Exposition of John 17, Exposition · Part 19
JOHN 17.5.
And now, O Father, Glorifie me with thy own ſelf, with the Glory which I had with thee before the world was.
SO that our Saviour pleads Preſcription for the Glory he deſires, and for which he is a Suitor in my Text: he had it, as he tells the Father here, time out of mind, indeed before all time, before the world was. And therefore though he hath in ſome reſpect been out of the poſſeſſion of it for awhile, he hopes he ſhall recover it again with his Fathers good liking.
The only difficulty lies in this, what Glory Jeſus Chriſt intends in this place, whether the Glory of his God-head, or the Glory of his Manhood, of his divine or humane nature. And it will be the harder to reſolve, becauſe againſt either of them there is appearingly a very ſtrong exception. It ſhould ſeem he could not mean the Glory of his God-head, for that he had never loſt. A man would think he would not mean the Glory of his Man-hood, for that he never had, and therefore could not pray for the Recovery, or the Reſtitution of the one, or of the other; he could not ſay to God the Father, with relation to his God-head, Glorifie me with the Glory which I had with thee before the world was, becauſe he had that Glory with the Father ſtill; when he made that Prayer, he was co-equal, co-eſſential with him ſtill, and conſequently he was infinitely glorious with him ſtill. He could not ſay with relation to his Man-hood, Glorifie me with the Glory which I had with thee before the world was, becauſe the humane nature came to have a being but a little while ago. It was aſſumed by our Saviour many ages ſince the world was, and ſo could have no Glory with the Father before the world was. So that it cannot be intended of the God-head, or the Man-hood, if you take either of them ſeverally and diſtinctly by it ſelf.
Its true the God-head of our Saviour ſeemed to be deveſted of the Glory which it had from everlaſting, when he aſſumed the mean condition of a ſervant, and ſo in that reſpect he might deſire the reſtitution of it; but if you mark it well, the God-head never loſt the Glory which it had with God the Father, though it might ſeem to loſe the Glory which it had with men. It was not humbled really, but in regard of declaration only, and that with reference to men, and not to God, who is not carryed by appearances. And that which Chriſt deſires, is, that his Father would glorifie him with himſelf, with the ſame Glory which he had with him before the world was.
Beſides, Our Saviour prayes as man, and not as God, (for God doth not worſhip God,) and 'tis incongruous that the Man-hood ſhould become a Suitor for any thing to be conferred upon the God-head.
And therefore to avoid the rocks on either ſide, the ſum of this Petition of our Saviour to his Father muſt be this, that as his God-head had been glorious with himſelf from everlaſting, ſo now his Man-hood might be glorious too. That the Glory which he had as God, together with the Father from Eternity, might be communicated to his Man-hood, ſo far as it was capable of it, in ſuch a meaſure as it could receive it. That God would raiſe him up, and ſet him in his humane nature, at his own right hand in heavenly places, and make him glorious, even as he was man, in the eyes of all the world. And this is clearly that which Chriſt intendeth in his Prayer here, And now O Father, Glorifie me with thine own ſelf, with the Glory which I had with thee before the world was: Glorifie me with thy ſelf as I am man, or as I am God-man, with the Glory I had with thee as I am God, before the world was. I was glorious with thy ſelf, as I am God from Everlaſting, and now let me be glorious with thee as I am God and Man too. In one nature I was glorious from Eternity, viz. in my divine Nature, and now let me be glorified in my divine and humane Nature too, let me be glorified in my perſon.
Now this Petition of our Saviour (you muſt conſider) did undoubtedly prevail with God the Father; for he was always heard in every thing that he deſired of him; his Father never put him off with a denial. And then the point to be obſerved, is this.
DOCTRINE. That even the Man-hood of our Saviour participateth of the Glory whereof the God-head hath been ſeized together with the Father from Eternity.
Jeſus Chriſt as he is man, ſhares in ſome meaſure and proportion in the Glory of the God-head. There is a ſocial Glory (as the Schoolmen call it) of our Saviours humane Nature, which it partaketh with the God-head, and which it could not have without it. The Glory which the God-head had alone from Everlaſting, is now communicated to the perſon, conſiſting of the two Natures, both of the God-head, and the Man-hood too. God hath highly exalted him, ſaith the Apoſtle, Phil. 2.9. Him, Who? why Jeſus Chriſt both God and Man, in his divine and humane Nature. As for the former, his divine Nature, though that be utterly incapable of an intrinſical improvement of the Glory of it, yet ſo far forth as it was humbled for the Adminiſtration of his Office, ſo far it was accordingly advanced again. Now he abaſed himſelf as he was God, not by putting off his Glory, but by permitting it to be ecclipſed and overſhadowed with the ſimilitude of ſinfull fleſh, and to be humbled under the form of a ſervant, even as the brightneſs of a Candle is hidden in a dark and cloſe Lanthorn; ſo that declaratorily he is in that reſpect exalted, he is declared to be the Son of God by Power, in riſing from the dead, and returning to his Glory.
As for the humane Nature that is properly exalted: For being joyned to the God-head, it hath an ample and immediate claim to all the Glory, which from the God-head might be communicated to it, and conferred upon it. So that however, while our Saviour Chriſt continued here, the Exigence of the condition, and the office which he had aſſumed and undertaken, made him a man of ſorrows and of ſufferings, and intercepted as it were the beams of the divine Glory from ſhining in the other nature, ſo that there was no form nor beauty in him. Yet having finiſhed that Diſpenſation, there was by vertue of the intimate Aſſociation of the Man-hood with the God-head, a giving out, or a Communication of all the Glory from the Deity which the other Nature was capable of. And this is that which Jeſus Chriſt deſireth of his Father in my Text: And even as by the Spirit of Holineſs he was filled with Treaſure of Wiſdom, and Knowledge, and Grace, and thereby fitted for the office of a Mediatour, and made the Head and Ruler of the Church. So likewiſe by the Spirit of Glory, he is filled with unmatchable perfections, beyond the Comprehenſions of all other Creatures. Being not only full of Glory, but having in him all the fulneſs of Glory, which a created nature, joyned to an infinite and endleſs fountain, could receive. The God-head of our Saviour was at the right hand of the Father from Eternity. But now the Man-hood of our Saviour is exalted to the ſame condition. I ſay not to the ſame meaſure, but to the ſame condition of Majeſty and Glory with it. God hath raiſed him from the dead, (and that you know muſt be as he is man) and ſet him at his own right hand in heavenly places, Eph. 1.20. That is, he ſet him up above all other things or perſons, in the next place to himſelf. And therefore it is added in the following words, Far above all Principality, and Power, and Might, and Dominion, and every name that is named, not only in this world, but in that which is to come. In which reſpect it is that God will have him worſhipped with divine and religious Adoration, and that by the very Angels, Heb. 1.6. Of which the humane Nature ſingle is not capable, but that it ſhineth with the God-head in this high Glory.
Much might be added for the proof of this, that even the Man-hood of our Saviour participateth of the Glory whereof, &c.
Now to open it a little more particularly and diſtinctly to you. Beloved, you muſt know that the Man-hood of our Saviour comes not by nature to partake of this Glory. Look upon the humane Nature as conſidered in it ſelf, and ſo it hath no right to it. It is by Grace then that the Glory of the God-head is communicated to it; and that by a double Grace, the Grace of Union, and the Grace of Diſpenſation.
Firſt, The Man-hood of our Saviour participateth of the Glory of the God-head by the Grace of Union. It comes to be Partaker of it by its unutterably near, and intimate Aſſociation with the God-head in the ſame perſon. For ſo the God head and the Man-hood as you know, are joyned together in ſuch a tie, as cannot fully be expreſſed. Not as a man and a wife are joyned together, who notwithſtanding their Conjunction continue two diſtinct perſons. But as the body and the ſoul make one man, ſo God and man make one Chriſt. And as the glory of the ſoul, by reaſon of the nearneſs of the Union, redoundeth to the glory of the perſon, and conſequently of the body too; even ſo the Glory of the God-head redoundeth to the Glory of the Man-hood in the perſon of our Saviour. So infinitely near is the Conjunction, that both the Natures cannot chuſe but ſhare together. And as the God-head was in ſome reſpect abaſed, in being joyned to the Man-hood, being ecclipſed and ſhadowed with the meanneſs, and the imperfections of it. Even ſo the Man-hood on the other ſide is honoured and advanced in being joyned to the God-head, and conſequently ſhining with the Glory of it.
Secondly, The Man-hood of our Saviour participateth of the glory of the God-head by the Grace of Diſpenſation from the Father. He hath made it to partake of that Glory. And therefore he hath raiſed it up, and ſet it at his own right hand. He hath highly exalted it, he hath crowned it with Glory and Honour. The Father, if you mark it, hath always had a mind to ſet up his Son Chriſt. Not ſo much as he is God, for ſo indeed he doth not need it. But as Man and Mediatour he hath endeavoured every way to raiſe him, and advance him, and make him glorious in the eyes of all the world. And this is that which the Apoſtle Peter notes, Acts 3.13. The God of our Fathers hath glorified his Son Jeſus, whom ye delivered up, and denyed the holy one. Though you abuſed him, and abaſed him, yet God hath glorified him. It is by him, and his means that he is raiſed to ſuch Glory.
Ʋſe 1 Now is it ſo, that even the Man-hood of our Saviour participateth of the Glory whereof the God-head hath been? &c. Here then we may take notice of the high Advancement of our nature in the perſon of our Saviour. The very Glory of the God-head is in a ſenſe communicated to it. Our nature ſhareth with the God-head in ſuch incomparable and tranſcendent Glory, as can by no means be expreſt. It is many ways advanced and ſet up in Jeſus Chriſt; But this, my Brethren, is the heighth and top of all that in him dwelleth, the fulneſs of the God-head bodily, as the Apoſtle ſpeaks, Col. 2.9. Not that the God-head is confined, or circumſcribed within the narrow limits of our Saviours fleſh, or that his body is co-extended with the God-head, as Ubiquitaries dream. But the God-head dwels in Chriſt, as Bernard ſpeaks, not umbrativè, by external ſigns, and ſhadows, and tokens of his preſence, as once Chriſt dwelt in the material Temple: not effectivè, by the effects and operations of its Grace, as now it dwels in the bodies of the Saints, who in the ſame reſpect are called the Temples of God. But in him dwels the God head bodily, that is, really united to the humane nature, to the body of our Saviour; And herein Chriſt hath no Peer. It is an high and matchleſs honour, which no other Creature is capable of. By which our nature is advanced in him above all other things and perſons in the world beſides.
Ʋſe 2 Is it ſo, that even the Man-hood, &c. Then as we may take notice here of the advancement of the nature, ſo of our perſonal advancement too, as many of us as belong to Chriſt. For all the Glory of the God-head, with which the Man-hood ſhines, is for us, and our advantage. If he ſanctifie himſelf, it is for our ſakes, as his own expreſſion is. And ſo if he glorifie himſelf, it is for our ſakes too. It is for our ſakes that he prayes, And now, O Father, Glorifie me with thy ſelf, with the Glory, &c. For all his Mediatour-ſhip throughout is with ſome reſpect to us. And ſo it is for our ſakes that this unparalelled and matchleſs Glory is conferred upon him. Why, you will ask me, what is our advantage by it? I anſwer, It is very great, for we poor men (if we be members of the Lord Chriſt,) do ſhare in this incomparable Glory of the Man-hood of our Saviour, and that partly in fruition, and partly in aſſured expectation.
Firſt, Partly in Fruition, for the preſent we ſhare in this incomparable Glory of the Manhood of our Saviour. For as the Man-hood of our Saviour ſhareth in the glory of the God-head; ſo we, my Brethren, ſhare in the Glory communicated from the God-head to the Man-hood of our Saviour, by reaſon of our Union to them both in the perſon of Chriſt Jeſus. And even as we are puniſht, in that Chriſt is puniſht; and ſanctified, in that Chriſt is ſanctified; ſo we are glorified, in that Chriſt is glorified. We ſhine with the incomparable and dazling Luſtre of the God-head, in that Chriſt ſhines with it. And as we ſit in Chriſt in heavenly places, Eph. 2.6. ſo we are glorified in Chriſt with the ſame glory which he had with God the Father before the world was, becauſe he is inveſted with it, as our Head in our fleſh, on our behalf. In him God (having raiſed him up, and glorified him, he) hath glorified us with the very ſame glory. In him we took poſſeſſion of it. So near and ſo indiſſoluble is the union between Chriſt and us, that the Divine and Godlike glory wherewithal he ſhines is truly ours. The members cannot chooſe but ſhare in the glory of the head.
Secondly, we ſhare in this incomparable glory of the Manhood of our Saviour by aſſured expectation. For as his glory (in anſwer to the Prayer of our Saviour) is now already communicated to the Manhood, ſo far as it is capable of it. So we are certain that the glory of the Man-hood of our Saviour ſhall one day be communicated to us, ſo far as we are able to receive it. We know that when he ſhall appear we ſhall be like him. And that theſe vile bodies ſhall be conformed to his glorious body, Phil. 3.21. And this ſhould have a double operation and effect upon us.
1. Firſt it ſhould make us to deſpiſe the ſhame of this world, though we be trampled under foot, and made the dung and the off-ſcouring of the Earth; as this is many times the portion of the Saints, our ſpirits ſhould not droop or ſink within us. No, we ſhould bear them up, in ſpight of all the ignominy and contempt that men pour out upon us, and all the venom that they ſpit againſt us. We ſhould endure the reproach, and deſpiſe the ſhame, while we think of this glory. We ſhould not reckon of a little undeſerved ſhame with men, while we conſider that we ſhall ſhortly ſhine with the glory of God.
2. Secondly it ſhould cauſe us ſo to walk, that we be not in any thing a ſhame to Chriſt, whom God hath made ſo glorious, and who will ſhortly make us ſo glorious. In whom the humane nature is advanced to ſuch honour, as to partake of the glory of the Godhead. Mark what the Apoſtle ſaith, Shall I take the members of Chriſt and make them the members of an harlot? So may I ſay on this occaſion, ſhall I take the nature of Chriſt, the Nature which our Saviour in his Perſon hath ſo highly dignified, and make it in my perſon, the nature of a Devil? Suppoſe a Prince ſhould marry with a mean woman, would he endure to ſee thoſe of her neareſt kindred, her Brethren and her Siſters live like Scullions and like Strumpets in his own eye? Now Chriſt my Brethren hath aſſumed our Nature into a nearer union with himſelf then that of marriage, a union which death it ſelf was not able to diſſolve. For when the ſoul was ſeparated from the body, the Godhead was not ſeparated from the one or from the other. It was the Lord that lay buryed in the grave, and he that aſcended into heaven, was the ſame that came down from heaven. And ſhall we then defile this nature by wantonneſs, intemperance and vile affections, which Jeſus Chriſt hath ſo honoured, to take into ſo neer a union with himſelf, and to cauſe it to partake of the glory of the Godhead? Eſpecially if we expect hereafter in our perſons to partake of this glory. Oh let us learn to keep our veſſels in all holineſs and honour. And as we look hereafter to be like him, ſo in the mean time let us purifie our ſelves as he is pure.