A Comment Upon Christs Last Prayer, Verse 24 · Doctrine 3
The Eternal Glory of Chriſt, is a Gift of the Eternal Love of the Father.
In grows out of this root, it iſſues firſtly out of this Fountain. Hither our Saviors thoughts ariſe, and here he reſts. This is the Crown of Glory, and the Diadem in the Crown; and the luſtre and ſhine of that is, The Love of the Father. To this our Savior aſcends, and in this he ſatisfies himſelf, and he would lead al his, as afterwards we ſhal ſee. Had not the Father given him glory out of his love, glory it ſelf would never have given our Savior content. Nay Heaven and glory it ſelf had not been worth the loving nor having, unleſs the love of God were in them. That is the quinteſſence of al.
We ſhal open ſhortly two things.
1. What we muſt underſtand this love to be.
2. How this love is the cauſe of this glory.
For the right diſcovery and diſcerning of this love, that we may come as neer the mind of our Savior and the meaning of the text, as we may, we ſhal with warines, in ſome doubtful Seas, ſound and caſt ſeveral paſſages, that we may find, where the Channel lies.
1. It cannot then be taken for the ſpiritual and ſpecial fruits and effects of Gods love, which the Lord diſpenſeth to his, according to the good pleaſure of his wil, of which the Apoſtle ſpeaks. Rom. 5.5. The love of God is ſhed abroad in our Hearts. This rather looks at the fountain, that thoſe ſtreames, for which Jude Prayes, Grace, Peace, and Love be multiplied. Jude.
2. For this love is from eternity! ſo are not thoſe fruits and expreſſions: becauſe they are put forth in time.
Beſide, the glory of our Savior is one of thoſe fruits which are here ſaid to Iſſue from that love. And I ſuppoſe it doth vertually and ſummarily include thoſe ſpiritual expreſſions, which makes way for it.
2. Somtime, the love of God is put by a Figurative ſpeech for Election, as that, in Rom. 9.13. Jacob have I Loved, that is, Elected, or ſet apart, to be the ſubject of the expreſſions of his love.
And this alſo ſeems not to fit the place in hand, For it goes ſomwhat againſt the grain of the phraſe. The love in the former and following words, in the verſe before and after, leads us to another apprehenſion, and looks another way.
Beſide, the aim of our Savior, and his expreſſion would perſwade one to think, that he eyes ſomthing in the Father, which in a peculiar manner relates to him. Not that which equally and indifferently belongs to the Holy Spirit and himſelf alſo, as that purpoſe of Election doth.
Nor yet is this meaning ſo fully ſuitable to the ſenſe of the place and force of the Argument. For glory was given and doth appertain to our Savior, not as man alone, but as the Second perſon in the glorious Trinity as we opened, and gave in undeniable evidence thereof in the former Doctrine. As our Savior was the ſubject of this glory, which was given, ſo is he the ſubject of that love, which gives it.
But that Election, properly ſo termed, ſhould be attributed to Chriſt, as the ſecond perſon, I do not remember that any Scripture evidenceth. Therefore in the.
Third and laſt place, I do conceive, that this love is attributed to the Father, in a perſonal regard, and for the manner of it, it doth in a proper and peculiar ſort, appertain to him, and Iſſues from that inward and intimate relation, that is betwixt the Father and the Son. The Father gives al to the Son, as Son. The Son returnes al to the Father, as Father. Nor a Father, becauſe God, but becauſe he hath a Son. Not Son. Becauſe God. But becauſe he hath a Father. And hence it is, they are ſaid to have an In-being each in other. Beleeveſt thou, that the Father is in me, and I in the Father? Joh. 14.8, 9. Thou in me, and I in thee, that they may be one, as we are one. And for that reaſon it is, the Father is ſaid, To dwel in Chriſt, the ſecond perſon. Joh. 14.10. And that cannot in any propriety of ſpeech be ſaid of the Eſſence, becauſe that the perſon dwels not in the Eſſence. For relations make no impreſſion in the ſubject.
Hence it is, the Lord Jeſus becomes the object of his Father love: his heart wholly affects, his thoughts are wholly ſet upon him, taken up with him. An infinite and eternal Favorite of an infinite and eternal Father. Called, the expreſs Character of his Fathers perſon. Hebr. 1.3. No ſuch likeneſs. No ſuch Love. So that he cannot once look off from him, Enamoured with him, and with an infinite fulneſs of Soul-pleaſing ſatisfaction, takes contentment in him. Hence our Savior profeſſeth Prov. 8.30. I was dayly his Delight. The Original word foreign a compound of foreign intueri foreign retinere, ſo to eye, blande applica…e fe alteri, ut incluſum retineamus in ſolidum. So to Eye and pleaſingly to apply our ſelves to another, as to hold & keep that other with us for ever.
So the Father doth gaze upon the infinite beauty of his own image in his Son, beſtows his affection wholly upon him, and holds him to himſelf for ever.
The Father and the Son being ſubſiſtences of the ſame Eſſence, they are one with another, in regard of the Eſſence, unto which they be adjoined, and one in another in regard of the perſonal relation that is betwen them: they are the delight one of another, and glorifie each other continually. The iſſue then is, In that the Father eyes, affects, delights in his Son, as the brightneſs of his Glory, the expreſs image of his perſon, as his only begotten, bearing his ſimilitude and likeneſs, in an unconceivable and unmatchable reſemblance: This love in this manner, is proper to the Father, the fountain and firſt cauſe of that glory the Lord Jeſus had with the Father, before the world was, and the firſt cauſe whence that glory comes to be reſtored, after he had emptied himſelf of his glory, and ſuffered the ſhameful death of the Croſs. Father glorifie me with thy ſelf, with the ſame glory that I had with thee, before the world was. And hence it is, our Savior is ſaid to be in the boſom, and to come from his boſom. He lay in the boſom of his love, and from thence was ſent to reveal thoſe boſom ſecrets of the riches of his free love and Grace, which Els had never ſeen Sun.
This is the love wherewith the Father loved the Son, before the world: and this love is the cauſe, why he gave him that glory. And that appears by a double Reaſon.
REAS. I.
Love laies out it ſelf for the behoof and benefit of the thing beloved, as much as may be, for the furtherance of the good of it to the utmoſt of that perfection its able to contrive, and the other able to receive; ſaies not in wiſhes, but is active and working, not deſires only in a kind of complementing formality, but really procures, what may be moſt uſeful for the advancement of the thing beloved. Let us not love in word and Tongue only, 1. Joh. 3.18. But in Deed.
The love of the Father being of greateſt excellency, even of unconceivable vertue & efficacy, & our Savior being of unmatchable likeneſs to draw out the love of the Father, and incomparable worth to deſerve it, it could not be, but ſo great love ſhould give the greateſt good to one of greateſt deſert: and therefore muſt give him that incomprehenſible glory, which might be the amazement of the hearts of men and Angels, through al eternity.
Behold here is the incomprehenſible glory of the ever bleſſed Son, given out of the unconceivable love of the Father of glory. Hence the Evangeliſt, Joh. 3.35. The Father loveth the Son, and hath given all things into his hand. In love there is no lack; and its bountiful; and ſtudies the advancement of the thing beloved: So Jonathan to David. I know thou ſhalt be King in Iſrael, and I ſhal be ſecond to thee. He loved him as his own Soul, and could have given that to him, and therefore did not grudg him the Kingdom.
And however it cannot ſtand with the glory of the Father, that his Son ſhould be above him, yet he provides for eminency of honor anſwerable to his excellency. He hath ſo provided, carried al things by the counſel of his own wil, and courſe of his providence, to bring in al praiſe to this Chriſt. He hath given power to him, even power to have life, and to quicken whom he wil, and to judg al. Joh. 5.20. to 23. That al might honor the Son, and they honor the Father.
2. Love is of a cementing Nature, deſires union and neerneſs with the thing beloved, is not pleaſed nor ſatiſfied but with the preſence of that, which it doth affect: ſeeks the fellowſhip, ſociety, and company of that in a ſpecial manner. Its the guiſe of the Spouſe that is ſick of Love, when ſhe went to ſeek her Savior. Cant. 3. I found him, whom my Soul loved, I held him, and would not let him go. So Ruth to Naomi, when ſhe perſwaded her to depart, and go into her own Countrey, Intreat me not to leave thee, where thou goeſt, I wil go, where thou liveſt, I wil live, and where thou dieſt, there wil I be Buried. Ruth. 1.16, 17.
Now the love of the Father, being of infinite purity and perfection, muſt needs have like proportionable operation: and therefore muſt not only affect the preſence of his Son, but muſt provide for the injoyment of it, in the neereſt and fulleſt communication of himſelf, that may be: and hence, as he came out of his boſom, and left his glory: ſo alſo he muſt bring him unto glory, that he may again lie in the boſom of his love. This our Savior intimates. Joh. 13.3. Knowing that the Father gave al things into his hand, and that he came from God, and went to God: he came from the Father for the accompliſhment of the great Work of Redemption, and he furniſhed him with the ſupply of al power, and al proviſion, al things in Heaven and Earth, to attend him, until he come again to him; and when he is come into Heaven: as he put the greateſt glory upon him, ſo he advanceth him to the neereſt familiarity with himſelf. By his right hand he hath exalted him. Act. 2.33. And ſet him at his right hand. Verſe, 34. That he might make him ful of joy with his countenance, that the Eye & ſmiling countenance of the Father might ever be upon him, and fulneſs of the perfection of joy in him for ever.
If glory carry with it the greateſt perfection that can attend our Savior, and neereſt union unto the Father, then the love of the Father wil provide it. But glory includes both greateſt perfection in regard of Chriſt, and neereſt union unto the Father. Therefore the love of the Father wil provide for it.
USE, 1. Trial.
We may hereby try what mettal our love is made of, whether it come from the God of Love, carry his likeneſs and ſuperſcription, that we may be ſure, that he will own it at the great day, and we both now and then may find the undoubted comfort of it unto our Souls, we ſhal know the nature of it, by the efficacy and work of it. As it is in prime, cordial quinteſſences, if they be made of lively ingredients, they do not only warm the Mouth and heat the Stomach a little, but they ſearch into al the Veins, clear al the paſſages, Purg al the Humors, and cleanſe the Blood, that the Body is recovered to a lively and healthful conſtitution: But if it warm a little overly, and work no further, we conclude it, Its not the right, it hath not the right work. So with thy love, if it be like the love of God, it wil have the like work; It aimes ever at the glorious good of the thing or perſon beloved; ſtaies not in theſe lower and inferior things, but in and by theſe, looks at thoſe which be higher, and of a more heavenly excellency.
Take then a Survey of the ſeveral operations of thy love according to the ſeveral occaſions, with which it meets, and therein its exerciſed. What doth it work in the family, where thou liveſt, in the place, and amongſt thy neighbours with whom thou dwelleſt, with thy Brethren who are linked to thee, and thou to them in the fellowſhip of the Faith? Nay what doth it do for thine own Soul? if there be any power and efficacy it will then appear.
In thy family thou caſteſt up and down how to compaſs the things of this life, and art marvailous buſie to contrive al earthly conveniences to thine own content. Thou ſeekeſt what to Eat, to Drink, what to put on, and obtaineſt what thou ſeekeſt, and thy love looks no further. Surely its worldly love, and that in the loweſt degree. Thou wilt do as much for the beaſts of the field, and Heards of Cattel, as for thy ſervants, Children, family. Thou dealeſt courteouſly with thoſe, who ſhew Kindneſs to thy ſelf, yieldeſt repect to mens places, honoreſt their perſons, carrieſt thy ſelf honeſtly and inoffenſively towards al. This love is no great excellency, do not the Publicans and ſinners the ſame?
Nay, it may be, thou doſt incourage men in a good courſe and ſtrengtheneſt their hearts and hands in the profeſſion or the Goſpel: laboureſt for ſome knowledg of the truth, and ablities to holy ſervices, that thou maieſt carry out thy profeſſion with applauſe and approbation of ſuch, with whom thou doſt converſe. Lookeſt after ability to pleaſe eares, rather than for humility and abaſedneſs of heart to pleaſe God, and here thou art at thy furtheſt, deſireſt to be no other, and do no more. And its the Pitch thou wouldeſt have others to aim at. This is but the love of Formaliſts and moraliſts. Thou never haſt the love of God ſhed abroad in thy heart, nor yet the true love for the good of thine own Soul to this day. If thy love had been from God▪ it would not have ceaſed until it had brought thee and others unto Heaven, and glory, and God. No… that it is in our power to do this, but its certain, if the Love of God be in us, it wil make us look at this, and be eaſeleſs to endeavor after this. So Paul travels till Chriſt be formed: not til they had got a form of Godlineſs, until Morality, or Civility was formed in them; but Chriſt, glorious Grace, Power, Peace. This is God-like, Chriſt-like Love.
2. TRYAL.
Whether our Love to the Lord Chriſt, be God-like Love, it's then certain God wil own it, Chriſt accept it, and we may find comfort in it. If it bear the Image of the Love of the Father, it wil imitate. God loved the Son, and gave al things to the Son: Do likewiſe, give thy ſelf, yield and reſign thy ſoul, and al things unto Chriſt: Thy Mind, let him teach thee; Heart, let him rule thee; Affections, let him order thee, Rom. 12.1. 1 Cor. 6. laſt. He out of his Love exalted him far above all Principalities and Powers, and whatever is named. Do thou ſet up the Lord in thy Soul, far above al profits, pleaſures, thy deareſt luſts, thy darling delights, al powers, and principalities, the principality of thine own wil; mights and dominions, mighty and domineering diſtempers; above every name, the name of thine own Parts and Gifts, the name of thy Glory and Credit, and that which is named in another World, even thy ſafety and Salvation.
He gave him Glory, made him Lord and King. Acts, 2.36. Do thou likewiſe. Let him Lord it over thy Luſts, thy Pride, thy haughty, and high thoughts, and bring every thing into obedience. Rev. 4.10. Caſt down the Crown of al thy Excellencies, whatever is moſt honored, admired, loved, lay it at his foot. Honor him with al thy ſubſtance. As he in the Goſpel, if he need, let it go.
USE, 2. For COMFORT to the Saints, whom are beloved of the Father through Chriſt.
Where he loves, his love wil work alike. He is not the weaker for the working, nor hath the leſs for his giving. He loveth thee as Chriſt, therefore he wil glorifie thee, as he hath done to him. Get Love, and gain al; Love carries al with it. If he love thee, if dead, he wil quicken; if weak, he wil ſtrengthen; if damned, he wil ſave; though ſtubborn, he wil draw thee: With an everlaſting Love, I have loved thee; and therefore I have drawn thee.
USE, 3. Of Direction.
How we may gain the Gift of Glory from the hand of God. 1. Set his Love on work, and that wil ſet his Grace, Power, and Spirit on work, to be enlarged in al the glorious operations thereof. Go, go to this, 2 Theſ. 3, 5. The Lord direct your hearts into the Love of God. This wil give God no reſt: This made him ſend his Son, and ſet his Counſel on work, to contrive al for thy good. By this thou maieſt plead, and wilt certainly prevail, John, 16. I will not ſay, I wil ask the Father, for the Father himſelf loveth you, q. d. though I ſhal ſpeak a good word, yet there is that which wil do it, and that it may be more effectually. That Love ſent me, ſet me on work, therefore I need not ſet that on work. As David to Jonathan, 1 Sam. 20.8. Thou ſhalt deal kindly, for thou haſt brought thy Servant into Covenant with God. When Boas his heart was towards Ruth, Naomi tels her, Ruth, 3. laſt, He will never reſt, until he bath done the thing.
2. Keep we our ſelves in this Love, John 15.10. If we keep his Commandements, we ſhal abide in his Love. John 14.21, 23. Jude 20.
And thus we have done with this laſt Clauſe, which we ſaid we were inforced to take into conſideration, before we would come to the main Point▪ wherein the pith of our Saviors Prayer appears, which was the Second Particular obſerved in the Verſe, and are now to enquire into it.
The thing which our Savior praies here ſo earneſtly for: The 2d Partic.That they might be where he is.
And thence we have this Point; namely,