, and all the learning of your age? True; but I count all dung for the
excellency of the knowledge of Christ; in knowing him I know all things. Let
Christ be the all of your desire, saying, "Whom have I in heaven but thee? and
there is none on earth that I desire beside thee, Psalm 73:25. One thing have I
desired of the Lord, that will I seek after, that I may dwell in the house of
the Lord all the days of my life, to behold the beauty of the Lord, and to
enquire in his temple," Psalm 27:4. This is my salvation and all my desire. Let
him be the all of your love and delight; let him be the all of your esteem, the
all of your joy, the all of your glory, the all of your life, and the all of
your trust and confidence.
Again, O believer, hold your claim to all things
only in him who hath "All things that the Father hath;" and reckon yourself
sure of nothing but what you have in him. What claim have you to the promises,
but in him in whom they are all, Yea, and Amen? What claim to pardon of sin,
but only in his blood? What claim have you to a comfortable life, but in him
who is the Consolation of Israel? What claim to a happy death, but in him who
hath the keys of hell and of death? What claim to a blessed resurrection, but
in him who is the resurrection and the life, and is risen as the first fruits
of them that sleep? what claim to everlasting life, but in him who is the true
God and eternal life. "The gift of God is eternal life, through Jesus Christ
our Lord." What claim have you to God as your God and Father, but in him who
says, "I ascend to my Father, and your Father; to my God, and your God?" As a
sound believer will hold his claim to all things only in Christ; so, he will
reckon himself sure of nothing but what lip, hath in Christ. What you have in
the world you are not sure of for a day nor a moment; what you have in your own
hand may quickly be lost, whether they are temporal or spiritual enjoyments;
flesh, and heart, and frames, and comforts, and all may fail you; but of all
things you have in Christ, you may well reckon yourself sure; they are as safe
in his hand as in his Father's, for he and his Father are one, John
10:28,29,30.
The great promise of the new covenant is, "I will be thy God;"
this promise comprehends all things that God hath to give, and all things we
need to make us happy for time and eternity. But if the question be, How shall
this promise be made good to us? We are to remember that this new covenant
promise is made first to Christ, the seed of the woman, spoken of in Gen. 3:15,
and who is called the seed of Abraham, Gen. 22:18, "In thy seed shall all the
families of the earth be blessed;" this is distinctly explained of Christ, Gal.
3:16, "Now to Abraham and to his seed were the promises made. He says not, And
to seeds, as of many, but as of one, and to thy seed, that is Christ." Now, the
promises being all made to Christ primarily, this promise, "I will be thy God,"
lights first upon him as Mediator, and he claims it, according as it is said,
Psalm 89:26, "Thou art my Father; he shall cry, thou art my God alone;" he
claimed it when hanging upon the cross, with an "ELI, ELI, My God, my God;" he
claimed it when mounting "I ascend to my Father, and your Father; to my God,
the throne, and your God."
It is therefore evident how God becomes our God,
according to that promise, "I will be thy God;" we are to look upon it as a
promise made first to Christ. our glorious Mediator and exalted Head; if it did
not go to him first, it could not belong to us; God and all things that he hath
are his; and in him, God and all things that he hath come to be ours, who
believe in him; and who believe so as to receive his testimony that he gives of
himself, saying, "All things that the Father hath are mine."
But if the
next question be, How are all things that Christ hath made ours?
We answer,
By manifestation and communication, as the context shews; "All things that the
Father hath are mine;" that is, either,
1. Mine to give you a sight of them
by manifestation; or,
2. Mine to give you a share of them by communication;
or,
3. Mine to give you both a sight and share by manifesting and
communicating them. "For this end the Spirit shall be sent to glorify me, by
receiving of mine and shewing it to you." Hence see reason to hearken to
Christ's voice, when he comes to open and reveal the Father's treasures, and
dispense them to us. The Father hath said of him, "This is my beloved Son, in
whom I am well pleased, hear ye him;" why then, let us hear what he says; and,
1. What says he of his Father? namely, That the Father hath all things;
yea, but what is that to us? The Father is not our Redeemer; he did not take on
our nature; he did not become our kinsman. Well, but
2. What says he of
HIMSELF? "All things that the Father hath are mine;" and therefore you have a
concern in them, a relation to them, and a right to claim them as your own; in
him whom the Father hath given to be a covenant of the people, the light of the
Gentiles, and to be wisdom, righteousness, sanctification, and redemption; a
Prophet, Priest, King, and all to you. Our Lord speaks here of all things the
Father hath as his, not essentially, by nature, as he is God; for thus he and
his Father are one; but economically, by office, as he is Mediator; for thus,
he is the Father's Servant and Commissioner, to come and reveal and dispense
all his treasures that he hath to give out to us, and that we as creatures are
capable of receiving and enjoying; more particularly when he says, "All things
that the Father hath are mine." (1.) He says the Father himself is mine; he is
my Father, and my God; and this I came to tell you, that in me you may see him
to be your Father, and your God, and hear him saying, as Jer. 3:43 "Wilt thou
not from this time cry unto me, My Father?" It is in Christ that he issues out
that first command, "Thou shalt have no other God before me;" but know and
acknowledge him to be the Lord your God and Redeemer.
Thus, by the hand of
Christ, God reveals and manifests himself to us as our God and Father; this
includes all things else that can be said; all things he hath are mine, because
he himself is mine; and this uncovering opens your right to him as your God and
Father too, because of your right to me; and you have such a right to me by
virtue of my being the Father's gift to you, that you must claim me as your
own; "God so loved the world, that he gave his only begotten Son, that
whosoever believed on him, might not perish, but have everlasting life. My
Father gives you the true bread," to be used as your own; and if you reject it,
you reject your own mercy, as the Jews did, of whom it is said, "He came to his
own, and his own received him not;" and in rejecting him, they reject the
Father, and all things that Christ and his Father had to give unto them; when
Christ says, the Father himself is my God and Father, then he reveals and
dispenses to us the claim we have to the Father as our God and Father; he is
mine, and therefore yours who receive me; "All things are yours, whether Paul,
or Apollos, or Cephas, or life, or death, or things present, or things to come,
all are yours, and ye are Christ's, and Christ is God's," 1 Cor. 3:22,23.
But, (2.) And more particularly, as the Father is mine, so, "All things
that the Father hath are mine;" and here is also a field to travel through,
which to all eternity we can never come to the end of. Besides what I have
formerly offered, there are some particulars I would mention, which we may
gather from the word. What then are the particular things the Father hath,
which Christ speaks of, saying, They are mine to reveal and dispense to the
children of men? The sum of them is, The Father's mind is mine to reveal and
disclose unto you; and, indeed, God's mind is himself, and when his mind is
told he himself is declared, see John 1:182 "No man hath seen God at any time,
the only begotten Son which is in the bosom of the Father, he hath declared
him." The Father's mind is his bosom, and Christ was and for ever is in the
Father's bosom, and he hath declared him; not only as a Prophet declaring the
mind of God, but as the heavens declare the glory of God; Christ is not only a
great Prophet to teach, but a bright Heaven to declare the Father's mind; for
he is the brightness of the Father's glory, and the express image of his
person. When therefore he says, "All things that the Father hath are mine, he
says, the Father's mind is mine to reveal and dispense to you.
QUEST. What
are the special things in the Father's mind, that are in Christ's commission
also, to reveal and dispense? ANSW. Many things of this sort doth Christ
declare in this sermon to his disciples, from chap. 14 to the end of this
chapter. I will name five or six.
1. It was the Father's mind that Christ
should tell us of a resting-place from heart trouble, even in this world; and
that this resting-place is not an absolute God, but a God in Christ. John 14:1,
"Let not your heart be troubled, ye believe in God, believe also in me;" and
that thus and thus only, you will get rest to your hearts, in God even by me;
for, "No man cometh to the Father but by me." It was my Father's mind, that I
should come and bring you to God; for, as it is said, 1 Pet. 3:18, "Christ also
has once suffered for sins, the just for the unjust, that he might bring us to
God;" Rev. 5:9, "Thou wast slain, and hast redeemed us to God by thy blood; Let
not your heart be troubled, then, ye believe in God, believe also in me, whom
God hath set forth to be a propitiation;" and in whom God hath found rest and
satisfaction to his justice, that ye may rest safe where God rests, even in me.
2. It was the Father's mind that Christ should tell us of a resting-place
in the world to come, after all our troubles in this world are at an end;
therefore he says, John 14:2,3, "In my Father's house are many mansions; if it
were not so, I would have told you; I go to prepare a place for you; and if I
go and prepare a place for you, I will come again, and receive you unto myself,
that where I am, there ye may be also." It was the Father's mind that Christ
had to reveal and dispense to us, to shew us how we might enter into rest here,
from all heart trouble; for, "He that believeth hath entered into his rest;"
and to shew us what a blessed rest remains for the people of God at the end of
time. It was the Father's mind that Christ should tell of his Father's house,
which was to be their everlasting home; and that their everlasting rest was to
be with him and his Father there.
3. It was the Father's mind that Christ
should come and tell us we were to have the Father's ear whenever we should
apply to the throne of grace; "And whatsoever ye shall ask in my name, that I
will do, that the Father may be glorified in the Son. If ye shall ask any thing
in my name, I will do it," John 14:13,14. It says, we should never lack errands
to come to God withal, but yet come when we would in the name of Christ, we
should have his ear open to our suits, as the hearer of prayer, and the
answerer of requests.
4. It was the Father's mind that Christ should tell
us of the blessed Comforter, John 14; his name and abode with us, ver.
16,17,18; his attendants, namely, the Father and the Son, verse 23; his
offices, ver. 26, 15:26, 16:8,9,10,14, 15; all shewing how he was to confirm
and comfort them. Again, among the mysteries of the Father's mind,
5. It
was the Father's mind that Christ should come and shew his disciples the proper
and needful purgatory he designed to bring them through; not the anti-christian
purgatory, after this life; for there is no word of this in the sacred oracles;
but the Christian purgatory is three-fold; the
first is, the bloody
purgatory of the blood of Christ, that cleanseth from all sin.
The second
is, the fiery purgatory of the Spirit of Christ, and his operations, compared
to fire.
The third is, the crying and pruning purgatory of the cross.
All these, but especially the last, seem to be spoke of by our Lord here,
John 15:2, "Every branch in me that beareth not fruit he taketh away; and every
branch that beareth fruit, he purgeth it, that it may bring forth more fruit."
There are two things in this world that he makes use of for trying, purging,
and purifying his disciples; and it is part of his Father's mind to tell them
of this; there is,
1. The world's hatred, John 15:18, 19, "If the world
hate you, ye know that it hated me before it hated you. If ye were of the
world, the world would love his own; but because ye are not of the world, but I
have chosen you out of the world, therefore the world hateth you."
2. The
world's rage, John 16:2, They shall put you out of the synagogues; yea, the
time cometh, that whosoever killeth you will think he doth God service, &c.
It was his mind to tell them the worst as well as the best. 6. It was the
Father's mind that Christ should come and publish the Father's peace, and his
peace to them amidst all their tribulations, see and compare John 14:27 with
16:33. It is another sort of peace than that of the world, which is a sinful
and carnal peace, whereas this is holy; that is a crazy, brittle peace, whereas
this is abiding; that, an outward peace from outward things; this, from inward
and spiritual things; that, outward objectively; this, inward subjectively,
solid heart peace, Phil. 4:7, the peace of God; that a peace that is soon off,
indeed; but this, like that in Psalm 119:165, "Great peace have they that love
thy law, and nothing shall offend them." Lovers of the truth are least liable
to offence; many take offence where none is given; thus Christ himself was a
stone of stumbling, and rock of offence; he was to the Jews a stumbling-block;
they were offended at his person and doctrine; "Because I said, except you eat
my flesh, and drink my blood, you cannot have life, &c. Doth this offend
you?" When men are offended at the word of God, it argues little love to the
word; for, "Great peace have they that love thy word, and nothing shall offend
them." This divine peace is the part of the mind of God that Christ hath to
reveal to his disciples. God is the God of peace; and all things that God hath,
Christ hath to give; therefore says, "My peace I leave to you: in me ye shall
have peace."
I shall only add a word in general to all. Let none go away
from this occasion, complaining, and saying, There was nothing to spare for
them; for, behold, before you go, I will give you something that is worth a
thousand worlds, and that is an offer of Christ, and all things in him that can
make your soul happy for ever, even all the unsearchable riches of Christ; he
is courting you, and commending himself to you, in these words, "All things
that the Father hath are mine:" there is therefore nothing to hinder your
matching and marrying with the Son of God; "All things are ready, come to the
marriage, Matt. 22:4. The Father loveth the Son, and hath given all things to
him," and hath made him wisdom, righteousness, sanctification, redemption, and
all things for your use, that you may receive and welcome him: he lacks
nothing, for he hath all things ready: and if you say, you are not ready, for
you lack all things; you lack faith, repentance love, and every grace; your
lack is no excuse, but a reason why you must come to him for all things you
lack; you will never share of them nor find them, but where they are; if you
come not to him, you must lack for ever, and live and die cursed in the lack of
all things. O may your ears be opened to hear the voice of Christ, saying,
"Come to me: whosoever will let him come, and take the waters of life freely:"
that is, of all good things that I have to give; for, "All things that the
Father hath are mine."
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