The Fountain of Life
The Fountain of Life opened up: or, a display
of Christ in his essential and mediatorial glory
by John Flavel
Christ's Humiliation unto Death,
in his first preparative Act for it
"And now I am no more in the world, but these are in the
world, and I come to you. Holy Father, keep through your own name those whom
you have given me, that they may be one, as we are." John 17:11
We now come to the last and lowest step of Christ's
humiliation, which was in his submitting to death, even the death of the
cross. Out of this death of Christ the life of our soul springs up; and in
this blood of the cross, all our mercies swim to us. The blood of Christ
runs deep to some eyes; the judicious believer sees multitudes, multitudes
of inestimable blessings in it. By this crimson fountain I resolve to sit
down; and concerning the death of Christ, I shall take distinctly into
consideration the preparations made for it; the nature and quality of it;
the deportment and carriage of dying Jesus; the funeral solemnities with
which he was buried; and lastly, the blessed designs and glorious ends of
his death.
The preparatives for his death were six;. Three on his
own part, and three more by his enemies. The preparations made by himself
for it, were the solemn recommendation of his friends to his Father; the
institution of a commemorative sign, to perpetuate and refresh the memory of
his death in the hearts of his people, until he come again. And his pouring
out his soul to God, by prayer in the garden; which was the posture he chose
to be found in, when they should apprehend him.
This scripture contains the first preparative of Christ
for death, whereby he sets his house in order, prays for his people, and
blesses them before he dies. The love of Christ was ever tender and strong
to his people; but the greatest manifestation of it was at parting. And this
he manifested two ways especially; namely, in leaving singular supports, and
grounds of comfort with them in his last heavenly sermon, in chapter 14, 15,
16, and in pouring out his soul most affectionately to the Father for them
in this heavenly prayer, chapter 17. In this prayer he gives them a
specimen, or sample, of that his glorious intercession-work, which he was
just then going to perform in heaven for them. Here his heart overflowed,
for he was now leaving them, and going to the Father. The last words of a
dying man are remarkable, how much more a dying Savior? I shall not launch
out into that blessed ocean of precious matter contained in this chapter,
but take immediately into consideration the words that I read, wherein I
find a weighty petition, strongly followed and set home with many mighty
arguments.
1. We have here Christ's petition, or request in behalf
of his people, not only those on the place, but all others that then did, or
afterwards should believe on him. And the sum of what he here requests for
them is, that his Father would keep them through his name. Where you have
both the mercy, and the means of attaining it. The mercy is to be kept.
Keeping implies danger, And there is a double danger obviated in this
request; danger in respect of sin, and danger in respect of ruin and
destruction. To both these the people of God lie open in this world.
The means of their preservation from both is the name,
that is the power of God. This name of the Lord is that "strong tower to
which the righteous fly, and are safe," Prov. 18:10. Alas! It is not your
own strength or wisdom that keeps you; but you are kept by the mighty power
of God. This protecting power of God, does not, however, exclude our care
and diligence, but implies it; therefore it is added, "You are kept by the
mighty power of God, through faith, unto salvation," 1 Pet. 1:5. God keeps
his people, and yet they are to keep themselves in the love of God, Jude,
ver. 21. to keep their hearts with all diligence, Prov. 4:23. This is the
sum of the petition
2. The arguments with which he urgeth and presses on this
request, are drawn partly from his own condition, "I am no more in the
world;" that is I am going to die; within a very few hours I shall be
separated from them, in regard of my corporeal presence. Partly from their
condition: "but these are in the world;" that is I must leave them in the
midst of danger; and partly from the joint interest his Father and himself
had in them; "Keep those that you have given me:" with several other most
prevalent pleas, which, in their proper places, shall be anon produced, and
displayed, to illustrate and confirm this precious truth which this
scripture affords us,
DOCTRINE. That the fatherly care, and tender love of
our Lord Jesus Christ, was eminently discovered in that pleading prayer he
poured out for his people at his parting with them.
It pertained to the priest and father of the family to
bless the rest, especially when he was to be separated from them by death.
This was a rite in Israel. When good Jacob was grown old, and the time was
come that he should be gathered to his fathers, then "he blessed Joseph,
Ephraim and Manasseh, saying, God, before whom my fathers Abraham and Isaac
did walk, the God which fed me all my life long unto this day, the angel
which redeemed me from all evil, bless the lads", Gen. 48:15, 16. This was a
Prophetic and patriarchal blessing: not that Jacob could bless as God
blesses; he could speak the words of blessing, but he knew the effect, the
real blessing itself depended upon God. And though he blessed
authoritatively, yet not potestatively; That is, he could as the mouth of
God, pronounce blessings, but could not confer them. Thus he blessed his
children, as his father Isaac had also blessed him before he died, Gen.
28:3. and all these blessings were delivered prayer-wise,
Now when Jesus Christ comes to die, he will bless his
children also, and therein will discover how much dear and tender love he
had for them: "Having loved his own, which were in the world, he loved them
to the end," John 13:1. The last act of Christ in this world, was an act of
blessing, Luke 24:50, 51.
To prepare this point for use, I will here open, First,
The mercies which Christ requested of the Father for them. Secondly, The
arguments used by him to obtain these mercies. Thirdly, Why he thus pleaded
for them when he was to die. Fourthly, and lastly, How all this gives full
evidence of Christ's tender care and love to his people.
First, We will enquire what those mercies and special
favors were, which Christ begged for his people, when he was to die. And, we
find, among others, these five special mercies desired for them, in this
context.
1. The mercy of preservation, both from sin and danger:
so in the text; "Keep, through your own name, those whom you have given me",
which is explained, ver. 15. "I pray not that you should take them out of
the world, but that you should keep them from the evil." We, in ours, and
the saints that are gone, in their respective generations, have reaped the
fruit of this prayer. How else comes it to pass, that our souls are
preserved amidst such a world of temptations, and these assisted and
advantaged by our own corruptions? How is it else, that our persons are not
ruined and destroyed amidst such multitudes of potent and malicious enemies,
that are set on fire of hell? Surely, the preservation of the burning bush,
of the three children amidst the flames; of Daniel in the den of lions; are
not greater wonders, than these our eyes do daily behold. As the fire would
have certainly consumed, and the lions, without doubt, have rent and
devoured, had not God, by the interposition of his own hand, stopped and
hindered the effect; so would the sin that is in us, and the malice that is
in others, quickly ruin our souls and bodies, were it not that the same hand
guards and keeps us every moment. To that hand, into which this prayer of
Christ delivered your souls and bodies, do you owe all your mercies and
salvations, both temporal and spiritual.
2. Another mercy he prays for, is the blessing of union
among themselves. This he joins immediately with the first mercy of
preservation, and prays for it in the same breath, verse 11. "That they may
be one, as we are." And well might he join them together in one breath; for
this union is not only a choice mercy in itself, but a special means of that
preservation he had prayed for before: their union with one another, is a
special means to preserve them all.
3. A third desirable mercy that Christ earnestly prayed
for, was, that his "joy might be fulfilled in them," verse 13. He would
provide for their joy, even when the hour of his greatest sorrow was at
hand; yes, he would not only obtain joy for them, but full joy: "that my joy
might be fulfilled in them." It is as if he had said, O my Father, I am to
leave these dear ones in a world of troubles and perplexities; I know their
hearts will be subject to frequent despondencies; O let me obtain the
cordials of divine joy for them before I go: I would not only have them
live, but live joyfully; provide for fainting hours reviving cordials.
4. And as a continued spring to maintain all the
aforementioned mercies, he prays "they all may be sanctified through the
word of truth, verse 17. That is, more abundantly sanctified than yet they
were, by a deeper radication of gracious habits and principles in their
heart. This is a singular mercy in itself, to have holiness spreading itself
over and through their souls, as the light of the morning. Nothing is in
itself more desirable. And it is also a singular help to their perseverance,
union and spiritual joy, which he had prayed for before, and are all
advanced by their increasing sanctification.
5. And lastly, as the complement and perfection of all
desirable mercies, he prays, "that they may be with him, where he is, to
behold his glory," verse 24. This is the best and ultimate privilege they
are capable of. The end of his coming down from heaven, and returning there
again, all runs into this, to bring many sons and daughters unto glory. You
see Christ asks no trifles, no small things for his people; no mercies, but
the best that both worlds afford, will suffice him on their behalf.
Secondly, Let us see how he follows his requests, and
with what arguments he pleads with the Father for these things: and, among
others, I shall single out six choice ones, which are urged in this text, or
the immediate context.
The first argument is drawn from the joint interest, that
both himself, and his Father, have in their persons, for whom he prays, "All
mine are your, and your are mine," verse 10. As if he should say, Father,
behold, and consider the persons I pray for, they are not aliens, but
Christians: yes, they are your children as well as mine: the very same on
whom you have set your eternal love, and in that love have given them to me;
so that they are both your and mine: great is our interest in them, and
interest draws care and tenderness. Everyone cares for his own, provides
for, and secures his own. Property, (even among creatures) is fundamental to
our labor, care, and watchfulness; they would not so much prize life,
health, estates, or children, if they were not their own. Lord these are
your own by many ties or titles: O therefore keep, comfort, sanctify, and
save them, for they are your. What a mighty plea is this? Surely,
Christians, your intercessor is skillful in his work, your advocate wants no
eloquence or ability to plead for you.
The second argument, and that a powerful one, treads as I
may say, upon the very heel of the former, in the next words, "And I am
glorified in them;" q. d. my glory and honor are infinitely dear to you; I
know your heart is entirely upon the exalting and glorifying of your Son.
Now, what glory have I in the world, but what comes from my people? Others
neither can, nor will glorify one; nay, I am daily blasphemed and dishonored
by them: these are they from whom my active glory and praise in the world
must rise. It is true, both you and I have glory from other creatures
objectively; the works that we have made, and impress our power, wisdom and
goodness upon, do so glorify us: and honor we have from our very enemies
accidentally; their very wrath shall praise us: but for active and voluntary
praise, whence comes this but from the people that were formed for that very
purpose? Should these then miscarry and perish, where shall my manifestative
and active glory be? and from whom shall I expect it? So that here his
property and glory are pleaded with the Father, to prevail for those
mercies; and they are both great, and valuable things with God. What dearer,
what nearer to the heart of God?
Argument 3. And yet, to make all fast and sure, he adds,
in the beginning of this verse 11 a third argument, in these words, "And now
I am no more in the world." Where we must consider the sense of it, as a
proposition, and the force of it, as an argument. This proposition, "I am no
more in the world," is not to be taken simply and universally, as if, in no
sense, Christ should be any more in this world: but only respectively, as to
his corporeal presence; this was, in a little time, to be removed from his
people, which had been a sweet spring of comfort to them,, in all their
troubles. But now it might have been said to the pensive disciples, as the
sons of the prophets said to Elisha, a little before Elijah's translation,
"Know you not that your master shall be taken from your heads today?" This
comfortable enjoyment must be taken from them; this is the sense. And here
lies the argument; Father, consider the sadness and trouble I shall leave my
poor children under. While I was with them, I was a sweet relief to their
souls, whatever troubles they met with; in all doubts, fears, and dangers,
they could repair to me, and in their straits and wants I still supplied
them; they had my counsels to direct them, my reproofs to reduce them, and
my comforts to support them; yes, the very sight of me was an unspeakable
joy and refreshment to their souls: but now the hour is come, and I must be
gone. All the comfort and benefit they had from my presence among them, is
cut off. and, except you do make up all this to them another way, what will
become of these children, when their Father is gone? What will be the case
of the poor sheep, and tender lambs, when the shepherd is smitten?
Therefore, O my Father, look you after them, see to them, for they are your
as well as mine; I am glorified in them, and now leaving them, and removing
out of this world from them.
Argument 4. And yet, to move and engage the Father's care
and love for them, he subjoins another great consideration, in the very next
words drawn from the danger he leaves them in; "But these are in the world."
The world is a sinful, infecting, and unquiet place; it lies in wickedness:
And a hard thing it will be for such poor, weak, imperfect creatures to
escape the pollutions of it; or, if they do, yet the troubles, persecutions,
and strong oppositions of it they cannot escape. Seeing therefore I must
leave your own dear children, as well as mine, and those from whom the glory
is to rise, in the midst of a sinful, troublesome, dangerous world, where
they can neither move backward nor forward, without danger of sin or ruin:
O, since the case stands so, look after them, provide for them, and take
special care for them all. Consider who they are, and where I leave them.
They are your children, to be left in a strange country; your soldiers, in
the enemies quarters; your sheep, in the midst of wolves; your precious
treasure, among thieves.
Argument 5. And yet he has not done, for he resolves to
strive hard for the mercies he had asked, and will not come off with a
denial; and therefore adds another argument in the next words, And I come to
you. As his leaving them was an argument, so his coming to the Father is a
mighty argument also. There is much in these words, I come to you. [I,] your
beloved Son, in which your soul delights; I, to whom you never deniedst
anything. It is not a stranger, but a son; not an adopted, but your only
begotten Son. It is I that [come.] I am now coming to you apace, my Father.
I come to you swimming through a bloody ocean. I come, treading every step
of my way to you in blood, and unspeakable sufferings; and all this for the
sake of those dear ones I now pray for; yes, the design and end of my coming
to you, is for them. I am coming to heaven in the capacity of an advocate,
to plead with you for them. And I come to [You] my Father, and their Father;
my God, and their God. Now then, since I, that am so dear, come through such
bitter pangs, to you, so dear, so tender-hearted a Father; and all this on
their score and account: Since I do but now, as it were, begin, or give them
a little taste of that intercession work, which I shall live forever to
perform for them in heaven; Father, hear, Father, grant what I request. O
give a comfortable earnest of those good things which I am coming to you
for, and which I know you will not deny me.
Argument 6. And, to close up all, he tells the Father how
careful he had been to observe, and perform that trust which was committed
to him; "While I was with them in the world, I kept them in your name; those
that you gave me, I have kept, and none of them is lost, but the son of
perdition ver. 12.
And thus lies the argument: You committedst to me a
certain number of elect souls, to be redeemed by me; I undertook the trust,
and said, if any of these be lost, at my hand let them be required, I will
answer for them everyone to you. In pursuance of which trust, I am now here
on the earth, in a body of flesh. I have been faithful to a point. I have
redeemed them (for he speaks of that as finished and done, which was now
ready to be done) I have kept them also, and confirmed them hitherto; and
now, Father, I commit them to your care. Lo, here they are, not one is lost,
but the son of perdition, who was never given. With how great care have I
been careful for them! O let them not fail now; Let not one of them perish.
Thus you see what a nervous, argumentative, pleading
prayer Christ poured out to the Father for them at parting.
Thirdly, The next enquiry is, why he thus prayed and
pleaded with God for them, when he was to die?
And certainly it was not because the Father was unwilling
to grant the mercies he desired for them: No, they came not with difficulty,
nor were they wrestled by mere importunity, out of the hand of an unwilling
and backward person. For, he tells us, John 16:27. "The Father himself loves
you," That is, he is propense enough of his own accord to do you good. But
the reasons of this exceeding importunity, are,
1. He foresaw a great trial then at hand, yes, and all
the aftertrials of his people as well as that. He knew how much they would
be sifted, and put to, in that hour, and power of darkness, that was coming.
He knew their faith would be shaken, and greatly staggered by the
approaching difficulties, when they should see their Shepherd smitten, and
themselves scattered, the Son of man delivered into the hands of sinners,
and the Lord of life hang dead upon the tree, yes, sealed up in the grave.
He foresaw what straits his poor people would fall into, between a busy
devil, and a bad heart; therefore he prays and pleads with such importunity
and ardency for them, that they might not miscarry.
2. He was now entering upon his intercession-work in
heaven, and he was desirous in this prayer to give us a specimen, or sample,
of that part of his world, before he left us; that by this we might
understand what he would do for us, when he should be out of sight. For this
being his last prayer on earth, it shows us what affections and dispositions
he carried hence with him, and satisfies us, that he who was so earnest with
God on our behalf, such a mighty pleader here, will not forget us, or
neglect our concerns in the other world. Yet, reader, I would have you
always remember, that the intercession of Christ in heaven is carried much
higher than this; it is performed in a way more suitable to that state of
honor to which he is now exalted. Here he used prostrations of body, cries
and tears in his prayers: there, his intercession is carried in a more
majestic way, and with more state, becoming an exalted Jesus. But yet in
this he has left us a special assistance, to discover much of the frame,
temper, and working of his heart, now in heaven towards us.
3. And lastly, he would leave this as a standing monument
of his father-like care, and love to his people, to the end of the world.
And for this it is conceived Christ delivered this prayer so publicly, not
withdrawing from the disciples to be private with God, as he did in the
garden; but he delivers it in their presence, "These things which I speak in
the world," ver. 13. This, with the circumstances of place, [in the world],
does plainly speak it to be a public prayer. And not only was it publicly
delivered, but it was also, by a singular providence, recorded at large by
John, though omitted by the other evangelists; that so it might stand to all
generations, for a testimony of Christ's tender care and love to his people.
Fourthly, If you ask how this gives evidence of Christ's
tender care and love to his people? which is the last enquiry; I answer, in
few words, for the thing is plain and obvious; it appears in these two
particulars.
1. His love and care was manifested in the choice of
mercies for them. He does not pray for health, honor, long life, riches,
etc. but for their preservation from sin, spiritual joy in God
sanctification and eternal glory. No mercies but the very best in God's
treasure will content him. He was resolved to get all the best mercies for
his people; the rest he is content should be dispenses promiscuously by
Providence: but these he will settle as an heritage upon his children. O see
the love of Christ! look over all your spiritual inheritance in Christ,
compare it with the richest, fairest, sweetest inheritance on earth; and see
what poor things these are to yours. O the care of a dear father! O the love
of a tender Savior!
2. Besides, what an evidence of his tenderness to you,
and great care for you, was this, that he should so intently, and so
affectionately mind, and plead your concerns with God, at such a time as
this was, even when a world of sorrow encompassed him on every side; a cup
of wrath mixed, and ready to be delivered into his hand: at that very time
when the clouds of wrath grew black, a storm coming, and such as he never
felt before; when one would have thought, all his care, thoughts, and
diligence, should have been employed on his own account, to mind his own
sufferings? No, he does as it were forget his own sorrows, to mind our peace
and comfort. O love unspeakable!
Corollary 1. If this be so, that Christ so eminently
discovered his care and love for his people, in this his parting hour; then
hence we conclude, The perseverance of the saints is unquestionable. Do you
hear how he pleads! how he begs! how he fills his mouth with arguments! how
he chooses his words, and sets them in order, how he winds up his spirit to
the very highest pitch of zeal and fervency? and can you doubt of success?
Can such a Father deny the importunity, and strong seasonings and pleading
of such a Son; O, it can never be! he cannot deny him: Christ has the are
and skill of prevailing with God: He has (as in this appears) the tongue of
the learned. If the heart or hand of God were hard to be opened, yet this
would open them; but when the Father himself loves us, and is inclined to do
us good, who can doubt of Christ's success? "That which is in motion, is the
more easily moved" The cause Christ manages in heaven for us is just and
righteous. The manner in which he pleads is powerful and therefore the
success of his suit is unquestionable.
The apostle professes, 2 Cor. 1:3. "We can do nothing
against the truth." He means it in regard of the bent of his heart; he could
not move against truth and righteousness. And if a holy man cannot, much
less will a holy God. If Christ undertake to plead the cause of his people
with the Father, and use his oratory with him, there is no doubt of his
prevailing. Every word in this prayer is a chosen shaft, drawn to the head
by a strong and skillful hand; you need not question but it goes home to the
white, and hits the mark aimed at. Does he pray, "Father, keep, through your
own name, those you have given me?" Sure they shall be kept, if all the
power in heaven can keep them. Think on this, when dangers surround your
souls or bodies, when fears and doubts are multiplied within: when you are
ready to say in your haste, All men are liars, I shall one day perish by the
hand of sin or Satan; think on that encouragement Christ gave to Peter, Luke
22:31. "I have prayed for you."
Corollary 2. Again, hence we learn, that argumentative
prayers are excellent prayers. The strength of everything is in its joints;
there lies much of the strength of prayer also: how strongly jointed, how
nervous and argumentative was this prayer of Christ. Some there are indeed,
that think we need not argue and plead in prayer with God, but only present
the matter of our prayers to him, and let Christ alone (whose office it is)
to plead with the Father; as if Christ did not present our pleas and
arguments, as well as simple desires to God; as if the choicest part of our
prayers must be kept back, because Christ presents our prayers to God. No,
no, Christ's pleading is one thing, ours another: "His and ours are not
opposed, but subordinate;" his pleading does not destroy, but makes ours
successful. God calls us to plead with him, Isa. 1:18. "Come now let us
reason together." "God (as one observes) reasons with us by his word and
providences outwardly, and by the motions of his Spirit inwardly: let we
reason with him by framing (through the help of his Spirit) certain holy
arguments, grounded upon allowed principles, drawn from his nature, name,
word, or works." And it is condemned as a very sinful defect in professors,
that they did not plead the church's cause with God; Jer. 30:13. "There is
none to plead your cause that you may be bound up." What was Jacob's
wrestling with the angels but his holy pleading and importunity with God?
and how well it pleased God, let the event speak, Gen. 32:24. Hos. 12:4. "As
a prince he prevailed, and had power with God." On which instance, a Worthy
thus glosseth: "Let God frown, smite or wound, Jacob is at a point, a
blessing he came for, and a blessing he will have; I will not let you go,
(says he) unless you bless me. His limbs, his life might go, but there is no
going from Christ without a pawn, without a blessing." This is the man, now
what is his speed? The Lord admires him, and honors him to all generations.
"What is your name?" says he; q. d. I never met with such a man, titles of
honor are not worthy of you: you shall be called, not Jacob a shepherd with
men, but Jacob a prince with God. Nazianzen said of his sister Gorgonia,
That she was modestly impudent with God; there was no putting her off with a
denial. The Lord, on this account, has honored his saints with the title of,
His recorders, men fit to plead with him as that word [maskir] signifies:
Isa. 62:6. "You that make mention of the Lord, keep not silence, give him no
rest." It notes the office of him that recorded all the memorable matters of
the king, and used to suggest seasonable items and memorandums of things to
be done.
By these holy pleadings, "the King is held in his
galleries," as it is Cant. 7:5. I know we are not heard, either for our much
speaking, or our excellent speaking; it is Christ's pleading in heaven that
makes our pleading on earth available: but yet surely, when the Spirit of
the Lord shall suggest proper arguments in prayer, and help the humble
suppliant to press them home believingly and affectionately, when he helps
us to weep and plead, to groan and plead, God is greatly delighted in such
prayers. "You have said, I will surely do you good," said Jacob, Gen. 32:12.
It is your own free promise; I did not go on mine own head, but you badest
me go, and encouragedst me with this promise. O this is pleasing to God,
when by his spirit of adoption we can come to God, crying, Abba Father;
Father, hear, forgive, pity, and help me. Am I not your child, your son, or
daughter? To whom may a child be bold to go, with whom may a child have hope
to speed, if not with his father? Father, hear me. The fathers of our flesh
are full of affections, and pity their children, and know how to give good
things to them, when they ask them. When they ask bread or clothes, will
they deny them? And is not the Father of spirits more full of affections,
more full of pity? Father, hear me. This is that kind of prayer, which is
melody in the ears of God.
Corollary 3. What an excellent pattern is here, for all
that have the charge and government of others committed to them, whether
magistrates, ministers, or parents, to teach them how to acquit themselves
towards their relations, when they come to die?
Look upon dying Jesus, see how his care and love to his
people flamed out, when the time of his departure was at hand. Surely, as we
are bound to remember our relations every day, and to lay up a stock of
prayers for them in the time of our health, so it becomes us to imitate
Christ in our earnestness with God for them, when we die. Though we die, our
prayers die not with us: they out-live us, and those we leave behind us in
the world, may reap the benefit of them, when we are turned to dust.
For my own part, I must profess before the world, that I
have a high value for this mercy, and do, from the bottom of my heart, bless
the Lord, who gave me a religious and tender father, who often poured out
his soul to God for me: he was one that was inwardly acquainted with God;
and being full of affections to his children, often carried them before the
Lord, prayed and pleaded with God for them, wept and made supplications for
them. This stock of prayers and blessings left by him before the Lord, I
cannot but esteem above the fairest inheritance on earth. O it is no small
mercy to have thousands of fervent prayers lying before the Lord, filed up
in heaven for us. And O that we would all be faithful to this duty! Surely
our love, especially to the souls of our relations, should not grow cold
when our breath does. O that we would remember this duty in our lives, and,
if God give opportunity and ability, fully discharge it when we die;
considering, as Christ did, we shall be no more, but they are in this world,
in the midst of a defiled, tempting, troublesome world; it is the last
office of love that ever we shall do for them. After a little while we shall
be no longer sensible how it is with them; for, (as the church speaks Isa
63:16. "Abraham is ignorant of us, and Israel acknowledgeth us not") what
temptations and troubles may befall them, we do not know. O imitate Christ
your pattern.
Corollary 4. To conclude; Hence we may see, what a high
esteem and precious value Christ has of believers; this was the treasure
which he could not quit, he could not die until he had secured it in a safe
hand; "I come unto you, holy Father, keep through your own name those whom
you have given me".
Surely believers are dear to Jesus Christ; and good
reason, for he has paid dear for them: let his dying language, this last
farewell, speak for him, how he prized them. The Lord's portion "is his
people, Jacob is the lot of his inheritance," Deut. 32:9. "They are a
peculiar treasure to him, above all the people of the earth," Exod. 19:5.
What is much upon our hearts when we die, is dear to us indeed. O how
precious, how dear should Jesus Christ be to us! Were we first and last upon
his heart; did he mind us, did he pray for us, did he so wrestle with God
about as, when the sorrows of death compassed him about? How much are we
engaged, not only to love him, and esteem him, while we live, but to be in
pangs of love for him, when we feel the pangs of death upon us! to be dying
him, when our eye-strings break! To have hot affections for Christ, when our
hands and feet grow cold! The very last whisper of our departing souls
should be this, Blessed be God for Jesus Christ!