One-Hundred Forty-Five Sermons Upon John 17, Sermon 21
SERMON XXI. Of Gods being Glorified by Mans Salvation; That Chriſts chief end in what he did for man, was the Glory of God, which beſpeaks both our Imitation and unſpeakable Conſolation.
JOH. 17.4.
I have glorified thee on earth.
THe cirumſtance of this holy profeſſion which Chriſt made being conſidered, Let us proceed to the Profeſſion it ſelf, and that is, He had glorified God on earth.
Chriſt in the ſtate of humiliation was inferiour to God, and ſo he did referre all things to his Fathers glory, ſo that in this profeſſion we may conſider,
1. What is the matter or object whereby God is glorified.
2. The end or final cauſe that moved Chriſt therein.
The matter is our ſalvation, and that redemption Chriſt purchaſed for us: The end which Chriſt looked at in all this was chiefly the glory of God: Indeed he looked alſo at his own glory and our glory, but the ultimate and chiefeſt of all was Gods glory, So that from hence we may obſerve,
That our redemption and ſalvation obtained by Chriſt is a glorifying of God, Doct. That our Redemption obtained by Chriſt is a glorifying of God· &c. Wherein God was glorified by Chriſts Mediation for us.and Chriſt did thereby chiefly aim at Gods glory; We put both the matter of Gods glory and Chriſts end together; and certainly this Truth diſcovered will be like that ſweet box of perfume which opened, cauſed ſuch a fragrant ſmell.
And 1. Let us ſee how or wherein God was thus glorified by Chriſts Mediation for us: It being of infinite comfort to know this, for how many times are we apt to be caſt down? What are we that God ſhould regard our ſalvation? who are we that God ſhould crown us with glory? God doth not need us, he is happy without us; Now this may exceedingly encourage, Though we be not worthy to be ſaved, God is worthy to be glorified; If there were nothing but our good and happineſſe involved in Chriſts death, who would think it probable Chriſt ſhould ſuffer meerly and ultimately for us, but there is alſo the glory of God deeply concerned, which is more worth then all the world, yea, then all our ſouls, for though one ſoul be more worth then a world, yet Gods glory is more worth then all our ſouls and their ſalvation; So that a Chriſtian fixing his faith and meditation here may be in a transfiguration, and ſay, It is good to be here; God doth not loſe by thy Salvation, If Gods honour were to be impaired, if his truth broken, if his juſtice violated, then who dare open his mouth for ſalvation? but God is a gainer as well as thou art; It's no wrong or loſſe to God if he give pardon to thee, yea, thou art able to make it out of Scripture grounds, that God is more glorified hereby, and ſo when the ſalvation of our ſouls ſhall prove Gods intereſt more then ours, this muſt needs greatly encourage.
Firſt therefore, The grace, mercy and goodneſſe of God is by our redemption through Chriſt admirably exalted: Now Gods goodneſſe and his mercy is that which doth highly exalt him; When Moſes deſired to ſee the glory of God Exo. 34.6. then God made this Proclamation, that he was merciful, long-ſuffering, ready to forgive; Thoſe attributes that declare his mercy, they make him glorious; Now there never was or can be ſuch an Inſtance of Gods grace, love, and goodneſſe, as in our ſalvation by Chriſt; God never did any thing by which he can have ſuch a Name for mercy as in this; The Church of God hath had many deliverances and great external favours, for which ſhe hath been much in praiſing and glorifying of God, but God never exalted himſelf and made himſelf ſo glorious as by this; The Church was greatly affected, Pſa. 136. with the goodneſſe of God, when enumerating the ſeverall Inſtances of Gods mercy, ſhe addeth in every verſe, For his mercy endureth for ever, For his mercy endureth for ever; Oh but how maiſt thou go over all thoſe things, Chriſt did for thee, adding, His mercy endureth for ever; He died and roſe again for the remiſſion of thy ſins, for his mercy endureth for ever, he obtained the ſanctification of thy nature, For his mercy endureth for ever, And in thoſe temporall deliverances, though Gods mercy as an attribure in him endured for ever, yet the effect of his mercy did not, for both theſe mercies, and they themſelves periſhed, but here the effects of his mercy will endure for ever; So then ſeeing God doth all things for his glory and his name, inſomuch that Joſhua urged this as a great argument with God, Joſh. 7.9. What wilt thou do unto thy great Name? It cannot be but that our redemption by Chriſt muſt needs be acceptable to him, becauſe his Name is moſt exalted thereby, we may ſay Gods thoughts, his heart and delight was more upon this then any thing elſe he ever did; Theſe attributes of God, his goodneſſe, his love, his long-ſuffering, his grace, Divines makes a diſtinction of them, but in our ſalvation through Chriſt, they were all conjoyned; There they were all in their higheſt glory, Gods love is that whereby he wils good to the creature, now in his creation or preſervation he doth not will that good, which he doth in our redemption, Gods goodneſſe is that whereby though full in himſelf and ſufficient, yet he would communicate unto the creature; Now in nothing did God ever communicate as in this; in other things, he giveth creatures, here he giveth himſelf: In other things he vouchſafeth fading, decaying comforts, here is eternall; In other things he giveth but drops and crums, here he giveth the ocean, he fils us up with happineſſe, that the ſoul ſaith it hath enough, eſpecially Gods grace is ſeen in no thing but this, the Creation of the world, and beſtowing other mercies, is never attributed to grace; this is peculiar for our ſalvation, Oh then what hope is here when we ſhall conſider, there never was, there never can be any thing wherein God may be ſo glorified as in our ſalvation by Chriſt, urge this duty at the Throne of grace, O Lord, It is not my cauſe but thy cauſe; The devil oppoſeth not ſo much my ſalvation as thy glory thereby: As they ſaid to David, Thou ſhalt not go with us, Thou art worth ten thouſand of us; Do thou urge, Let not thy glory be in danger that is worth all our ſouls.
2. The wiſedom of God is greatly glorified by Chriſts Mediation for us, 1 Cor. 1.24. We preach Chriſt the wiſodom of God, why ſo? Becauſe never was the wiſedom ſo diſcovered as in finding out and procuring ſuch a remedy for undone man as he hath through Chriſt, if you do regard by the remedy it ſelf Chriſt God and man, the uſe of this remedy by faith only excluding all works, we may then cry out, Oh the unſearchable depths of the manifold wiſedom of God; The Apoſtle cals it foreign; Even as in a curious work of Tapeſtry, there are ſeveral expreſſions of arts; David is affected with Gods wiſedom in making every part of him; Thou didſt curiouſly work me in my Mothers womb, as ſo much choice Needle-work, Pſa. 139.15. but farre more wiſedom was ſeen in redeeming and ſaving, eſpecially the wiſedom of God was herein wonderful, that whereas upon man fallen his eſtate ſeemed deſperate and incurable, on one ſide Mercy was willing to help and releeve, but on the other ſide Juſtice did interpoſe, and ſaid it could not; Now the wiſedom of God found out ſuch an excellent temperament, that mercy might plentifully demonſtrate it ſelf, yet Juſtice be ſatisfied; ſo that in mans ſalvation there was a merciful juſtice, and a juſt mercy cooperant together, Solomons wiſedom was greatly admired for deciding that hard controverſie about the living childe, but here was a greater inſtance of wiſedom to finde, out a way for our ſalvation; We reade of an excellent temperament found out by one Law-giver, who having made a Law that every adulterer ſhould have both his eyes boared out, it ſo hapned that the Law-givers own Son was taken in Adultery, Now mercy on one ſide moved the Father to ſpare him, yet Juſtice on the other ſide hindred; The Father therefore commanded one of his Sons eyes ſhould be put out, and yeelded that one of his eyes ſhould be put out for the other eye of his Sonnes. Here the Law and Juſtice was ſatisfied, as alſo the mercy of the Father diſcovered; This is greatly applauded in hiſtories, though hardly is the fact juſtifiable, but it is a meer ſhadow to this excellent temperament the wiſedom of God found out, Oh that ever any ſoul under any perplexity whatſoever ſhould be caſt down or ſay, how can I be delivered in this? how ſhall this ever tend to my good? for what is it greater then to finde out a way to ſave thee? yet God hath done that.
3. The power of God is hereby glorified; We reade of many inſtances wherein God hath revealed his power to the world, That all the world hath been forced to ſay, Great is the might and Majecty of God: Who is a God like the true God doing great and wonderful things? But this of our ſalvation by Chriſt tranſcends all, Therefore 1 Cor. 1.14. Chriſt is called the power of God, for by this means a greater power then any earthly power is ſubdued, even the principalities and powers of hell; Now ſaith Chriſt when he was to ſuffer, the Prince of this world is judged, Joh. 16.11. By the blowing of Rams horns the wals of Jericho fell down, but here by contemptible and weak things, the gates of hell fall to the ground; The devil that had power over mens hearts, and kept men captive in their luſts, is wholly conquered; Alas all the power done in temporal deliverances cannot be compared to this redemption; It's true, the eye of faith and not of the body muſt admire this.
Laſtly, God is glorified in his Juſtice, and that more then the heart of man can conceive, for although in reſpect of us there be nothing but grace, and all that we have and receive is mercy, yet in reſpect of Chriſt there was exact juſtice, God laid our ſins upon him, he became a Surety in our ſtead, he undergoeth that wrath, that curſe that did belong to us, God did not abate of any thing that Chriſt could ſuffer without ſinne, ſo that we have not the pardon of our ſins upon any unjuſt and unlawful terms; The Law and Juſtice cannot complain: Gods juſtice then againſt ſinne is abundantly ſeen in that, though Chriſt was the only beloved of the Father, yet he is not ſpared but muſt be made a curſe, and endure the wrath due unto us, ſo that if a man would conſider what arguments ſhould keep him from ſinne, if he would be affected with Gods wrath againſt it, let him look on Chriſt crucified, oh how can it be that ſinne ſhould be ſo pleaſing and delightfull unto thee which was ſo bitter and full of wrath to Chriſt: Would not God ſpare his own Children, but his juſtice muſt be ſatisfied through Chriſt, then what may wicked men expect? Are they able to conflict with Gods wrath? Can they ſatisfie his juſtice? This bloud of Chriſt though it ſpeak better things then that of Abel to the godly, yet it's more terrible then that to the wicked, for thereby it teſtifieth that God will have bloud, he muſt have an atonement for ſinne, and that cannot be by thy ſufferings though in hell: Therefore Gods juſtice is more glorified by Chriſt then by the damned in hell, for there they are never able completely to ſatisfie, therefore they are kept in thoſe chains to all Eternity: The debt is never paid, but Chriſt diſcharged all to the utmoſt, and therefore the grave could not contain him; Thus you ſee how in every reſpect God is glorified by our ſalvation through Chriſt; Though to us a Son be given, and to us a childe was born, Iſa. 9.6. (He was a Saviour and Mediatour in reſpect of us not himſelf,) yet all this did at laſt referre to Gods glory; That was the Ocean in which this ſtream did empty it ſelf; Thus you have heard wherein God was glorified by Chriſt.
In the next place conſider the end that Chriſt did propound in all his doings and ſufferings, I mean the ultimate and chief end not the proxime or immediate end, and that alſo was to glorifie God, his chiefeſt end was not either to glorifie himſelf or us, theſe were ſubordinate ends.
1. Not himſelf, hence Joh. 8. I ſeek not my own glory but the glory of him that ſent me; It's true, he is ſaid to have an eye to the end of his ſufferings, Heb. 11. and the Scripture makes his exaltation a conſequent of his humiliation, yet this was not chiefeſt in his thoughts: The name and glory God gave him exalting him above every great thing, was not principally regarded by him, but the glory of God: So that by this we ſee how precious the glory of God ſhould be to us, how deer in our eſteem; When we ſee Chriſt preferring it above his own glory; The aim that Chriſt had did ariſe from that love and zeal he had to God, for none can referre all things to Gods glory who do not love him above all things, who do not give him the preheminency in every thing: One ſaid, Fiat juſtitia & ruat mundus, Let the glory of God be exalted though the whole world be ruined thereby, as love to God, ſo purity of intentions, and an excellent rectitude of the heart is requiſite, elſe ſelf-love and ſelf-reſpect will be more prevalent then Gods glory.
2. As Chriſt did not principally intend his own glory, ſo neither our happineſſe, but only as the means to glorifie God; Becauſe Gods glory is ſo deeply intereſſed in our ſalvation, therefore did he procure it; He did not glorifie God that we might be ſaved, but he ſaved us that thereby God might be glorified, yet this doth not at all derogate from the Love of Chriſt to us, neither doth it make us the leſſe beholding to him though he would not have ſaved us, had it not been for Gods glory; But hereby he demonſtrated both his love to us, and God at the ſame time, he loved our ſouls and ſalvation, yet not above the glory of God, That would have been unlawfull; Therefore at the ſame time he did demonſtrate both his love to us and to God, and yet kept the due order that ought to be in his love firſt to God, and then next to us.
Reaſons.Now the ground and reaſon why Chriſt did referre all his obedience both active and paſſive to Gods glory, is,
1. Becauſe God himſelf makes all his own actions to the glory of his Name; The end of Creation, of Redemption, of Chriſts coming into the world; All theſe were ordered by God for his own glory, ſo that as the work was impoſed on Chriſt, which he was to aim at, was alſo required by God; Had it been poſſible (for we may ſuppoſe impoſſibilities for illuſtration ſake) for Chriſt, to have procured our ſalvation for other ends then to glorifie God, it had been ſinne in him, for if God be ſo jealous of his glory that he will not have it attributed to any other beſide himſelf, how much would his jealouſie have been provoked if this matter wherein his glory is moſt viſible, ſhould have been given to any other, Gods glory then is the ſupreme and univerſal end to which all are to ſubordinate themſelves.
2. The glory of God is more noble and hath greater worth in it then any thing elſe; Therefore that which is moſt noble muſt be the end, as the leſſe noble the means; Seeing then the glory of God is of infinite excellency, even like God himſelf, no wonder if Chriſt did referre our Salvation to that moſt high end, and by this we are to ſee that it's our duty to prize the glory of God above our ſalvation, for our ſalvation is but the good of a creature, but the glory of God is infinite even as God himſelf; We are to judge of and rejoice in the glory of God as more excellent then our own happineſſe, yet this is not ſo to be underſtood as if a man were to be willing to be damned that God might be honoured, For it's our duty to will our ſalvation, we are to ſeek for immortality and glory, and Rom. 2 It's not lawfull to be willing abſolutely, for Paul ſpake conditionally, I could wiſh to be ſeparated from the preſence of God: If it be not lawfully to will our bodily death, much leſſe our eternall damnation; Neither is it poſſible that thy ſalvation and Gods glory ſhould be divided, ſo that howſoever ſome Writers ſpeak of ſuch things, yet they command that to be done which is both unlawful and impoſſible, only this is certain the glory of God is a greater good then our own ſalvation, and as Chriſt ſo we are to deſire our ſalvation, that thereby God may be glorified, and certainly if our Salvation it ſelf be to be referred to Gods glory, how much rather all the temporal mercies we have; We are not to deſire health, ſtrength, parts, any outward comforts, but thereby to glorifie God: Certainly this glory of God is not apprehended by us ſo noble and excellent a thing as it ought to be? Oh how often do we deſire theſe outward mercies for our own eaſe, our own benefit, and not thereby to glorifie God; Shall Chriſt look beyond all theſe great acts he did to the glory of God? and ſhalt not thou look beyond thy health, wealth, and all outward greatneſſe to the glory of God? Oh where will they appear that by all things they have diſhonour and blaſpheme God.
But excellent Uſe may be made of this Doctrine;Ʋſe. Is our redemption by Chriſt and Salvation in the nature of it a glorifying of God, then what excellent arguments and ſtrong encouragements doth this put into the mouth of the godly; Who art thou that art full of doubts and dejections? Oh thou haſt many arguments to think God will never juſtifie or ſave ſuch a one as thou art; Thou thinkeſt thy Objections are ſo great they never can be anſwered, but ſee if this doctrine will not remove all, for firſt, Thou maiſt pleade God will be glorified by thy pardon, by thy ſalvation, God will be no loſer, here will be no wrong done to him, Maiſt thou not uſe this divine Rhetorick? O Lord. did I beg my Salvation upon ſuch terms as were not conſiſtent with thy honour and glory? Were my Salvation and thy honour incompatible, then I might juſtly be accuſed, then my mouth might preſently be ſtopped, but thou wilt be exalted by my happineſſe: Neither thy juſtice, or thy truth will be impaired; The devils cannot pleade after this manner, Juſtice will preſently put a bar againſt them; Seeing they have no Mediatour God cannot be glorified in their Salvation, for though mercy might be exalted, yet how can juſtice be ſatisfied? Thus thou haſt an unanſwerable argument put into thy mouth. 2. The glory of God will be more magnified in thy juſtification then in thy condemnation; Thou maiſt truly ſay, Lord, if thou caſt me out of thy preſence, If I be adjudged to eternal flames, thou wilt loſe of thy glory and honour, Thy Name will not be ſo much exalted; and how prevailing muſt this be? Now Gods glory muſt be leſſe in thy condemnation then in thy ſalvation for a twofold reſpect, 1. As you heard, The attributes of God are not made ſo glorious in one as in the other; That the goodneſſe, mercy, and grace of God is not ſo illuſtrious none can deny, and as for his juſtice and power which might claim the preheminence in mans condemnation, yet they are not ſo celebrated, for Gods juſtice is but in fieri, It's not compleated, They lie in the priſon of hell but are never able to pay the debt; The penal ſufferings of a creature cannot recompence that honour and glory to God, which the voluntary ſufferings of him who was both God and man did, ſo that juſtice is far more conſpicuous, and as for Gods power that alſo is viſibly more noble, for to be able to ſave one is more glorious then to damn many; It's harder to ſave then to condemn. 2. The glory of God is more magnified in our ſalvation, becauſe thoſe that are ſaved are affected with this infinite goodneſſe of God; They ſpeak of it, they aggravate it, as Hezekiah ſaid, Iſa. 38.19. Do the dead praiſe thee? The living, the living they will ſpeak of thy goodneſſe; Thus it is here; Do the damned in hell glorifie God? Do they praiſe him? Do they ſing out their Allelujahs? No, they rather rage and blaſpheme God; Oh then how ſtrong is this in thy praier: O Lord if thou lay my ſins upon me, if they preſſe me into hell, ſhall I then love thee? Shall I then glorifie thee? Do not the juſtified, the ſanctified, the ſaved ſpeak of thy praiſes all the day long. 3 In that God is thus glorified by thy ſalvation, thou maiſt make it Gods cauſe, his intereſt, O Lord, I have ſins enough to damn me, I am worthy to be thrown into hell, but though I am unworthy to be ſaved, thou art worthy to be honoured; O Lord, becauſe I have deſerved hell, doth thy Name deſerve to be diſhonoured? Obſerve how the people of God in all their miſeries ſtill engaged Gods Name in their help, for his Names ſake, as if they had ſaid, O Lord, though we are unworthy to be delivered, yet thy Name is worthy to be honoured; It's no matter for us Lord, but what will become of thy great Name, O Lord the diſhonour will redound more to thee then the loſſe to us; Oh this is ſtrong and comfortable to conſider, how Gods glory is intereſted in thy happineſſe, ſo that it's Gods cauſe more then thine, yea, and why do the devils thus deſire to draw thee into ſin and hell? Is it not chiefly becauſe of their enmity againſt God? It's not ſo much thy damnation as the diſhonour to God they look at; Though they hate both, yet they hate God moſt, and thus thou haſt unanſwerable arguments in this particular. And if you ſay,Obj. it being thus, Why are not all ſaved, would not God have the more glory? Anſw.I anſwer, God doth not need any glory from the creature, he needeth not the glory that Angels and Saints give him; If he therefore for juſt and wiſe grounds known to himſelf juſtifieth ſome and condemneth others, even in this he is to be acknowledged a glorious God needing no creature, ſo that though he may do as he pleaſe, yet we muſt urge the arguments he puts in our mouths.
Ʋſe 2. Is Gods glory and our Salvation thus linked together? Is he ſo good that he inſeparably doth joyn theſe together? Then do thou likewiſe, joyn all thy profit, all thy comforts and his glory together; Say, oh it's not enough that I am eaſed or am advantaged, unleſſe I ſee alſo God be glorified.