One-Hundred Forty-Five Sermons Upon John 17, Sermon 26
SERMON XXVI. Of Heavenly Glory as oppoſed to Earthly; And how the hopes thereof earneſtly ſought and prayed for will comfort a man againſt the fear and in the midst, of all Trials and Afflictions.
JOH. 17.5.
And now O Father glorifie thou me with thy own ſelf, with the glory which I had with thee before the world was.
THE next thing in order to be purſued is the nature of that glory which Chriſt praied for; For Chriſt being near the bittereſt part of his Croſs, and ſeeing nothing but gall for him to drink, he comforteth and encourageth himſelf with that glory which is provided for him, and this makes him ſo earneſt in praier for it, where by the way we may ſee the arrogant preſumption of thoſe who hold they are above Praier; They will give thanks to God as Angels do, but their perfection is ſuch that they need not preſent Petitions in Praier, what a Diabolical deluſion is this, for Chriſt himſelf though he confeſſed no ſinne in Praier, yet was not above Petitions, as we ſee in this Chapter, and if it were granted, which cannot be that they were ſo pure as to be without ſinne, yet they have not as yet glorified bodies, and therefore for that glory in heaven they ought to pray, but why do we meddle with theſe who indeed need praier moſt, and that to ſee themſelves deluded, and to be in a farre more dangerous eſtate, then many other perſons.
We come 1. to the deſcription of this glory praied for from the nature or inherent property of it; It's a glory with Gods own ſelf, Glorifie me with thy own ſelf; This as you heard is ſpoken partly oppoſitely to humane glory and the honour of the world, for as Chriſt deſpiſed the ſhame, and was not troubled at the reproach he had in the world, ſo neither was he lifted up with the glory and honour he had here, and then partly in reference to his work done on earth, for on earth he did his work, in heaven he expects his reward.
I ſhall not handle this peculiarly as it relates to Chriſt, but take in all the Children of God, for herein Chriſt and all his members are alike: In the midſt of their afflictions and trials they are to ſupport themſelves with hope,Obſerv. That all Gods people are earneſtly to pray for their glory above all earthly glory. and pour forth earneſt praiers, for the glory God hath prepared for them; So that the Obſervation is,
That all the Children of God like Chriſt himſelf are earneſtly to pray for their glory with God, above all earthly honour or glory; Chriſt praied not with ſuch imperfections as the godly do, as is in time more largely to be ſhewed, only both he and the godly agree in the matter praied for viz. glory in the generall, though Chriſts glory is not of the ſame nature with theirs; This glory is the center in which the ſeveral lines of their deſires and praiers are to meet; This ſhould be the cordiall in all their temptations and exerciſes; though poor here, though miſerable here, though deſpiſed here, yet my eye is faſtened upon the glory hereafter, oh that our Auditors were ſo ſpirituall as to be affected with this eternal Crown of glory, for none but the heavenly and truly godly man can deſire to hear of this; The other ſort of men had rather have their barly-corn then this Pearl; Their Garlick then this Manna, Their husks then this fatted Calf.
But to open this Doctrine, there are three particulars implied in it.
1. The nature of this glory.
2. It's earneſtly to be praied for.
3. It's to be the comfort and ſupport of the godly in this valley of tears and death;Things implied in the doctrine. Did we not expect glory to come we ſhould look upon our ſelves as moſt miſerable.
I. The nature of this glory, viz. with God himſelf, which implies,But of the firſt The nature of this glory, and that is expreſſed firſt in the Text, a glory with Gods own ſelf, and that doth imply theſe particulars.
1. That it is a glory in the hand of God, to diſpoſe and give to him whom he pleaſeth; You ſee Chriſt himſelf beggeth for this at Gods hand: None can violently invade this glory or break into thoſe heavenly manſions whether God will or no, all heavenly glory is with God, who is therefore called the God of glory, 1. It is in the hands of God.or glorious; not only becauſe he is glorious in himſelf, but becauſe he is the bountifull authour and diſpenſer of all glory, as the Sunne is the Fountain of all light, ſo then it's not in the power of any earthly Potentate to make men thus glorious; Though Ahaſhuerus could make Haman and Mordecai outwardly glorious, yet for this heavenly glory the greateſt powers of the world need it from God as well as the pooreſt beggar.
2. God is the object of this glory.2. It is a glory with God, becauſe he is the object of this glory; In him it is that we have all our happineſſe and glory; Even in this life we are forbidden to glory in riches, in honours and greatneſſe, but let him that glorieth, glory in this, that he knoweth God, 1 Cor. 1.31. and then much more in heaven, it is our glory that we enjoy God; So that all the happineſſe, excellency and glory which is ſaid to be in heaven is reductively in this, that we are made partakers of God, with God, and in God is only glory, and ſeeing that glory and our utmoſt happineſſe are all one in this Point, of what great concernment is it, for every one to conſider, what that is in which he placeth his happineſſe; Doſt thou not think thy ſelf happy, if thou haſt the good things and the great things of this world? Art thou not of the Serpents breed and not the womans ſeed, in that thou lickeſt up the duſt of the earth? It is that that all men miſcarry in; They do not conſider what that is which if obtained would make a man happy; Whereas the Scripture is plain and clear informing that it is in having God for our God; and then not only happy here but happy hereafter.
3. It's a glory which God liketh and approveth of.3. In that this glory is ſaid to be with God, it implieth, that it is ſuch which God approveth of, and liketh off; It's not an appearance of glory, but true reall glory; The Hebrew word Canod for glory ſignifieth weight; As the Apoſtle diſtinguiſheth between Circumciſion of the Letter and the Spirit, which latter he ſaith hath its praiſe of God and not of men, Rom. 2. ult. That is, glorious before God, ſo the glory in heaven hath its praiſe from God: What will it avail to affect glory and praiſe from men, when God will abhorre and diſhonour, will deſpiſe and curſe thee; That which is highly eſteemed amongſt men, is abominable before God, Luk. 18. Think it not enough to live ſo, that thy ſelf and others do applaud thee, no though they be good men, for God judgeth the heart, Oh then again and again ſay, Is this glory ſuch as God accounts of? Doth the Lord ſay this is happineſſe that I have? The rich man bid his ſoul take his eaſe, but did God bid him do ſo alſo?
4. This phraſe doth imply the glory that is in heaven, as oppoſitely to the work we do on earth; This is that all the Children of God ſhould look after,4. Oppoſite to earthly glory. a glory in heaven; This made them long for and haſten the coming of Chriſt, this made them judge themſelves but Pilgrims here, and ſo to ſeek out for a better City; Take we heed then that we be not in the Number of thoſe who minde earthly things, that judge nothing glorious but what ſeems in this world full of greatneſs and admiration, The ſtate of men living here is a condition of miſery and calamity, which made Job ſay that man who is born of a woman is born for ſorrow, as the ſparks fly upwards, Job 5.7. So that we may ſay God makes this life ſo bitter, that the glory in heaven may be ſweeter; Therefore he keeps us a while in this wilderneſſe, that Canaan may be the more prized.
This is the nature of this glory as implied in that phraſe, with thy own ſelf;More properties of this glory. but there are other properties of it alſo, that may raiſe our expectations after it. As
1. It's an everlaſting and eternal glory; There is no duſt or aſhes in heaven; There is no mortality or corruptibility, but every thing is then made like God to abide for ever; The Scripture doth often mention this incorruptible Crown and eternal glory; and certainly were we heavenly and holy, this would greatly enlarge our hearts, but theſe two things are wanting that would put us highly to eſteem it, There are few that have a spiritual nature: Few are born of God, and ſo ſeek after ſuch a glorious priviledge; What careth a Swine for the pearl, no more doth a natural man for this heavenly glory, he cals for that which may ſatisfie his carnal appetite, his luſtful heart; Thus they eat and drink and go down quick to hell. The ſecond thing is faith, and herein the godly themſelves are greatly to be blamed; They do not often in private Meditation and by faith inflame their hearts with the thoughts of glory: No wonder if they be ſo ready to faint and ſwoon under diſtreſſes; They have not this water of life to drink of, They think, They ſpeak, They are affected, as if all their hopes were in this life only; Oh what a ſhame is it that when the earthly man can day and night comfort himſelf in his great treaſures and abundance of wealth, that this eternal glory ſhould not raiſe thee up, There is nothing will make thee a Chriſtian of an excellent and heroical Spirit, but faith about this eternal glory; Shall the thoughts of a Crown, or of a great Inheritance keep up the heart of worldly men, and ſhall not the thoughts of eternal glory keep thee from ſinking in the waters of affliction?
2. It's a full ſubſtantiall glory; It's called the weight of glory by the Apoſtle, 2 Cor. 3. It's ſo full that the heart of man cannot ſpeak or conceive about it; As humane glory is compared to all the empty things that are vapors and bubbles, and a meer breath, a ſhadow without any ſubſtance: So this glory in heaven is a maſſie weighty glory, it hath all fulneſſe in it, There is fulneſſe of holineſſe, We are made pure and without the leaſt ſpot, There is fulneſſe of peace and joy, The Sea is not fuller of waters then their hearts and ſouls of eternal comforts; There is fulneſſe of all thy deſires and expectations; Here we have the dropſie diſpoſition, we have and ſtill we ask, yea, we can ſit down and fancy golden Mountains; Oh what compleat conditions and happineſſe may men in their thoughts make to themſelves, and their thoughts are wide, but the matter is nothing at all, but here this glory is above our thoughts, above our deſires, above our wiſhes, we cannot deſire better then what we have.
The ſecond part implied in the Doctrine, is, That this glory is to be earneſtly praied for by the Children of God.
And the grounds of this are.
II. The ſecond part of the Point is, that this glory is to be earneſtly praied for, ForFirſt, Becauſe as you heard God will not vouchſafe this mercy but to a praying people, Rom. 2. To thoſe that ſeek for immortality and honour; Hence this is directed to in that Petition, Thy Kingdom come, and certainly if Chriſt himſelf who was thus unqueſtionably aſſured of this glory, and had merited it at Gods hands, doth yet pray for it, how much more ought we to have it ſolely of meer grace; Some have put it as a doubt whether it be not a mercenary diſpoſition too unworthy the childe of God,1. Without ſeeking God will not beſtow it. to pray for glory; Yea, it's diſputed by Papiſts againſt Proteſtants, that it's lawful in all our godly actions to have an eye to this reward of glory, but they fight with a ſhadow; The Proteſtants do acknowledge it not only lawfull but a duty to ſeek after and pray for this crown of glory, only we ſay, The love to Gods glory ſhould be preferred before ours; We are to deſire his glory principally, and our ſalvation as ſubordinate; Oh then let the prophane and wicked men of the world tremble at their death, when their night approacheth, for how canſt thou look for glory who never didſt pray for it? how canſt thou think to be partaker of it who waſt never much in ſeeking after it?
2. Thereby our deſires after it will be more enflamed.2. We are to pray for it becauſe hereby our deſires and eſteem of it will be more kindled and enflamed; Praier is nothing but the deſire of the ſoul expreſſed by a ſtrong inclination of heart; Hence it is, That where there are cold deſires; there are cold praiers, where there are importunate deſires, there are importunate praiers, and for this reaſon it is that even natural men can put up hearty praiers to God for earthly mercies, as they are their deſires, becauſe of the ſutableneſſe therein, but as for ſpirituall mercies they are like dead men in the grave, not at all affected, ſo then by earneſt praier for this eternal glory we demonſtrate our heavenly deſires of it, and alſo our deſires are thereby more quickned and enlarged after it; Oh what a ſhame is it that we ſhould pray for health of body, freedom from pain, pardon of ſinne and encreaſe of grace, and not pray for this which containeth it all, for everlaſting glory is all mercy.
3.3. By earneſt praying for it our hope of it is much ſtrengthened and confirmed; Now a divine hope of this glory is rhat which makes us bear all afflictions, endure all chaſtiſements; This is the Oyl to keep our Lamps up, It's the anchor to the Ship, It's that only which keeps the heart from breaking: The Scripture cals it the lively hope, 1 Pet. 1.3. all worldly hopes are dead and fading, but this hope is in the power and promiſe of God; Now there is no way to blow up theſe ſparks of hope into a flame ſo much as by praier, for praier if rightly diſcharged being a praier of faith, it muſt needs beget a lively hope; Oh then that we had this hope of eternal glory reigning in us more; Thou haſt carnal hope, worldly hope, all the day long is ſpent in hoping after ſome earthly comfort or other, but this divine hope is a ſtranger to thee.
III. The third part of the doctrine That this glory praied for will be a cordial againſt all affliction. BecauſeIn the third place let us conſider how this glory earnestly praied for will be a cordiall againſt all temptations, will be a reviving to the dry bones in all afflictions, yea, our whole life in all the changes of it is to be maintained and ſupported by this hope of glory: It's as neceſſary the Meditation of this is, as the very air we live in, as we cannot breath without it, ſo neither can we live without this hope, ſo that the things we hope for in heaven ſhould be the bread we feed on, the treaſure we inrich our ſelves by, And
1. Becauſe this glory with God is an univerſall medicine to all our diſeaſes; It's a full treaſury for all our wants;1. It's an univerſal Medicine. The Pool of Betheſda was only for one kinde of mercy, he that being diſeaſed ſtept in, was healed of his bodily infirmity, but it did not cure all other grievances, it did not make a poor man rich, nor a grieved man chearful, or a mortal man immortall, but eternal glory doth all things, Thou art a Lazarus in ſoul and body, all over full of ſores; Thou wanteſt all ſoul-mercies, and all body-mercies, here is glory that will do all for thee, This is the Ocean, other are but ſhelves; This is the Sun, other are but Stars; In praying for glory thou praieſt for all things together in one, this one word glory hath every thing in it, to ſay Lord glorifie me there is all things comprehended in it.
2. This is the moſt ſutable mercy to a gracious and ſpirituall heart; To be glorified is to be put out of a ſtate of ſinne into pure and perfect holineſſe,2. It's the moſt ſutable mercy to a gracioas heart. It's from ſeeing God in a glaſſe and obſcurely to ſee him face to face; Oh then how enamoured and raviſhed is the ſoul with the enjoying of this, if the glimpſe of this glory, If the branches of this Canaan be ſo goodly, what is Canaan it ſelf? If the Church praied ſo earneſtly, Let him kiſſe me with the kiſſes of his mouth, Cant. 1. What then would the total and full enjoyment of God be, never to be divided or ſeparated more? Glory is not only the advantage and welfare of a godly man, the preſervation of him from hell and miſery, or giving him happineſſe, but it is the ordering of him with all graces more glorious then the Sunne; Hence the godly are compared to the Sunne and Starres in the Firmament, for the great luſtre God puts on them.
3.3. Becauſe of the inſufficiency of all other things to ſatisfie the heart. This must needs be a great ſupport becauſe of the emptineſſe and inſufficiency in all theſe things here below, to fill and ſatiate the heart. The eye is not ſatisfied with ſeeing, or the heart with wiſhing in this world; but in the world to come, there the faculties of the ſoul and all the parts of the body are fully repleniſhed, There is no want, no deſire, no wiſh for more then they have; It's no wonder if Solomon who took all waies poſſible to ſatisfie his minde and to finde out happineſſe in this life, yet inſtead of happineſſe found nothing but briars, and therefore wrote upon all, Vanity of vanities, all is vanity; For it cannot be otherwiſe, Can an hungry man fill his belly with empty air? Can a cold man warm himſelf at a painted fire? Could theſe birds fill themſelves that fled to Zeuxes painted grapes, taking them for true ones, no more can any thing in this world ſatisfie man; No, it's only in the world to come that can fill up every corner of the ſoul.
Laſtly, Glory with God muſt needs be the only ſupport, 4. Becauſe the way to heaven is full of briars and thorns.becauſe the way to heaven is full of briars and thorns; Great are the afflictions and tribulations which abide all that go in this way to glory; Were it not then that the heart is full of hopes in this matter, it would ſoon be diſcouraged, it would preſently give over, ſaying, Why ſhould I deny ſuch pleaſures and comforts as others take; Do I not wrong my ſelf? Am I not a defrauder of my own comforts? No; ſaith this hope of eternal glory, hold thy tongue from all grudgings and repinings; There is glory coming will make amends for all, Heaven in reverſion is better then all the world in actual poſſeſſion, know then if at any time thy ſoul be dejected or caſt down within thee, if at any time thou art impatient and diſcontented; It's becauſe this hope of glory doth not fill the heart
In the laſt place this is farre to be deſired above all humane glory,5. It exceeds all earthly glory. and that although it be the Idol adored by the world, if we conſider how moſt men referre all their actions to this; We may preſently judge that deſcription of man to be true; That he is animal gloriae vaniſſimum, all thoſe actions the Heathens did were dedicated to honour; Even as the Romans conſecrated a Temple to it, yea, which is the higheſt degree of vanity, men have made all their Religious actions to ſerve this Goddeſſe; The Phariſees in all their alms, faſtings and praiers did all to be ſeen of men, as our Saviour who knew their hearts condemned them, Mat. 6.2. It went ſo far with ſome that they placed the chiefeſt happineſſe of a man to be in honour, and how prone this is to keep in the hearts even of godly men, appeareth in the often prohibitions of it in the Scripture, and our Saviours advice about private Praier and alms; This is the Pirate that many times ſurpriſeth the Ship which is come richly laden to the very haven, it depriveth us of our duties, and the benefit by them; Well, as glorious as it is, yet it is no more comparable to this eternal glory, then a ſtraw to a Pearl;1. Earthly glory is but a puffe. For 1. It's but the puff and breath of men whoſe breath is in their noſtrils; There is no ſolidity in it, it brings no true ſolid joy and peace to the conſcience: What if men applaud thee abroad, and thy conſcience condemneth thee at home; No doubt but the Phariſees humored and flattered Judas to betray his Maſter, but what could that help him when he roared out, I have ſinned in betraying the innocent bloud, Gal. 5. Let every man prove his own work, ſo ſhall he have rejoycing in himſelf, and not in another, That is terrible of Auſtin, Many are praiſed of men who lie tormented in hell.
2. It will not avail us at death2. All humane glory will not avail us if at our death God findes us in our ſinnes; To be praiſed by men and reproached by God, to be bleſſed by men and curſed by God, this will be little caſe; Oh that men would look to this who look only to have the good words of men; Alas can man ſave thee, can man deliver thee from thoſe eternal flames, Gal. 1. If I ſhould pleaſe men I ſhould not be a Servant of Chriſt: What an unworthy thing is this to pray, to profeſſe Religion for vain-glory and not for glory with God: Our Saviour ſpeaks it as a great curſe to have a mans ends ſatisfied in that way, Verily I ſay unto you they have their reward.
Ʋſe,Ʋſe of Exhortation ſo to live and ſo to walk, as that you may be prepared for this eternal glory: Oh what a glory will it be when God at the day of judgement ſhall ſay, Come ye bleſſed of my Father inherit the Kingdom prepared for you: When God and Angels ſhall put honour upon you, why ſhould not the faith of theſe things raiſe up your ſpirits, why ſhould it no more affect you? and that you may obtain this take heed of what will totally deprive you of it, or elſe greatly weaken your thoughts and hopes about it: That which totally depriveth is a conſtant wilful continuance in groſſe ſinnes, Be not deceived, neither whoremonger or drunkards, &c. ſhall inherit the Kingdom of God, 1 Cor. 6.9. and without the heavenly Jeruſalem are ſaid to be dogs, Rev. 22.15. The Scripture cals all wicked men ſuch who lick up the vomit of their ſin; Oh then the hopeleſſe and damnable condition of moſt people. Doth not the Land in every place mourn for the whoredoms, and drunkenneſſe, and oaths that are every where? if God ſay, the Lord ſhall ſpue out ſuch Inhabitants, God thinketh the earth too good for them, will he beſtow heaven on them?
And then 2. The godly who have a right and intereſt to this glory, they weaken their hopes and entreat their fears, when they walk negligently, when they are earthly or dejected through diffidence, you might have this glory here on earth, and be in heaven before you are in heaven, were you not wanting to your ſelves.