One-Hundred Forty-Five Sermons Upon John 17, Sermon 27
SERMON XXVII. The Eternall Deity of Chriſt proved; And whence it comes to paſſe that there are any ſo vile as to deny it; Shewed alſo what ſinnes doe much provoke God to give them up to ſuch Blaſphemy.
JOH. 17.5.
And now O Father glorifie thou me with thy own ſelf, with the glory I had before the world began.
WE are now arrived to the laſt clauſe in this Verſe, which containeth a ſecond deſcription of the glory Chriſt praied for, viz. From the externall efficiency of it, it was a glory provided for him before the world was. So that in this deſcription there are two Propoſitions.
1. That the world had a beginning; It was not as Ariſtotle and other Philoſophers thought ab aeterno: This is to be handled in its time.
The other Propoſition is,
That Chriſt had the glory he praied for with the Father before the world was. Obſerv. That Chriſt had the glory he praied for with the Father before the world was.Of this at this time.
In the Greek it is foreign, not in a Grammatical conſtruction, for it is foreign, that glory which I had; as alſo there is a trajection of foreign, before the world was, foreign, So in the Original; But our Tranſlators do well interpoſe it, where the ſence is to be made up; Now as was hinted the great doubt is, In what ſence Chriſt is ſaid to have this glory with the Father before the world was: The Arians and Socinians who deny the eternal Deity of Chriſt, do moſt readily interpret it of Gods decree, and his inward purpoſe of minde, as if the meaning were, that the Father would glorifie him with that glory which God the Father had decreed for him before the world was, and it cannot be denied but that ſometimes a thing is ſaid to be before the world was, becauſe it was in Gods purpoſe: Thus Rev. 7. Chriſt is ſaid to be a Lamb ſlain from the beginning of the world, So 2 Tim. 1.9. The grace of God is ſaid to be given us in Jeſus Chriſt before the world began, that is, in reſpect of decree, Thus ſome expound that phraſe ſo often uſed in this Chapter (Thoſe thou haſt given me) viz. in his decree. Hence it is that ſome Divines though Orthodox and fully beleeving the eternal Deity of Chriſt, do make this the ſence of it, and indeed when we have other places that do fully aſſert a divine doctrine, we need not be vehement to force every Text to ſpeak it alſo; Becauſe Calvin did not approve of every Text that was uſually brought to prove the Trinity, though he vindicated thoſe that were clear and pregnant againſt the Anti-Trinitarians, Hunnius a Lutheran wrote a Book calling i… Calvinus Judaizans, as if he turned Jew; Whereas indeed none do more wrong divine Truth then thoſe that will heap Texts of Scripture, which yet do not fully prove the thing queſtioned, and truly why we muſt in part at leaſt explain this of Gods purpoſe and decree, this is a ſtrong reaſon, becauſe Chriſt here praieth for his Mediatory glory, which was given him by God upon the performance of his Mediatorſhip, viz. to be exalted above all Principalities as head of his Church; Now this Mediatory glory he had not with God before the world was, unleſſe in Gods purpoſe, ſo that I ſay this muſt needs be part of the ſenſe: But in the ſecond place Chriſt doth not only pray for his Mediatory glory but his divine glory in reſpect of the manifeſtation of it, viz. that now it might be diſcovered to all the world, that he was not only man but God alſo, eternal, bleſſed for evermore, and in this ſence the Text doth ſtrongly maintain the Eternal Deity of Chriſt, for he praieth for the manifeſtation of that divine and eſſentiall glory he had with the Father before the world was; Inſomuch that Chriſt being in the Text ſaid to have this before the world was, it doth ſuppoſe a ſubſiſtence of his divine nature, for although the Scripture ſaith, the godly are Elected before the foundation of the world, yet it never ſaith, they had this before the world was, for that would ſuppoſe them to be exiſtent in nature, So that if the Text had ſaid no more then Glorifie me with the glory prepared for me before the world was, as it ſpeaks of the godly, then it would not have proved ſtrongly againſt thoſe hereticks; But when he ſaith, Which I had with thee, This doth neceſſarily ſuppoſe ſuch a thing as cannot be communicated to a meer creature; None but one eternal can ſay ſo. So that both theſe Expoſitions may go on as parts to make the compleat ſence of the Text, and this remain a thunderbolt againſt the Arians; Take we then the firſt particular as it ſuppoſeth the Eternity of Chriſt, That Chriſt had a being before he was born of the Virgin Mary, even a divine being as a God: No creature can ſay as Chriſt here▪ They have ſuch a glory with God before the world was, for it would be a contradiction to any creature to ſay ſo, for it would imply him to have a being before he hath a being: Hence the godly though they are ſaid to be elected and predeſtinated from Eternity, yet that doth not ſuppoſe them to be abaeterno, becauſe Predeſtinatio ect actio immanens, and nihil ponit in eſſe; It's a meer immanent action in God, and puts no reall thing in the creature: Now that Chriſt had an Eternal being is plain; Beſides thoſe Texts of Scripture, 1 Cor. 10. where the Iſraelites in the Wilderneſſe are ſaid to tempt Chriſt, and Heb. 11. Moſes in his daies accounted the reproach of Chriſt above the Treaſures of Egipt: And 1 Pet. 1.11. The Spirit of God is ſaid to be in the Prophets of old: Which places could not be true if Chriſt had not then a ſubſiſtency, which was long before his birth of the Virgin Mary: Beſides this I ſay it is plain,
Argum. 1 Firſt, Becauſe by him all things were created, Joh. 1. In the beginning was the Word, That Chriſt had an eternal being.and the Word was with God, and was God; By him all things were created, and without him nothing was made that was made; Obſerve, whatſoever was made was made by him ſo that if Chriſt were not the Eternal God he ſhould make himſelf, for ſaith the Text Without him was made nothing that was made: The ſame thing is affirmed alſo, Col. 2. That all things in heaven or earth, viſible and inviſible were made by him, So that he who was before all things made them and gave them a being, muſt needs be Eternal, but thus it is plain by Scripture Chriſt was.
Argum. 2 2. It's plain he was from all Eternity in that he is truly God, and ſo hath all the eſſentiall attributes of God, whereof eternity and immutability are very choice ones; That Chriſt is God is not now my Subject, in time we may ſhew the proper and incommunicable Name of Jehovah is given to him, and that directly which is not in all the Scripture attributed directly to any creature, Angel or man, All the divine attributes of God, All the peculiar and proper operations of God, which only God can do, are given to him, and therefore in being God he muſt needs be from Eternity, and for Chriſts Immutability you have a full place, Heb. 13.18. Jeſus Chriſt the ſame yeſterday, and to day, and for ever; By yeſterday according to the Scriptures uſe is meant all time paſt, ſo that although the Officers in the Church die, and there are ſuch in one age that are not in another, yet here Chriſt the head he abideth for ever; This is ſpoken by way of conſolation, and certainly Chriſts Eternity is a foundation of unſpeakable joy to the people of God.
Argum. 3 3. There are plain Texts of Scripture which inform us of the eternal being of Chriſt, as Joh. 8.55. Before Abraham was I am; What man could ſay ſo, I do not ſay, Before Abraham was, I was, for ſo every Angel might ſay, but I am, to ſignifie there is no ſucceſſion or difference of time in his being as he was God, It's an alluſion to that name God takes to himſelf when he bid Moſes ſay, I AM hath ſent thee, Exo. 3.14. and this is the more fully confirmed, Rev. 1.7. where Chriſt is ſaid to be Alpha and Omega, the beginning and the end, who is, and was, and is to come; That very attribute which v. 3. is given to God the Father, is here given to God the Sonne, called alſo omnipotent, who would think any ſhould be ſo wilfully blinde as not to ſee light out of this Text.
Secondly, Conſider in that Chriſt was thus God from all Eternity, when he became man, he did not ceaſe to be God, for although the Scripture ſaith, Phi. 2. That he humbled himſelf, and emptied himſelf, yet it doth not ſay he ceaſed to be God, even in the midſt of all his Infirmities, and therefore Chriſts bloud is called the bloud of God, Act. 25. not that he ſuffered in his divine nature, but that he who ſuffered in his humane nature was alſo God, and it's no wonder he did not ceaſe to be God, for it's impoſſible that God ſhould ceaſe to be God, all creatures if they are not corruptible, yet they are annihilable, if they have no principle of diſſolution, yet they have ſtronger power without, that is able to turn them into nothing: Therefore God alone is ſaid to have Immortality, 1 Tim 6.15. So then he doth not pray for glory, as if he had loſt it, but only the outward manifeſtation of it was ſuppreſſed for a time, and therefore it is that he now praieth the Cloud may be withdrawn, that ſo the Sun may appear in its full glory.
Thirdly, In that Chriſt had an eternal being it's plain that even before his Incarntion, he did many things tending to the Reconciliation of his people; It's true indeed he is a Mediatour in reſpect of both his Natures, and it's clear he could not make propitiation for our ſins by his bloud, till he was made man, he could not be as a Prieſt to his Church, but then even before his Incarnation, he might be as a Prophet and a King to his people; As a Prophet revealing Gods will, and inſpiring the Prophets of the Old Teſtament, yea, It's maintained by the learned that he was the Angel, that guided the Church of Iſrael, and therefore the people in the Wilderneſſe are ſaid to tempt Chriſt, as was ſaid; So as a King (though not incarnated) he might govern ſpiritually.
Becauſe this is not the intended Subject I come to what Uſes may be made of it. Is Chriſt thus of an Eternal being,Ʋſe. then Wo be to thoſe Doctrines and heretiques that endeavour to ſpoil him of it; That deny it to him making him but a creature only of an higher rank, What creature can take the proper Name of God to him? What creature can create the world? What creature can be called God bleſſed for evermore as he is? Rom. 9.5. What creature can ſay he is, and was, and was to come? Rev. 1.7. If ſo be that oppoſing the members of Chriſt be ſo great a ſinne, that Paul from heaven is reproved for it, and it's called kicking againſt the pricks, Men do not hurt Gods Children but themſelves; how much greater is it immediatly to oppoſe Chriſt himſelf, Jews and Heathens, and ſeveral heretiques have riſen up againſt him, and ſaid there was a time when he was not, but yet ſtill he is God in heaven, and the faith of Chriſtians is firmly fixed on this; No wonder if as the devil of old, ſo of late he would deſtroy this Article, for if this be denied, what is Chriſtianity but a meer humane Religion, we worſhip a man, We beleeve in a man, Take this away, and all ſatisfaction for ſinne, all reconciliation by his bloud is removed, Take this away and the devils Kingdom will be promoted by Chriſtianity as well as by Paganiſm; For here will be foreign the honour due unto God will be taken from him and given to a creature: And indeed in the Infancy of the Church it was no wonder if this darkneſſe ſpread it ſelf; But in theſe latter times after ſo much light of the Goſpel, that any ſhould let ſuch poiſonous Snakes as theſe lodge in their breaſts, may make us cry out, O the depth of mans preſumption and Gods ſeverity!
Queſt. Whence is it that any deny Chriſt to be the eternal God.But you may ſay how can it come about that any under the Goſpel light ſhould deny Chriſt to be the Eternall God? truly it may ariſe ſeverall waies.
1. When men will bring down matters of Faith to humane Reaſon, They will be no longer beleevers but Rationaliſts, Their Maxime in Religion is not God hath ſaid ſo, but this we can demonſtrate: Now it's true indeed there is nothing in Religion contrary to ſound and rectified reaſon,Anſw. for truth cannot be contrary to truth, but yet there are many things above our reaſon, Though we have ſufficient teſtimony by faith to beleeve ſuch things, yet not capacity of reaſon to comprehend them, inſomuch that the Scripture is ſaid to bring into captivity the underſtanding of man, 2 Cor. 10.5. and it's called the obedience of faith, Rom. 16.26. and therefore for a man to come to the things of Religion with the ſame diſpoſition as to humane Sciences, hoping by his natural abilities to dive to the bottome of them, is to think to hold the Sea in an Oiſterſhell, or to put the Sunne under a Buſhell; Why are they called Myſteries, and ſaid to be revealed by God If Reaſon could finde them out? Therefore lay aſide all thoſe cavils and arguments of reaſon where Scripture aſſerts theſe things.
2. Many come to maintain ſuch horrid and blaſphemous things by the juſt judgement of God upon them for their ſins they are guilty of; For as Rom. 1. we ſee God as a juſt Judge delivering up men partly to vile affections, to Idolatry, to change the Image of God into the likeneſſe of an Oxe; How ſhould men become thus bruitiſh to worſhip that as a God which they themſelves made; That they ſhould have no more underſtanding; The Lord gave them up, and as it was with the Jews, though our Saviour did all thoſe wonderfull miracles amongſt them, yet they did not ſee with their eyes, or underſtand with their hearts; Why? The Lord had put this Veil upon their eyes, and thus the Apoſtle plainly ſaith, 2 Theſ 2.11. God ſhall ſend them ſtrong deluſions to beleeve a lie, a wofull curſe, when God ſends this abroad, when men ſhall be ſo ſtrongly deluded, that that which is a very notorious lye and falſhood,What ſins doe chiefly provoke God to give men up to ſtrong deluſions. yet they ſhall beleeve it, ſo that you are to walk with all fear and trembling leſt God deliver you up to ſuch ſtrong deluſions, and theſe ſins do much provoke God.
1. Pride and ſelf-conceit, this undid the devil at firſt, and this draweth many into the like condemnation, The humble and the meek he will teach his way; Pſa. 25.1. Pride. See you a man proud, conceited, never look for good from him, he is not a fit Scholar for Chriſt; It's pride that lifts up ſo many to ſuch high Pinacles of dangerous opinions, from which they fall headlong, God reſiſteth the proud, and giveth grace to the humble man, Jam. 4.6. He reſiſteth the proud by not giving grace to him; The proud man hath no grace to fear and tremble leſt he be carried away with the errours of the wicked, he thinketh not, O Lord, Am not I ſwallowing down poyſon now? Will not this infect me for ever.
2. Ʋnfruitfulneſſe under the Goſpel, 2. UnfruitfulneſsOh when men live wantonly under the Light, They love not the Truths of God, They do not conform to the practical power of them, this ſeduceth likewiſe; The Apoſtle in that mentioned place inſtanceth in this as the cauſe of that ſtrong deluſion; Oh wonder not if the Spirit of giddineſſe and errour fall upon many, for they never had any true love to the Word of God; They never had any ſaving delight in the waies of God, ſo far as they could carnally advantage themſelves by the knowledge of Chriſt, have eſteem and applauſe, ſo long as they could be fed with loaves, they followed Chriſt.
3, A neglect of the godly and learned Miniſtry which God hath appointed,3 Neglect of the godly learn…d Miniſtry. he runneth into the Whales belly of all errours, that runneth from the Miniſtry God appointeth, and diſlikes that; The Scripture is plain, Eph 4. He hath ſet Pastors and Teachers in his Church; Why? That henceforth we ſhould not be carried with divers errours; Therefore they are called guides and ſalt, and Heb. 13. twice in one Chapter they are commanded to obey them that rule over them: This is ſo plain Scripture that it's wonder men dare go againſt it, but yet it's no wonder, for ſome deny the Scripture, they ſay, How can you prove Scripture? Thus do men wilfully run from the light into darkneſſe, from denying one truth and another, till at laſt they deny Chriſt and the Scripture.
Ʋſe 2. Hath Chriſt thus an eternal being,Ʋſe 2. then here we ſee his immutable and unchangeable affections to thoſe that are his: He is not as man ſubject to changes and alterations, loving and then caſting off again; As God is immutable ſo alſo is Chriſt, and therefore though the people of God be ſubject to many changes and variable affections, yet they are to comfort themſelves in Chriſt, who is yeſterday, and to day, and the ſame for ever; Though thou art not the ſame, yet Chriſt is the ſame; Thou art ſometimes beleeving, ſometimes again caſt down, ſometimes thou enjoyeſt Chriſt, and ſometimes thou loſeſt him, and knoweſt not where to finde him; O but Chriſt is alwaies in the ſame love, in the ſame care over thee, and this ſhould provoke thee at laſt to get to the ſame diſpoſition, To be like Chriſt whatſoever changes, conditions, or alterations go over thy head, ſtill to be the ſame, as the rock in the Sea, the Sunne in the heavens.
3. Is Chriſt Eternal? then in the midſt of all changes and alterarions here is ground of faith: Though Inſtruments die, though Miniſters die,Ʋſe 3. though all ſupports of thy ſpiritual comfort fail, yet Chriſt abideth ever; Thus Chriſt promiſed his diſciples, he would be with them to the end of the world, Mat. 28. How apt are we to think that the death of ſuch Magiſtrates or ſuch Miniſters will wholly ruine the Church of God, not conſidering that the Church hath an eternal head: The people of God have alwaies preferred the welfare of the Church above their own particular; Thus David preferred Jeruſalem above all his joy, Pſa. 137.6. and the remembrancers of the Lord are to give him no reſt till he hath made Jeruſalem a praiſe upon the earth, Iſa. 62.7. As Nehemiah was afflicted, though he had all perſonal honour and advantages while Jeruſalem lay waſte; The affairs of the Church have alwaies affected upon the moſt eminent in godlineſſe: When godly learned men have died, they have cried as he did to the Prophet, The horſemen and charets of Iſrael, but this ſhould ſupport under all, Chriſt is eternal; Though the Ship of Chriſt ſeem to be overwhelmed, yet becauſe Chriſt is in it, it cannot ſuffer ſhipwrack; Though outward violence ſhould encreaſe, Though hereſies and errours overflow, yet Chriſt is where he was, he is the ſame, he liveth, and ſo the Church cannot loſe her Pilot: In what ſad exigences were the diſciples caſt when Chriſt ſpake of bodily leaving them, but as for his ſpiritual preſence, he will never forſake them, and this is the reaſon why the Church of God hath been preſerved though the whole world hath combined againſt it, had they not had this eternal head in heaven, it could not have been ſupported: Hence he is called Iſa. 9. the eternal Father, becauſe he alwaies hath a ſpiritual ſeed.
Ʋſe 4.Ʋſe 4. Is Chriſt thus an Eternal God? then let thoſe wicked men that deſpiſe his Law, and diſobey his Commandments, tremble and be afraid; All thoſe Jews and Phariſees that refuſed him to be their Saviour, and all wicked men who do ſo in their lives, they will finde they had to do with an eternal God, Pſa. 2. It's ſaid, he will break the Nations with a rod of Iron, as eaſily as men do an earthen veſſell: You apprehend nothing but meekneſs and mercy in him, but though a Lamb, yet the ungodly are brought in crying to the Mountains to cover them from the wrath of the Lamb, Rev. 6.16. Though he be thus a glorious God, yet there are men that deſpiſe his Word, that crample under their feet his bloud, that will not have Chriſt reign over them, that ſay, Let us break his bonds, O ſuch ſhall know to their terrour, that Chriſt is an eternal God.
Ʋſe 5.Laſtly, Here is a Ʋſe of Exhortation, Is Chriſt thus Eternal? then get him for thy ſelf, for thy children, for thy ſelf becauſe he will bring thee to an Eternity; Thy body ſhall be eternal, thy life he will make an eternal life; Canſt thou ſay of an earthly comfort or help, that it is like an eternal God? Again, for thy Children, thou many times thinkeſt what will become of them when thou art dead in the grave, Thou thinkeſt thou haſt no friend in the world will be a Father to them, ſtill remember that Chriſt is Eternal, if they be his ſpirituall ſeed, he will be an Eternal Father; Oh that expreſſion is full of comfort, when you can ſay to your Children, You have a mortal Father, and a mortal mother, but there is an eternal Father, bring them up for Chriſt, give them up to Chriſt, then have you provided well for them if Chriſt be for them.