CXLV expository sermons upon the whole 17th chapter of the Gospel according to St. John, or, Christs prayer before his passion explicated, and both practically and polemically improved by Anthony Burgess ...

SERMON CXXXVII. How Christ (as Mediatour) had his Glory given him, although as God he could not pro∣perly have any thing given him, except by way of Manifestation: Against the Socinians. (Book 137)

JOHN 17.24.

To behold the Glory, which thou hast given me.

THere remain two things more observable in this Petition, whereof one is, the efficient cause of that glory, which we are constantly to behold in heaven. The other is, the subject for whom he thus supplicateth, both which we shall dispatch at this time. And

First of the Description of Christs glory, from the Authour of it, which is God the Father, from whom he hath it by way of gift. I shall not be long on this, because I have already spoken much to it: Only the Doubt is, What glory it is, that here is said to be given by the Father? and without any further ingaging into controversies, we may fully conclude, That it is of his glory as Mediator; and if you ask, How is that said to be already given him, when he had not yet suffered, and so had not entered into glory? The answer is, either that the Father had given it him in respect of his decree to give; in which sense learned men say, the word (give) is used sometimes in this Chapter, or else he had it actually given in re∣spect of right and title, even before his Resurrection. Or

Lastly, It is said to be already given, because he was immediately to possesse his glory; for thus before in the Chapter, he was said to be no longer in this world, because he was presently to leave it: So here the glory which thou hast given me, because he was presently to be made partaker of it. So that from this we may observe,

That Christ as Mediatour had his glory given him.* 1.1 This appeareth by Christs prayer in this Chapter to the Father, that he would glorifie him, as also by other Texts, plainly affirming this to be given him, Phil. 2.9. God hath highly exalted him, and given him a Name, &c. So Mat. 28.18. All power is given me in heaven and earth, and in many other places. Now it cannot be denied but the Doctrine of Christs mediatory glory, and the manner of obtaining it, is full of difficulty, insomuch that it hath greatly exercised the thoughts of the learned; but I shall not lanch into the deeps of it, because it is here occasionally spoken of.* 1.2 I shall only declare some particulars that may clear the truth. And

[ I] First, Christ, as God, cannot have any thing given unto him in time, unlesse it be by way of manifestation and external celebration by the creature. Thus God him∣self is said to have honour and glory, and worship from the creature; thus his Name is said to be glorified, not that Gods infinite perfection is capable of any new advantage, which he had not alwayes, only here is a declaration and ac∣knowledgement

of this by the creatures, and this consideration should greatly humble us in our best and choicest services, we have not made God more happy, or blessed thereby, neither doth he need our services, only it is for our good; as when the eye seeth the Sun, or the thirsty traveller drinketh of the fountain, the Sun or spring are not helped thereby, but our infirmities refreshed.

* 1.3And if it be objected, That the humane nature was given Christ as God, and he had not this from all eternity, neither was this by declaration only; Therefore something may be given Christ as God, de novo, which he had not from all eterni∣ty. Several things may be said to this, especially these two:

* 1.41. That nothing can be given to Christ as God, which he himself doth not give himself: And therefore if any creature, men or Angels could have given him something of themselves, this would have argued imperfection; but it was Christ as God that did assume this humane nature to himself: Therefore Joh. 1. God is said to become man, and to dwell amongst us; so he is said, to take not upon him the nature of Angels, but the seed of Abraham; Therefore what is given him is given by himself. But yet

Secondly, and more fully, The humane Nature was indeed assumed by the Di∣vine, but not to any intrinsecal perfection of the God-head, but to make perfect the humane Nature. So that we cannot so properly say, The humane Nature was given to Christ as God, as that the divine Nature assumed the humane Nature, not necessarily, but voluntarily, not out of indigence, but bounty, not because it was to be perfected thereby, but to perfect the humane Nature.

[ II] Secondly, Christ as Mediator might have something bestowed and given upon him by the Father. For although as Mediator he must necessarily be God also, yet because (to be Mediator) doth imply a compound, as it were, viz. God-man; Therefore in that respect, he is capable by way of gift of that which otherwise absolutely as God, he could not receive, and in this respect, as Mediator, he still acknowledgeth, He received his Doctrine from the Father, that it was from the free love and goodness of God to appoint him to be a Mediator. Now of all the gifts, which the Scripture speaks of, as most eminently and signally be∣stowed upon him, is that glory and exaltation he was lifted up into after he had been in a state of humiliation. This the Scripture doth often inculcate; but here is some Doubt about the explication of this,

For the Socinians denying Christ to be essentially God,* 1.5 do affirm, That this glory became due unto him, only upon his obedience unto death, and that upon such perfect obedience, then, and not before, God appointed and constituted him God and Lord, gave him this high excellent glory, commanding men and Angels to worship him with the same religious worship, that God himself is to be worshipped.

* 1.6But this is fully against Scripture, which as it makes him God while on earth, so also King and Lord of all, although after his death, he came to a fuller pos∣session of this glory, he was alwayes King and Head of the Church, having a right to all glory, but yet did not actually receive it, but in such a method and order God had appointed.

* 1.7The other Doubt is about the Orthodox themselves, Whether Christ did merit this glory for himself, or no? Some eminent Divines do wholly deny it, making his glory only the consequent of his humiliation, not the reward of it merited by the Lord Christ.* 1.8 But there seemeth no danger in, yea there appeareth some necessity of affirming, That Christ merited his own glory as well as ours; Not but that as God he had a right to all glory, only the same glory was due unto him upon a two-fold title, 1. By natural inheritance, as it were being the on∣ly begotten Son of God: And secondly, by purchase and conquest: Even as Joash obtained his Kingdom, partly by his natural right, and partly by con∣quest subduing Athaliah, who unjustly detained the Kingdom from him. This Mediatory glory then was both a gift, and a reward unto Christ, although even

all this glory that Christ is invested with, doth also redound to our good and glory.

[ III] Thirdly, From this glory that is thus given to him, as Mediator, ariseth a fervent dispute amongst Divines, Whether Christ, as Mediator,* 1.9 be to be adored with religious worship? But

1. This is confessed by the Orthodox against the Socinians, That Christ is by Nature the true God, which they prove from religious worship given unto him,* 1.10 for we are commanded to believe him, therefore in him also are we to worship; insomuch that the Socinians are guilty of high Idolatry (let them mince the mat∣ter never so much) while they give religious worship to Christ, and yet profess him to be a meer man. But now the Socinians to overthrow this,* 1.11 argue in this man∣ner, He that is worshipped with a divine worship, as he is Mediator, is not worship∣ped as God: But Christ is worshipped as Mediator.

In answering of this Objection, The Orthodox go several wayes▪* 1.12 Some de∣ny the minor, viz. That Christ is not to be religiously adored, as Mediator, though they acknowledge that even to Christs humane Nature there is due some vene∣ration inferiour to the divine: But we may well enough grant the Proposition true, That Christ, as Mediator, is to be adored with divine worship, because as he is Mediator he must necessarily be God, and so therein is included the ratio formalis sub quà of all religious worship: So that to be worshipped as Mediator, and as God, are not opposite, but one is necessarily included in the other. For that such a religious invocation of Christ, as Mediator is lawfull, appeareth by that prayer of Stephen, Lord Jesus receive my spirit, Act. 7.59.

The Ʋse may be of Instruction; Doth God the Father thus exalt and glorifie Christ? Was this his purpose from all eternity thus to have him magnified for ever? Then let it be our constant work, and the daily imploiment of our soul, to give him all honour and praise: Oh let us be ashamed more, that we have not honoured Christ as he ought to be! Whom Ahashuerus would have honour∣ed, all the people were ready to bow unto; how much rather then ought we to glorifie the Lord Christ, whom the Father doth therefore exalt, because by his sufferings we are also glorified. Now we may glorifie him three wayes:* 1.13

1. Doctrinally, by maintaining all those true opinions that advance him in his Nature, Offices, and all operations for us; For he that denieth any of his Natures or his Offices, or his works for us, he doth greatly rob Christ of his glory, and how busie hath the devil been in all ages, thus to dishonour Christ, because by this means the Head and the foundation of the Church is endanger∣ed, which proveth mortal to the Church; Socinians destroy one of the Na∣tures, Papists obscure his Offices: so that in very few Churches is Christ set up in all his glory.

2. Christs glory is to be cordially in thy heart, and orally in thy mouth; Oh what inlarged affections and ravishment of soul did Paul shew, when he men∣tions Christ, he speaks of him, as the compleat perfection of a Christian, Who is made righteousnesse, wisdome and all things, and therefore this is the character of those that are spiritual, They have no confidence in the flesh, and rejoyce in Christ Jesus, Phil. 3.3.

Lastly, We glorifie Christ really in our lives and conversations, when we walk as Members sutably to the Head, when we order our conversations answerably to the rule of the Gospel. For how often do wicked men reproach and dishonour Christ by their ungodly lives, as if Christ taught them no better, or as if Christ died not to deliver us from all ungodly and sinfull lusts? Therefore on the other side, then we honour Christ, when we are holy as he was, zealous as he was, humble and meek as he was, as Paul said, He carried the marks of Christ upon his body, so do thou the graces of Christ upon thy soul.

We come in the next place to a brief description of the subject described,

Those that thou hast given me: Now this is the opposite description to such who are of the world. By giving unto Christ, some understand by a Metonymy of the effect for the cause, Gods decree to give, as 2 Tim. 1.9. The grace given us in Christ Jesus before the world began, that is, decreed to be given to us: So some expound the fore-going place, The glory which thou hast given me, that is, which thou hast decreed to give, even as in this Chapter he saith, I come to thee, I san∣ctifie my self, and as John 6.33. Every one that my Father giveth shall come to me, where by giving must be understood a decree to give, for actual giving is the very coming it self unto Christ. Though this be true, yet we must adde, that in respect of those who were to believe, so it's a decree of giving, but in respect of the Apostles and others who did then believe, it was an actual giving, Now whereas we see the original and fountain of all grace formerly prayed for, and now all glory here is, because some are given to Christ by the Father, we may observe,

* 1.14That it's no free-will, or preparatory work in man, that begins either his grace or glory, but the sole gift of God. I shall but touch at this, because handled be∣fore, only as our Saviour thought fit to use this description of believers so often in one Chapter, so it should also inform us, that it's a truth of absolute neces∣sity, which ought constantly to reign in our hearts, that we did not prevent God, but Gods grace did prevent us, that we did not choose him, but he chose us. Therefore it's a violent wresting of the words by Arminians, when they will have this giving of some to the Father to be understood for the consequent, mens obeying and receiving of the grace offered, and so we give our selves to Christ, and are not given by the Father. That the initials of all good is from grace only, and not of us, is abundantly convinced, by that wretched, sinfull, and wofull pollution that we are all born in, like that miserable infant spoken of by the Prophet Ezekiel, chap. 16. I shall not doctrinally inlarge this, only let the Use be

1. Admonition, to take heed of all those proud and self-advancing Doctrines, that magnifie the power of nature, that think not grace absolutely necessary, that if it be required, it's only ad facilius operandum, or that grace doth onely excite and stirre up the natural abilities within us: Oh take heed of swallowing down this deadly poison!

Ʋse 2. Of Exhortation to the people of God, with all humility and astonishment to admire the grace of God in Christ, that mollified thee, that prepared thee, that began first upon thee: Alas thou wast wallowing in thy bloud, thou wast hotly pursuing thy sins, thou didst violently refuse the grace of God, till at last he opened thy heart, and saved thee against thy will, making thee of unwilling, willing.

Notes

• * 1.1

  Doct. Christ as Me∣diator had his glory given him.

  Propositions a••out this point.
• * 1.2

  Christ as God cannot have any thing gi∣ven him, unless by way of ma∣nifestation and external cele∣bration.
• * 1.3

  Obj.
• * 1.4

  Answ.
• * 1.5

  Doubt.
• * 1.6

  Sol.
• * 1.7

  Doubt.
• * 1.8

  Sol.
• * 1.9

  Doubt.
• * 1.10

  Sol.
• * 1.11

  Socinians Ar∣gument.
• * 1.12

  Answered.
• * 1.13

  How many wayes we may glorifie Christ.
• * 1.14

  Doct. 2. That its no free-will or preparatory work in man, that begins either his grace or glory, but the sole gift of God.