Theanthrōpos; or, God-man: being an exposition upon the first eighteen verses of the first chapter of the Gospel according to St John. Wherein, is most accurately and divinely handled, the divinity and humanity of Jesus Christ; proving him to be God and man, coequall and coeternall with the Father: to the confutation of severall heresies both ancient and modern. By that eminently learned and reverend divine, John Arrowsmith, D.D. late Master of Trinity-Colledge in Cambridge, and Professor of Divinity there.

ΘΕἈΝΘΡΩΠΟΣ . OR , GOD made MAN . JOHN 1. ver. 1. In the beginning was the Word , and the Word was with God , and the Word was God .

ANcient Records tell us , That before the first Writing of this Book , The Churches of God set upon the Work of Fasting , and Prayer , by the Appointment of St. John ; That so they might seek Divine assistance . How much more need have I , at this time , to beg your Prayers before I begin ( and all the while I shall continue ) to expound this Glorious Gospell . It is therefore my hearty and humble request to you all , that your Prayers may neither be denied , nor sparingly put up for me ; That , as Augustine pray'd for himselfe in reference to the whole Scriptures ; Domine , sint Castae deliciae meae , Scripturae Sanctae . Lord let thy holy Scriptures be my chast delight . Nec fallar in iis , nec fallam alios ex iis . Let me neither be deceived in them , nor let me deceive others out of them . So , that you would pray on my behalfe ; That I may neither my selfe be deceived in the mis-understanding of the sublime places of this Book , not mis-guide you by giving you either false , or impertinent Interpretations of them . What progresse I shall make herein , God onely knoweth . But in the Confidence of His assistance , not in mine owne strength , ( which I acknowledge to be farre below many others ) I shall enter upon this first Chapter , after I have premised , by way of preface , something concerning

The Title of this sublime book . The Writer The Occasion The Scope

And likewise , something concerning the Difference , between it and the other Three Gospells .

First for the Title . It is a Gospell . The Gospell according to St. John . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The word signifieth Glad-tidings , Salvation by Christ imparted , gladdeth the heart . good newes . No tydings in the world so good as those that impart Salvation by Christ . And that Message was never so clearely delivered as under the New Testament ; though under the Old it was , but more obscurely . Therefore though there were Gospell in the Old Testament , yet yee do not find it called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Promises . But , in the New Testament , this message goeth under a new name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , namely the Gospel , Rom. 1. 1. Paul a servant of Jesus Christ , called to be an Apostle , separate to the Gospell of God . The four first Books of the New Testament , because they do most lively hold forth to you the History of Christ's Incarnation , and Conversation , and Passion , and Resurrection , and Ascension , and his Sermons , and Miracles ; Therefore they are called peculiarly by this name of Gospell . All the other Books they do but inlarge , and apply , and illustrate these four Evangelists . Even as all the Prophets under the Old Testament , were but as so many Commentators upon Moses . Now , if it be lawfull to compare Scripture with Scripture , for some kind of difference there is . As in pieces of Gold , though all be pure Gold , yet some have a clearer stamp then others : So all divine truths in Scripture , are divine truths ; yet there is a clearer truth in some places , then in others . Therefore you Evangelium Sancti Iohannis est Evangelium Evangeliorum . may call this of John , The Gospell of Gospells ; as Solomon's Song was called , the Song of Songs . If it be lawfull to compare Scripture , with Scripture . He that brings glad Tydings , we say , He may knock at any man's door ; Here are glad Tydings indeed ! The Gospell , what is that ? Certainly , glorious things are spoken of Thee , Oh Thou Gospell of God , as he said of the City of God . Glorious things , &c. It is called the Glorious Gospell of the Blessed God . Such a phrase you have , 1 Tim. 1. 11. according to the Glorious Gospell of the Blessed God , which is committed to my trust . It is called , else where , The Gospell of the Kingdome . There is no coming to Heaven , but by the Gospell , Math. 4. 23. Preaching the Gospell of the Kingdome . It is called the Gospell of Peace , Rom. 10. 16. How beautifull are the feet of them that Preach the Gospell of peace , and bring glad Tydings of good things ? It is called the Gospell of the Grace of God , Acts 20. 24. That I might finish my Course with joy , and the Ministry which I have received of the Lord Jesus , to testifie the Gospell of the Grace of God . Would you then have Glory , or Peace , or Grace , or Kingdome , listen then to the Gospell . So much for the Title .

Secondly , for the Writer of this Book , The Pen-man of it ; It is John . The Gospell according to John . Matthew , Mark , Luke , and John , these four drew the Chariot in which Christ rid all the World over . And amongst them four , John hath a kind of preheminency . The Ancients are wont to compare these four , to those four beasts in Ezekiel , Ezek. 1. 10. who had the faces of a Man , of an Oxe , of a Lyon , and of an Eagle : and they make John the Eagle , because he soareth aloft more than all the rest in the Contemplation of Christ's Divinity . The Eagle maketh his Nest on high , as it is in Job . The Eagle can do that , which the other fouls of the aire are not able to do . It can look upon the Sun in its highest beauty . Behold the Eagle of the Gospell looking upon Christ in his Divine nature , and expressing that more then all the other Evangelists . They that are given to Divine speculation , know the flight of this Eagle . You that would be heavenly-minded , listen to what John telleth you . John John's Title . whom the Lord loveth . That is his Title . There was leaning on Jesus Bosome one of his Disciples , whom Jesus loved . The likelier man to reveale secrets ; who was in the Bosome of Christ . We are wont to communicate our secrets to our friends , to those whom we love most . You may expect to hear of Christs secrets from the Disciple whom Jesus loved . And therefore , saith Augustine , John drew out of the bosome Christs secrets are revealed to his best beloved ones . of Christ , the very Heart of Christ , what he was about to make known to the World . The King sendeth a messenger to you , and by his Favourite ; you expect to know the whole mind of the Prince , because his Favourite is the messenger . Here is the Disciple whom Christ loved . And not onely so , but John the Sonne of Thunder , that is a true Title of his , which onely he and his brethren shared in , Mark 3. 17. James the sonne of Zebedee , and John the brother of James . He nameth them Boanerges , which is , the sonnes of Thunder , to rowse men from security . Here is Thunder in the Gospell . So many Words , so many Thunder-Claps . John was now to deal with desperate Heretiques , That denied the Divinity of Christ ; and here is Thunder for them , enough to affright them all . Junius was not able to stand Junius how converted . before the force of this Thunder-clap . He himselfe telleth us , That in his youth he was given to Atheism , and drowned in Cursed principles ; and the first thing that brought him to the Knowledge of a God , was the beginning of this Chapter of John ; He cast his eyes upon these words , and professed , that he was not himselfe of a long time after ; he s●w so much Majesty therein beyond all humane Rhetorick , that he was not himselfe of a long time after . This , Junius ( that Translated the Bible ) speaketh of himselfe . There is a mistake amongst people , as if there were no powerfull preaching , but that which is Clamorous preaching . As if the goodnesse of a mans Sermon were to be made out of the goodnesse of his Longues , and not out of the matter ; by the goodnesse of the delivery , and not by the sublimity of the Doctrine . Here is John , the meekest of the Disciples , the most beloved Disciple of them all , a Man of a meek spirit , as we read in his Story , yet this John hath something of Thunder in him . How ? By the effect of his Doctrine , not by the height of his voyce . As it is said of Pericles , a great and famous Orator in Athens ; He Thundered , and ratled in his speech . And so John in his Doctrine ; the sonne of Thunder in that respect .

Thirdly , you must Consider the occasion of John's writing this Gospell . When the Pastor was absent , the Wolves broke in upon the Flock . When John was banished into Patmos by Domitian , Ebion and Cerinthus , and other Heriticks The reasons why the Gospel of Iohn was written . there were , that denied the Divinity of the Lord Jesus Christ , and this occasioned John , as they say , to write this Gospell , wherein he asserteth the Godhead of Christ ; And so , by the way , occasionally yee see what use even Heriticks are made of to the Church of God . We had lost this Gospell , if Ebion and Cerinthus had not broached their heresies . God suffereth desperate opinions to be vented for the purging of his owne Truth . The Truth of God is compared to Silver . The words of the Lord are pure , yea , as Silver tried in a furnace of Earth , purified seven times . Every corrupt opinion that cometh to be vented against any Truth of God , that is a new furnace ; and the truth being cast into that furnace , it cometh out the purer for it . Purified seven times . As it is with Passengers of quality and note , were it not for some evill inveterate Currs in the street , they might passe , and never be observed ; the very barking of the Dogs maketh them to be noted . So these evill inveterate Corrupt Hereticks , by their barking , have occasioned the taking notice of that truth of the Divinity of Christ . Had not they barked , John had not Written . This was the occasion . And this should incourage you to attention ; because the same Hereticks are with us now : we have our owne Ebions , and Cerinthusses to this day , that deny the Divinity of Christ , and say , He had no being till he took it from the Virgin Mary .

Fourthly , we come to the Scope of this Book , which is to hold out the Divine nature of Christ , as the object of our Faith , to set forth Christ as the Sonne of God , that we believe in Him , so , as to have Salvation by Him . And This St. John telleth you , to have been his aime , Joh. 20. 31. These are written , that you might believe , that Jesus is the Christ , the Sonne of God , and that believing you might have Life through Him . He desires to set forth Christ to us as our Redeemer , and therefore laboureth so much , both in the beginning of his Gospell , and throughout , to hold forth the Godhead , and Divine nature of Christ , That so it might appear that he is a sufficient Redeemer . If He had not been God , He could not have gon through with the purchase . As the Eagle trieth her young ones , by holding them against the beams of the Sun ; and , if they be able to look upon them with a stedfast eye , she owneth such : So John bringeth his Readers to the Sun of the Divinity of Christ , and such as will not acknowledge that , are bastard-Christians , and not Saints .

Fifthly , One thing yet remaineth , by way of preface ; which is the difference between this and the other Gospells : which lieth especially in two things .

First , whereas the three former Evangelists , insist especially upon things done by Christ , after John was cast into Prison ; and so principally relate the acts of Christ , in the last year of his Ministry : St. John taketh in here the acts of his two former years : what Christ did , and what Christ said , before John was cast into Prison : which the other touch but sparingly upon .

Secondly , whereas the other Evangelists insist mainly upon what Christ did ; Saint John relateth especially what Christ said . They are much more large in recording his Miracles , John in recording his Sermons , and Prayers , as Chap. 15. Some Miracles indeed he relateth to us , but they are such , as wake may either for his Discourse with the Disciples , or for his disputation with his Adversaries . So still he seemed more to take notice of what Christ said , then what he did .

I now prepare you to be attentive : for I begin to close with the first Chapter , and with these first words of the Chapter , which are of so great importance , That , as I told you before , they had a most extraordinary force upon Junius his spirit ; and besides , upon one Numenius , a Heathen Philosopher . That falling upon this Gospell , cried out in a kind of indignation , This Barbarian , saith he ; ( for so the Greeks call the Jews ) hath concluded more in a few lines , than our great Philosophers have in all their Books ; He was so taken with the mystery of these words ! For they are words which the most quick-sighted Christian can be hardly able to see through . And throughout , I shall indeavour to make it as plain , as God shall inable me . Onely ye must not take it amisse , if some things shall be left obscure . Augustine saith , I will not defraud those that are able to understand , for fear of being irksome , to them , that are not able . Do but think your selves at a feast . When many guests are invited to a feast , They are of severall Constitutions , and like severall dishes . But now , Shall a man that seeth such a dish before him , to which he hath no stomack , presently rise from the Table ? No , he will perhaps think with himselfe , Other men may like this dish : So it should be taken here . Suppose something be too hard for thee , it may perhaps be clear to another . Paul is a debtor to the wise , and to the unwise ; therefore let none arise and goe away , but let every man expect his portion . Do you hope , that whatsoever difficult passages there are in the Scriptures , yet there will be some full of Light and Comfort . To close then , with the first verse .

In the beginning was the Word , and the Word was Text. with God , and the Word was God .

YE have here the Subject , and the Predicate , which are laid down in three Propositions . The subject in every proposition is the same , the Word . And there are in these three propositions , three things predicated of this Word .

First , an eternall existency , and that in the first Proposition . The Word was in the beginning .

Secondly , a Personall Co-exsistency of Christ with the Father . The Word was with God , namely , as a distinct person from God . That is the second Proposition .

Thirdly , a divine Essence . The Word was God : a distinct Person , indeed , therefore said to be with God ; but of the same Nature , therefore said to be God . Mysteries have more need of Adoration than Locution .

The first thing we are to understand , is , a discourse of the Subject of these three Propositions . The Word . And for the clearing of that , three Quaeries we shall resolve .

First , what Person is here meant by the Word ? Quarie : 1

I answer clearly , The second Person in the Trinity . Of Respon. whom ; ye shall find him called not onely by St. John , Christ is called the Word by Iohn . but by St. Luke , and Paul too . Jesus Christ is called by St. John , The Word , 1 John 5. 7. There are three that beare record in Heaven , The Father , the WORD , & the Holy Ghost . Here the Word cometh in , in the second place , between the Father , and the Holy Ghost , to denote the second Person , Revel. 19. 13. He was cloathed in a vesture dipt in Blood , and His Name is called the Word of God . Neither is John the onely man that calleth Him so , though , by the way , St. John himselfe , above all the Apostles , got the name of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , John the Divine . ( A word too much scorned now a daies ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , why ? because he did set forth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . He is called Divine , because he held forth the Divinity of the Word , namely of Christ . Others did it as well as He. But not so much . Ye shall find Luke calling Christ the Word in that place , though not often , yet worthy your noting , Luke 1. 2. Even as they delivered them unto us , which from the beginning were eye witnesses , and Ministers of the Word . What is that ? not Preachers of the Gospell , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 followers of Jesus Christ . St. Luke had that relation from the Apostles themselves , who were eye-witnesses of Christ ; and from the Seventy Disciples , who were likewise servants of the Word . And , in all reason , this must be the sense , that , by Word here , Luke should mean the Lord Jesus Christ , because it suiteth so well , with what the other Apostles said . As John begins his Epistle . He telleth them , he would speak to them , of whom they had heard and seen , of the Word of Life , 1 John 1. 1. That which was from the beginning , which we have heard , and seen with our eyes , and have look't upon , and have handled , of the Word of Life . So Luke telleth them , he spake what he received By Luke . from the Ministers of the Word . Which suiteth with that place , 2 Pet. 1. 16. We have not followed cunningly devised fables , when we made known to you the power and coming of Jesus Christ , but we were eye-witnesses of his Majesty .

But if this be not the meaning , then consider , How much wanting doth Luke seem to be to his Readers . He intendeth to write of Jesus Christ , and to make a Preface of Christ , and fully mentioneth him whom he intendeth to write upon . Ye shall find Paul calling Christ the VVord , in that fare-well-speech of his to the Church of Ephesus , By Paul . which is recommended , Act. 20. 32. Now , brethren , I commend you to God , and to the VVord of his grace , which is able to build you up , and to give you an inheritance among all them which are sanctified . I know , this place is commonly interpreted of the Gospell ; and , that the Gospell is called the VVord of Grace , in another place of the Acts of the Apostles : but yet , they question , whether that be the meaning here or no ; and that upon this ground , because that Word is here meant , to which the Saints are commended . Now , the Gospell is commended to the Saints , but the Saints are not commended to the Gospell . But , some other Word is here meant , that is , Christ : I commend you to God , namely , to God the Father ; and to the VVord , namely , to Christ . Indeed , for the Gospell to be commended to the Saints , is an usuall thing ; 2 Tim. 1. 13 , 14. Hold fast Usuall for the Gospel to be commended to the Saints , not the Saints to the Gospel . the form of sound words , which thou hast heard of me , in faith and love , which is in Jesus Christ . That good thing which was committed to thee , keep by the holy Ghost , which dwelleth in us . And so , in the second Chapter of that Epistle , vers. 2. The things that thou hast heard of me amongst many witnesses , the same commit thou to faithfull men . Here is the Gospell committed to the Saints . But where do you find the Saints committed to the Gospell ? To God , ye find them committed again and again : Act. 4. 26. Having commended them to the grace of God . Here are men commended to God . And so in that sense I take it here . I commend you to God , and to the Word of his grace , to Jesus Christ , who is called , The VVord of his Christ the Author of Grace , and Reconciliation with God . grace , here ; because it is Christ , that God is reconciled to us by . He is the Author of all that grace , and reconciliation , and favour , which we have with God . So understand the VVord of grace , as you understand the VVord of life , that is Christ , clearly : VVhat we have heard and seen , of the VVord of life ; that is , Christ , the Author of that . Ye shall find Paul calling Christ by the name of the VVord , in another place , which is commonly otherwise interpreted ; Heb. 4. 12. The word of God is quick and powerfull , and sharper than any two-edged sword , piercing even to the dividing asunder of soul and spirit , and of the joynts and marrow , and is a discerner of the thoughts and intents of the heart . Neither is there any creature that is not manifest in his sight , but all things are naked and open to the eyes of him , with whom we have to do . The VVord , clearly , here is a Person ; I say , a Person : for , the VVord of God is quick . All things are manifest in His sight . All things are naked , and open in the eyes of Him . He , and Him , and His ; these imply , that the Apostle speaketh of a Person : not of the Word revealed , but of the Essentiall vord of God , which is Christ . Not but that something may agree to the revealed Word , because it hath the stamp of Christ upon it ; but something cannot be given to it . The Word is a Revealer of the thoughts of the heart , when it is powerfully Preached . But , Who can properly say of the word , that every creature is naked and open before the word of God . Before Christ , every creature is open . Christ is called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the searcher of all hearts , in a proper sense . Take the end of the thirteen Verse , All things are naked and open to the eye of him , the word namely , with whom we have to do . Our Translation readeth it thus , which the Originall doth very well bear , All things are open to the eye of him , to whom we must give an account . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; not , With whom we have to do ; but , To whom we must give an account : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 there , signifieth Account , compared to Rom. 14. 12. So then , every one of us shall give an account of himself to God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; the same word that is in Heb. 12. To whom must we give account ? to the revealed Word ? No , but to the Word , that is , to Jesus Christ : We must all stand before the judgment-seat of Christ , Heb. 12. 13. The very word that is in this place , speaks expresly of Christ , Seeing then we have a great high Priest that is passed into the heavens for us , let us do so and so . The Word is the same with the High Priest .

The second Quere , then , is this . Why is Christ rather Quaere . 2 called by this tearm , The Word , than by the name of the Why Christ is called the VVord , rather than the Son of God . Son of God , here in the beginning of this Gospell ? why doth not John rather say , The Son of God was in the beginning , and was God , and was with God ? But , In the beginning was the Word . Why , for this reason probably , because he would not at first alienate the hearts of his Readers . John knew , neither Jewes nor Gentiles would indure the tearm of the Son of God ; They could not indure to hear of a sonship in the Deity and Godhead : but , with this tearm Word , applied to the Godhead , they were well acquainted , both Jewes and Gentiles . But John had often met with it in the Old Testament in this sense , for the second person in the Trinity . I shall shew you a place or two . Psal. 33. 6. By the Word of the Lord , were the Heavens made ; and all the hosts of them by the breath of his Mouth . Here is JEHOVAH the Lord , and the Word of the Lord , for the Second Person , and the Spirit of his Mouth for the Third . The Creation is ascribed to the whole Trinity . So here is Word . In the same sense ye shall find Jesus Christ is called the Word , 2 Sam. 7. 21. in that speech of David ; For thy VVord's sake , and according to thine own Heart , hast thou done all these great things . What is that ? For thy VVord's sake , 1 Chron. 17. 19. Compare these two places , O Lord for thy Servant's sake , and according to thine own Heart , hast Thou done all these things . Thou hast done them , for thy VVord's sake , saith Samuel . Thou hast done them , for thy Servants sake , in the Chronicles ; And who is that Servant , but Christ ? My servant whom I have Chosen , and in whom I delight , &c. There is a place in Haggai , that calleth Christ the VVord , Haggai 2. 4 , 5. Yea , now be strong , Oh Zerobbabel , saith the Lord ; and be strong , Oh Joshua son of Josedeck the High Priest ; and be strong all ye people of the Land-saith the Lord , and work , for I am with you , saith the Lord of Hosts : according to the VVord that I Covenanted with you , when ye came out of Egypt , so my Spirit remaineth amongst you ; fear ye not . Here is JEHOVAH , and VVord , and Spirit : ( according to ) ye may see by the Character , is not in the Originall , it is in another Letter in our Translation of it . Therefore , thus according to the Originall , or more neerly , I am with you saith the Lord of Hosts , with that VVord , in whom I covenanted with you . In quo vobiscum pepegi , I am with you together with that VVord , in whom I covenanted with you , when ye came out of Egypt . So that , God promiseth the Church deliverance in the Name of God the Father , the Son , and the Holy Ghost . Well then , the Jewes you see were well acquainted with this tearm of VVord , applied to the second Person in the Trinity ; They had it in the beginning , and in the Chaldee Paraphrase , ( which is applied to JEHOVAH ) it is rendred , the VVord of God . What JEHOVAH is said to do , they translate it , The Word of God did it ; applying the Word of God to Christ . Yea the very Heathens ( whom John would likewise take , and therefore baiteth his hook accordingly ) the Heathens had a strong notion of the Word . They said , There was an eternall Mind , from which proceeded 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Word , which was the Creator of all things . Ye have it in Plato , Trismegistus , and divers of the Philosophers ; yea the very Oracle . Pheuros the King of Egypt , sendeth to the Oracle to know , Who should be the greatest in the World , hoping the Oracle would have named him . But he received this answer , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , expressing the whole Trinity clearly and expresly : First God , saith the Oracle , then the Word , and together with them , the Spirit . So then this tearm Word being known , and applied to God , both by Jewes , and Heathens ; and St. John knowing that Ebion , and Cerinthus were better versed in this Philosophy , than in the Scriptures of God ; he , to win them , baits his hook with this expression of the Word : whereas the expression of the Son of God would have angred them . In this sense , John practiseth , what St. Paul confesseth , to become all things to all men . He setteth forth Christ under the term of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Word , which they would better receive .

Whence the third Quaerie doth arise , which is the main ; How doth it appear , that Christ is fitly called by this Quaerie . 3 term , The Word ?

We must distinguish . There is a two-fold Word : There Respons. is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A word conceived in the mind . I pray you set you selves to understand it . As , when ye read , The fool hath said in his heart , There is no God . Here is what the fool thought , He said ; that is , within himself . When the mind speaketh to a man's self , that is a word conceived .

Secondly , there is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a word delivered ; that is two-fold , either verbum quod , or verbum quo . The word delivered is either that word , which is one's mind expressed ; that is , the thing which he hath spoken . Then it is said , he keepeth his word , when he hath done the thing uttered . And then , there is the verbum quo ; that is , that thing by which a man's mind is expressed . Yet , more plainly , take it thus .

There is a three-fold word .

Verbum mentale . A word conceived . Verbum reale . A word uttered . Verbum orale . A word uttering .

The word conceived , verbum mentale , is the Apprehension that a man hath in himself , which we call a Notion , or a Conception .

The word uttered , verbum reale , is the thing that is spoken . In the Originall , see Luk. 1. 37. With God , nothing can be impossible ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with God , no word shall be impossible . So in the Originall . There is nothing that God hath spoken , but it shall come to passe . Ye have a very clear place for that , Matth. 4. 4. Man doth not live by bread alone , but by every word that proceedeth out of the mouth of God . As I take it , the most proper meaning of that place is . By every word that proceedeth out of the mouth of God , we understand , every creature which God hath ordained for food . And ye will be of that mind , too if you see Deuter. 8. 3. He humbled thee , and suffered thee to hunger , and fed thee with Manna , which thou knewest not , nor thy fathers before thee ; that he might make thee know , that man doth not live by bread onely , but by every word that proceedeth out of the mouth of God . Whatsoever the word of God maketh food , whatsoever God appointeth to be instrumentall , as he did Manna here ; There is verbum reale .

Then , verbum orale , the word uttering , is the expression by which that thing is delivered . That is the end , why God hath given us speech . If we were to deal onely with God , we should need no tongue or speech , because God knoweth the thoughts of our hearts . If we were to deal onely with our selves , we should need no speech ; for every man knoweth Why the use of Speech is given to man . what himself thinketh . But because we are to deal one with another , therefore God giveth us the use of speech , that there might be a word uttering and declaring to one another , what one another thinks , Psal. 139. 4. There is not a word in my tongue , but lo , O Lord , thou knowest it altogether .

Now , Christ is therefore called the Word , because he resembleth all these . He resembleth the word conceived , as being the expresse Image of his Father's Person ; even as our conceptions are the image of our minds .

Again . He resembleth the word uttered , as being that Thing , which is the very suhstance of all his Father's Revelations and Promises .

And again . He resembleth the word uttering , , as being the Interpreter of his Father's will , in all Ages . In all these three respects , Christ is called the word .

First , in reference to a word conceived . Look as the word conceived in the mind , is the image of the mind , or 1. Christ is the Word conceived , in reference to his Father's Person . conception , or notion ; it representeth our understanding to the ful : So , the Lord Jesus Christ , He is the Image , the express Image of his Father's Person , Heb. 1. 3. therefore his Father's word . There is no such representation of a man , as his conception . No such representation of God , as Christ , the expresse image of his Father's Person . Mark that , I pray you . There is a great deal of difference to be put between a Shadow , a Picture , and a Statue . A Statue , to which this expression seemeth to refer . He is the engraven image of his Father's Person . A Shadow , that is a kind of a sleight representation of a body , but not a clear one ; and such a representation of God is all the Creatures . We see something of God even in the Grasse and Trees , and Beasts of the field . A Picture , that representeth him a great deal more lively than a Shadow can ; it hath usually a man's feature and complexion , which a Shadow hath not . And there is a kind of Picture of God , drawn upon the Souls of Men and Angels .

But there is a further representation than either of these , that is , in a Statue : A Character that representeth further than a Picture ; a Picture may shew but half the face , or half the body , to the middle ; but a Statue , that represents the whole man , Cap à pe , from top to toe . Whereas a Picture ; ( though you may have one drawn more fully , yet ) is , for the most part , so framed , as to represent , though the whole body , yet not in its full proportion ; not the limbs so big as in a living man . That also Statues have above Pictures , they represent not onely the shape , but the proportion of every limb : Christ is the Character of his Father's Person . Thus he doth not onely hold forth God , but whole God , altogether . Christ is Omnipotent , as the Father ; and Omni-present , as the Father ; and Omniscient , as the Father . And thus be is fitly called the Word , in reference to the word conceived , as being the expresse Image of his Father's Person .

Secondly , In reference to the word uttering , to the 2. Christ , the VVord uttering , as the Interpreter of his Father's will . verbum orale ; because Christ is the Interpreter of his Father's will . Look , as we expresse our selves one to another , by our words ; so God , in all Ages ; hath expressed himself to the world , by his Son . The great Interpreter of His will , in all Ages , hath been Christ . Matth. 11. 27. All things are delivered to me of my Father , saith Christ . And no man knoweth the Son , but the Father ; neither knoweth any man the Father save the Son , and he to whomsoever the Son will reveal him . God ; that dwelleth in the light inaccessible , had been for ever hidden to the eye of the world , and unknown to them , if the Lord Jesus Christ had not been the word to reveal him . Joh. 1. 18. No man hath seen God at any time , but the onely begotten Son in the bosom of the Father ; he hath declared him . All the knowledge we have of God in the world , we may thank Christ for it ; He hath declared him . We should never know one another's minds , if we had not the use of speech to declare our selves . Christ is the word , by which God declareth himself to man . He it was , that was the word uttering . The first Promise that ever was , that which was made to Adam in Paradise , The Gen. 3. 15. seed of the woman shall break the serpent's head . He it was that delivered the Law to Moses , and that spake by the Prophets , and in them ; 1 Pet. 1. 10 , 11. Of which salvation , the Prophets have enquired and searched diligently , who prophesied of the grace that should come unto you ; searching what , and what manner of time , the Spirit of Christ , which was in them , did signifie , &c. It was the Spirit of Christ in the Prophets , that signified whatsoever they foretold . And so in the Apostles after them , Christ was the Speaker in them : 2 Cor. 13. 3. Ye seek a proof of Christ speaking in me , which to you-ward is not weak , but is mighty Christ the Church's Oratour to God , and God's Oratour to the Church : in you . This word in the Text , as it is the Church's Orator to God , so he is God's Orator to the Church . He speaketh to God for the Church , and to that end he sitteth in Heaven , at the right hand of God , interceding for us . And he speaks from God to the Church , and in all Ages hath made known the will of the Father . And so resembleth the word uttering .

Christ is resembled by the word uttering , the verbum orale , as being the substance of all his Father's Revelations and Promises ; the sum of all that God hath uttered , since the beginning of the world , and the Product , Christ himself to be the summa totalis of all God's Revelations . What was the thing promised to Adam in Paradise ? The seed of the woman . What to Abraham ? Christ , who was the seed , in whom all nations should be blessed . All the Types of the Ceremonial Law , What was the substance of them ? Christ . Indeed , the Ceremonial Law was the Jews Gospell . Christ the Substance of all God's Revelations . Every thing pointed to Christ , the substance of all those Revelations of God . To him give all the Prophets witnesse . The Prophets and the Law both . It is the speech of Nathaniel , Joh. 1. 45. We have found him , of whom Moses in the Law , and the Prophets did write , Jesus of Nazareth . The sum of all Divinity is the Scripture , the sum of the Scripture is the Gospell , the sum of the Gospell is Christ : He is the word uttering in all . What is the world , but God unfolded ? What is the Scriptures , but Christ unfolded ? As the Prince of Antwerp , one of that House ; a Prince , and yet a Preacher by Profession : It is said to be his expression , Scripturae sunt faciae , in quibus involutus est puer Jesus : All the Scriptures are but swadling-clothes , in which Christ , the Child Jesus , is wrapped up .

So he is likewise resembled by the word uttering , as being the substance of all his Father's Revelations and Promises . For , in him ( Christ ) , all the promises are Yea and Amen , 2. Cor. 1. 20. This for Explication of that term , [ The Word , ] which ye have twice in this Verse .

Let us now Apply it , before we come to any of the Predicates .

First , In that Christ is here called the Word , in reference Vse 1 to the word conceived , as being the expresse Image of his Father's Person ; as our thoughts are the image of the mind : Let us learn from hence ,

First , to be helped here , to understand something of that Eternall Generation , What the Son of God is , who , of himself is inexpressible : Who can declare his generation ? Isa. 3. This may help us to conceive better of it , than any expression in the world . When we compare Christ with the conception of our own hearts ; there is nothing commeth so near the nature of that eternall generation of the Son of God . The understanding that conceiveth a notion , without difficulty , without passion , without agitation and stirring . There is no conception , no procession of any thing , so purely inconcrete , and simple , and unmixt , as the proceeding of the thoughts of our Understanding . Such is the generation of the Son from the Father ; at least , this , of all things we can take into our imagination , is the fittest to expresse Him . And indeed , if it were possible for a man to contract all his notions into one ; mark it , if it were possible for him to conceive at once , whatsoever he apprehendeth ; then that Conceit , that he conceiveth in his understanding , it would be that man's wisdom , and that man's truth , because it containeth whatsoever he hath in his heart . Such a word is Christ , in reference to his Father : Whatsoever there is in the Father , of wisdom , it is expressed there ; whatsoever excellency is in God , it is in the Son . Thence it is , that Christ is Christ , both Wisdom and Truth . so frequently called Wisdom , and set forth by that name , Prov. 8. And he is called Truth , I am the way , and the truth , and the life . And there would be the whole of a man's wisdom in that notion , which will contain all his apprehension at once . So it is in Christ , which is the wisdom of his Father . That is one thing . It may help us something in conceiving , the unconceivable and unexpressible Generation of the Son from the Father .

Secondly , It may help us to conceive of the Father , according to what we read of the Son ; and to conceive of the Son , according to what we read of the Father ; because the Son is the expresse Image of the Father's Person . Therefore it is of great use for poor penitent sinners , that , with the Publican , stand afar off , and dare not lift up their eyes to Heaven . For howsoever they conceive some hope in regard of Christ , yet they are affraid , God the Father will never pardon them . They look at Christ , as a Saviour all of Bowells . Many poor souls have strange apprehensions of God the Father , as if he were altogether a consuming fire , therefore no pardon to be expected from him . But here is for thy comfort : Christ , Comfort to penitent sinners . whatsoever he is , is the expresse Image of the Father's Person ; therefore , what thou findest in Christ , thou maist find in the Father . Was Christ so full and free-hearted , as to be ready to help every poor soul , in the daies of his flesh ? He is but the Father's Image , and thou maist find the same disposition in the Father . Thou maist go to God , as to Christ if he were here in the flesh . On the other side , If any man Terrour to stubborn sinners . be a stubborn and presumptuous sinner , that dareth go on to walk in the lust of his eyes , and pride of his heart , and flatter himself with these thoughts , [ Lord have mercy upon me , will save him on his death-bed : Howsoever there may be some rigour expected from the Father ; why , Christ will have mercy upon him , Christ dyed for him , and will save him : And he needeth make no question of the love of Christ , of his affection , and readinesse to help him , though he walketh in the stubbornnesse of his wicked heart : ] Let such a one know , That God , as he will by no means clear the guilty , so nor will Christ too . Mark that place for this , Exod. 23. 20. Behold , ( saith God there ) I send an Angel before thee , to keep thee in the way , and to bring thee into the place which I have prepared . That Angel was Christ ; for it is said , that they provoked Christ in the Wildernesse . Therefore it was Christ . Now mark , Beware of him , and obey his voyce ; provoke him not , for he will not pardon your transgressions . Why ? for my name is in him . Christ is just as I am , saith God the Father here , and as severe to sinners as I am : Therefore provoke him not , he will not pardon . Kisse the Son , lest he be angry . The Son can be angry as well as the Father . Though he be the Lamb of God , yet that Lamb will turn Lion against them that disobey him , and refuse to obey the Gospell of Christ . The Lamb will be so angry , as to make the great ones of the earth to cry , Who shall deliver them from the wrath of the Lamb ? Rev. 6.

Secondly , In that Christ is called the Word , in reference Vse 2 to the word uttering , because he is the Interpreter of his Father's will , and declareth the Father's mind to the sons of men : Let us learn from hence to blesse Christ ; for all the knowledge we have of God , and the things of God , it is from him we have it , he is the Word that hath declared it : The onely begotten Son in the bosome of the Father , he hath declared him , Joh. 1. 18. If men think themselves so much beholding to their Tutors , and School-masters , that discover to them the hidden things of Arts and Sciences ; If Alexander was so much bound to his Master , his School-master , Aristotle , his Instructor ; that he made a question , Whether he were more bound to him , for his teaching of him , than to Philip his father for begetting of him : Then , what do we owe to Jesus Christ , the great Tutor , to whom we owe all our Learning , Tutors , and Fathers too ? for all Relations meet in him , and all Duty is due to him . And if He be the word uttering , let none be ashamed of that work of the Ministry . Some Gentlemen think it scorn to make their sons Ministers ; God the Father made his Son a Minister , ye see ; and setteth the Lord Jesus Christ , his onely Son , to be a revealer of his will to the sons of men . And if so , something else may be learned from it .

Let us all take heed to what we hear . It is Christ that is the word uttering . What we find in Scripture , and hear delivered according to the Scripture , it is the word of Christ : Let the word of Christ dwell in you richly , in all wisdom , The power of the Word Preached . Col. 3. 16. Ye must give me leave to tell you , when men speak Scripture to you , rightly interpreted , and ye refuse to hear ; ye do not refuse men , that speak from the Pulpit , but him that speaketh from Heaven , which is Christ himself ; according to what we read , Heb. 12. 25. See that ye refuse not him that speaketh . For if they escaped not , who refused him that spake on earth ; much more shall not we escape , if we turn away from him that speaketh from heaven . Christ speaketh from Heaven in every Sermon , wherein truth is delivered unto you . He saith to the drunkard from Heaven , Become sober ; and to the wanton he saith from Heaven , Become chaste ; to the unbeliever , Lay hold on Christ . It is said from Heaven , when it is said from the Pulpit . If men will go on in sin in spight of Heaven , God will confound them in spight of the world ; they must to Hell in spight of the world : Though hand joyn in hand , they shall not go unpunished . If men will not hear him speak on earth , they must not expect to have him to hear , when they would have Heaven . That is the third thing . Christ is called the word , in reference to the word uttering ; because he is the substance of all his Father's Revelations and Promises .

Let us therefore learn from hence , to grow in the knowledge of what we read , and whatsoever we hear from the word of God , because he is the substance of all . Thus , take any Scripture , gage it , and you will find Christ in the bottom of it : If it be a Precept , it leadeth you to Christ for strength to perform it : If it be a Threat , it leadeth you to Christ for grace to escape it : If it be a Promise , it clearly conveyeth Christ ; In him all the promises are Yea and Amen , and therefore called , Pretious promises ; not that they have any more price in them , of themselves , than any other Truths have ; but pretious promises . That is a pretious Box , that hath a rich Jewell in it . Every Promise is pretious , that hath Christ in more latitude , than other places of Scripture have . Therefore let us labour to find Christ in every one . The old World had but one Promise , for a great many years together ; from Adam to Abraham , we read but of one Promise which God made to Adam in Paradise ; and yet Adam a holy man , and Enoch a holy man ; and yet but one Promise . Now , we that have so many Promises , cannot we find Christ in some of them to rely upon ? Having therefore these promises , dearly Beloved , let us cleanse our selves . Let us seek for Christ , and Cleansing , in the Promises . I have done now with the Subject of these three Propositions , The Word .

The first thing that is predicated of the Word , is , that Proposition . 1 which we meet with in the first Proposition , namely , His eternall Existency , In the beginning was the word . The other Evangelists , especially Matthew and Luke , they have spoken fully of the temporall Generation of Christ . So Matthew beginneth , The book of the generation of Jesus Christ , the son of David , the son of Abraham . Now John , whose aim was to insist upon those things , that concern the Divinity of Christ , he beginneth with his Eternall Generation .

In the Beginning was the Word .

Beginning and was , saith Basil , these two terms are like two Anchors , which the ship of a man's soul may safely ride at , come what storms will come . None of those Heresies that deny the Divinity of Christ , shall be able to shame that man , that layeth hold upon these , In the beginning , and Was. There was a Beginning , when other things received their Beeing ; I , but Christ was in that Beginning , and so before the things had received their Beeing . Much ado there is amongst Interpreters , to little purpose , to find out severall senses of this word [ Beginning ] . I will not trouble you with them : That of Mark will clearly give you the meaning of it , In the beginning of the Creation of God , Mar. 13. 19. Such as was not from the beginning of the Creation , which God created . Here is the thing clear . The beginning of the Creation that God created , is the same that Moses meaneth , Gen. 1. 1. In the beginning God created heaven and earth . It is something remarkable , that Moses , with whom God spake face to face ; and John the Evangelist , who lay in Christ's bosome , should both of them have one Exordium ; In the beginning , saith Moses ; and , In the beginning , saith John . It is thought , that John doth allude to Moses , onely with this clear difference ; Moses speaking of the Creation of the World , saith , In the beginning , God made heaven and earth . He speaks of a World that was made . John speaking of a Word that was not made , saith , In the beginning was the word . He doth not say , He was made , as if Christ were a creature ; but , when all other creatures were made , Christ was . Christ had a Beeing , when they did but begin to be ; therefore he was before them . That which was in the beginning must needs be eternall ; Why ? Why , because , before the creatures began to be , there was nothing but God .

What was before the Beginning ? Let that be the question . Quest.

It will lead you into the Abysse of Eternity , what may Answ. be before the Creation . Here Faith may enter into the darknesse of Eternity , where it may lose it self , and can see nothing , but God before all , and God after all , and God in all . Before the Creation , nothing but God . Christ was before the Creation ; when they began to be , he was . Therefore Christ was Eternall , there was no beginning before that Indeed , there was God before the Creation , but God hath no beginning . Though there be principium ordinis , there is not principium temporis ; as , the Father first , and The Father , Son , and holy Ghost , Eternall . Son secondly , and the holy Ghost the third . Here is principium ordinis , Order ; but no Time , wherein the Father , Son , or holy Ghost began to be . So , Christ was in the beginning , had a beeing then . There was no beginning till the Creation , Therefore Christ was from all Eternity .

This may be confirmed with more strength , because the holy Ghost , throughout the Scripture , when he would expresse Eternity , useth to do it thus ; Such a thing was before the world ; that is , it was Eternall . Psal. 90. 1 , 2. Lord , thou hast been our dwelling place in all generations . Before the mountains were brought forth , or ever thou hadst formed the earth or the world , from everlasting to everlasting , thou art God . How proveth he that ? Because he was , before the Mountains or Earth was made . Christ was before the world , therefore God from everlasting to everlasting . Joh. 17. 5. Now , O Father , glorifie thou me with thine own self , with the glory which I had with thee before the world was . That is , from Eternity ▪ Take a clear place ( for those that clearly apprehend Christ to be meant by Wisdom , as undoubtedly He is ) Prov. 8. 22. and so forward to the 30 verse ; a place , to which our Evangelist is thought to have alluded here , and it is fully parallel ; where Wisdom saith , The Lord possessed me in the beginning of his waies : Just as in the Text , In the beginning was the word . The Lord possessed me in the beginning of his waies , before his works of old . I was set up from everlasting , from the beginning , or ever the world was . When there were no depths , I was brought forth ; when there were no fountains abounding with water . Before the mountains were setled , before the hills were brought forth , &c. Another testimony ye have of Christ's Eternity : it is in the Type of Melchisedeck , Heb. 7. 2 , 3. King of Righteousnesse , and King of Salem , which is King of Peace . Without father or mother , or without descent ; having neither beginning of daies , nor end of life , but made like the Son of God , which abideth a Priest continually . What cause have we to adore , as Tertullian speaketh ( not onely to admire , but to adore ) the fulnesse of the Scriptures ? The very silence of the Scriptures speaks deep Mysteries . The Apostle arguing from the Scriptures the Eternity of Christ , speaketh nothing of Melchisedeck's father or mother . Moses speaking of the Worthies in Scripture , he is wont to speak of their parentage , when they began , and when they dyed . But the Apostle , when he speaks of this Priest , saith , He was without father or mother . Another place , of the Eternity of Christ , ye have , Mich. 5. 2. where he speaketh both of the temporall and eternall Generation of the Son of God ; Thou Bethlehem Ephrata , though thou be little amongst the thousands of Judah , yet out of thee shall he come forth unto me , that shall be Ruler in Israel : Out of thee shall he come forth . That is , of his temporall Government . Here he speaketh of his eternall Generation , Whose goings forth have been from everlasting . In the beginning was the word . That is , Christ was from everlasting . He had a beeing , before the greatest began to be . And this may serve briefly , for the Explication of that Proposition .

I now come to the Application , because I intend to be as brief as may be . What ye have heard of Christ's Eternity , of having a being before the creatures were made , will afford you ,

First , matter of Comfort . Secondly , matter of Duty .

First , Matter of Comfort from hence : because this lets Vse 1 Of Comfort . us see , that our happinesse standeth upon an everlasting foundation , upon one who was in the beginning , before any creature began to be : And what shall overthrow that Building , whose foundations are laid in Eternity ? Shall the Creatures , which are but of yesterday ? What can they do , to undo , what the eternall God hath ordained before the world was ? That is the foundation of all , Ephes. 1. 4. According as he hath chosen us in Christ , before the foundation of the world , that we should be holy , and without blame before him , in love . Our salvation beareth date before the world was ; therefore there is nothing in the world shall prejudice it , much lesse overthrow it . It resteth upon him who was in the beginning , and who will be after the end ; upon him , who is Alpha and Omega ; more antient than the beginning , and more lasting than the end of the creatures . Alas , poor creatures ! time was , when they were not , but then was He , In the beginning was the word ; and there will come a time when they shall not be ; but no time , wherein it can be said , Christ is not . The Devill is a creature , Shall he be able to undo , what the Eternall hath appointed ? He was not when Christ was ; and though he shall now live for ever to be in torment , yet the time shall come , when he shall not be a Tempter . Then Christ shall be a Saviour , be sure . Hab. 1. 12. See what a spring of consolation doth arise from this consideration of Strong Consolation , from the consideration of Christ's Eternity . Christ's Eternity ; Art thou not from everlasting , O Lord my God , my holy One , art thou not from everlasting ? we shall not die . Certainly , we that have an everlasting Saviour , shall be freed from everlasting death , we shall not die . This is the lot of as many , as lay hold on him by faith . Our eternall Saviour loveth to do all things like himself . Lest you should fear either want of love or might , both his love and power are eternall , even as Himself is . He hath everlasting kindnesse in him , and intendeth to shew it unto us , Isa. 54. 8. In a little wrath I hid my face from thee for a moment , And from his Love and Power . but with everlasting kindnesse will I have mercy on thee , saith the Lord thy Redeemer . And his Power is as everlasting as his Love , Isa. 20. 4. Trust ye in the Lord for ever , for in the Lord JEHOVAH is everlasting strength . The consideration of these two , should fill us with everlasting consolation , as Paul speaks , 1 Thess. 2. 16. Everlasting consolation , and good hope through grace . He that was in the beginning , will be with us to the end ; I , and in the end of our daies too . It is a great comfort , when a man commeth to die , to think , Whom my Salvation dependeth upon ; why , upon an everlasting Redeemer , that dyeth not .

There is a time when we must go out from all the creatures , and have no more to do with those things , that are so pleasing to us in the world . There is a time when we must go into Eternity ; and there is Christ . The creatures we delighted in , they remain not ; I , but the God we go to , He remaineth ; From everlasting to everlasting , thou art God . Here is a living Comfort for a dying Creature .

Secondly , Here is matter of Duty , as well as matter of Vse 2 Of Duty . Comfort . If Christ were in the beginning , before all the creatures , then let him not come after any of them in our esteems . That is one Lesson we learn from hence . It is expresly said of Christ , Col. 1. 17. He is hefore all things , and by him all things consist . He is before all things , in regard of his own beeing : Let him be before all things , and above all things , in our esteem . He was before all the creatures , O let him not come after them in our hearts . In the beginning was the word , when no wealth , no profit , no pleasure , no preferment , such as men now dote upon . Christ is before all these things , Why should he go after them in the esteem of men ?

As it was amongst the Heathens , they placed their happinesse in the exercise of vertue ; and yet some of them cryed , Virtus post nummos , quaerenda pecunia primùm . Let Lib. 1. Epist. Horat. ad Moecenatem . vertue come after wealth . They first laboured to get a good estate , and then look'd after good qualities and dispositions . So it is with many Christians , who , in their Doctrins and Professions , place their happinesse and fellowship with Christ after riches ; let Christ come after . Which of us doth not wonder , and cry shame of the Gadarenes , that preferred their swine before Christ , rather let him go out of their coasts , than part with their heards . Certainly , we , in effect , do the same , when we prefer our swinish lusts , before the embracing of , and yielding obedience to , our blessed Saviour . We are ready to defie the Jewes for crying , Not him , but Barabbas ; and yet our actions cry as loud , Not Him , but the world ; not Him , but the flesh . Rather imitate good Tremelius , who was himself a Jew born : and after , when he turned Christian , in reference to what his Country-men , the Jews , had once said , Not him , but Barabbas ; he made this his Motto , Non Barabbam , sed Christum ; Not Barabbas , Tremelius his Motto , after his Conversion . but Christ ; to intimate , his having renounced all , for the Lord Jesus Christ . Let it be thine : Not the world , but Christ ; not the creature , but Christ ; not the flesh , but Christ . He was before all , and shall be before all in my esteem . Whom have I in heaven but thee ? Psal. 73. 25. That is one Duty we are to learn from hence .

Secondly , Seeing Christ is Eternall , trust him for Eternall things ; expect such from him , that is an everlasting Father , Isa. 9. 6. Do you think , an everlasting Father will lay up none but temporall blessings for his children ? He that was from the beginning , hath provided something that shall be after the end , for everlasting for you , if ye will seek after him . Remember what the Apostle saith , 2 Cor. 4. ult. While we look not at the things which are seen , but at the things which are not seen ; for the things which are seen are temporall , but the things which are not seen are eternall . Oh! look at those eternall things , trust in an eternall Saviour , who hath purchased them first , and since provided them for you . He is gone before , to provide heavenly things for you . Grace is a thing , which hath something of eternity in it . The way of holinesse , the Scripture calleth it , the everlasting way , Psal. 139. ult. Lead me in the way everlasting . Seek to Christ for that . For your everlasting Saviour will give you that which Grace begets Glory . hath an influence into eternity ; so Grace hath . It is an immortall seed , that begets its glory , and that is everlasting too . Ye have a Promise , Isa. 45. 17. Israel shall be saved in the Lord with an everlasting salvation . He that was before the world , hath happinesse world without end , for all that believe in him . So much for the first Proposition , namely , In the beginning was the word .

The second is that , that concerneth the Personall Coexistency Proposition . 2d of the Word with the Father ; and it lyeth in these words , The word was with God .

By the Word , we still understand the same Person , Jesus Christ . By God , in this Proposition , ye are to understand the Father . For you must know , this tearm [ God ] is taken two manner of waies in this Verse . Sometimes the term [ God ] is taken essentially , and so it is appliable to all the Persons in the Trinity ; as when it is said , God is a Spirit ; God there is taken , so as to signifie the Nature of God , and the Essence of God , which is common to all the three Persons . And so it is taken in the last clause of this Verse , The word was God .

But otherwhile it is taken Personally , and so it signifieth not the whole Essence , but some one Person in the Trinity : As when it is said , God was in Christ , reconciling the world to himself . The Father in the Son . When it is said , Joh. 3. 16. God so loved the world , that he gave his onely begotten Son . Here is God loving the world , and giving Christ . So in the second Proposition , The word was with God ; that is , with God the first Person . This implyeth at once , a Nearnesse , and a Distinction . A Nearnesse to God , The word was God ; and yet a Distinction from him , for it was but with him . Now , that which is with another , doth imply a person distinct . We do not say , a man is with himself , but Peter is with Paul , or Paul with Peter . So here , The word was with God . Take two or three places to help you to understand this . Joh. 1. 18. No man hath seen God at any time ; the onely begotten Son , which is in the bosome of the Father , &c. Here is the Son in the bosom of the Father , that is , the Word with God . Here is a nearnesse , and yet a Personall Christ near to , and yet distinct from , the Father . distinction . Nearnesse , for it is in the bosom ; and yet a Personall distinction , it is the Son in the Father's bosom . One more clear , that is fully parallel with the Text ; that is , 1 Joh. 1. 2. The life was manifested , and we have seen it , and bear witnesse , and shew to you that eternall life which was with the Father . Eternall life is a Person here . By Eternall life ye must understand the very self-same Person , who is called the word of life , in the first verse . Eternall life is something that was seen , and born witnesse to , namely , the Lord Jesus Christ , of whom , saith he , vers. 1. they have seen him , and lookt upon him , and have handled the word of life . So that it is no new thing for John to call Christ , the Eternall life . He saith , This is the true God , and eternall life . What doth he say of this Eternal life ? Why , that we have seen it , and bear witnesse : That is , of that Eternall life which is with the Father . Take another , which is parallel to the Text , Prov. 8. 29 , 30. where , by Wisdom is understood Christ , which saith of it self , Then I was by him as one brought up with him , and was daily his delight ▪ Rejoycing alwaies before him , rejoycing in the habitable part of his earth , and my delights were with the sons of men . Where Christ is spoken of , as a son , in the presence of the Father . He is said to be with him , as here in the Text. Take notice of two Praepositions , there used , in reference to Christ ; In , and With ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It is said , Joh. 14. 10. Believest thou not ? ( saith Christ to Philip ) He that hath seen me hath seen the Father . And then he saith , I am in the Father , and he in me . Here Christ is said to be in the Father , and , in my Text , with the Father ; with this difference , [ in ] that noteth Unity ; [ with ] that importeth Distinction : [ in ] that falls upon the Essence , [ with ] that falleth upon the Person . So as , in plain tearms , Christ is in the Father , in regard of the Unity of the Essence , which is the same with that of the Father . Christ is with the Father , in regard of the Distinction of his Person . So as between the Son and the Father , there is alius & alius , but not aliud & aliud , as Divines say : That is , The Son is another Person from the Father , but not another thing from the Father . The Father and the Son are Unum , but not Unus ; the Father and the Son are one Thing , but not one Person . Ye may truly say , The Son is with the Father , as my Text hath it ; but ye cannot say , The Son is the Father , because there is distinction of Persons , and yet a personall Co-existency , The word was with God . So ye have the meaning of that Proposition .

Let us now make Use of it .

First , Take notice , here , of the distinction of Persons in Vse 1 the Godhead , a distinction without their Divinity . Here is the Son , the word with God , and the Son with the Father , not divided from him . And yet one Person with another , and so distinct one from another . With him , not without distinction ; and in him , without division . As in the night-time , if a man set up three Candles in a room , all these concurr to the lightning of the room ; yet there is but one light : So , but one Essence in the Divinity . Yet here are three Candles that give that Light , but no man can say , that this light is peculiar to the First Candle , and this to the Second , for all shine together ; and yet the light of the second Candle is with the first , but the light is all one . But O the depth ! It is no wading here , farther than a man hath footing out of Scripture , for fear of being past our standing , and be drowned . The Word of God is with God , and one Person with another ; but , the manner How , as Basil said , when he met with some knots of difficulty in this Mystery , I believe , saith he , I do not busie my self in searching over far ; what we cannot make out in plain reason , we must make out in believing , where we have the Scripture for our bottom ; onely take notice of such a thing . Certainly , there is a distinction of Persons in the Trinity . Here , is One with Another . The word was with God .

Secondly , Learn from hence to worship God , according Vse 2 to a distinction of Persons . Learn we to worship , and look at Christ , as a Person distinct from the Father , and the holy Ghost ; or else we worship not Christ , but our own fancies . If we conceive him not as he is , as he is distinct . This is the great difference , between the Christian and the Turkish Religion , I might say , the Jewish too ; for , the Turks and Jews agree , in that they hold one God , but deny a distinction of Persons in the Godhead . We Christians , according to Scripture , acknowledge that too ; There are three that bear record in heaven , the Father , the Word , and the Spirit and these three are one . And some kind of necessity appeareth , in a way of reason , which we may take notice of , for the strengthning of our faith in this great Mystery , that there should be a distinction of Persons . God The benefit of the distinction of Persons . the Father was the Person offended . Reconciliation was to be made . None but God hath enough in him to satisfie God . Therefore it was requisite there should be a Person , to satisfie the Person offended . That , the second Person , the Lord Jesus undertakes , and goeth through with it . But how shall this be made known ? Poor man is as far off as ever he was , if he be left here ; he hath no power in his own nature to reach this . Therefore there is a Third Person , the holy Ghost , who discovereth this , and applieth it . So that the Salvation of Man , is by the concurrence of the whole Trinity .

But I must here again take off my self , with , O the depth ! as Bernard did , Hoc magnum est Mysterium , This is a great Mystery , a Mystery rather to be adored , than searched into . Well , saith he : Quomodo esset Pluralitas in Unitate , & unitas in Pluralitate ; How there should be a Plurality in Unity , and how a Unity in Plurality ; three Persons , and yet but one Essence ; Scrutari temeritas est , It is rashnesse to search too far into it . Credere pietas , it is piety to believe it . Cognos●ere vita aeterna , It is life eternall to know it . We can never have a full comprehension of it , till we come to enjoy it .

Thirdly , This may serve to Answer that Question , which some make , What was God a doing before he made the Vse 3 world ? Object .

It might suffice to Answer them , as Augustine did in Answ. the same case , with a short Answer , He was a making Hell for such as put these Questions . But there is a fairer Answer in the Text , which telleth you , That the Word that was in the beginning , before the Creatures were made , that Word was with God . God was delighting himself in his Word . God and his Word were a contriving the Redemption of Mankind , and had thoughts of peace towards the Elect from all Eternity . That place , Prov. 8. speaketh something to it , When he appointed the foundations of the world , vers. 30 , 31. then I was by him , as one brought up with him ; or , as a Nourisher , in Intention or decreeing of the Creatures , that were to be made ; or out of the Church , that was to be gathered out of the world . I was daily his delight , rejoycing God delighting in his Son , before the world was alwaies before him . This God was a doing before the world was made , he was delighting in his Son ; this Text saith so , clearly . So saith Peter , 1 Pet. 2. 19 , 20. The pretious blood of Christ , as of a Lamb without blemish , and without spot ; who verily was fore-ordained before the foundation of the world , but was manifested in these last times for you . Before the foundations of the world , what was God a doing ? Plotting ( as I may speak with reverence ) the work of mans Redemption ; projecting my Redemption and thine . Before we were , he had thoughts of peace and mercy towards us . Therefore we may trust him as long as we live . When we think little of him , he thinks much of us .

The fourth Use we may make of this , is this ; It should Vse 4 teach us , and I pray God we may all learn , infinitely to prize the love of Christ ; I say , to prize and adore the love of Christ ; Who , though he were from all Eternity , the Word with God , yet was pleased , in the fulnesse of time , to become Emmanuel , God with us . What an act of respect and love was it in Moses , to his Country-men the Jews , Moses his exceeding love to his Country-men , the Jewes . poor Hebrews , in sore bondage ; and he in Pharaoh's Court , brought up in all the learning of the Egyptians , adopted by the King's daughter , full of honour ( some say , Lord Treasurer of Egypt ; and they build their conjecture upon that , because it is said , He forsook the treasures of Egypt ) : It was a great thing for him to leave the Court , and sort himself with poor Labourers at Brick-kilns ; yet , that he did . Here is an act of great condescention in Moses , of much respect to his Country , and love to the poor Hebrews . But what is this of Moses to that of Christ , who was with God in the Court of Heaven , taken up with the mutuall delights , which the blessed Trinity had in each other ? To leave this , all this , for a time , and to come to be Man with us ! To leave his Mansion , which was Heaven , and to pitch his Tent upon Earth , as the word signifieth , Joh. 1. 17. He dwelt amongst us , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; that is , as in a Tent or Tabernacle . Do but consider the difference of these two states ; that which Christ left , and that which Christ took : The former was a state of incomprehensible glory , In the beginning was the Word , and the Word was with God . What was the state of the Word ? See , Joh. 17. 5. Now , O Father , glorifie thou me with thine own self , with the glory which I had with thee before the world was . I had with thee glory before the world was . Here is the Word with God , in the state of glory . From this state of glory he is pleased to descend : To what ? To take shame . It is emphatically said , for that is one half of Christ's sufferings , Shame is . Heb. 12. 2. Looking to Jesus , the Author and Finisher of our faith ; who , for the joy that was set before him , endured the crosse , and despised [ the shame ] . He came to Isa. 53. 3 : Luk. 23. 36 , 39 Luk. 17. 34. Matth. 9. 11 , 34. Matth. 12. 24. & 10. 25. be buffeted , and spit upon , and reviled , and called a friend of publicans and sinners , a wine-bibber ; yea , the prince of devills . They called Christ Beelzebub . Before he came into the world , he was in a state of Joy , as well as of Glory . The Text saith , He was with God ; and wheresoever God is , there is joy ; as the Psalmist saith , In thy presence is fulnesse of joy , and at thy right hand are pleasures for evermore . What is that Christ took instead of joy ? He came to sorrow ; sorrow , and deadly sorrow , surrounded his soul on every side . From that eternall joy , he is pleased to descend to those intolerable sorrows , to be a man of sorrows , acquainted with grief . Blessed Saviour ! may we well say , Isa. 53. 3. What a change hast thou made , for thy love to us ? of being with God , to be with Man ; from the Father's Bosom , to the Virgin 's Womb ; from Heaven , to Earth ; from Glory , ( as ye have heard ) to Shame ; and from Joy , to Grief : And all this , for our sakes . Ye know the grace of our Lord Jesus 2 Cor. 8. 9. Christ , ( saith the Apostle ) who though he were rich , yet for your sakes he became poor , that ye , through his poverty , might become rich . How should this fir'e and inflame our hearts with love to Christ ! He , who was the delight of his Father from all Eternity , had his delight with the sons of men ; How should the sons of men have their delight in him ? Hath Christ left Heaven for me , and shall not I leave the world for Christ ? Hath he thus emptyed himself for me , of his Joy and Glory , for a time ; and shall not I deny my self for him , in my pleasures , and profits , and ease ? What a poor sorry joy is that , which the world affordeth us , to that which Christ hath first given us ? Let us love him , who loved us so , as that he was pleased to become Emmanuel , God with us . So , The Word was with God .

This is that which concerneth the Personall Co-existency of Christ , with God the Father .

In the Beginning was the Word , and the Word was with God , and the Word was God .

There is hardly any place of Scripture more abused , in a way of superstition , than the beginning of this Gospell . It was a common thing in times of Popery ( and I would to God it were abolished wholly at this day ) to write these words in certain Characters , and to tye the paper or parchment about people's necks , as a Charm against Agues ; or as a Spell , to prevent some other mischief . We shall , I hope , make better use of them , by how much this Scripture hath been wronged by others . These words are a Charm indeed , but it is against Hereticall Opinions , and carnall discouragements . The Deniers of Christ's Divinity , never had such a Charm as this is , Joh. 11. We have made some of them to that end , and hope to make more , as we do proceed .

The Fifth Use from hence , is , that this very Proposition , Vse 5 that the Word was with God , holdeth forth Comfort to us : For he that was with God in the beginning , is with him still , and will be with him for everlasting ; with God then , and with God now , and with God to all eternity : And that under the notion of our Advocate , 1 Joh. 2. 1 , 2. If any man Christ our Advocate . sin , we have an Advocate with the Father ( So the phrase is here , With the Father ) Jesus Christ the righteous ; and he is the propitiation for our sins . He is there as an Advocate to plead a cause : And what cause ? His own as well as ours . We know , when a Counsellor is employed in a Cause , that concerneth himself as well as his Clyent , he is wont to be exceeding active in that businesse , more than in other ; he will neglect no opportunity in such a Cause . So , Christ is such an Advocate , as to be a Propitiation for our sins . And Christ should lose the price of his own Blood , if our Cause should miscarry before God the Father , with him , where he appeareth for us ; Heb. 9. 24. Christ is not entred into the holy places made with hands , which are the figures of the true ; but into Heaven it self , to appear in the presence of God for us . Observe that , [ With God ] and , [ For us ] . He appeareth there as an Advocate appeareth for his Clyent ; when such a Cause is called upon , he pleadeth that Cause as an Advocate . So , Christ appeareth for us as our Proctor ; He is God with us , and for us ; and therefore able to save to the uttermost all that come to God by him ; because he liveth to make intercession for them , Heb. 7. 25. Never fear , that any thing shall be wanting to thy salvation , Christ will be sure to perfect it . He will save to the uttermost , because he liveth for ever . Well may Satan's accusations trouble us on Earth , they shall never trouble us in Heaven , for Christ appeareth there for us . He is ever with the Father .

I passe now to the third Clause of this first Verse , which concerneth the Divine Essence of Christ .

The Word was God .

So with God a distinct Person from the Father , as to be God , of the same Essence with the Father . The word , [ God ] is taken essentially for the Father , the First-Person in the Trinity . This is a point of high concernment , that Christ is God ; so high , as whosoever buildeth not upon this , buildeth upon the sands . This is the Rock of our salvation , The Word was God . But there will be frequent occasion in this Gospell of meeting with it , and therefore I shall speak now but briefly of it . Take a few clear places , such as our enemies know not how to evade ; that in Rom. 9. 5. Of whom , as concerning the flesh , Christ came , who is over all , God blessed for evermore . Christ is here himself called , God blessed for ever . So , Tit. 2. 13. Looking for that blessed hope , and the glorious appearance of the great God , and our Saviour Jesus Christ . Who is it that shall appear at the last Day in the Clouds , but Christ , who is called the great God , and our Saviour ? God blessed for ever , saith Paul to the Romans ; The great God , saith Paul to Titus . And lest any Heretick should hope to shift it off ( as they are as full of shifts , as the Serpent is of turnings and windings ) and should say , Why , Angels are called gods , and Magistrates are called gods . To stop their mouths , St. John telleth you , He is the true God ; I , and God properly so called , The true God .

You know what they use to object against this , as if the Object . Father were onely called the true God . And the place seemeth to have some colour in it , Joh. 17. 13. This is life eternall , that they know thee , the only true God , and Jesus Christ whom thou hast sent . Jesus Christ seemeth to be made a different Person from the true God .

I answer , There is no necessity of limiting this phrase , Answ. [ The onely true God ] to the Person of the Father , the First Person in the Trinity . It is true indeed , that the word Thee in the third Verse , referreth to the word Father , in the first Verse , These words spake Jesus , and lifted up his eyes to heaven , and said , Father , glorifie thy Son , &c. And , this is eternall life , that we know thee the onely true God . Ye must know , the word Father is taken two manner of waies in Scripture : First , Sometimes it is taken for the First-Person in the Trinity . And Father is taken for the Divine Essence , or rather for an Attribute that is common to all the Persons in the Trinity : Every one is Father , in this sense . So , Christ is Father as well as the First Person . He is called , The everlasting Father ; and , The Prince of peace , Isa. 9. 6. Father , in that sense , is no more than , God in his Essence . Mal. 2. 10. Have we not all one Father ? hath not one God created us ? There is a concurrence of all the Persons in this great work of Creation , and so in this Relation of Father . That , Jam. 1. 27. True religion , and undefiled before God and the Father . Father here belongeth to all the Persons . 1 Pet. 1. 17. We know that all judgement is committed to Christ . So that Father is taken here essentially , and belongeth to all the Trinity . If ye understand it so here , then the Objection is of no force .

But Christ is conceived here as Mediator , and as Man praying to the whole Trinity , under the name of Father , and saying , This is eternall life , to know thee onely true God , and Jesus Christ whom thou hast sent . So that , 1 Tim. 2. 5. is parallel , There is one God , and one Mediator between God and man , the man Christ Jesus . Nothing is so familiar in Scripture , as to distinguish Christ as Mediator from God , taking the word essentially , for all the Persons in the Trinity .

Secondly , Suppose the word [ Father ] Joh. 17. be taken Personally , for the First Person in the Trinity ; yet the word [ Onely ] is not here to be limited to the First Person . I pray you observe that , This is eternall life , that they know thee the onely true God . It is not , Thee onely , the true God , as if the Father onely were the true God . Indeed , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is not to be tyed to the saying , [ Thee onely ] but , [ Thee , God ] is to be tyed to the word [ Onely ] To know thee the onely true God . So as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the word , [ Onely ] is not exclusive from the other two Persons , the Son , and God distinguished from Creatures and Idols , not from the other Persons . the holy Ghost ; but onely exclusive from the Creatures , who are improperly called gods , as sometimes Angels , and sometimes Magistrates , are called so ; and Idols so called , falsly . The onely true God , excluding Idolls , but not the Son and the holy Ghost . You may as well argue from that place , 1 Cor. 8. 5 , 6. that God the Father is not Lord , as argue from this , that Christ is not the true God ; for it is said there , Though there be that are called gods both in heaven and in earth , as there be gods many , and lords many . But to us there is but one God , the Father , of whom are all things , and we in him ; and one Lord , Jesus Christ , by whom are all things , and we by him . But one Lord Jesus Christ . May men from hence argue , and say , The Father is not the Lord Jesus Christ ? But many argue and say , That Christ is not God , because he saith , There is but one God the Father , of whom are all things . I will not hold you long upon this , because I hope there are not many here , that need solution in this point , though the errour be spreading . Consider that place , Matth. 11. 27. All things are delivered to me of my Father , saith Christ . And , None knoweth the Son but the Father ; neither knoweth any the Father save the Son , and he to whom the Son will reveal him . None knoweth the Son but the Father . Why , doth not the Son know himself ? doth not the holy Ghost know the Son ? Yes . It is said , The Spirit searcheth the deep things of God . Neither knoweth any the Father save the Son . Doth not the Father know himself ? and the holy Ghost , both the Persons ? Yes . But this none excludeth Creatures , from the other Persons . So the true God is distinguished from Creatures and Idolls , not from the other Persons in the Trinity .

I will make Use of this , to meet with such Hereticks as Vse 1 deny this : Would to God I could say , there were none in this City ; but mine ears have heard a man , stifly to deny the Divinity of Christ , and dispute against it , and blaspheme that great truth , without which , I think , a man may safely say , there is no possibility of salvation . I wonder , that of all the old Errors , swept down into this latter Age , as into a sink of time , this of the Socinians and Arians Beware of Heresies . should be held forth amongst the rest . Let us beware of their doctrines , shun their meetings and persons , that come to us with the denyall of the Divinity of Christ in their mouths . This was John's doctrine , and his practise . Irenaeus tells us , that after he was returned from his Banishment , and came to Ephesus , he came to bathe himself ; and in the Bath he found Cerinthus , that said , Christ had no beeing , till he received it from the Virgin Mary : Upon the sight of whom , John skipped out of the Bath , and called his companions from thence , saying , Let us go from this place , lest the Bath should fall down upon us , because Cerinthus is in it , that is so great an enemy to God . Ye see his Doctrine , see his words too , 2 Joh. 10 , 11. If any come to you , having not this doctrine , receive him not into your house , neither bid him God-speed : for he that biddeth him God-speed , is partaker of his evill deed . What the Doctrine was , ye may see to be the Doctrine of the Divinity of Christ . This is one word to Ministers , to confute the gainsayers ; but it is not the main : I will not therefore stand upon it in this Auditory . As it is with the Angels that are ministring Spirits , for the good of the Church ; so it should be with the Ministers , that are called , the good Angels of the Church . The Angels are fometimes put upon conflicts with the Devil , they have many combats with the wicked Spirits , as may be gathered out of Daniel . But , this is but in order to their ministring for the good of the Elect. They conflict with evill Spirits , that they may be serviceable for the good of the Church . So should Ministers conflict with evill Angels , but in reference to the good of the Church . Speak comfortably to Jerusalem , saith the Lord to the Angel . Therefore I shall passe to another Use of Consolation .

The Word was God .

Beloved , If this be not true ( say Hereticks what they Vse . 2 can ) if this be not true , That Christ was God , our Preaching is in vain , and your Faith in vain ; ye are yet in your sins . Who can forgive sins but God ? Ye expect forgivnesse The promises cannot be made good ; if Christ be not God . of sins by Christ . What soul can get to Heaven , if Christ be not God ? He hath promised eternall life to all that love him , and believe in him ; How shall a man have this Promise made good , if He be not God ? If a man that hath never a foot of land in England , shall make his Will , and bequeath to thee such and such Houses , and Land , in such a Town and County , whereas he was never the owner of any such Houses or Land : Certainly , this Deed is null , thou art never a whit the nearer enriching thy selfe with such a Legacy . If Heaven be not in Christ's dispose , how can we have it as his gift ? If Christ be not God , we cannot have Heaven . If Christ be not God , we are all still in our sins . For , the Justice of God expects satisfaction to be made , for the sins of men ; we cannot make satisfaction , but our Surety must . Christ is our Surety . If Christ be not God , our Satisfaction is null ; for , an infinite Justice offended , must have an infinite Price paid . A man may satisfie the Justice of man , but what man can satisfie the Justice of God ? Will God accept the first-born of thy body for the sin of thy soul ? No , he will not . Yet he will accept His First-born for the sins of the world , for in him he is well pleased . There lyeth a great deal of strength upon that place , it is a speciall foundation of faith ; Act. 20. 28. Over which the holy Ghost Christ is God . hath made you over seers , to feed the Church of God , which he hath purchased with his own blood . The Church of God , which he hath purchased with his own blood . This must needs relate to Christ . And Christ is here called God , and Christ's Blood is called the Blood of God . Christ could never have gone through with the purchase of the Church , if the Blood he shed had not been the Blood of God . Whatsoever the Justice of God can exact , that the Blood of God can discharge . The blood of man would not have done it ; the blood of men or Angels would not have done it . Man sinned , and Man must satisfie . Therefore the Human Nature must be assumed by a Surety , for a man cannot do it . If an Angel should have assumed Human Nature , it would Humane nature assumed by none but God . have polluted him ; Human Nature was so defiled by sin , that it could not be assumed by any but God . Now Christ being God , the Divine Nature purified the Human Nature , which he took , and so it was a sufficient Sacrifice . The person offered in sacrifice was God , as well as Man . This is a ground whereupon a Beleever may challenge Satan to say his worst , and doe his worst ! Let him present God , as terrible ; Let him present me , as abhominable in the sight of God , by reason of my sins ; Let him aggravate the heighth of God's displeasure , and the heighth , and depth , and length , and breadth , of my sins ; I grant all . And , against all this , I oppose this infinite Satisfaction of Christ . Though the Justice of God cannot be bribed , yet it may be satisfied . Here is a proportionable Satisfaction ; here is God answering God .

The VVord was God .

This Word was He that laid down his life , and shed his blood for us . And now let Satan urge the Justice of God as much as he can . The Justice of God maketh me sure of Salvation , Salvation assured by Gods Justice . Why ? Because his Justice obligeth him to accept of an adequate Satisfaction , of his own appointing . The Justice of God maketh me sure of mine own happinesse : because , if God be just , that Satisfaction should be had ; when that Satisfaction is made , Justice requireth , that the person for whom it is made , shall be received into favour . I confesse , that unlesse God had obliged himself by Promise , there were no pressing his Justice , thus far , because Noxa sequitur caput . There was mercy in the Promise of sending Christ out of mercy , to undertake for us ; otherwise we cannot say , that God was bound , in Justice , to accept of Satisfaction , unlesse he had first , in mercy , been pleased , to appoint the way of a Surety . Justice indeed requireth Satisfaction , but it requireth it of the person that sinneth . Here commeth in Mercy , that a Surety shall be accepted ; and what he doth , is , as if the person that offended should have done it himself . Here is Mercy and Salvation surely bottomed upon both . So much sweet comfort floweth from this consideration , That Christ is God . I come now to the second Verse .

Vers. 2. The same was in the beginning with God .

What the Evangelist had affirmed in the former Verse , The Word was with God ; he now confirmeth in this second Verse , The same was in the beginning with God . There is a Repetition , but with some Illustration . It may be thought , that some , or all of these three things , may be aimed at .

First , it may be thought to aime , at shewing us that these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , In the beginning , are to be referred to all the three Clauses and Propositions , in the first Verse , whereas they are there annexed but to one of them ; In the beginning was the Word , saith he , vers. 1. Now the second Verse , knitteth the same words to the second Proposition , The same , in the beginning , was with God , and the same was God . So that ye must put both into that Proposition , which concerneth the eternall Existency of Christ , and to that which concerneth the Personall Coexistency , The Word was with God ; and the divine Essentialnesse with God , The same was God .

Though he were with God in the beginning , may some say , yet it is questioned , whether he were God then . This addition will prevent such mistakes , to shew you , the words , In the beginning , is to be put to every Proposition . That may be one aime .

Secondly , There may be another : In the former Proposition . The Evangelist had told you of Christ's Co-existency with the Father , when he said , The Word was with God ; and he addeth , The same was in the beginning with God . Here he telleth you of his Co-working with God , as well as of his Coexistency with God . In the beginning , As he was then a Person distinct from the Father , and coexistent with him ; So , so soon as the Father began to work , He began to work . All things were made by him . He was so with him , as to work together with him , in the work of Creation in all things .

Or perhaps , neither of these are intended . But the Repetition aimeth at a third thing , which is , To shew the great necessity of the aforesaid Truth . This ye may take with you , Repetition of much use in Scripture . as a rule to help you in the interpretation of Scripture : Repetitions have divers uses in Scripture ; we find them frequent both in Prayer and Prophecy , in Threatnings and Precepts , and in the laying down of Truths . Repetitions have their severall uses in all these .

1. In Prayer . Repetition serveth to note frequency in 1. In Prayer , it argueth affection . the same things , said over again with new affections ; as , O Lord hear , O Lord forgive , O Lord hearken , and do . Take the instance of Christ ; we read of his fervency and earnestnesse in prayer , especially in his Agony , Luk. 22. 44. Being in an agony , he prayed more earnestly . How doth he expresse this earnestnesse ? Matth. 26. 44. He went away the third time , praying the fame words , Father , if it be thy will , let this cup passe from me . So the second , and the third time , it is said . This Repetition serveth to note Christ's earnestnesse in Prayer .

Secondly , in Prophecies . Repetition serveth to note the 2. In Prophecies , it noteth celerity and speed , and the certainty of them . certainty of them , together with their celerity and speed . That reason is given by God himself , Gen. 41. 32. For that the dream was doubled to Pharaoh twice , it is because the thing is established by God , and he will surely bring it to passe . The doubling doth note the certainty of the thing .

Thirdly , in Threatnings . Repetition noteth unavoidablenesse , 3. In Threatnings , it noteth unavoidablenesse and suddainnesse . and , perhaps , suddainnesse . Ye have , Ezek. 21. 27. I will overturn , overturn , and it shall be no more . Twice , I will overturn , to shew , that their overthrow should be unavoidable .

Fourthly , in Precepts . Repetition serveth to note 4. In Precepts , it noteth a necessity of performing them . a necessity of performing them . So , Psal. 47. 6. Sing praises to God , sing praises to our King ; sing praises , sing praises . Four times , to shew the necessity of that duty .

And lastly , to our present purpose , in Truths . Repetition serveth to shew the necessity of believing them , and of knowing 5. In Truths , it serveth to know the necessity of believing them . them . So , in that great Truth of Regeneration , ye see , Christ repeateth it thrice with one breath , in his Sermon to Nicodemus , Joh. 3. 3. Except ye be born again , ye cannot see the Kingdom of God . Vers. 5. Except a man be born of Water , and of the Spirit , he cannot enter into the kingdom of God . And , Marvel not I said unto thee , Ye must be born again , vers. 17. So here , the Evangelist repeateth this great Truth , to shew the absolute necessity of our knowing it , and believing it . In the beginning was the Word , and the Word was with God . And the same that was in the beginning , was God .

That which we are to note from hence , is this : First , in generall , The usefulnesse and lawfulnesse of repeating the same things : To me , ( saith Paul ) it is not burdensom ; for you , it is safe , Phil. 3. 1. We are all by nature , as Christ said of his Disciples , fools , and slow of heart to believe this great Mystery of God , Luk. 24. 25. Then said he unto them , Oh fools , and slow of heart to believe all that was spoken . Slow of heart , they had therefore need to be switcht and spurr'd again and again ; had need to have the goad thrust in , a first , second , and third time . That is the expression , Eccles. 2. The words of the wise are as goads , and as nails fastned by the masters of the assemblies . So necessary are Repetitions of Truths . It is in this case , as with Peter , in his vision of the Sheet , when all sorts of Beasts came down , clean and unclean . Upon the first letting them down , when it was said , Arise , Peter , kill , and eat . Not so , Lord , saith Peter ; he could not think it lawfull , when it was prescribed at the first ; but the Sheet was let down a second time , and a third time ; then he was convinced , which at first he was not . So , a man may hear a truth at first , and may say , Not so , Lord ; he cannot relish this for a truth : but , it may be , at the second , or third time , he may relish it . It is not with Truth as with Flowers , which we use to smell at for an hour or Truth , not like Flowers , quickly fading ; but like pretious Stones , alwaies shining ▪ two , and so thtow them away . But for necessary Truths , they will not die in your hands : they are not like Flowers ; they are like Jems , pretious Stones , that keep a lustre from year to year , they are alwaies shining and bright . Ye may wear them while ye live , and not be weary of them . This in generall .

But then in Speciall : From this Repetition which the Evangelist maketh , observe , That the Eternity , the Personality , the Divinity of Christ , are of necessity to be believed . Because we cannot rightly worship God , without the belief of these Truths ; namely , That the Word was in the beginning , and that the Word was then God , and was with God from everlasting to everlasting . For we must worship the Son , even as we worship the Father ; so saith Christ himself , Joh. 5. 23. And that , unlesse we acknowledge the Eternity of Christ , and the Divinity of Christ , the Second Person ; as well as of God the Father , the First Person ; we honour neither Father nor Son . And this is it that excludeth both Turks and Jews : who , though they both acknowledge one God , yet they deny the Distinction of Persons , deny the Son of God , and so the Divinity of the Lord Jesus Christ , as also of the holy Ghost . We see now , what miserable case such men are in , as deny Christ thus . It is remarkable , that in Ephes. 2. 12. if you compare the beginning with the end , At that time ye were without Christ , being Aliens from the Common-wealth of Israel , having no hope , and without God in the world . Without Christ , and without God . He is an Atheist that knoweth not Christ ; whatsoever he may hold of God . There can be no true knowledge of God , where there is not a true knowledge of Christ . Ye were without Christ , and without God in the world . Wherefore , my Brethren , pray , that ye may understand these things ; for , indeed , they are things that depend upon Revelation , therefore they call for prayer . Saith Bernard , of the Mystery of the Trinity , The best way of seeking it , and the easiest way of finding it , is , not to enter upon Disputings , but Prayer . To Prayer , add the use of the best Means , reading the Word of God , in which these Mysteries are revealed , that concern the Eternity , and Personality , and Divinity of Jesus Christ , Scripture will help you more then Reason here .

There are two sorts of things . Some things there are which we do first understand , and then believe ; Others which we first believe , and then come to understand . If ye Naturall things are first understood , then believed . Supernaturals not so . go to naturall things , first ye understand them , apprehend the inside and outside of them , and then believe them , because ye understand them . But now , in these great supernaturall Mysteries , that ye may understand them , you must first believe them . For this there are two rules .

If ye will first set Reason on work , believe no more then ye can find out in these Mysteries ; That will hinder Faith ; But if , after ye have believed them , ye will set reason a work , that may help faith . The Arians of old that denied the Divinity of Christ , they got a great deal of advantage , especially over Women , by putting questions for grounds of reason to them : They were wont to come to Women , and The Arians delusion and sophistry . aske them . Hast thou born a Child , say they ? Yes . And art thou not older then the Child thou hast born ? why , yes , say they . And yet , say they , our Adversaries , They tell us , that God hath a Son , and that the Son is Co-eternall with the Father . Athanasius goeth to work to confute them , thus ; I aske you a question . Canst thou build a house without Timber , and Stone , and other Materialls ? no : yet God made the World without any of these things . If Gods building be not as an Artificer's , God made the World without Materialls . He hath his Son from Eternity , but not as a naturall parent , for who can declare his generation ? If ye will aske a question , Ask the Sun , if ever it were without its beams . Aske the Sun , if it did not shine as soon as it was Created . And aske the Fountain , if ever it was without its streams . As the Sun was never without its beams , nor the Fountain without its streams , so God was never without his Son : In the beginning was the Word , and the Word was with God , and the Word was God , both Co-existent , and Eternall .

Vers. 3. All things were made by Him , and without Him was not any thing made , that was made .

Who is here meant by Him ? the fore-going verses tell you ? namely , the Word . And , who is meant by the Word , ye have heard at large , namely Christ . Whose Divinity the Evangelist had affirmed , vers. 1. The Word was God , confirmed in the second verse , The same was in the beginning with God . And here he proveth it by a new argument , from the Creation of the World .

All things were made by Him , and without Him was nothing made , that was made .

Now the Apostle telleth you , Hebr. 3. 4. He that built Syllogism . all things is God , Christ built all things , saith my Text , Therefore Christ is God . The argument lieth fair and undeniable . But whereas , the Apostle Paul speaks of a new Creation ; we are hinted to think of a double Creation , There is the old Creation , and the new Creation . Now some Hereticks make a question , which of the two is here meant , There is the old Creation spoken of by Moses in Genesis , In the beginning God Created Heaven , and Earth . And there is the new Creation spoken of by Paul , 2 Cor. 5. 17. If any man be in Christ , he is a new Creature : old things are past away , behold all things are become New .

The question is , which of these the Text is meant of , All things were made by Him . Socinus , who denieth the Socinus , his damnable heresie and opinion . Divinity of Christ together with his Satisfaction , maketh it to lay hold upon the latter of these , and saith , that in the Text ye must understand the new Creation , As , In the beginning was the Word . He understandeth the beginning of the Gospell , not of the World , All things were made by Him , that is , all things were made new when Christ was born of the Virgin Mary . These are the all things meant in the Text , saith Socinus .

As this is not true , so it will not serve his turn . It is not true , nor consonant to the Text , which doth not say , that all things were made new by Him , but that all things were made by Him ; and undeniably spoken of the Creation of the World .

Neither will it serve his turn . He hopeth by this evasion to avoid the dint of this argument , taken from the Creation of the World , to prove the Divinity of Christ , but it faileth him ; for take that which he granteth . By all things , here , we must mean the new things , the new Creature ; If this be the thing , we will prove Christ to be God in spight of Socinus . For who can turn a heart of stone , into an heart of flesh ? who can work faith , and love ? faith in an unbelieving heart , love in an hating heart , and meeknesse in a passionate heart ? who , but God! Do not these things declare an Almighty power ? This by his owne Confession , proves him to be God .

But we are to understand it , of the old Creation of the World , which Moses telleth us of . All things were made by Him , that is the proposition . An illustration of it in the following words , without Him was nothing made , that was made . In the proposition , observe two things .

First the Effect . All things were made , Secondly The Efficient . By Him .

This is an excellent help , and of great Concernment , The making of all things , is the first lesson that God Almighty teacheth us in the Bible ; In the beginning , the Lord made Heaven , and Earth . Therefore , worthy the dwelling a while upon , and making inquiry into these five things , for the clearing of these words .

First , What are the things here meant ? Secondly , In what Order ? Thirdly , In what space of time ? Fourthly , In what manner ? Fifthly , To what end were they all made ?

When these are done , we shall come clearly to shew that the Lord Jesus Christ had an influence , as the Efficient cause of all these . All things were made by Him .

First , What things are here meant ? All things . These 1. All things are here meant . are words of a vast Comprehension , but you shall find them all reduced to four heads , by God himselfe . In the fourth Commandement , Exod. 20. 11. In six dayes , the Lord made Heaven , and Earth , the Sea , and all things that are therein . These are the heads of the All things .

First , the Heaven : Heaven is a fair building , a glorious Fabrick of three Stories , the first , second , and third Heaven . 1. Heaven . So Paul teacheth us to distinguish , when he speaks of his being rapt up into the third Heaven . Therefore there is a second , and first , as well as a third . And these three Heavens were sweetly resembled , by those three Courts in Solomons Temple . There was the first Court , the outward Court , and the Court of the Gentiles , which was common for all sorts of people to come into ; So is the first Heaven here below , Men breathe in the aire , birds and beasts they live and breathe in the aire , which is the first Heaven . The second Court was something more hidden : In that the golden Candlesticks were , which were the Lights , that lighted the Temple . So are the Sun , Moon , and Stars in the second Heaven . The third Court , was the Holy of Holies , into which entred none , but the high Priest . And the third Heaven , is the Heaven of Heavens , into which Jesus Christ the high Priest is entred , to prepare a place for all his Members . All these Heavens were of Christ's making , Hebr. 110. Thou Lord , in the beginning , hast laid the foundations of the World , and the Heavens are the work of thy Hands .

The second head , is the Earth , the Circle of the World , the pavement of this glorious Fabrick , the foot-stool of the 2. Earth . most high God . Of his making it , you have an excellent expression in Job , Job 38. 4 , 5 , 6. Where wast thou , when I laid the foundations of the Earth ? saith God , there ; declare , if thou hast understanding , who hath laid the measure thereof , if thou knowest ? or who hath stretched out the line thereof ? wherein are the foundations thereof fastned , or who laid the Corner-stone thereof ? God hath so made it , as to make it The admirablenesse of the fabrick of the Earth . admirable to our understandings ; that such a vast body , as the Earth is , of a round figure , and so fit for motion , should be still immoveable ! a body so heavy , should yet be able to hang , as it doth , in the midst of the air ! Why , God hath fastned it by a Word of his own power , Job 26. 7. He stretcheth out the North over the empty place , and hangeth the Earth upon nothing . Which of us can hang a ball in the aire , without some support ? God , He hangeth the Earth ; how ? upon nothing , but upon the aire without side of it .

Then Thirdly the Sea , Psal. 95. 5. The sea is his , and He made it , so , as to make all men rejoyce in the thoughts of it , 3. Sea . Psal. 97. 1. The Lord reigneth , let the Earth rejoyce , let the multitude of the Isles be glad thereof . It is with an Emphasis : All sorts of men , that dwell in Islands , have much cause to rejoyce , because God reigneth . For if He did not Reign , and Rule , and bound the Seas , with which they are compassed , they would quickly be destroyed . If God did God boundeth the Seas , being above the Earth ; else the Islands would be destroyed . not reign , the naturall place of the Sea is above the Earth , and how should we in this Island be overflowed in a moment , if He bounded not the seas ? Ye shall see an elegant comparison in Job 38. 8 , 9 , 10. Who shutteth up the Sea with doors , when it breaketh forth , as if it had issued out of the Womb , when I made the Clouds the garments thereof , and thick darknesse a swadling band for it , and brake up for it my decree'd place , and set barres , and doors . Here he compareth the sea to a Child , breaking out of the Womb of his Decree ; to a Child swadled , as it were with a Cloud . That is the expression , Thick darknesse hath swadling bands for it . And it is rock't , as it were , in a Cradle of Providence .

The fourth head , is , These All things , ( as that place in Exodus telleth you ) are the things that are within this Heaven , 4. All things . and Earth , and Sea . And all things therein . Which Paul reduceth to two heads .

Things Visible , and Things Invisible , Col. 1. 16.

By Him were all things Created that are in Heaven , and Earth , visible , and invisible . Zanchius addeth a third branch to this distinction , and maketh it more plain , by saying , That all things that were made , are either visible , or invisible , or mixt . Visible things , as the Stars , and Fouls , and Clouds of Heaven , the fish in the sea , and beasts upon the earth . Invisible things , as the Angells , they also were made . They were not the Makers of the World , as some Hereticks have thought . Then there is a third sort of Creatures , which are of a mixt nature , partly visible in regard of their bodies , and partly invisible in regard of their souls , and those are Men. And so you have , The all things . Not to stand upon that , I will passe to another head .

Secondly , let us Consider . In what order these things were made , That so we may learn the more to magnifie the 2. In what Order . Creatour . This ye shall have under sundry Considerations . No way more profitable .

First , all things were made so , in such an order , as that 1. Heaven made before the Earth . Heaven , a place of blessednesse , was made before the Earth , the Stage of vanity . In the beginning , God created Heaven , and Earth ; To teach us , that we should begin our search , and desires , and love , where God began his Work first , at Heaven ; and then at Earth . It is a Praeposterous course , that is taken , to begin with earth : God did not so , He first made the Heavens ; First , seek the Kingdome of God , Math. 6. 33. And yet , through the Corruption of mens souls , Curvae in terras animae , Coelestium inanes , The most are bowed down to the Earth , and few look up towards Heaven . There are in the Militant Church some dead , and some living Children ; some true , and some false Professors . Suppose a Woman should have a dead , and a living Child together in her Womb. The dead Child would make no way for his birth , the living would ; so it is here , such as are dead Professors in the Womb of the Church , they do not make forward towards Heaven . But every living soul that is born for Heaven , and ordained for Heaven , will to Heaven . Every soul that is baptized with the Holy Ghost , and with Fire , hath a fire in it , that will carry it up Heaven-ward .

Secondly , as in order to the Creation , Things of lesse perfection , 2. Things lesse-perfect before more-perfect , in the visible world . were made before things that are more perfect , as if ye come to the visible World especially ; not , that otherwise the invisible Heavens are more perfect then any thing we see . But I say the visible World . God in the work of Creation went from things lesse perfect , to those that had more perfection in them . First he made the Elements , then the mixt bodies compounded of them ; and , amongst them , such as had life , before those that had sense ; and such as had sense , before those that had reason . A thing profitable to observe , that so ye may look at Gods method , both in Nature , and Grace . His method is to begin with the lowest and so goe upward ; to begin with lesse perfection , and so go on to more . Do we aime at the top of Grace ? Wee must climb up by certain steps ; The New Creature goeth on as the Old Creature dyeth , from the lesse perfect , to the more perfect . Never expect Love , and Fear , and Joy , and all at the first : God's work will be going on still , from lesse , to more perfection .

Thirdly , as to the poynt of order in the making of all 3. The essentiall part of the world made before its Ornaments . things , God he made the Essentiall part of the World before he made their Ornaments . As ye know , he made the the Heaven , and Earth , and Sea , before he made their furniture ; before He furnished the Heaven with Starres , and the Earth with Plants and Beasts , and the Sea with Fishes . To teach us to look , in the poynt of Grace too , for the like proceeding . There are Essentiall Graces , and Graces that tend to Ornament . Essentiall Graces that goe to the Constitution of a Christian : Such are Faith , and Love . And accessary graces that tend to his Ornament , and well-being : Such are joy , and assurance . Observe now Gods method , He first begins with the most essentiall happinesse : but he that by faith layeth hold on Christ , and by love cleaveth to Christ , it may be God will make him stay some time for his Ornaments , before he furnisheth him with full Assurance ; even as a Heaven , before starres to furnish it .

Again , It may be observed in order of Gods Creation . 4. He made things dependent , before the things they depend upon . That he made some things , which now depend upon others , before the things upon which they depend . For instance , the light ye know dependeth upon the Sun , the Sun being removed , we shall have no light ; but yet God made the light before any Sun . The light was the work of the second day , and the Sun not made till afterwards . The growing of Plants , and Fruits now depend much upon the husbandry of men , and upon showers and rain ; yet God made them before any raine , or any man to till the ground , Gen. 2. 5. Every plant of the field before it was in the earth , and before it grew , for the Lord had not caused it to rain upon the earth , and there was not a man to till the ground . To teach us thus much , That all the Creatures though they be subordinate one to another , doe yet depend more upon God , the first Cause , then upon any second Cause . And to let us understand , That we have reason to depend upon God , though we see no meanes . He that can maintain a light without a Sun , and cause things to grow without rain , he can maintain grace in thy heart , though thou hast no means , or but small means of thriving in that way . I do but hint these things by the way , as profitable Observations from the Creation of the World .

Lastly in poynt of order , God made Man last of all . He , ye know , was the workmanship of the sixth day , and that to 5. He made Man last of all . the end we might see both his wisdome and his goodnesse ; a great deal of wisdome in this , That after God had raised such a glorious Fabrick as the world is , he should do as sometimes men are wont to do . A man that buildeth , ( suppose ) a Library , or Exchange , or some such Monumentall place ; It is usuall for such persons to send their Pictures thither , and to have them hanged up therein , that all may know at whose charge that was done . So God made the World , and furnisheth it , and then sendeth his own Picture , and maketh man after his own Image , and putteth him into the World . And at such a time as the Wisdome of God had provided it , and furnished it . That man should be so made as to let him see , that he was made to serve God , as other things to serve him : Therefore he is not created , till the latter end of the sixth day , immediately before the Sabbath ; that so the first work which he takes in hand , might be the worship of God that made him . Here is wisedome , and goodnesse , in this , aboundant goodness ! God would not invite man unto bare walls , but first he buildeth , and furnisheth a house , and then bringeth his guest into the house , that Man at first might taste and see how good the Lord was . And that all men might learn for ever to trust him . He that provided for us a being , will he not , now he hath given us a being , maintain us ? These things I observe to you , from the Order .

Thirdly , Let us inquire into the space of Time ; wherein 3. In what space of time . all these things were made . I do it the rather to let you see what Doctrine may be sucked out of these first Principles of Religion . In six dayes the LORD created Heaven and Earth , the Sea , and all things therein . Here are divers Considerations to be deduced from hence .

1. God could have done all things in a moment , yet it pleased him to be six dayes about this great work . Dayes , 1. To teach us Deliberation . and not Moments . First , to teach us the necessity of Deliberation in all matters of Consequence . We understand God could have done all in a Moment ; but he was pleased to take time about it , that he might thereby inform us , of the necessity of taking time , when we undertake things of Consequence . Many a man doth that in haste , that he Serius absolvit , qui nimiùm properat . repenteth him of at leisure , whereas he should not have had cause to repent , if he would have taken leisure in doing of it : Dan. 2. 16. He required time of the King , when he had a hard taske .

Secondly , dayes and not years . Here is an observeable 2. To blesse God more for Redeeming us , than for Making us . difference between the work of Creation , and the work of Redemption . The one was finished in six dayes ; but it cost Christ three and thirty years pilgrimage upon earth , before he came to say , It is finished . So much more noble is the one work , than the other . So much doe we owe more to God for his having Redeemed us , than for his having Made us . There is not one of us , but oweth himself to God for his Creation . If we had a thousand , yea ten thousand selves , we should owe them all to Christ for our Redemption , because that is the greater worke ; it tooke God a longer time .

Thirdly in poynt of time . All things were made in six distinct severall dayes ; That so God might help us the better 3. To help us the better to understand the making of all things . to understand this great work . It is too vast for us to comprehend at once , The making of all things . Therefore God was pleased to cast it into six severall dayes , that so he might follow his work in our meditations . Moses saith , Such a day was such and such a Creature made ; that we might runne through all the Creatures , as it were , by these severall stages , and let our affections goe on , as God went on in working .

Fourthly . But six dayes . De Posse , God might have done 4. To see , how great things God can do in a short time . it in a moment . But defacto , he did it in six dayes . We see how great a thing God can do in a short time . That which men and Angells could not have done , though he had given them a thousand millions of years to have perfected it . Thirteen years was Solomon a building the first Temple . And forty yeares were the Jews a building the second Temple . Here in six dayes , Heaven , and Earth , and Sea , and All things therein are made . Therefore trust God , be thou never so low in thy estate , or name , or body , or Soul : He that raised the World out of nothing in six dayes , how soon is he able to raise thee to a Competencie of these things ?

Lastly , Six dayes , and no more . God cast it so , as we may 5. To limit us a time of working . think , on purpose , to limit us a time of working , and a time of resting . He himself wrought six dayes , and rested the seaventh day from all his works . To teach us , That we should have six dayes to labour in , and keep the seaventh as a Sabbath , Levit. 23. 3. Six dayes shalt thou labour , but the seaventh day is the Sabbath of rest , an holy Convocation : ye shall do no work therein , It is the Sabbath of the Lord , in all your dwellings . That is the third thing . Ye have heard what these All-things are . In what order they were made . And in what space of time they were created . See now next , In what manner they were created .

Fourthly , In what manner were they made ?

They were made by the sole word of God , without instruments , 4. In what manner . without materialls , meerly by the word of Command , Psal. 148. 5 , 6. Praise him ye Heaven of heavens , and ye waters that be above the Heavens , let them praise the name of the Lord ; for he commanded , and they were created . He hath established them for ever and ever , he hath made a decree which shall not passe . You read of no Instruments . Solomon could not make a Temple , but he must have a thousand of Tools . God doth but speak the word , and the earth was made . You read of no materials out of which he made the world . What can men make , if you give them nothing to work upon . Let a Smith have Iron , and a Mason Stone , and they can make some Work : but here God maketh all out of Nothing , saith the Apostle , Heb. 11. 3. Through faith we Understand that the World was framed by the word of God , so that things which are seen , were not made of things which do appear .

Briefly , God made Something of Nothing , and then out of that Something , made All things , as one well expresseth it . That which ( Gen. 1. ) is called the earth , and the water , and the deep , that first matter , it was made out of meer nothing . There is something out of nothing , and then out of that first-Matter were all things framed . There is all things out of something ; so as , mediately or immediately , all the Creatures come out of Nothing . There is Non-ens negativum ; And so the first matter , commeth out of nothing . There is , Non-ens privativum ; And so the other things , they came out of that which is , Non-ens tale , a thing that had no naturall disposition to receive such a form . And here is the omnipotency of God seen in both . For it requires as much power to produce such and such formes , as to produce that God Omnipotent in the Creation . first matter out of Nothing ; and yet , This , God hath done . And this should teach us both Obedience , and Humility , The consideration of the manner of making all things . He made them all by his word . Who are we , that we should disobey the word of God , which every Creature was framed by . It is a shame for a man to be the worst thing in his house . All the World is a house made for Man ; and man approveth himself the worst thing in the World , if he disobey the Word of God . Fire , Haile , Ice , Snow , fulfill thy Word , saith the Psalmist . He did but say , Let there be light , and the light presently shined ; How many words have we had ? Ten words of the Law , as the Ten Commandements , all comprized in two Words under the Gospell . Repent , and Believe , and how many are unbelieving and disobedient still ? The Creatures cast shame upon us in this particular , As they were made without Instruments , by a sole word of Command , so they were made of Nothing ; This should take down our Pride : shall we be proud of the Creature ? That is to be proud of Nothing . Proud of our parts , or gifts ? Who art thou ? the Son of Adam ? vvho is Adam ? the Son of dust . What is that dust ? The Son of nothing . All resolveth it self into Nothing . And certainly he that hath brought something out of nothing , can quickly reduce our something , to nothing again , if we begin to be proud of it . As he did the parts , and power of Nebuchadnezzar , when he took away his understanding , and turned him to eat grasse with the beasts of the field . Some thing ye have heard about the Things , and the Order , and the Manner , and the Time .

Fiftly , See now , the End for which all things were made . 5. To what end . Solomon telleth you in one word , That they were all made for the glory of God , Prov. 16. 4. The Lord hath made all things for himself . The Heavens declare the glory of God . The firmaments shew his handy works . Therefore this is the great improvement , we should make of all the things that are made , to read something of God in them . And this is a duty that lyeth especially upon man . Man as he is the most considerable part of the visible World , so the only Creature that can consider the rest : and it lyeth as a more strong engagement upon him , to Glorifie God above all , because no visible Creature can do it , if man deny it . And it lyeth as a more strong obligation upon Ministers to Preach the Word , because Regularly none but they can Preach . And also upon Kings to govern , and Merchants to trade , because none can govern , none can trade , in such things as they . No , none but Men can consider , and praise God , for what he hath done in the World . Therefore every man should look at this great book of the Creature , as that which is written all over , with something of God .

Beloved , There is many a man cast away for not reading , when he is put to this book : a Non legit , here , may destroy a man ; for not reading the book of the Creature . Though some of us take it but for a morall fault . Observe that , Psal. 28. 5. Because they regarded not the works of the Lord , nor the operation of his hands , he shall destroy them , and not build them up . Why , Should God set before us such a glorious piece as this is , and shall not we consider it with a Contemplative eye ? An Artist thinketh himself negglected , when he hangeth forth a Picture to be viewed , and no body give it the beholding . All creatures are active upon the stage of the world ; but Man is a Spectator as well as an Actor ; therefore they should observe , not themselves Man is not to observe himself onely , but what God doth in other Creatures . onely , but whatsoever God doth in other creatures ; and towards other creatures , as well as in and towards themselves .

To this end , God hath fitted them with Sense ; to let the consideration of him into their Understandings ; and set them in such a place of the world , as that they are compassed about , both with lasting works of Creation , Sun , Moon , Stars , Beasts , Plants , and the like ; and also with transient works of Providence , that passe over their heads daily . O therefore , that men would praise the Lord , and glorifie him in and for all these things that he hath made ! That is the Use we should make of it . Rev. 4. ult. Thou art worthy , O Lord , to receive glory , and honour , and power ; for thou hast created all things : For thee they are , and were created . Rom. 1. 20. Therefore give him the glory of his power . Who , but God , could have created such a Palace as Heaven ? and Pond , as the Sea ? and Pavement , as the Earth ? Give Him the glory of His wisdom : O Lord , how manifold are thy works ? In wisdom hast thou made them all .

It requireth wisdom to manage a great Family ; much wisdom to martiall a great Army . What wisdom is it in God , not onely to make , but to govern all the host of all the Creatures ? In wisdom hast thou made them all , in wisdom dost thou govern them . Let all therefore give Him the praise of his Goodnesse ; for the next words there say , The earth is full of thy riches ; namely , of his goodnesse to the sons of men ; because , for us were all these things made , and we were made for God , as ye heard before . And therefore made after his own Image .

Now , my Brethren , What doth God expect from us , in a way of requitall for all these things , but that , as they serve As the Creature serveth us , so we should serve the Lord . us , so we should serve him ? That seeing we are made after his own Image , we should represent him in our dispositions and carriages towards the sons of men , in being holy , and meek , and loving , even as God himself is . Whose image and superscription is this , ( will God ask one day ) that is upon thy soul ? Is it God's , after which thou art made ? or is it Satan's ? If the Devill 's , give to Satan that which is Satan's . God will give the Devill his due , one day . If he findeth his own Image spunged out of us , and the Devill 's stampt upon us , wo be to us . As it is said of Queen Elizabeth , that , passing by the streets , and seeing some of her Pictures hang for Signes , that were not made like her , she was angry , and caused them to be pulled down , and thrown into the fire . Brethren , I speak it with trembling : Should any of you carry souls about you , that do not look like God , they must be thrown down , and cast into the fire . Thus have I run over a sort of Considerations , from the great and glorious work of the Creation . The next thing is to discourse of Christ , as the Maker , the Efficient .

Vers. 3. All things were made by him , and without him was made nothing that was made . Vers. 4. In him was life , and the life was the light of men .

The Divinity of Jesus Christ , under the tearm of the Word , hath been asserted in the former Verse , In the beginning was the Word , and the Word was with God , and the Word was God . And this our Evangelist proveth , by an Argument taken from the Creation .

First , Generally , from the Creation of all things , All things were made by him , and without him was not any thing made that was made .

Secondly , More Especially , from the Creation of living things , living Creatures ; In him was life .

And Particularly from the Creation of Man ; The life was the light of men .

That part of the Argument which is most Generall , lyeth in the third Verse .

Where ye have two things . The Argument , first , Propounded . And secondly , Illustrated .

Propounded , All things were made by him .

Illustrated , Without him was not any thing made that was made .

In the Proposition are two things . Here is the Effect , All things made . The Efficient , By him .

Of the Effect , I have spoken already .

I proceed now to the Efficient . Christ , the Eternall Word , was the Maker of them , All things were made by him . The Eternall Word was the Creator of all things .

Ye shall have this truth established in the mouth of two or three witnesses . Ephes. 2. 9. Who created all things by Jesus Christ . The Epistle to the Hebrewes will afford two pregnant testimonies , Heb. 1. 2. He hath in these last daies spoken to us by his Son , whom he hath appointed heir of all things ; by whom also he made the worlds . This may seem something difficult , because he speaketh of Worlds , whereas we acknowledg but one . Let it be considered whom he writes to , the Hebrews , whose custome it was to style God , Rabboni , Dominus mundorum ; The Lord of the Worlds . They were wont to speak of three Worlds , the lower World , the higher World , and the middle World . The lower World containeth the Elements , Earth , and Water , and Aire , and Fire . The higher World , that containeth the Heaven of the Blessed : And the middle World , that containeth the Starry Heaven . We now being acquainted with this Language , and the Apostle writing to them , he saith , That God by Christ made the Worlds , those worlds , which they were wont to speak so frequently of .

And whereas one scruple might arise from this expression in the Text , By him were all things made ; that , in the Ephesians , God created all things [ by ] Jesus Christ ; this , to the Hebrews , By whom he made the worlds . As if Christ were onely an Instrument in the Creation , and not the principall Efficient .

Therefore another place in this first Chapter will clear it , which speaketh of Christ as the principall Efficient of all things , Heb. 1. compare the 8th . and 10th . Verses together , To the Son he saith , Thy throne , O God , is for ever and ever . And , Thou , Lord , verse 10. hast laid the foundations of the earth , and the heavens are the work of thy hands . Namely , thine ; that is , the Son , which he spake of before . There is no great distinction here in all Objections ; for this Praeposition 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , doth not alwaies signifie an Instrument , but sometimes it noteth a principall Agent . It is said of God , Of him , and through him , and to him , are all things : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rom. 11. 36. by him , which we render , through him . Ye will have a more clear place , Gal. 1. 1. Paul an Apostle , not of man , neither by man , but by Jesus Christ , and God the Father ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Who was the principall Efficient ? not Paul the Apostle , then certainly Jesus Christ , and God the Father ; he is said to be an Apostle , by Them . So then , Christ is the principall Efficient of the Creation . And in this sense it is said , By him were all things made , not as by an Instrument , but as by the chief Efficient . No more of the Proposition , By him , till I come to make Use of it .

I come now to the Illustration of this , And without him was not any thing made that was made .

These words are considerable three waies .

First , as an Hebraism , a manner of speech , borrowed from the course of the Hebrews , in their Writings . Secondly , As an Addition to what Moses had said , concerning the works of Creation . Thirdly , As an Explication of the former Clause , By him were all things made .

First , Look at them as an Hebraism , which this Evangelist is full of . Ye must know , that , amongst the Hebrews , there was nothing more usuall , for the heightning of an expression , then to joyn an Affirmative and Negative together in one sentence ; when they had first affirmed a thing positively , then to joyn another clause , that should deny the contrary . I will give you an instance or two , to make it clear ; that in Isa. 39. 4. Hezekiah answered , All that is in mine house have they seen ; there is the Affirmative . There is nothing in my treasures that I have not shewed them ; there is the Negative : and both make up one compleat sense . Jer. 42. 4. And it shall come to passe , that whatsoeever thing , the Lord shall answer you , I will declare it to you , there is the Affirmative . I will keep nothing back from you , here is the Negative . And the sense is inforced by it . Just as it is here . All things were made by Him , and without Him was not made any thing that was made .

Secondly , If ye look at them , as an Addition , to what Moses had mentioned concerning the Creation . He had made an expresse mention of all things visible . Our Evangelist All things , visible and invisible , created by Christ : intending to carry the Efficiency of Christ , to the making of all things that receive a being , whether visible , of which Moses speaks , or invisible ; therefore , he contenteth not himselfe by saying , By Him were all things made , but addeth further , without Him was not made any thing that was made . The former clause hath reference to what Moses said : The latter carrieth it further , All things visible , and invisible , Colos. 1. 16. By him ( speaking of Christ , who is the Image of the invisible God , by Him ) were all things created , that are in Heaven and Earth , visible and invisible , whether Thrones , or Dominions , or Principalities , or Powers ; All things were created by Him .

Thirdly , These words are considerable , especially as an Explication of the former clause . By him were all things made , wherein are two things to be noted ; The Efficient , and the Effect . Here is something to explain both .

The Effect , first . These words , without him , was not any thing made , that was made . Any thing that was made , helpeth to explain , That these words limit All things in the former clause , to all created things ; all things that receive a being : whereas , otherwise , God himselfe , God the Father , the Lord Jesus Christ , and the Holy Ghost , these are in the number of all things . The three Persons in the Trinity , God the Father , Son , and Spirit , have the most excellent beeing have the most excellent Beeing . But some have brought desperate arguments from this Text , That Christ is a Creature , because in the number of all things . Now , say the next words , without him was not any thing made , that was made . Ye must limit the first words , All things , that receive a being , not that have a being . As the Apostle argueth in another Case , so we may reason in this , 1 Cor. 15. 27. He hath put all things under his feet , but when he saith , All things , are put under him , it is manifest ; That he is excepted , that put all things under him . So , all things are created by Him . But when He saith , All things are Created by Him , it is manifest , that he is excepted , by whom all things are Created .

Secondly , Here is something to explain the Efficient , from these words , without him was not any thing made . It implieth a kind of Co-partenership in the work of Creation . Christ alone , doth not make all things . But Christ , together with the Father and the Holy Ghost , yet so as without the Word , without Christ was nothing made , by any of the other Persons . This wisdome challengeth , as the Prerogative of the Son of God , Prov. 8. from the 27 vers. to the 31. When He prepared the Heavens , I was there ; when He set a compasse upon the face of the deep , and stablished the Clouds above , when He gave to the Sea his decree ; then I was by Him , as one brought up with Him , and was daily His delight , rejoycing alwayes before Him . It excludeth onely Creatures , not the Co-operation of the other Persons in the Trinity , to what was made , without Him was not any thing made . It is an usuall distinction amongst Divines , God hath two sorts of works , some Opera ad intra , works terminated upon some Person in the Trinity , works within . And these are done by some one person , not by another . So the Father begetteth . That work is terminated upon the Son , he is begotten , the son begetteth not . The Holy Ghost proceedeth , the Father doth not . That is a proper work , Adintra . But works Adextra . Works without God . And these are all common to all the three Persons . The Father createth , and the Son createth , and the Holy Ghost createth , and yet but one Creator , because it is a work that proceedeth from the Will of God , and the will of God is the same in all the three Persons , and accordingly , though the work be ascribed to every Person , yet they make but one Creator , because all Three have but one Essence . But because , they have different Subsistencies , the Father a distinct Person from the Son , and the Son from the Holy Ghost , therefore , they have a distinct manner of working , even in this businesse of the Creation . In all things , the Father works . All matters of Inchoations are ascribed to the Father , of Dispensations to the Sonne ; of Consummations , to the Holy Ghost . But I will no longer dwell upon that : you see the meaning of these words .

Let us now come to apply them . All things were made by him , that is , by Christ , and without him was not any thing Vse Of Instruction . made , that was made . To passe from more knotty difficult matter , to what may , I hope , come home to the conscience : Here are both Instructions and Consolations , and Directions to be borrowed from hence . Three Instructions , four Consolations , and five Directions I shall give you from this truth , That Christ is the Creator of all things , and without him was made nothing , that was made .

First , It instructeth concerning the Divinity of Christ , which is the very end for which they bring this argument . The builder of all things is God : Heb. 3. 4. Christ was the builder of all things , saith my Text. Therefore Christ is God .

In the beginning , God Created Heaven and Earth , and Sea , and all therein , saith Moses .

Christ created Heaven , and Earth , and the Sea , saith my Syllogism . Text.

Therefore Christ is God .

To bring things together that are infinitly distant requireth an infinite power .

The distance which is between Beeing and No-beeing is infinite .

Therefore , He must needs be God that can bring all things out of nothing ; and he that Createth , doth so .

This exalteth God above all Idolls . None of them can make a World . So the Apostle argueth , Act. 14. to turn them from Idolls to the living God . 15. vers . We are men of like passion with you , and preach to you , that you should turn from these Idolls to the living God , which made Heaven , and earth , and all things therein . Justin Martyr quoteth two Greek verses out of Pythagoras , to prove there is but one God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. saith Pythagoras . If any will assume to himself , and say , I am God , except onely one , let him lay such a Worid as this is to stake , and say , This World is mine ; then I will believe him , otherwise not . He is God that made the World . Christ made the World . Therefore he is God .

Secondly , It instructeth us concerning the Excellency of Christ above all things . By him were all things made . Therefore he himself must needs be better then all things , for he made them . The cause is better then the effect . The Carpenter better than the house , and the Shipright then the ship . Look whatsoever excellency is in the Creature it All creature , excellency is from Christ . came from Christ . Therefore he hath a greater excellency , than the Creature hath . Yea whatsoever are in the Creatures , they meet in Christ . Therefore it is , that there are names borrowed from all the most excellent Creatures , to decipher Christ by , in Scripture ; to shew that all their excellencies are eminently in Him , from whom they have their beeing . Amongst things in earth , that have barely a beeing , the most excellent are Jewells , and pretious Stones ; Christ taketh a name from thence . He is called the Corner-stone , elect , & pretious , 1 Pet. 2. So , Isa. 28. he is the great pretious stone , the Jewell of Jewells . Amongst Vegetables , Plants , and Trees , the most excellent is the Vine and Olive : Christ is the true Vine , Joh. 15. and the good Olive-tree , Rom. 11. Amongst Beasts that have sense , the most excellent amongst wild Beasts is the Lion , and amongst tame Beasts the Lamb : Christ taketh name from these ; The Lamb of God , that taketh away the sins of the world , Joh. 1. The Lion of the tribe of Judah , as in the Revelations .

And so , if ye look up into Heaven , the most excellent Quality is the Light , the most excellent Luminary is the Sun : Christ hath names from both these , This is the true light , that lighteneth every man that commeth into the world . And , The Sun of Righteousnesse , with healing under his wings , Mal. 4. So as it sheweth to us , in the second place , the excellency of Christ above all things .

Thirdly , It instructeth us , concerning the primitive good 3. Christ so good , as to make nothing ill . of all the Creatures ; they are all of Christ's making , and therefore must needs be good ; good in themselves , and good to us . For he is so good , as that he can make nothing ill . He beareth such affection to us , as that he will do us no harm . He that in fulnesse of time , was made for us of a Woman , made under the Law , will make all things usefull for us that he undertakes to create . It is true , many things are now become hurtfull to man ; Whence commeth this ? Not from Christ . It is said by Moses , in the end of the Creation , God looked upon the works of his creation , and behold they were all good . If any thing be evill now in the end of the world , we may thank our selves and the Devill for that ; for they came all good from Christ . Therefore let not us play the Balaam , and beat the Asse , when we are in the fault , as he did . Jude telleth you , vers. 15 , 16. of a generation of men , ( and the world is full of them ) that are Murmurers and Complainers , men that alwaies find fault with what God hath made their lot . This very consideration might help us to complain of our selves , not of God , not of the Creator . As Physitians sometimes do , when a man bleedeth excessively at the nose , they open a vein in the arme to divert the blood . If we will be complaining , here is a diversion : Our complaint should onely be against sin , not against God . we should complain of our sinne , that hath brought all this misery ; kill sinne , and all is good . Nothing more frequent , then for a man to deal with God , as Hiram did with Solomon . 1 King . 9. 11 , 12 , 13. It is there said , that Solomon gave Hiram twenty Citties in the land of Galilee , and he came out from Tyre to see the Citties which Solomon had given him , and they pleased him not ; and he said , What Citties are these , which thou hast given me ? and he called them , the land of Cabul to this day ; which signifieth , Dirty . Solomon had bestowed Cities upon Hiram , and in all likelyhood they stood in very fertile places : only they had this Inconveniencie with their fertility , they were Mire and Dirty , therefore he was displeased at them . God hath bestowed many blessings upon us ; and yet , if there be any dirt goeth along with the fruit , ( many times the fattest soile is lyable to that , ) we are apt to call them Cabul , never looking at God that gave them . Let us remember that all creatures , as they came from God , are good . Therefore if we will be finding fault , find fault with our selves .

I now come to the Consolations . Vse

First , here is matter of Comfort in case of the want of the Of Consolation , in case of Want . Creatures . When men are destitute either of temporall blessings , ot spirituall blessings that belong to the new creature , Let them solace themselves in this , Though the creatures be wanting , if faith be not wanting , they have Christ that made them all , and they may have the comforts of all in Him . Thus the Psalmist comforteth himself in such a case , Psal. 146. 5 , 6. He had said before , Put not your trust in princes , nor in the sons of men , in whom there is no help . His breath goeth forth , he returneth to the earth : in that very day his thoughts perish . Here he speaketh against the creatures , the greatest men , Princes , they are gone . What followeth ? Man's happinesse in trusting in God , and not in Man . Happy is he that hath the God of Jacob for his help , whose hope is in the Lord his God , who made heaven , and earth , and the sea , and all that is therein . When creatures fail , and men are wanting , Happy is he that trusteth in God , saith the Psalmist . Beloved , God himself is All-sufficient , and needeth not the help of any creature ; therefore he never made all these things for Himself : that is clear . For , if he had need , How could he have endured to be without them , till within these 5672 years . I say , If God had needed them himself , he would not have been without them till then . Therefore , certainly , he made them for some other end . Not for his enemies ; his friends have an interest in them . If Christ made all these things , he made them with a speciall reference to them , that have the greatest interest in his favour . Therefore dispair not . For God hath promised to with-hold no good thing from them , that walk uprightly . I speak now of temporall blessings : It is much more true of spiritualls . That which is good , and good for me at this time , I shall have it , God will not with-hold it . He may indeed with-hold something that is good , but , it may be , it is not good at this time , or in this estate I am in . Water is good , one of the most usefull Elements ; but not for a man in the heighth of a Feavour , though good for him at another time . None of those things that God hath made , will he withhold from his servants , when they are fitted to receive them . Ye have a great experience of this , how God provided for his Apostles in this case , in the want of the creatures , Luk. 22. 35. Christ saith to the Disciples , When I sent you without purse , or scrip , and shoos , lacked ye any thing ? And they said , Nothing . Here were men as poorly provided for , as one could imagine , sent to travell without any shoos upon their feet . Here is want of apparell without . No meat Believers want nothing , that is necessary for their support . they could carry along with them . When I sent you without scrip , and without any mony to buy any food or rayment with ; I sent you without purse , as well as without food or shoos : And yet , lacked ye any thing ? And they said , Nothing . The Maker of all things so disposed , that though they carried nothing with them , they had some that bestowed all things upon them , that were necessary . As that reverend Divine , Vrfine , whose Catechism you have amongst you at this day , was frequently heard to use this expression , being a poor youth , I had many and many a time lyen in the streets , if the Providence of God had not been mine Hoste , taken me in , and given me a lodging .

Well ; But are they spirituall blessings that thou wantest ? All wants of spirituall blessings are supplied by Christ . All these thou maist have from the Creator of all things , if thou believest . Dost thou want Grace ? Fetch it from him : Create in me a clean heart , O Lord , and renew a right spirit within me , Psal. 51. 10. Dost thou want Peace , peace of Conscience ? Have ye that ? Whence commeth it ? Christ , who is the Creator of all things , is the Creator of that ; I create the fruit of the lips , peace , peace , to him that is afar off , and to him that is near , saith the Lord . Go then to Christ , as the Centurion did , when his servant was sick , and say , Speak the word , and my servant shall be whole : Lord , speak the word , and my soul shall be whole . It is but as at the Creation , He said , Let there be light , and there was light : Lord , let there be light in my understanding , and there shall be light : Let there be peace in my conscience , and there shall be peace there . It is as easie for him to make thee righteous , as to make thee at first . Therefore trust Him .

Secondly , Here is comfort in case of Scruple , about right to the Creature , which is a very usuall case , and that many 2. In case of Scruple . times with the dearest servants of God . They think , they have no right to the least bit of bread they put into their mouths ; and therefore some have starved themselves , out of scruple . Who is the maker of all these things ? Is not Christ ? and art not thou his ? All are yours , if you be Christ's , and Christ is God's . The Apostle resolveth that case clearly , 1 Cor. 3. latter end , Whether Paul , or Apollos , or Cephas , or principalityes , or powers , or things present , or They that have Christ , have all . things to come ; all are yours , and ye are Christ's . If ye be Christ's , all are yours . Whatsoever question may be made , of what right unregenerate men , out of Christ , have to the creature ; yet , it is out of all question , thou , that art a Believer , hast a right . The ungodly have the right of a servant , but thou hast the right of a son . Take this comparison . A Simile . maid-servant , while she liveth in a family , hath a right to the good things of that house ; but now , put case , ( as it often happeneth ) that the Master of the family marry that Maid , and make her his wife ; she hath a farther right now to the same things , an higher right , and a more comfortable right than before . So , when a soul commeth once to be married to Jesus Christ , to have a sanctified use of all the creatures , as part of her Joynture ; All is yours , and ye are Christ's .

Thirdly , Here is Comfort , in case of fearing harm from the Creature . Are they not all of thy Saviour's making ? 3. In case of fearing harm from the creature . are they not all thy Father's servants ! Shall a son and heir be afraid to converse in his Father 's own family , and fearfull of those that serve him , whom he calleth Father ? The creatures are more ; they are not onely servants to Christ , but they owe their beeing to Christ . Ye see , great men , when they raise men , they are wont to call such a one their Creature . What are the servants of the family ? have they been raised up from nothing by the Master of the family , and shall the son fear to be amongst them ? I will lift up mine eyes to the hills , from whence commeth my help . My help standeth in the name of the Lord , who made heaven and earth . He speaketh nothing of help from the creatures , because he trusted in the Lord that made them . Ye have it , Isa. 54. 16 , 17. God himself suggesteth this consolation to his people , Behold , I have created the smith , that bloweth the coals in the fire , and that bringeth forth an instrument for his work . And I have created the destroyer to destroy . No weapon that is formed against thee shall prosper . Therefore fear not . He that made all these things , hath them at his command ; and if he speaks the word , they shall do thee no harm . Without him was nothing made , and without him can nothing hurt . If God speaketh a word in a dream to Laban , and saith concerning Jacob , Hurt him not ; Laban shall have no power to do him mischief , when God rebuketh him . If God say to the creatures , even when they are armed against us , as David to the Captains , when they went out against Absolom , See ye do the young man no harm ; Plague , Fire , Sword , see ye do no hurt to him , they shall not be able to do any .

Lastly , here is comfort in case of parting with the Creatures , as we must all do at death . Consider , how mean they 4. In case of parting with the Creatures are . I do but go at Death , if I am a Believer , from inferiour beeings , to the superiour Beeing ; leave the creature , but go to the Creator of all things , to Him that putteth all the goodnesse , all the sweetnesse , into the creatures , which I find in them , or can expect from them ; and hath infinitely more goodnesse and sweetnesse in himself . Shall I then complain of a Losse by death ? No , I shall be a Gainer : I leave the Stream and Rivolets , and go into the vast Ocean of all blisse and comfort . Shall a man that hath wandred and travelled all night by Star-light , which can hardly help him to see his way , complain , when the Sun ariseth , that is a better guid ? All the creatures , they are but Stars , they cannot all make Our great advantage by dying in the Lord . a day ; put them altogether , it is but a dimn light you have from thence . Let no man complain , that he is hardly dealt withall , that dyeth in Christ ; then the Sun riseth , and he shall go to a higher light ; from the fruition of the creature , to Him that made him , even to God himself . Therefore he may comfortably commit his soul to God , as to a faithfull Creator , as Peter saith . Because God will find his own Image upon that soul , and accordingly will own it for his own . He may comfortably commit his body to the grave , in assurance of the Resurrection , upon this ground , because Christ made all things ; and he that made the body of man out of the dust , can raise the body of man out of the dust . Our remainders after death cannot be so little , as our beeing was before the world . Cannot that God , who fetched all things out of nothing , repair our bodies out of something , out of ashes , out of dust ? Therefore when a man most needeth comfort , here is consolation from hence , even in case of parting with the creatures at death . Ye have had the Instructions and Consolations .

I come now to the Directions , in point of Practise ; and of them briefly .

First , Seeing Christ is the Creator of all things , and not Direct . 1 any one thing was made without him , Learn we from To fear God , the Creator of all things . hence , First , to stand in awe of him , upon this ground . Psal. 33. 6 , 7 , 8. By the word of the Lord were the heavens made , and all the hostes of them by the breath of his mouth . He gathereth the waters of the Sea together as an heap , he layeth up the depths in a store-house . Let all the inhabitants of the world fear him . All must fear him , because he made all . If they were at his making , then they must be disposed of by him . As we carry our selves to Christ , so shall the creatures carry themselves to us , serviceably ; or , if we walk contrary to him , no wonder if we find the creatures walking contrary to us . Amos. 3. 12 , 13. Thus ( saith he ) will I do to thee , O Israel . And because I will do this to thee , prepare to meet thy God , O Israel . For lo , he that formed the mountains , and created the winds , that dwelleth upon the high places of the earth ; the Lord of hosts is his name . He created all , therefore prepare to meet him in a way of fear and reverence ; because , if the Creator of all things be offended at us , he will arm all things against us ; it is but giving the creature a commission , and how soon is man destroyed ? If Christ say , Take him , Plague , and consume him ; take him , Fire , and burn him ; take him , Water , and drown him ; Earth , open , and swallow him ; Hell , be inlarged , and dispatch him ; it must be so . Therefore stand in awe of him .

Secondly , Learn we from hence , to commit our souls Direct . 2 to him in well-doing , as to a faithfull Creator . That ye To commit our souls to him , as to a faithfull Creator . have , 1 Pet. 4. ult. Let them that suffer according to the will of God , commit the keeping of their souls to him in well-doing , as to a faithfull Creator . If a Watch had understanding , doubtlesse , it would commit the keeping of it self to none , but to him that made it ; because when it is out of frame , he best knoweth how to set it right again , because it is his own workmanship , therefore he will have more regard to it , than any other man will have . Christ hath been the Creator of our souls , let him have the keeping of them ; Cast all your care upon him , for he careth for you , saith Peter . Shall not he that made thee , be able to keep thee ? Doth not the Artificer love the work of his own hands ? He that hath given so much power to many creatures ( as to the Angels ) hath he not reserved much more power to himself , who is able to keep , and to keep to salvation ? Ye are kept by the power of God , through faith , to salvation . How secure do men think themselves , if some excellent creatures do but take care of them ? Suppose a great Prince should say to any of us , that have a great many children , Take no care for such and such a child , send him to me , I will take care for him ; How would such a person think himself at rest concerning that child ? With what security may we build upon the love of God in Christ , if we commit our souls to him in well-doing , as to a faithfull Creator .

Thirdly , Learn we to get an interest in him , as a Redeemer ; otherwise , we shall have no more shew for Salvation , Direct . 3 than the brute beasts have , for he is their Creator as well as To get an interest in him as a Redeemer ours ; All things were made by him . He gave life to other creatures as well as to man . Believe it , whosoever thou art , an Ox or an Asse may be saved , as well as a Man or a Woman , if that Man or Woman will not believe in Christ . Thou art the workmanship of his hands ; true , so is the brute beast . It is not enough to be Christ's creatures , we must be Christ's Members before we can get to Heaven . Do not say , He that madens will save us . What saith the Prophet ? Isa. 27. 11. It is a people of no understanding , therefore he that made them will not have mercy upon them , and he that formed them will shew them no favour . It is not our being framed creatures by Christ , but his framing the new creature within us , to help us in the way to Heaven . Give up your selves to Prayer , as David doth , Psal. 119. 73. Thine hands , O Lord , have made and fashioned me ; give me understanding , that I may learn to keep thy commandments . He resteth not in his being made by God , but , Give me understanding to keep thy commandments .

Fourthly , seeing all things were made by Christ , Learn Direct . 4 from hence to consider the works of the Creation . It is a To consider the works of the Creation with admiration . dishonour to Christ , to have the works of the Creation neglected , and no man to look after them in a way of Admiration . As it would be a dishonour to a curious Poet , that hath framed an excellent Comedy , and brought it upon the Stage , to have no spectators . God hath laid out a great deal of his Wisdom in the works of the world , and calleth upon men to behold the works of his hands ; How ill will he take it , if we consider them not . If he hangeth out such a Master-piece as the world is , and we go as swine , and never behold it , we do much neglect the Lord . See how ill the Lord taketh it , and how ill men fare , and from this very sin , Psal. 28. 5. Because they regard not the works of the Lord , nor the operations of his hands , he shall destroy them , and not build them up . He will destroy them for want of considering the works of his hands .

Lastly , Seeing Christ is the Maker of all things , Let all be improved in his service to his praise ; that is the end he Direct . 5 To be improved in the service of Christ , to his praise . made them for . Rev. 4. ult. Thou art worthy , O Lord , to receive glory , and honour , and power , for thou hast created all things . He is worthy to receive honour and glory , because he created all things . Col. 1. 16. All things were created by him , and for him . Not onely by him , as the Efficient ; but for him , as the End . Therefore we should employ our strength , and parts , and means : whatsoever we have , employ it to the service of Christ , because from him we had it . Take along with you this Rule , That is a vain thing that misseth its end . That is a cursed thing that crosseth its end . That which misseth its end , which it was made for , is a vain thing . For instance , Christ hath given me a tongue to glorifie him withall ; I have my tongue in vain , if I do not speak of Christ with it ; as David did , who made his tongue as the Pen of a ready Writer . But , if I shall not onely speak of Christ , but against him , blaspheme him , deny his Divinity , and Satisfaction , as the Socinians do ; here is a curse upon my tongue , here it crosseth the end of its creation . And so it is , when a man employeth his wits to scoff against God and goodnesse with it ; when he groweth proud of his wealth , or parts , or apparell , or any thing that God hath given him ; when he abuseth his strength to intemperance or luxury . Here the end of his Making is crossed , and here is a curse upon his parts and all other gifts ; his blessings are a curse to him . I conclude with Col. 3. 17. Whatsoever ye do in word or deed , do all things in the name of the Lord Jesus Christ , giving thanks to God and the Father by him . So I have done with the third Verse , and proceed to the fourth .

Vers. 4. In him was Life , and the Life was the Light of Men.

An Argument of Christ's Divinity , taken from the Creation , considered in generall , in the making of all things . He commeth now to speak more specially , of things that have life ; and then more particularly of Himself , and Man , In him was life , and the life was the light of men .

Three degrees of Communications there are from Christ , as a Creator , Esse , Vivere , Intelligere . To some things he giveth a beeing , as to Stones and Stars ; to other things he giveth life as well as beeing , as to Plants , and Birds , and Fish , and Beasts ; some whereof have the life of Vegetation , others , both of Vegetation and of Sense . And then there is a third degree of Communication , that is , Intelligere , Understanding ; that God giveth to men and Angels . Of the first degree , he had spoken before ; of all things that are made in generall : now he speaketh in speciall manner of the second degree of communication , which is giving of life to all the creatures ; that is in these words ,

In Him was Life .

In Him ; namely , in the Word . For he had spoken , that Life in Christ . two manner of waies . in Christ , life was two waies , Formaliter , and Causaliter . Life was Formally in Christ , as in the Subject of it . Life was Causally in Christ , as in the Fountain of it .

Ye may give me leave to speak of both , though the second , haply , be principally intended . In him was life , as in the Subject of it . Take from hence an Observation , That 1. As in the Subject . 2. As in the Fountain . Christ ever liveth , and is the giver of all life . He ever liveth , life is in him , as the Subject . He is the giver of all life , life is in him as the Fountain .

First , He ever liveth ; that is , He is the living God ; according to that , Joh. 5. 26. As the Father hath life in himself , so hath he given to the Son to have life in himself . There was no time wherein Christ did not live , he liveth from all eternity , had life in himself , even as the Father had . If any question be , it must be at that time , wherein his Soul was parted from the Body , when the Body lay in the grave ? Yet even then , Christ lived . One of his last words upon the Crosse , was to the Thief , To day shalt thou be with me in Paradise . He had his Soul and Divinity in Paradise , even while his Body lay , and was housed in the Grave . Christ lived in Heaven , though his soul parted for a time from the Body ; neither was the Hypostaticall union dissolved . So , the life was not lost .

But the main thing intended is the Second , In him was life ( Causally ) as in the Fountain of life . When he created all things , life was originally in him , and from him derived to certain creatures , which he then made . Hence it is , that Christ is called , The Word of life , The Prince of life , The Life of life . Because , as he is the End , so he communicates life to all things that partake of it . He is called The Word of life , 1 Joh. 1. 1. which we have lookt upon , and our hands have handled of the Word of life . He is called , The Prince of life , Act. 3. 15. They killed the Prince of life , whom God raised from the dead , whereof we are witnesses . He calleth himself , The Life , Joh. 14. 6. I am the War , the Truth , and the Life . And because his is not onely life in himself , but life to us , therefore he is called , Our Life , Col. 3. 4. When Christ , who is Our Life , shall appear , then shall we also appear with him in glory . All this is to shew , that whatsoever life is communicated to the creature , it commeth from Christ , it is in him as in the Fountain , With thee is the fountain of life , Psal. 36. 9.

So as here now , in consideration of this , it may be of Use to us diverse waies ; as ,

First , Take it to pieces again , In him was life , as in the 1. In Christ is Life as in the Subject , therefore fear and tremble before him . Subject . This should serve as a Canon to fear , which we find called for in Daniel , in this respect , Dan. 6 , 26. I make a decree , saith Darius , that in every dominion of my kingdome , men tremble and fear before the God of Daniel , for he is the living God . Let all fear and tremble before Christ , for in him is life , he is the living God . What saith Paul , Heb. 10. 31. It is a fearfull thing to fall into the hands of the living God . O therefore , tremble before him . There are hands of God , into which it is a comfortable thing to fall . There are mercifull hands of Christ , which he stretcheth forth to poor sinners , to invite them , and call them in to himself : but if we refuse the Call which he now maketh to us ; if all the benefits , which those bountifull hands of his spread out amongst us , scattered in our Congregations , and in our Houses ; if all these allure us not , then remember what followeth , It is a fearfull thing to fall into the hands of the living God : one will follow upon the other . If this mercifull hand cannot win us , this destroying hand will be sure to reach us . This maketh it fearfull , because His is the living God . Every death is the more fearfull , by how much the more terrible the immediate Executioner of it is . For a man to be drowned is more gentle , than to be burnt ; Why ? Because Water is not so operative , and active , and quick , as Fire ; Fire is a more raging element . The wrath of God is the immediate Executioner of damned souls . And what so terrible as that is ? If God live , such souls must die . And because God liveth for ever , such souls must die for ever , as fall into his revengefull hands . Fear and tremble to offend Christ , because such as fall into the hands of the living God , must be miserable as long as he is happy ; and die , as long as he liveth .

Secondly , The consideration of this truth , That in Christ is life , as in a Fountain , from whence all sorts of life are He is Life as in the Fountain , therefore trust him , seek him , and depend upon him . derived to the creatures , according to their severall kinds , may serve as a ground of faith .

First , to put us upon trusting in Christ , and seeking to him , and depending upon him for all kinds of life : Psal. 36. 7th . and 9th . verses compared together , The children of men put their trust under the shadow of thy wings , vers. 7. and the reason is rendred , vers. 9. For with thee is the fountain of life . Therefore our trust should be in him , because life is in him , as in the Fountain . Whither should he , that wanteth water , go , but to the Fountain ? Carry Faith , as the Bucket ; and then , according to the bignesse of thy bucket , shall be the proportion of thy water thou drawest from thence . Life commeth in , as Faith draweth from Christ . Trust him for temporall life , when we are sick , and in dangers ; though means may be used , and ought to be used , there is no relying upon Physick . Our utmost confidence must be in him , from whom all life commeth . Deut. 32. 39. I , even I am he , and there is no god with me . I kill , and I make alive ; I wound , and I heal ; there is none that can deliver out of my hand . And so for spirituall life : when the pulse of Grace beateth slowly , and unevenly , Who shall we then depend upon for life , but upon him that is the fountain of it , the second Adam , whom God hath made a quickning Spirit ?

Secondly , as it may be a ground of Faith at all times , so 2. Therefore a ground of Martyrdom . a ground of Martyrdom at any time , when a man is called , to seal the truth of his profession with his blood . Now this being considered , that life is in Christ as in the Fountain , and derived from him to us ; this is a speciall ground to prevail with the soul , to suffer it self , even to be laid down for Christ . Now he calleth for that life , which he himself first gave ; we had it from him , and now we are called to restore it to him : the best husbandry that can be . But to be provident of our lives in this case , and to be over-thrifty , is the way never to thrive , as Christ saith , Mar. 8. 35. Whosoever will save his life shall lose it . Whosoever will lose his life for my sake and the Gospel's , the same shall save it . It is no such great matter : Life is as common to brute beasts as to men ; and therefore when Christ calleth for it , there is reason to part from it , because he gave it . It must be given up as a tribute to Nature . What is it to part with it a little sooner , as a sacrifice to Christ , as a seal of our profession , and as a pledge of our thankfulnesse ? It is not so much parting with it , as restoring it to the Owner .

Thirdly , it may serve as a ground of Encouragement . Life 3. Therefore a ground of Encouragement . is in Christ as in the Fountain , therefore let all that wait upon Christ be encourag'd to expect life in abundance . A great deal of complaining there is of dead hearts , and dull spirits ; no life in the soul , in duty or service . Exercise Faith , go to the Fountain for all , and you shall have life , and have it in abundance . Christ doth not use to give niggardly , when he is sued to . It is said of Araunah , All th●se things Ara●nah gave as a King . Christ giveth as a Saviour , in this very particular , Joh. 10. 10. I am come that they might have life , and that they might have it more abundantly . He giveth so , as to give it in abundance . It will not be amisse to spend some time , in clearing of that , that Christians may go away with encouragement . Whether we speak of the severall sorts of life , of Spirituall life , ( for I will not speak of Naturall ) or to the severall blessings , that accompany every sort of spirituall life , which is all derived from one fountain . I take them together , that I may speak the more briefly of them .

There are five sorts of Spirituall life , which are proper to Saints ; besides a Naturall life , which is common to all Five sorts of Spiritual life . men .

First , There is a life of Reconciliation , which standeth in 1. A life of Reconciliation . opposition to the wrath of God . The wrath of God , that killeth , but in the favour of God there is life , saith the Psalmist , Psal. 30. 5. Thy anger endureth but for a moment , but in thy favour is life . This life is from Christ , because it is he in whom he is well-pleased , and through whom he is well pleased with us : God was in Christ , reconciling the world to himself . If any Reconciliation , it is in Christ . Here is one sort of spirituall life that Christ giveth , and that in abundance ; I came that they might have life , and have it more abundantly ; because , where God is reconciled , he beareth abundance of good-will to such a soul . In thy favour is life ; and that favour aboundeth so much , as that God loveth every reconciled soul with the same love , wherewith he loveth Christ himself ; Joh. 17. 23. That the world may know that thou hast loved them , as thou hast loved me , faith Christ . That sheweth abundant love . All love falleth first upon Christ , as the head , Divine love doth ; and so descendeth to the skirts of his garments . It falleth upon us from Christ , and through Christ .

Secondly , there is a life of Justification , which standeth 2. A life of Justification . in opposition to the guilt of sin ; and of this the Apostle speaketh , Rom. 5. and telleth you , what abundance of righteousnesse accompanyeth it , Rom. 5. 15 , 17. If through the offence of one many be dead , much more the grace of God , and the gift by grace , which is by one man Jesus Christ , hath abounded unto many . For if by one man's offence , death reigned by one ; much more they which receive abundance of grace ; and of the gift of righteousnesse , shall reign in life by one , Jesus Christ . It is called , Justification of life , there , vers. 18. Even so , by the righteousnesse of one , the free gift came upon all men to Justification of life .

Thirdly , There is a life of Sanctification , that standeth 3. A life of Sanctification . in opposition to the power of sin , as that of Justification did to the guilt of sin . This is likewise from Christ ; and of it Paul speaketh , Gal. 2. latter end , I through the Law am dead to the Law , that I might live to the Lord . I am crucified to the world , notwithstanding I live ; yet not I , but Christ that liveth in me . This commeth in from Christ in great abundance . Hence are those expressions , 2 Cor. 8. 17. Therefore as ye abound in every thing , in faith , and utterance , and knowledge , and all diligence , and your love towards us , see that ye abound in this grace also . Rom. 9. 8. God is able to make all grace abound towards you . This is that that Christ saith , That he giveth life , and more aboundantly .

Fourthly , There is a life of Consolation , which standeth in opposition to the discouragements that arise , both from 4. A life of Consolation . the power of sin , and the guilt of sin , that strike the soul dead . And therefore a soul that is glad , is said to live ; Psal. 69. 32. The humble shall see this , and be glad , and your heart shall live . So you see , that to be glad , and to live , is all one . This is founded in Christ , and there is abundance of this communicated to believers . See that 1 Cor. 2. 15. As the sufferings of Christ abound in us , so our consolation also aboundeth by Christ . Here is consolation , abundant consolation , and both by Christ .

The last thing is a life of Glory , which standeth in opposition 5. A life of Glory . to that misery , that ariseth from all the former , from the wrath of God , and the guilt and power of sin , and the discouragements that arise from thence ; all these bring misery after the soul's death . Now , there is a life of Glory , that freeth the soul from this , that is hid in Christ : You are dead , but your life is hid with Christ in God . When Christ , who is our life , shall appear , then shall we also appear with him in glory . There is a glorious life for believers , but it is now hidden , like the sap in the root in the winter-time . It is hidden in Christ , who is their glorifi'd Head already . This they shall have , and have it more abundantly , because of that aboundant happinesse , which accompanieth this life of Glory , They shall be aboundantly satisfied with the fatnesse of thy house , and made to drink of the rivers of thy pleasures . For with thee is the fountain of life , Psal. 36. 8 , 9. When there is but a little small Brook , and a whole Army commeth to drink at it , they are ready to emulate one another , because there is not enough to serve them all . As he said , Xerxes's Army drunk up whole Rivers . But where there are Rivers of pleasure , there is enough for all commers ; there needs be no emulation , all shall be satisfied : They shall be abundantly ; and , Thou shalt cause them to drink of the Rivers of thy pleasures . Thus ye see , what strong Encouragement ariseth from hence , that life is in Christ as in the Fountain . So I have done with that Clause of the fourth Verse , In him was life . The next is ,

And the Life was the Light of Men.

Vers. 5. And the Light shined in Darkness , and the Darkness comprehended it not .

We proceed to that which concerneth the Creation of Light of Life , Men in particular , The life was the light of men . That is , as I take it , The Life which was originally in the Eternall Word , and conveyed to the creature , according to their severall ranks and degrees , was a life of Vegetation in Plants , and a life of Sense in Brutes , and a Life and Light of Men. It was so in the Angels as well as in Men. But the Evangelist , because the Scripture was made for the use of Men , and not of Angels , contenteth himself onely to mention them ; The life was the light of men .

By Light , I am soath to understand onely Knowledge , as is Knowledge Grace , and Joy . some do ; or onely Grace , as other some : I rather take in both , and add a third thing , which is the result of both , namely , Joy . For all these three come under the notion of Light . Then make this our Observation , That man was created by God at first in a state of light : The life was the light of men .

Do but compare this place with that , Joh. 8. 12. for the understanding of the phrase ; Then spake Jesus again to them , saying , I am the light of the world . He that followeth me shall not walk in darknesse , but shall have the light of life . The light of life , and the life of light , is all one , and both come from Christ , without any great difficulty . Next the life , was the light of men , And he shall have the life of light , saith Christ here ; but that he speaketh of Conversion . My Text confineth me to what was in the Creation . Christ is presented to us , as the Maker of all things . So then , Man was created by Christ at first in a state of light ; that is , in a state of Knowledge , of Holinesse , and of Joy ; for these three things come under the notion of Light in the Scripture .

First , Knowledge . See in that 2 Cor. 4. 6. God , who 1. Man created in the light of knowledge . commanded the light to shine out of darknesse , hath shined in our hearts , to give the light of the knowledge of the glory of God , in the face of Jesus Christ . This light of knowledge was eminently in Man , at his first creation . Therefore the light of God is said to stand in knowledge ; Having put on the new man , which is renewed in knowledge , after the image of him that created him . And whereas there are three sorts of beams of light , by which the understanding seeth Three sorts of Beams of Light . Direct . Reflect . Refract . things ; and these were all eminent in Adam at the first Creation . There are Direct beams , and Reflect beams , and Refract beams , so they are wont to call them . Thus , a man seeth another man , whom he looketh upon face to face , by a direct beam . The same man , when he seeth his own face in a glasse , it is by a reflect beam . Let him look into the water , see a staff in the water ; that is by a refract beam , because the species is broken , by reason of the thicknesse of Adam's Knowledge in Perfection . the water , through which he seeth . Now , Adam saw by all these , and , by them , in a way of perfection : He lookt , by a direct beam of light , upon all the creatures ; he saw the inside and outside of them ; he knew all their Natures so plainly , as that he was able to give them all names , according to their severall kinds . He lookt upon himself by a reflect beam of light , he was able to apprehend all his own notions and apprehensions , and all the duties God required at his hands , and that without any oblivion ; which , since the Fall , we cannot do . We have power to reflect , indeed , upon our selves ; but what we do one day , we forget another . But now , with Adam , in this state of light , he could neither forget evill , nor forget good . He could forget no evill , for there was no evill to forget ; and he could forget no good , for it had been evill to have forgotten it , for he was without all evill . And then , for a Refract beam of light , he lookt upon God with such a beam , because he saw God in them through a thick Medium . He could not see God in his Essence , but through the Medium of the creature , and through those Revelations , which he was pleased to make of himself before the Fall . Herein stood that light of knowledge , wherewith Adam was at first created .

Secondly , Man was created in a state of Light ; that is , in 2. Created in a state of Holinesse . a state of Holinesse : 1 Joh. 1. 6 , 7. If we walk in the light , as he is in the light , we have fellowship one with another ; that is , in Holinesse . Ye were sometimes darknesse , but now are ye light in the Lord : that is , holy , and sanctified persons . Holinesse was stamped upon Adam there , in an eminent measure ; it was a deep stamp , and a clear one , because the Image of God was not onely in knowledge , as before , but in righteousnesse and true holinesse , Ephes. 4. 24. insomuch as there was no irregularity in Adam's soul . He was an Instrument , new made by the finger of God himself , well strung , and well tun'd , not a jarring string in the whole Instrument . A Glasse filled with pure crystall-water , no mudd at the bottom , no defilement in the water , stand it never so much . His Body was subject to his Appetite , his Appetite subject to his Will , his Will subject to his Reason , his Reason subject to God . One Faculty sweetly subordinate to another , and all to the Divine Majesty . This I have found , ( saith Solomon , Eccles. 11. ult. ) that God made man upright , and that he hath sought out many inventions . If man would have contented himself with that happinesse , that God made him in at first , he might have been happy . He was at first created in light of Holinesse .

Thirdly , Man was created in a state of Light ; that is , of 3. Man created in a state of Joy . Joy , which commeth under the notion of Light in Scripture ; Hest. 8. 16. The Jews had light , and gladnesse , and joy , and honour . Light is sowen for the righteous , and gladnesse for the upright in heart , saith the Psalmist . There was nothing wanting , to make Adam's condition comfortable to him . For his Body , he had a Paradise ; all the delights and pleasures , that are found in all the severall places of the world at this day , put together , they could not make such a Garden as Eden was , nor such a pleasant place as Paradise . For his Soul , he enjoyed the chiefest good ; the more he knew God , the more God loved him ; and the more he loved him , the more he praised him ; and the more he praised him , the more he delighted in him . There was overflowings of joy in Adam's soul . Then , in reference to God , and so the Creatures ; It could not but add exceedingly to the light of joy in Adam's heart , that all the creatures were willingly subject to him . God had made him Master of them all , and not one of them that refused to be subject . Indeed , afterwards , since the Fall , the creatures became formidable to him . Moses , when his Rod was turned into a Serpent , he fled from it , and was afraid ; but so was not Eve , when the Serpent came to her in Paradise . The Image of God was so perfectly stampt upon Adam then , that every creature bare him reverence , and stood in awe of the face of Man . And so they did to Jesus Christ , in whom the Image of God was fully renewed . That is a passage observable , though , haply , not much heeded , Mar. 1. 13. it is a clause brought in by St. Mark , which the other Evangelists ( as I think ) have not spoken of ; Christ's being in the Wildernesse , He was there forty daies tempted of Satan , and was with the wild beasts of the field . The other tell you of his being tempted , but St. Mark onely putteth in these words , And he was with the wild beasts , which was as great a miracle as any of the other . It was a miracle , that Christ fasted forty daies and nights ; but it was as great a miracle , that all the beasts did homage , and gave reverence to him , even as they had done to Adam in Paradise . Thus ye have heard , for Explication of this Truth , That Man was created at first , by Christ , in a state of Light ; that is , in a state of Knowledge , of Holinesse , and of Joy .

First , The Use shall be generall , to all the sons and 1 Generall Use . To seek to Christ , to be restored to the state of Light . daughters of Adam , that they would seek to Christ , that they may be restored to this state of light . He , who himself is the Image of God , the expresse Image of his Father's Person , Heb. 1. who at first made man after that Image of God ; He onely it is that can restore him . He , from whom life was the light of men , he it is , that must give that light of life ; and he hath promised to give it to such as follow him . Certainly , this is worth the seeking after , Joh. 8. 12. I am the light of the world , he that followeth me shall not walk in darknesse , but shall have the light of life . That which we lost in the first Adam , we shall have restored in the Second ; there is no other way to come by it , but this . The Mint , in which Knowledge , Holinesse , and Joy , are coyned , it goeth in Heaven , and no where else : Christ is the Master of that Mint .

That you may be encouraged to seek to Christ for this , set me tell you , Beloved , That if the Lord Jesus Christ be 1. Sweeter Knowledge by Christ , then that we lost in Adam . pleased to renew this Image in you , and restore you to this state of light , you shall have a sweeter Knowledge , ye shall have a surer Holinesse , and a more lasting Joy , than Adam himself had in Paradise . The light that the second Adam giveth , is better , in some respect , than the light which the first Adam lost .

Ye shall know that which Adam never knew , the heighth , and depth , and breadth , and length , of the love of God in Christ . That which did not come within the compasse of Adam's knowledge , to know what belonged to a Redeemer ; but that is made known to the Saints , in whom the Image of God is renewed : Ephes. 3. 17 , 18 , 19. That Christ may dwell in your hearts by faith , that ye being rooted and grounded in love , may be able to comprehend with all Saints , what is the breadth , and length , and depth , and heighth ; and to know the love of God which passeth knowledge , that ye might be filled with all the fulnesse of God . Adam knew much of the love of God , as a Creator ; but now , we know the love of God as a Redeemer . This must needs be a sweeter knowledge , because this second is a greater love . The misery of the person to whom love is shewed , heightneth the love . That which God , in Christ , Pitty in misery heightneth love . sheweth to man fallen , is love in mercy ; love , joyned with mercy , is greater love , therefore the knowledge of this is sweeter knowledge .

And as ye shall have sweeter Knowledge , so surer Holinesse ; 2. Surer Holinesse . I do not say , a purer Holinesse : Adam was more pure in the state of Innocency , than any man on this side Heaven ; he had no corruptions stirring in him . But surer Holinesse . That Holinesse which Adam had , he was capable of losing it , and did lose it . That which Christ restoreth to them , in whom this Image is renewed , it is not left to their own keeping , He himself keepeth it for them , and no man shall take them out of his hand , Joh. 10. 28. They shall never perish , neither shall any man pluck them out of my hand . As it fareth sometimes with a man that hath broke his leg or arm , if he light upon a good Chirurgion that setteth it well again , the arm or leg is stronger , than before the breaking of it ; and we say , He fell into the hands of a good Chirurgion . So , we were broken in Adam , but we have by Christ a stronger Holinesse , than we had at first .

And so you shall have a more lasting Joy , than you could 3. More lasting Joy . have in the first Adam : It was a joyfull state , as ye have heard , but how long endured it ? The Psalmist saith , Sorrow endureth for a night , but joy commeth in the morning . Here , joy endured for the morning , and sorrow came at evening . Some think , Adam did not stand in his integrity a whole night ; sure , he did not stand long , but lost his joy presently . That joy which is given , to whom this Image is renewed , is such , as no man or devill can take from them : Joh. 16. 22. You all shall rejoyce , and your joy shall no man t●●e from you . Bernard saith , Gaudium ●●it in fine , sed Gaudium sine fine . It shall be joy in the end , but it shall be a joy without end ; which Adam's was not . This is the Generall Use .

There is another more Particular , that is to such , as are Particular Use restored to this Image of God , and a new state of life , from which Adam sell , that they might walk as children of the light . How is that ? The Exhortation ye have , Ephes. 5. 8. Ye were sometimes darknesse , but now are ye light in the Lord ; Walk as children of the light . That is , Walk knowingly , walk piously , walk cheerfully ; for light includeth all these three .

Hath Christ restored you to what ye fell from ?

First then , Walk knowingly , have a care to see your way 1. Walk Knowingly . before you ; whatsoever ye do , it upon warrantable and good grounds ; take up no Opinion upon trust , follow no Principles , without a warrant from the Scripture : He that walketh in darknesse , faith Christ , Joh , 12. 35. knoweth not whither he goeth . And so , Prov. 4. 19. The way of the wicked is as darknesse , they know not at what they stumble . So long as a man is in the dark , he knoweth not whither he goeth , nor at what he stumbleth ; he reeleth sometimes this way , and sometimes that way , runneth his head against a post , or falleth into a ditch , into this error , or that . He stumbleth now upon a mad Principle , and then upon a bad Principle , because he knoweth not whither he goeth . In the dark there is no discerning of colours , all things are alike fair . So it is with men in the state of unregeneracy ; there is no difference between civility and grace , between formality and truth , between faith and fancy . He that will walk as a child of light , must discern of things that differ ; for , It is light that maketh manifest :

Secondly , As he must walk knowingly , so Piously : Put on ( saith the Apostle ) the armour of light , and let us walk 2. Walk Piously . honestly as in the day , Rom. 13. 13. Would you know how ? Cast your eyes upon Ephes. 5. 8 , 9 , 10. Walk as children of light . For the fruit of the Spirit is in all goodnesse , and righteousnesse , and truth ; proving what is acceptable to the Lord . This place sheweth you , that the light of holinesse , which is in the souls of the Saints , it is a Prolificall Light , which bringeth sorth fruit : Walk as children of the light . For the fruit of the Spirit is in all goodnesse , and righteousnesse , and truth . It is the light of the Sun that begeteth creatures , which the light of a Candle doth not . Many Creatures have no other father , but the Light , as Philosophers say , Putredo mater , Sol pater ; Putridity is the mother , and the heat of the Sun , that is the father of them . So it is with all inferiour Lights , they are like the light of a Candle ; the naturall light of Reason , and the utmost improvement of naturall abilities ; this light , make the best of it , till it come to be supernaturall , and to have infusion from Christ , it hath no quickning power in it , it will not reform a man's life , it begets no work truly good . Whereas the light of Holinesse , like the light of the Sun , it ingenders , and bringeth forth good works : The fruit of the Spirit is in all goodnesse .

Then there will be a proving of what is acceptable to the will of God . Men will not go blind-fold to work , but will prove what is acceptable . The word in the Originall is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is a Metaphor taken from Goldsmiths , that prove their Mettle by the Touchstone , not by the colour onely , or tinnitu , by the jingling of the Mettle onely ; but bring it to the Test : if it will not bear that , they disallow it . Many things have a fair colour to the eye , that seem good and beautifull , fit to be practised by a Christian ; and some things that sound well to the ear , as of good report in the world : but here is not enough , bring them to the Test ; believe neither colour nor sound , if they will not bear the touchstone of the Word ; A man that walketh holily will endure the proof it .

Thirdly , He that walketh as a child of light , must walk Cheerfully , for there is a light of Joy too . Such a phrase ye 3. Walk Cheerfully . have in the Psalms , Blessed is the man that heareth the joyfull sound , they shall walk in the light of thy countenance . Here is now one walking as a child of light , that walketh in the light of God's countenance cheerfully and joyfully . Serve the Lord with gladness , and come into his presence with singing , Psal. 100. 2. This is acceptable to God , and creditable to Religion . God liketh it well , that his servants should walk in the light of his countenance joyfully . The Apostle telleth you , this is acceptable to God , Rom. 14. 17 , 18. The kingdom of God standeth not in meat and drink ; but in righteousnesse , and peace , and joy in the holy Ghost . He that in these things serveth Christ , is acceptable to God , and approved of men . This is one of the things wherein we must serve Christ ; joyfully , in the holy Ghost . Christ doth not like to be served uncheerfully . They that make conscience of serving Christ in righteousnesse , and of serving Christ in peace , dare not be the Authors of division . Why do not people make conscience of serving Christ , in joy too ? He that in these things , namely , in righteousnesse , and peace , and joy , serveth Christ , is acceptable to God , and approved of men . The Saints of God like it well , when they see men go chearfully on in the way to heaven ; otherwise , they bring a bad report upon the good Land , and make men to suspect , that the service of Christ is not so acceptable , when men walk so droopingly , that stand in relation to him . You know what Jezabel said to Ahab , who had a mind to Naboth's Vineyard ; and because he could not compasse it , he walked droopingly . She came to him , and said , Why is thy spirit so sad ? Dost thou now govern the 1 King . 21. 6. Kingdom of Israel , and be so sad ? Implying , how ill it became a King , that hath the world at will , to walk droopingly and uncheerfully . Every one in whom this Image is renewed , is made a King ; Christ hath made him a King to God , and his Father . What! a King , and droop ! One that hath such a nearnesse , and so near a relation to God , and yet so full of discontent ! Let me yet say to every child of God , as the Apostle , Phil. 5. 4. Rejoyce in the Lord alwaies : and again I say , Rejoyce . So I have now done with that Verse , In him was life , and the life was the light of men .

Vers. 5. And the light shined in darkness , and the darkness comprehended it not .

Ye have heard in what estate man was created , it was in a state of Light ; and the next news ye hear is of Darknesse , The light shined in darknesse , and the darknesse comprehended it not .

First , here we find man fallen , and Christ's demeanour towards him in that estate .

Secondly , his inability to receive that light , which Christ shed abroad .

Thirdly , Here is a supposition of the Fall , intimated by that word , Darkness .

Fourthly , Here is a declaration , what Christ did to man thus fallen ; He still sendeth forth light , The light shined in darknesse .

And fifthly , Here is a manifestation of man's carriage towards Christ , in reference to this communication of his , And the darknesse comprehended it not .

The first thing to be observed from hence , is , That Man , Observ . 1 by his fall from the state of light , became dark , yea , darkness it self .

The second Observation is , That light from Christ hath Observ . 2 continued to shine , ever since the Fall . The light shineth in darkness . It is something emphatically uttered ; for it is not in the Praeter perfect Tense , as before ; it is not , The light shined in darknesse , or , hath shined : but it is , The light shineth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; to shew , that the light continueth to shine . There is no time since the Fall , wherein it could be said , The light shined not . This was alwaies an approved Proposition , ever since man became darke : The light shineth in darknesse .

Thirdly , We must imagine , That it is naturall to man , Observ . 3 since the Fall , not to comprehend the light of Christ . The light shineth in darkness , and the darkness comprehendeth it not .

Here ye have a supposall of Man's Fall , and a declaration , both of man's carriage towards him , and of his carriage towards Christ since the Fall . I shall but touch upon the first , which is this .

First , That Man fell from a state of light , and became dark , yea , darknesse it self . Light was the life of men , by Creation , and since , the light shineth in darknesse .

By darkness , understand the persons of unregenerate men ; all the world , before the Lord Jesus Christ enlightneth them savingly , with the light of life , come under this notion of darknesse . Therefore Satan , who is elswhere called , The prince of the world , is said to be the ruler of the darkness of this world ; that is , of unregenerate men , Ephes. 6. 12. Ephes. 5. 6. Ye were sometimes dark , but now are ye light in the Lord ; therefore ye were sometimes unregenerate , but now ye are sanctified . Ye were sometimes dark . That which predominateth , useth to give the denomination : that is the reason , why the naturall man is called darkness in the abstract , because darknesse hath a predominancy in their minds . As , when a man is extreamly vitious , we call such a man , Vice : Non est invidiosus , sed invidia ; He is not envious , but envy and malice it self . Non est vitiosus , sed vitium ; He is not vitious , but vice it self . The Papists call the Pope , of Holy His Holiness , in the abstract , because they would have the world to believe him to be exceeding holy . Dark , in the abstract , is exceeding darkness , in regard of the dominion of a threefold darknesse : the darknesse of Ignorance , opposed to the light of Knowledge ; the darknesse of Sinfulness , opposed to the light of Holiness ; the darknesse of Misery , opposed to the light of Joy . This three-fold darknesse accompanieth the state of nature , even in all men , as long as they continue in it .

First therefore , that of Ignorance , Ephes. 4. 18. Having the understanding darkened , being alienated from the life of 1. A darkness of Ignorance . God , through the ignorance that is in them , because of the blindness of their hearts . Some naturall men may have a deep reach in the things of the world , but there is a darknesse upon the face of the deep , a spirituall darknesse upon the deepest wits of naturall men ; something they know , but nothing as they ought to know , as the Apostle saith , 1 Cor. 8. 2. If any man thinketh he knoweth any thing , he knoweth nothing yet as he ought to know . They may perhaps know , that God is a Spirit , but as long as they do not worship him in spirit , they know him not as they ought to know him .

Secondly , A darknesse of Sinfulness lyeth upon them : 2. A darkness of Sinfulnesse . 1 Joh. 1. 6. If we say that we have fellowship with him , and walk in darkness , ( that is , in sin ) we lie , and do not the truth . He that hateth his brother is in darkness , which is an expression in that Epistle . How easily are men cheated in the dark , having bad wares put into their hands ? They vent falsities instead of truths , they vent formalities instead of holinesse , they put off any thing to men in the dark . So , the deceitfulnesse of sin comes to rule over them , because they are in a state of darknesse .

Thirdly , Darknesse of Misery ; ye shall find that called 3. A darkness of Misery . darknesse , in Lament. 3. 1 , 2. I am the man that have seen affliction , by the rod of his wrath ; he hath put me into darknesse , but not into light . Darknesse there , is misry . Such is the condition of all naturall men , though all be not alike sensible of it . Adam ▪ no doubt , was exceeding apprehensive , after his Foelicem fuisse meminisse miserum est . fall , of the change of his condition ; but his posterity are not so . It is in this case , as it fareth with a Nobleman , punished with banishment into a forrain country , and there forced to live in a mean condition ; he himself will be exceeding sensible Simile . of his alteration , from the Court , in which he lived before , to the Cottage , in which he liveth now . But his children , that were born in that condition , would not be sensible of the misery they were in . Adam found what it was , to enjoy communion with God in Paradise , and what it was to be in a state of life ; therefore his fall went to his heart . But we , that are born in a state of misery , are not sensible of it , because we know no better . Enough hath been said , to cause every one to make haste out of the state of Nature , because it is a state of darkness . How formidable is darknesse ? It is said of Abraham , there fell upon him the horrour of a great darknesse , Gen. 15. 12. Lo , a horrour of great darkness fell upon him . Darknesse useth to be accompanied with horrour . And so it is with Nature ; and yet this darknesse of nature is not formidable . How miserable would men be , if they knew their condition ? how much more miserable , because they do not know it ? That in Egypt was palpable darknesse , which might be felt ; here is that which aggravateth this darknesse , it keepeth it self from being felt ; men feel not their ignorance , and sinfulness , and misery . Ye know the story of Jeremiah , when he was in the dark dungeon , and his feet stuck fast in the mire ; Ebedmeleck letteth down cords to draw him up : Jer. 38. 11 , 12. What a mad-man had he been , if he would not have fastned the cords under his arm-holes , and suffered himself to be drawn up . Yet , so are the most in the world ; the Ministers of the Gospell find them dark and filthy , in a darknesse of ignorance , and mire of lust : Now God , by the Ministry of his Word , letteth down cords of love , to draw them up ; so senslesse are men , as to refuse these offers , and there to lie and die , before they will come to Christ , that they might be saved . This being supposed , I passe that , and go to the second thing .

The Light shineth in Darkness .

Shineth , in the Present Tense , because there was no moment Observ . 2 of time , wherein this was not true , The light shineth . The Point then is this , That light from Christ hath continued to shine in all ages , since the Fall . Look , as there are for the body two great Luminaries , which God hath made , The Sun to rule by day , and the Moon to rule by night ; so are these two Luminaries for the soul , the Sun , and the Moon ; the Works of God , and the Word of God : Christ , by the light of these , hath shined in all Ages , since the fall of Adam .

First , He shineth in the works of Creation and Providence , 1. Christ shineth in the works of Creation and Providence . and therefore these works are said to witnesse for God , Act. 14. 17. Notwithstanding , he left not himself without witness , in that he did good , and gave us rain from heaven , and fruitfull seasons , filling our hearts with food and gladness . The heavens have declared the glory of God , ever since they were made , and the firmaments have shewed his handy-works . The beauty and bignesse of those vast Bodies , shew to the world , that none but the hand of a God could make them . Every creature is a kind of Professor , that readeth man a Lecture concerning God , of his Wisdom , and Power , and Goodnesse . Man is the Master of all the creatures , and yet man is become a Scholar to all the creatures ; the Serpent may Matth. 10. 16. teach him wisdom , and the Dove innocency ; and the Ant industry , Go to the Ant , thou sluggard , Prov. 6.

There is a light besides this , that shineth from Christ in 2. Christ shineth in his Word . the Word ; that is called his Testimonie , as the former is called his Witness , 1 Cor , 2. 1. I , brethren , when I came to you , came not with excellency of speech , and wisdom , declaring to you the Testimonie of God ; that is , the Word of God , because that testifieth what God is , and what he hath done , and what he requireth . It is true , there was not alwaies a written Word since the Fall , but a Word there was . God revealed his Will by Visions , and Dreams , and other Intimations , in a way of Revelation to Adam , and so to Noah , and to Abraham , and to the rest of the Patriarks . It was a Word unwritten till Moses his time . And then , as at The Word not written till Moses his time the Creation , Light was the first thing that was made , and yet ye read of no Sun till the third day . But all the light which was scattered throughout all the great frame of the Universe , upon the third day , was gathered together , and united in the body of the Sun . So here , Truths were scattered before , now a little and then a little , by Dreams , and Revelations , and Visions ; but in Moses his time , all the Truths that had formerly been revealed this way , God gathered together , and united them in a written Word ; then began the Scripture , and from that time forward it hath been enlarged . After Moses , came the Prophets ; after them , the Evangelists and Apostles . So as this Age enjoyes the benefit of all the light , that former times have had . Thus you see it is made good , that a light from Christ hath continued to shine in all Ages , ever since the Fall . This letteth us see , that ignorant persons , in all Ages , have been inexcusable ; they cannot say , but that God sent them light , more or lesse . Rom. 1. 20. The invisible things of him , from the creation of the world , are clearly seen , being understood by the things that are made , even his eternall Power and Godhead ; so that they are without excuse . No age can plead any thing for it self , by way of excuse , if it looketh not after God ; and this age least of all ; for Christ , who hath continued to shine in all ages , shineth out most gloriously now . They had but , as it were , the Star-light before Moses ; afterwards ( I will take in all that under Moses too ) it was but a Star-light in comparison . In John the Baptist's time , they had , as it were , the light of the morning peeping out ; he was the Lucifer , the Morning-star , that came before the Day . Then came the Day-spring from on high to visit us , the Lord Jesus Christ himself , in the Ministry of the Gospell , he being both the Subject and Christ both the Subject and the Preacher of the Gospell . the Preacher of the Gospell . Then , the Sun arose , and so the light shined more and more to the perfect day . He sent forth his Apostles , and endowed them with infallibility of spirit , And the holy men writ , as being moved by the Spirit of God . So as in the ages since , God hath been pleased to make good that , which was Prophecied of old , by Isaiah first , and afterwards by Habbakuk , The time shall come , when the earth shall be filled with the knowledge of the Lord , even as the waters cover the sea , Isa. 11. 9. Former times had but poor Ebb-tydes , in comparison ; there are now Spring-tydes since the comming of Christ into the world . The earth is full of the knowledge of the Lord , as the waters cover the sea .

You may see , if you will , a little , by what degrees Light came in : Heb. 1. 1. God revealed himself 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 God revealed by degrees . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in severall waies , and at severall times : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by piece-meals , in many parts , which the word implyeth .

As for instance , He first made known to Adam , that he would send Mankind a Mediator , that should be born of a A little light revealed to Adam , Woman ; there is the light with him , The Seed of the Woman shall break the Serpent's head . And that manifestation goes no further . After , commeth a further light , that is to Abraham , a little more to Abraham , where he telleth him , In thy seed shall all the nations of the world be blessed . And to him is given Circumcision , as a seal of this covenant of Grace . A further light came in more to Jacob , Jacob's time , and discovered the time when Shiloe should come into the world , Gen. 49. 10. After him , the Propheticall Office of Christ is revealed to Moses , A Prophet like more to Moses , to me will God raise up to you , of your brethren , him shall ye hear , Deut. 18. 18. Then commeth in another Sacrament , and more afterwards to the Jews . the Passeover , and all the Ceremoniall Law , which was the Jews Gospell ; every thing there pointed at Christ . Afterwards clearer manifestation still : Isaiah telleth you , what kind of Mediator he shall be , not descended of a pompous A clearer light to Isaiah , way , but as a man of sorrow . He telleth you of whom he shall be born , A Virgin shall conceive and bear a Son . Micah more to Micha . telleth you the very place where he shall be born , Thou Bethlehem , out of thee shall come forth to me , him , that shall be the Ruler in Israel , Mich. 5. 2. And so by degrees light came in . How much is this Age of the world bound to God , We , under the Gospell , have all the light of former Ages . for the enjoyment of all the light of former Ages ; so as if still we are ignorant of Christ , we are of all men most inexcusable . It was but a little that our fore-fathers enjoyed , in comparison . Look but back a few years to Henry the Eighth's time , and to Queen Mary's daies ; the Protestants then had but little light , in comparison of what they have now .

As it is in Reason , our Reason should answer our Light ; so it is in Nature , when the Sun appeareth at noon-day , then it is hottest . Naturalists say , Calor & Lux concrescunt , Light and heat encrease together . But alas , notwithstanding the light in our heads , what a coldnesse is there in the most of our affections ? Let me say this to you , Our fathers , in those daies , they walked to Heaven , as it were , by Candle-light : But Oh! if we shall now post to Hell by day-light , What will become of us ? how inexcusable will our guilt , and insupportable will our condition be ? I have done with the second Observation , The light shineth in darkness . It followeth ,

The Darkness comprehended it not .

The Point from hence is this , That it is naturall to man , Observ . 3 since the Fall , not to comprehend the light of Christ . The Apostle speaketh in plain tearms , 1 Cor. 2. 14. The naturall man perceiveth not the things of the Spirit of God , for they are foolishness to him ; neither can he know them , because they are spiritually discerned . It is not with this Metaphoricall light ; as it is with the Naturall ; the naturall light scattereth the darknesse where it commeth : Let the Sun arise , Darknesse giveth way . But here , the Metaphoricall darknesse will not give way ; that resisteth the light when it commeth , and prevaileth against it . Thus , in St. John's language , It comprehendeth it not . Job 24. 13. These are they that abhor the light , they know not the wayes thereof , nor abide in the paths thereof . They are of those that rebell against the light . For the light that shineth in the works of God , darknesse comprehendeth Light shining in the Works of God . it not . God hath gloriously appeared in the works of Creation , but with what issue ? 1 Cor. 1. 21. Seeing the world by wisdom knew not God , in the wisdom of God , it pleased God , by the foolishness of preaching , to save them that believe .

There was a great deal of wisdom appeared in the works of Creation , In wisdom hast thou made them all , saith the Psalmist , of the works of God ; and yet the world by wisdom knew not God . All that appeared of God by the creatures , could not bring man to a taking knowledge of him . Therefore you see , God is put upon another way of saving man , ( viz. ) The foolishness of Preaching , as this place telleth you . Something men did apprehend of this light , but they comprehended it not fully : The light shineth in darkness , but the darkness comprehendeth it not .

Again , This light shineth in another light , a better and higher light , The light of the Word . How speedeth that ? Light shining in the Word of God . Why , darknesse comprehendeth not that neither . See what the Prophet Hosea saith of the Law , Hos. 8. 12. I have written to them the great things of thy Law , but they were counted as a strange thing . If a Master shall deliver his will to his Servant , he expecteth obedience if he do but speak the word ; but if he should give the servant his mind in writing , then he taketh it extreamly ill , if the errand be not done , the servant's neglect is inexcusable . God hath not onely declared his will , manifested his Law , but written his Laws ; and they were counted as a strange thing , people regard them no more , than if they were things that nothing concerned them , strange things , which they had nothing to do withall .

It may be , the Gospell had better entertainment , surely It deserved better : Why , no ; Darknesse comprehended not the light of the Gospell neither : Rom. 10. 16. They have not all obeyed the Gospell , for Isaiah saith , Lord , who hath believed Isa. 53. 1. our report ? Isaiah complaineth , Paul complaineth , both in the same words , Who hath believed our report , or to whom is the arm of the Lord revealed ? Not , but that some did entertain the Gospell in all ages ; but that doth not invalidate the truth of the Point , because it was not by Nature that they did it , but by an over-powering work of Grace . The darknesse is said , not to comprehend it , because there were very few in all ages that entertained the Gospell , in comparison of them that refused it . It is said by John , What he hath seen and heard , that he testifieth , and no man received his testimony . None ? Yes , some received his testimony ; the Apostles , and the Virgin Mary , in those daies received it ; yet it is said , No man received it : that is , few , or none , in comparison . Thus , in all ages , though the light did shine in darknesse , yet the darkness comprehended it not . If so , let not Ministers be discouraged to find it so at this day , It is bred in the bone , and it will never out of the flesh . It is naturall with man so to do , not to comprehend the light , though it shine upon him never so clearly . If Isaiah complaineth , and Paul complaineth , Who hath believed our report ? what wonder is it , if Ministers have the like occasion to complain now adaies ? Are they more Evangelicall Preachers than Isaiah ? and more wise than Paul ? Nay , did not Christ himself complain , I have spent my strength in vain ? they are his words , Isa. 49. 4. Yet , if any such be here , let me speak to them for encouragement , If thou art a Minister of Christ , imitate Christ , continue to let thy light shine , though the darknesse comprehend it not ; so did Christ . As a late faithfull Minister said , If men repent not Ministers must preach , though the people do not repent . upon my Preaching , however , it shall not repent me that I have preached to them : though my Doctrin be not a sweet savour of life to them , I my self shall be a sweet savour to God , even in their damnation . I have done with this Verse , and passe to the next that followeth .

Vers. 6. There was a man sent from God , whose name was John . Vers. 7. The same came for a Witnesse , to bear witnesse of that Light , that all men through him might believe .

The Evangelist beginneth to confirm , what before he had asserted , namely , That the light of man was originally in Christ , and derived from him , the true Light : And this he doth by the testimony of John the Baptist , whom he describeth here ,

1. From his Nature , There was a man .

2. From his Calling , sent from God .

3. From his Name , whose name was John .

4. From his Office , The same came for a witness , to bear witness of that Light , that all through him might believe .

In all likelyhood , some of these are hid in this very tearm The Jews conceit of the Fore-runner of the Messias . of Man . There was an opinion amongst the Jews , that there should come some Angel to be the Fore-runner of the Messias , which was grounded upon that place in Malachi , Mal. 3. 4. Behold , I send my Messenger , and he shall prepare thy way before thee . The same word signifieth both Messenger and Angel . Therefore they looked for an Angel to come , before the Messias came . When John Baptist came , Men that understood what Circumcision was , and saw him circumcised ; men that considered the austerity , and strangenesse of his course of life , began to imagine , there was something in him more then man : They knew not what to make of him , as ye may see by their questions , Joh. 1. 21 , 22. When they had heard him say , I am not the Christ , they asked him , What then ? Art thou Elias ? He answered , No. Art thou that Prophet ? He said , No. Who art thou , that we may give an answer to them that sent us ? What saist thou of thy self ? He telleth them what he was . There was a man sent from God whose name was John .

Let us not passe it without some Observation , namely , That God hath ordained the ministry of men to be used amongst Observ . God teacheth men by men , men . An Observation of some use , and worthy of our consideration . It is the great Ordinance of God , that men should teach men , that men should bear witnesse to Christ . And this God hath done , partly in respect to his own Glory , and partly in respect to our Necessity .

First , Partly in respect to his own Glory , which ye have the Apostle clearly telling you , 2 Cor. 4. 7. God shineth in our hearts , to give the knowledge of the glory of God in the face of Jesus Christ . But we have this treasure in earthen vessells , that the excellency of the power might be of God , and not of us . If God should teach men by Angels Language , not by Angels Creatures more noble than themselves , the Messengers would go near to shame them they are sent to . But God hath put treasures purposely into earthen vessells , that the excellency of the power might be of God , and not of us . Poor earthen vessells , crasie men ! a feavour commeth , and breaketh the earthen vessell in pieces . Such is the best of men , earthen vessells . Yet , how much treasure doth God put into some of them , whom he intends to make instruments for his glory ? Why ? That the excellency of the power may be of God . It is God's carriage to make use of weak vessells , that 1. In respect to his own Glory . the praise may be for himself . As men that have a Jewell , they put it into a box of Crystall , that it may be seen through the Case , that the radiancy of the Jewell may appear through the transparency of the Glasse . So , God putteth his Word into earthen vessells , that the excellency of the power may appear through the meannesse of them : He therefore purposely maketh choice of such Instruments . If the Devill be to chuse an instrument to work by , he will commonly chuse one of the subtlest , some cunning-pated man , some Machiavel , to be his instrument ; if he chuse another creature , it shall be a Serpent . But , when God chuseth , when God hath a mind to confute Balaam , What creature doth he chuse ? An Asse , the silliest of all the creatures , because he would have his power to appear , in the simplicity and sillinesse of the instrument . That is one reason , He doth it in respect to his own Glory .

Secondly , In respect to our Necessities . The truth is , we 2. In respect to our Necessities . were not able to bear the Ministry of Angells , much lesse to hear God himself speaking to us from heaven . It was the usuall preface of the Angels , when they appeared to men , Fear not , Fear not ; because their very appearing was alwaies formidable to them that had Visions . Ye know the story of Manoah's wife , and Zachary , and the Virgin Mary her self ; they could not bear the presence of God without horrour . Therefore the Israelites said to Moses , Speak thou to us and we will hear , but let not God speak to us , lest we die . Therefore he is gratiously pleased to make choice of men , to speak to us by them , that are flesh and blood like our selves . Let us learn , not to despise this Ordinance of God , to content our selves with it ; not to talk of voices from heaven , when God hath ordained the voices of men , like our selves , to be the instruments of our conversion . There is a voice indeed , but what voice ? the voice of the Teacher , Isa. 30. 20 , 21. Yet shall not thy Teachers be removed into a corner any more , but thine eyes shall see thy Teachers , and thine ears shall hear the word behind thee , saying , This is the way , walk in it : Namely , the Word from the mouth of the Teacher . It is true indeed , there is a motion made , Luk. 16. of sending of some from the dead to teach the living ; but the motion was made in hell , it was the motion of the Rich man in hell , to desire of Lazarus , that he would beg of Abraham , to send some body from the dead . God hath put this treasure in earthen vessells , that the excellency of the power might be of him , and not of us .

There was a Man sent from God .

His Calling next offereth it self . That is a main thing , a 2ly . thing that the men of God have been carefull to make good ; they first-shew'd their Commission , before they began their businesse , for the most part : Isaiah telleth you of a Coal from the Altar , wherewith his lips were touched . And Jeremiah telleth you , how God touched him with his hand . And Paul telleth you , in every beginning of his Epistles , Paul an Apostle of Jesus Christ , by the will of God . And so St. Luke the Evangelist telleth you , John was a man sent from God . Then take this Observation , Such as have a Observ . lawfull Calling to the Ministry , are sent from God . How Those that are lawfully Called , are sent from God . can they preach except they be sent . Ye know the Gradation , Rom. 10. How can they call upon him on whom they have not believed ? and how can they believe if they have not heard ? and how shall they hear without a Preacher ? and how can they preach except they be sent ? The Ministers are Christ's Ambassadors , We are Ambassadors of God , and beseech you , as sent from God . Let men so account of us , saith the Apostle , as the stewards of God , dispencers of the mysteries of God , 1 Cor. 4. 1. Shall any man thrust himself into a Nobleman's house , to be his Steward , that hath not a calling to it ? Let no man take this honour upon him , but he that is called of God .

Three things concurr to a lawful Calling .

1. Ability . 2. Inclination . 3. Separation .

First , Ability . It is not every man's work to be a Witnesse 1. Ability , concurrent to a lawfull Calling . Un-gifted , Un-sent . of Christ , in such a way as John the Baptist was , in a way of Office . He that is Un-gifted , I dare be bold to say , he is Un-sent . 2 Tim. 2. 2. The things that thou hast heard of me amongst many witnesses , the same commit thou to faithfull men , who shall be able to teach others also . Ability fitteth men . It is not enough for a man to be godly , but he must be able to teach others . Not that there is the same measure of ability required of all : God proportioneth mens gifts and parts , to the places he calleth them to . Ye shall have a Skiff do as well in a River , as a larger Vessell , perhaps better . God giveth ability , sutable to the places he calleth men to , when they are sent of God .

Secondly , There must be Inclination to that , above all 2. Inclination . other works , that must go to make a true Calling . 1 Pet. 5. 2. Feed the flock of God which dependeth upon you , taking the over sight thereof not of constraint , but willingly . There must be a willingnesse as well as skill ; not for filthy lucre , but out of love to Christ , whose sheep the Minister is sent to feed . Peter , lovest thou me ? Feed my lambs . Lovest thou me ? Feed my sheep . God is my record , saith Paul , how much I long after you all in the bowells of Jesus Christ . And , My hearts desire is , that Israel might be saved .

Thirdly , To all this , there must go a Separation . Act. 3. Separation . 13. 2. As they ministred to the Lord , and fasted , the holy Ghost said , Separate me Barnabas and Saul , for the work whereto I have called them . Here is a Calling , but it is with a Separation , which is sometimes made immediately by God himself , so Paul was called from heaven by God in Christ ; and sometimes mediately by the ministry of men , so Titus was called by Paul , and others by Titus , For this cause left I thee in Crete , to ordain Elderse in every City , as I had appointed thee Tit. 1. 5. Now , that the Man in the Text , John , was sent of God , it appeareth in all these three respects : he had Ability , and Willingnesse , and Separation to the work . His Ability and Willingnesse , both appear in that expression , which Christ himself giveth of him , Joh. 5. 35. He was a burning and a shining light . Shining , in regard of his ability ; burning , in regard of his zeal and desire to do good to the souls of men . And for his Separation , he had an immediate Call by God himself , in an extraordinary way , Luk. 3. 2. Annas and Caiphas being the high Priests , the word of God came to John the son of Zachariah in the wildernesse . As it was wont to do to the Prophets of old , who were extraordinarily called to that service . Thus ye see , why a Man , and in what respect , he was sent of God .

I come now to insist upon the Duties , that concern People from hence .

First , Seek God , in case you want Ministers ; for they 1. Seek God , in the want of Ministers . must be of his sending . The Stars , they are in Christ's right hand , and therefore they set in one place , and rise in another , even as he disposeth and appointeth them . This lesson Christ teacheth you , Matth. 9. ult. Pray the Lord of the harvest , that he would send forth Labourers into his harvest .

Secondly , Blesse God in case you have them , for they 2. Blesse God , for having them . are tokens sent from Heaven . Hezekiah thought himself exceedingly honoured , that the King of Babylon should send him Ambassadors : What an honour is it then for people , to have a Minister sent from God ? It is an act of high expression , The Lord God of their fathers sent to them by his Messengers , rising up betimes , and sending , because he had compassion upon his people .

Lastly , Entertain them as men sent from God . Trample not the gifts of God under your feet . The Galathians had 3. Entertain them , as men senr from God . learned this , and accordingly Paul saith of them , Gal. 4. 14. My temptation which was in my flesh ye despised not , but received me as an Angel of God , even as Christ Jesus . Remember , they are Meslengers , and let them have their errand ; give them audience , and then give them dispatch . The errand God sends them about , is , to stirr men up to repent and believe . No more of that point .

There was a man sent from God , whose name was John .

He is here named , to add some honour to his testimony , because he had this name imposed upon him by the Angel , before he was born ; which is an honour done to few in Scripture , Luk. 1. 13. The Angel said to him , Fear not , Zachariah , thy prayer is heard , and thy wife shall bear a son , and thou shalt call his name John . It is the rather added , because of the sense of the name , which is from Jochen , which commeth of Chen , which signifieth Grace , The grace of God , which the name importeth . And it well became that person : both because he was given to his parents as a favour from God , for Elizabeth was barren , they were both old , and had no children ; God giveth them John , as an act of grace and favour to them . And because he was to be a Preacher of the grace of God in Christ ; therefore he carrieth grace in his name , because he came to point at the Lamb of God , that came to take away the sins of the world . Because he was endowed with grace from the womb , yea , and in the womb , therefore might well have the name of the grace of God given him then , before he was born . Or , because he himself received a great deal of grace and favour from God , even in that which he was sent about , to be the Fore-runner of Christ . The voice of one crying in the wildernesse . Here is the Voice , the Fore-runner of the Word . John was the Morning-star , which was the fore-runner of the Day . As the break of day is the fore-runner of the rising-Sun ; so was he of the Sun of Righteousnesse . As it is in Trees , the blossom is the fore-runner of the fruit ; and by the sweetnesseiof the blossom , the expectation of man is raised to look for deliciousnesse in the fruit . So were mens expectations raised , to look for something in John more than in others , because of his grace and favour with God . I I go on .

The same came to bear witness of the Light , that all men through him might believe .

Here ye have his Office described to you directly , from the proper Act of it , and the End of it .

The proper Act , He came to bear witnesse of the Light .

There are two speciall waies of bearing witnesse to Christ , the one by Teaching , the other by Suffering .

First , By Teaching Christ . And thus all the Apostles were his Witnesses , Act. 26. 16. Arise and stand upon thy feet , for I have appeared to thee for this purpose , to make thee a minister and a witnesse ; even a Witnesse and Minister to teach Christ .

Secondly , there is another Witness-bearing , that is , by Suffering for Christ , sealing his witness with his blood ; and those are properly called Martyrs , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is the Greek word , that signifieth Witnesse . This name is given to Antipas under that notion , Rev. 2. 13. I know thy works , and where thou dwellest , even where Satan's feat is ; and thou holdest fast my name , even in those daies wherein Antipas was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , my faithfull martyr and witnesse . Now John the Baptist bore witnesse to the truth , in both these waies , in Teaching Christ , and in Witnessing too , in Suffering for him , he was beheaded ; and so there was something of Martyrdome in his death . The Observation from hence is this , That men sent from God , as John was , will bear witnesse to the Light , as John did . God and Christ never left themselves without witnesse , God hath not left himself 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( saith Paul to the men of Lystra , Act. 14. 17. ) without witnesse , in that he giveth rain and fruitfull seasons . As he hath witnesses in his works all the world over . So , Christ hath not left himself without a witnesse in his Word , ever since there was a written Word in all ages . The Fathers before the Flood , the Patriarks after the Flood , the Prophets after them , under the Law ; the Apostles under the Gospell ; they all bare witness to the Light . Noah , he received the doctrine of the Gospell from the Fathers before the Flood , and transmitted it to the Patriarks after him ; and him ye will find called by the name of a Preacher of righteousness , 2 Pet. 2. 5. He spared not the old world , but saved Noah the eighth person , a Preacher of righteousnesse . The very righteousnesse of Faith , which we preach in these daies , Noah preached in those , sent forth by the Messiah to come , and righteousnesse to be by him . And after him , commeth Moses the Law-giver . And whom does he bear witnesse unto ? Surely , to Christ , as it is clearly said in John ; He bore witness to me , saith Christ , Joh. 5. 46. There is one that accuseth you , even Moses , in Gen. 3. 15. Deut. 18. 15. whom ye trust . For had you believed Moses , you would have believed me , for he wrote of me . After him , came the Prophets , and witnessed of Christ . After them , the Apostles , Act. 1. 8. Ye shall be witnesses to me , both in Jerusalem , and in all Judea , and in Samaria , and unto the uttermost parts of the earth . So they all witnessed to the light , though not all with the same clearnesse , As , a Light carried in the midst of a company of men , they that go before the light see something of it , but not so much as they that come after . The Fathers , Patriarks , and Prophets , they went before the Light , and so saw things less clearly ; the Apostles , they came after it , and so are able to speak more distinctly of his Passion and Resurrection , and the things that concerned him . So as , to this day , it is the work of God , that Ministers should bear witness to the Light ; therefore they are called Witnesses , Revel. 1. that is the name given to them , that publish the truth of the Gospel , against the incroachments of Antichrist . They are called two Witnesses , two Olive-trees , two Candlesticks . But two Witnesses , to import , that Few witnesses to the truth , in the daies of Antichrist . those that bear witnesse to the light in the daies of Antichrist are but few , if ye compare them with them that went the wrong way . And yet , two Witnesses , that is , a sufficient number in all ages , to hold forth the truth , because two witnesses would serve to give testimony under the Law , In the mouth of two or three witnesses shall the truth of every thing be established . Though but two , yet two in the worst times . And thus , Two Olive-trees , because God , by them , conveyeth the oyle of grace into the hearts of his people . And two Candlesticks , because they hold forth the light of the truth .

Now , this may serve as a touch-stone , to discern between The true Ministers of the Gospell . true and false Churches , and true and false Ministers . They that are sent of God , they bear witness to the light , they set up Christ in their Ministry ; they are content themselves to stand in the croud , and to lift up Christ upon their shoulders ; content , not to be seen themselves , so Christ be exalted . They lift him up , as the Serpent of old was lifted up upon the Pole , in the Wilderness . Men , in this respect , are like Trees , that receive their influence from Heaven , and raise up their tops towards heaven in a way of acknowledgment , whence they had their grouth . Men sent from God , and having received all from Christ , return all to Christ in their dispensations .

But now , look into false Churches , for instance , that of The false ones of Rome . Rome : Popery is , in effect , nothing else , but an under-hand close witnesse-bearing against Christ . Antichrist opposeth Christ in all his Offices ; under shew of witnessing for him , he doth indeed witnesse against him , both as King , and Priest , and Prophet .

As King , because the Pope maketh himself the Head of the Church , which is proper onely to Christ . One that sat 1 : Rome against Christ as King . in that Chair , was not afraid to call himself , Sponsum Ecclesiae , the Husband of the Church .

As Priest . In that Office to which belongeth Satisfaction 2. As Priest . and Intercession , see how they go against Christ , who offered himself once for all ; their Priest must offer him up daily in the Mass , and unbloody Sacrifice . So in his Intercession , they bear witness against him too , because they joyne other witnesses with him ( as they acknowledge them ) Saints .

As Prophet . In that Office , they add Traditions to the 3. As Prophet . Word ; and the Council of Trent saith , they are to be received , eâdem devotione , with the same devotion , that Scripture is to be received with . This touch is but by the way , to fill your hearts more and more with detestation , against that way of Popery . If it be a dangerous thing for a man to bear false witnesse against his Neighbour , What is it then to bear false witness against his God ?

Now the End why he was sent , is , That all men through The End why John was sent . him might believe .

There is no more in the Originall , but , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That all might believe ; but [ men ] is put in into the Translation . How should all men be saved by John's Ministry , if it did not extend it self to all men ? His Ministry was confined to the Land of Judea , he preached onely to the Jews . Therefore Men not being in the Text , certainly the universall tearm is to admit of some restraint . I shall interpret it unto you , in that of Matth. 21. 26. which is something parallel , where the debate was concerning the Baptism of John , Whether from heaven , or of men . If we shall say , From heaven , he will say to us , say they , Why did ye not then believe him ? But if we shall say , Of men , we fear the people ; for all hold John as a Prophet . What , All the world ? No , there were millions , and millions of millions , that never heard of John . But , All that were acquainted with his Ministry , they all held him as a Prophet . That all through him might believe , that is , All his hearers . All believe , and , through him : not , in him , as the Object of their faith ; but , through him , as the Instrument of their faith . That all . The meaning is , That all his hearers , through him , might believe in Christ . Through him , but In the other . You have it clearly expressed , Act. 19. 4. John verily baptized with the baptism of repentance , saying to the people , That they should believe on him which should come after him ; that is , on Jesus Christ . Here is through whom , and on whom ; through John the Baptist , and on Jesus Christ . John Baptist's Office was , to make a way for Christ . As the custom is amongst great Princes , when they are to go to any place , they send before them their Harbingers to prepare the way , to tell the people who it is , that cometh to them , and what is expected at their hands , Gen. 45. Joseph , when he was advanced , and went in the streets , a man went before him , crying , bow the knee , And so Hester 6. There was a man went before Mordecay ; and proclaimed before him , What shall be done to the man , whom the King delighteth to honour ? So it was done to Christ by John , And so shall it be done to him , whom God delighteth to honour , To the Mediator , whom God delighteth to seal . He came , thus preaching Christ , that all hearers might believe through him in their Stations : which affords us this observation , That the end of good Ministers witnesse-bearing to the light , is , that all the hearers through them might believe in Christ .

That was the end of the Prophets-Ministry in the place afore cited , Acts 10. 43. To him give all the Prophets witnesse , that , through his Name , whosoever believeth in Him , should receive remission of sins . That was the end of the Apostles both Preaching , and Writing , Joh. 20. ult. These things are Written that ye might believe , that Jesus is the Christ , the Son of God , and that ye might have life through his Name , That is the end of our Ministry to this day .

Me-thinks , Our work is something like that of Abraham's Rebecca by Abrahams servant wooed for Isaac . servant , when he was sent to get a Wife for his Master's son . He goeth on his errand , and telleth them of the family he came to , and where he found Rebecca , that his Master was a great potent Prince , that he had an onely son Isaac , whom he made heir of all his Estate , and that he was sent on purpose to perswade Rebecca to come over , and be espoused to this son . Such is our work : we are sent to woo souls for Souls by the Ministers of Christ , wooed to Christ . Christ . We tell you , What God is , and how glorious in himself , and all his attributes ; and that he hath an only Son , the Son of his Love , the Lord Jesus Christ , who is the heir of all things , The Father hath committed all judgment to the Son ; And our errand is , to beseech you , to go over , and leave your own father's house , and forsake all your lusts , and worldly Correspondencies , and be married to this Jesus . This is the end of our Ministry , to perswade men to believe in Christ ; because we know , there is no other Name under Heaven , by which we can be saved , Acts 4. 12. Neither is there salvation in any other , No , there is no other Name given under Heaven , by which men must be saved .

We might tell you , as they do in the Church of Rome , Popery , a foppery . of Pardons , Indulgences , and Pilgrimages ; but this is , but to still Children with rattles . We might tell you of your own works , of praying , and reading , and giving of Alms : but this is , but to send you to Hop●er , and Arpad , the Rivers of Damascus ; for there is no salvation to be had , but by Him . Therefore the end of our Ministry is , that all might believe in him ; because , As there is no other Name but his , by which we must be saved ; So no other way to lay hold upon him , but by believing . The just they live by faith . The Righteousnesse of God is revealed from faith , to faith . Ye know how it was with the Woman in the Gospell , that came to Christ in the crowd , and got healing from him . No question , in such a crowd , many touched Christ , ( for He was in the midst of the throng ) as well as that Woman . But none received healing , but that woman , because she believed , that if she could but touch him , she should be healed . So it is here , There is a crowd of Professors , that seem to come to , and follow after , Christ ; but none receive healing , but those that believe indeed ; and to them cometh a healing vertue . Well then , if this be the end of all Ministers witnesse-bearing ; that through them their hearers might believe in Christ .

First , learn from hence , to look at these Ministers , as Ministers to be accompted publick blessings . publick blessings : here is one , John the Baptist , A man sent from God , that all through him might believe . All that were within the compasse , and reach of his Ministry , if they were not wanting to themselves , might be the better for him . That all through him might believe .

It is no small matter , this , whatsoever people may make of it , the Apostle happily setteth a high price upon it . All are yours , who ? in the first place , whether Paul , or Apollos , or Cephas . He reckoneth up the Minister as a great part of their goods there . Ephes. 4. 11 , 12. speaking of the Ascension of Jesus Christ , and setting Him forth as a great Prince , he telleth you , what gifts He gave . Princes are wont in the dayes of their Coronation , to give largely to their Subjects , Christ was Ascended , and Crowned with Glory , He led Captivity Captive , and was in his Triumph , He ascended up on high , and gave gifts to men , what gifts ? He gave some Apostles , some Prophets , and some Evangelists , these were gifts indeed . They were men of infallible spirits ; But , he gave Pastors , and Teachers , and Ministers , for the edifying of the Body of Christ .

Secondly , seeing this is the end of their witnesse-bearing ; learn to give heed to their Testimony , because they are Their Testimony to be received . sent by God , on purpose , that you through them might believe . They are Instruments , as of your faith , so of your happinesse . Faith cometh by hearing , and hearing by the Word of God , Rom. 10. 14. The Philosophers , make hearing the sense of Discipline . The Apostles make it , the sense of faith . Faith cometh by Hearing . Those that cry out of too much preaching , are as if they were afraid of too much faith . Faith cometh by hearing , and hearing , by the Word of God . It is the great ordinance that God hath appointed , to beget faith in the hearts of men . Unbelief came by hearing , by Eve's harkening to the Serpent . So God will have faith come by hearing , that we might beat the Devil at his owne weapon . Eve heard the serpent , and was drawn aside from God . We by hearing of the Ministry of the Gospell , are brought home to God . As Calvin saith , sweetly , That , we who were deceived by the subtilty of the serpent , might be saved by the foolishnesse of God ; ( so the Scripture calleth the preaching of the Gospel ) 1 Cor. 1. 21. It pleased God , by the foolishnesse of preaching , to save them that believe . This is not an arbitrary businesse , that ye may take or leave , without danger , or losse to them that teach you rightly . It must cost you dear . For out of the witnesses mouths cometh fire , to devour their Enemies , Revel. 11. 5. If any man would hurt them , fire proceedeth out of their mouths , and devoureth them . These Sermons which are so sleighted at present , may be as fire in your consciences another day .

It was the manner under the Law , for the Witnesses , before a Malefactor was stoned , to lay their hands upon his head ; they were the first men that stoned him , Levit. 34. 34. Bring forth him that is to be stoned without the camp , and let all that heard him lay their hands upon his head , and then let all the congregation stone him . This the Witnesses did , to make it appear , that they translated all the guilt from off themselves , and laid it where it ought , upon the head of the Malefactor . So may Ministers do , that come to be Witnesses to the Light ; they may say as Paul did , I have declared to you the whole counsell of God , I am free from the blood of all men . They that have faithfully preached Christ in any place , may safely say , We have delivered our own souls , and done what in us lyeth to deliver yours , if you would believe . We come to bear witness to the truth , that all men , through us , might believe . So I have done with his Office , as it is directly laid down .

Secondly , It is laid down in opposition to a false conceit , The Jews falsly conceit John the Messias . that the Jews had of John , as if he had been the Messias . To meet with this , He was not that light , saith the Evangelist here . This conceit of theirs ye shall find , Luk. 3. 15. As the people were in expectation , and all men mused in their hearts of John , whether he were the Christ or no. Now to meet with this , and to clear it , saith the Evangelist here , He was not that light . He was a light indeed , but not that light . He was , as Christ himself saith , a burning and a shining light ; he said so of John the Baptist , Joh. 5. 35. He was a burning and a shining light , and ye were willing , for a season , to rejoyce in his light . There may be a Candle that is not lighted ; a Candle may be lighted , and burn , and yet give but a small light : But here , John was a burning light , and a shining light too . Therefore the greater wonder , perhaps , why it is said here , He was not that light . But the wonder will be over , if ye consider , that The vast difference between CHRIST and John . though these two are eminent lights ; yet , to be that light was a farther business . John was the light enlightned , but Christ was the light enlightning : In him was light , and the light was the life of men . John had light by participation , Christ had light , and was light originally . John shined for a while , then his light was put under a candlestick , when he was beheaded ; but Christ shineth for ever , he hath shined in darknesse , and will shine to the end of the world . John was a light , Instrumentalitèr ; Christ a light , Efficientèr : John , Instrumentally conveyed light into others by Christ ; but Christ , the light Efficientèr . Who of himself , and by himself , by his owne power , conveyeth light by way of infusion into the hearts of his servants . Therefore , to put the difference , it is purposely said , He was not that light . We may note from hence , That God cannot endure to have that ascribed Note . to any man , which is proper to Christ . Therefore I will here shew , Where the holy Ghost setteth himself to advance John the Baptist , yet he would not have him raised too high ; he would not set him in the Throne : He doth purposely prevent all imaginations , of his deserving what is Christ's due . He was not that Light .

Look through Scripture and History in all ages : Ye shall find how ill God taketh it at the hands of men , whensoever they come to usurp any thing out of the hands of Christ . As in old time , where there rose up a Seducer , an Impostor , that gave himself out to be that Star , which Balaam prophecied of , which was a prophecy of Christ ; Now Numb. 24. 17. this fellow called himself , Ben-chomar , The son of a Star ; this man professed himselfe to be Christ : but he was slain with thunder and lightning from heaven . And then the Jews called him , Ben cosmar , which signifieth , The son of a Lie . Ye have it said , It is the voyce of God . It is proper onely to God . Never man spake like this man , as they said true of Christ . But if Herod will take this to himself , when the people cry out , The voice of God , and not of man , Herod shall pay for it , it cost him his life , Act. 12. He was eaten up with worms . If ye look into the beginning of that chapter , Herod had , before this , imprisoned Peter , and slain James with the sword . God putteth up this , but if he will come to usurp what is proper to Christ , God will put it up no longer , then the worms devour him . Herod might safelier take-away the liberty of one , and the life of another , than the glory due to the Son of God . This is to be considered by them , that take too much upon them ; and by them , that ascribe too much to men . Some take too much upon them , even so much , as Christ himself can take no more . It is said of the man of sin , that he sitteth in the temple of of God , as God ; and some of the Popes sat down so , as Pope 2 Thess. 2. 4. Martin the fourth . When the people of Cicily had given some offence to the See of Rome , and in an humble manner sent their Ambassadors to make their peace , it is frequently known in History , that those Ambassadors deprecated in these very words , Thou Lamb of God , that takest away the The Pope usurpeth the title of Christ . sins of the world , have mercy upon us . Was not this a wicked , cursed , blasphemous thing , for the man of sin to have this spoken to him ? All power , saith another Pope , is given to me in heaven and in earth . It is wonderfull patience , that The Pope a Blaspheme● . God should suffer the man of sin so long , now he hath usurped what belongeth to Christ .

On the other side , some there are that ascribe too much to men , even that which is Christ's due , and ought to be reserved for him ; as , when people , in trouble of conscience , go to this or that godly Minister , or Friend , and do expect they shall have peace spoken to them from such a mouth . Here is a great deal of dishonour done to Christ . That man , whatsoever he be , is not that light ; therefore they that go with this expectation , ascribe too much to man . God , many times , sendeth men away without comfort , because they come in expectation of more than is in man : They come ( as Mr. Greenham was wont to say ) not as to Ministers , ( who have nothing but what is derived ) but as to Magicians , as if men could conjure for comfort . Who is it that hath the keys of David , that shutteth , and no man openeth ; and openeth and no man shutteth ? This is Christ's prerogative . If he open the conscience , all the devills in hell cannot shut it ; and if he shut the conscience , all the Angells in heaven cannot open it . As for Ministers , they are Instruments through whom ye believe , yet they are but Instruments ; therefore are ready to say to all men , upon such occasion , even as Peter and John said to them , when they had healed the lame man , Act. 3. 12 , 13. Ye men of Israel , why marvell ye at this , or why look ye so earnestly on us , as though by our own power and holinesse we had made this man to walk ? The God of Abraham , and of Isaac , and of Jacob , the God of our fathers , hath glorified his Son Jesus ; it is He that hath done it . Look not on us , but look to Christ . We are not that Light . I conclude this , with that of the Apostle , purposely , 1 Cor. 3. 5 , 6 , 7. Who then is Paul , or Apollos , or Cephas ? but ministers , by whom ye believe , even as the Lord giveth to every man . I have done with the declaration of John the Baptist's Office , save onely for what followeth in the end of the Verse , which is nothing else but a repetition of what went before ; namely , He was sent to bear witnesse of that Light .

Vers. 8. He was not that Light , but was sent to bear witness of that Light . Vers. 9. That was the true Light , which lighteth every man that commeth into the world .

Let us consider what is said of this eighth Verse , He was sent to bear witnesse to that light . Amongst other diverse The end of Repetition in Scripture . ends of Repetition in Scripture , this is one , to set on a commendation : Exod. 6. 26 , 27. These are that Moses and Aaron , to whom the Lord said , Bring up the children of Israel from the land of Egypt . These are they that spake to Pharoah King of Egypt . These are that Moses and Aaron . Here is thrice , These are they , these are that Moses and Aaron . The Repetition heightneth the Commendations . So , The same came to bear witnesse of that light . And , Was sent to bear witnesse of the light . To teach us this , That to bear witnesse of the light , and to testifie of Christ , is a most Observ . honourable employment . Of all that are born of a woman , as our Saviour telleth us , there was none greater than John ; excepting Christ , who had not a naturall generation ; Matth. 11. 11. Verily I say unto you , Amongst them that are born of a woman , there hath not risen a greater than John the Baptist . This great John , the first .

What is his Employment ? Certainly , so honourable a Person , must be called to some honourable service . It is , The employment of the Ministers of the Gospel is an honourable employment . Luk 2. 11. Mar. 16. 6. To bear witnesse to the light , than which , no service is more honourable : It is that , which Angels have not disdained ; They , ye know , bare witnesse to Christ's Incarnation ; they tell the shepheards , That to them is born in the City of Bethlehem , a Saviour , which is Christ the Lord . And then they bore witness of his Resurrection , to women at the Sepulcher . God the Father , and the holy Ghost , thought it no disparagement to them , to bear witnesse to Christ ; God the Father at his Birth , This is my beloved Son , in whom I am well Matth. 3. 17. Matth. 17. 5. pleased ; and at his Transfiguration in the Mount . And it is the great work of the holy Ghost , in all his negotiations to the sons of men , to testifie of Christ : Joh. 15. 26. When the Comforter shall come , whom I will send to you from the Father , even the Spirit of truth ; he shall testifie of me . There is his work . I will not insist long upon this . Let us learn onely from hence , every one in his and her place , to bear witnesse to Christ ; Ministers by preaching Christ , as Paul did , who desired to know nothing amongst his people , but Christ , and him crucified ; therefore he is called a Chosen vessell , Paul is . But to what end ? Act. 9. 15. The Lord said to him , Go thy way , for he is a chosen vessell to me , to bear my name before the Gentiles , and Kings , and children of Israel . Here is the Minister's work , to bear Christ's name before the people , like those Pitchers of Gideon , Judg. 7. earthen pitchers indeed , and so earthen vessells , as Paul calleth them ; but they have a Lamp in them , and are chosen vessells to bear the name of Christ , to witness to this truth . And so , Believers , in their conference , should bear witness to Christ , by telling one another , what great things he hath done for their souls ; discoursing of him , as the Disciples in the way to Emmans , their talk was of Christ . As people , when they come from Market , they tell of their penny-worths . When people How to bear witnesse to Christ . come from Sermons , they speak what they have heard , and what a good bargain Christ is . All , of all sorts , are called to witness for Christ , by their living ; and if they be called to it by their dying , living to him , dying for him ; there is witness born to Christ both these waies . All are not , indeed , called to Martyrdom , and so to testifie of Christ by their death ; but all are called to Testifie of Christ by their Life . As ye read of some that professed God in their works , so some confesse Christ in their lives , those that shew forth the grace of Christ , as Peter speaketh , who are called out of darknesse , into his marvellous Light . Those that can carry themselves meekly towards the malitious , and humbly towards the proud , they may hereby , by their Carriage , bear witnesse to that meeknesse , and humility , which they receive from Christ , as the head and fountain of it . Whosoever hath received Christ Jesus the Lord truly , he will walk in him ; not onely talk of him , but confesse him , not only with his mouth , but his life . Here is a way of witnessing to him ! That ye may be incouraged to witnesse for Christ , take two Considerations .

First , If we do not witnesse for Christ now , Christ will one day witnesse against us , Mal. 3. 5. I will come neer to you in judgment , and I will be a swift witnesse against such and such sinners , as he there mentioneth . Christ himself will be a witnesse against us , if we be not witnesses for him , and a swift witnesse too . And now beloved , Consider with your selves , what astonishment seized upon the souls of Joseph's brethren , as soon as he stept up to witnesse against them , and said , I am Joseph , whom ye sold into Egypt . And yet he did this meerly to inform them , and not to affright Gen. 45. 3. them . Who can tell the horrour , and amazement , which will fall upon the souls of men , when Christ will , at the last day , say , I am Jesus , whom ye Crucified , and whom ye refused to believe , and whose Word , and Gospell , ye have trampled under your feet .

Secondly , Consider , That if we do witnesse for Christ , we shall have Three , witnessing for us ; in whose Testimony we shall receive aboundance of Comfort .

First , We shall have a witnesse without us , and a witnesse within us , and a witnesse above us . Without us ; That is the Testimony of men , that fear God . If we witnesse for Christ , They will witnesse for us , even the Consciences of wicked men will be inforced many times to witnesse for us , when their words witnesse against us . But though they should not , yet by faith the Elders obtained a good report , Hebr. 11. 2. The Saints will have a good report amongst them that are Saints , like themselves . Jonathan will witnesse for David , though he incurre Saul's displeasure for so doing .

Secondly , We shall have a witnesse within us . That , is the Testimony of our Consciences . Though there should be storms without , yet there will be a calme within . And it is the wind within that maketh the Earth-quake . And the wind within , that maketh the soul to quake . Conscience is a witnesse within us .

Thirdly , God is greater then our hearts . He is a witnesse for us : so saith Job , Job 16. My witnesse is in Heaven , and my Record is on high . Though men upon earth should witnesse against him , and though he should not at all times have the peace of his Conscience , speaking good things for him , yet he hath a witnesse above all , His witnesse is in Heaven , and his Record on high . As Augustine saith , Deus major Conscientia ; & pro nostra Conscientia testatur . That is one end , why God will have men witnesse for him , because he might have occasion to witnesse for them , if time serve ; what a comfort is here to have him witnesse for us , who is our Judge , whose sentence will never Certainly go against his Testimony . I have done with that , and proceed now to another argument , which the Evangelist useth to prove , That Christ is the Fountain of Light , namely , from the effect of Illumination , generall Illumination .

Vers. 9. That was the true Light , which lighteth every man that cometh into the World .

Here is both the Agent , the Act , and the Subject . The Agent , Christ , under the name of true Light . The Act , Lightning . The Subject , Every man that cometh into the World .

That was the true Light . Light ye know was the first distinct Creature that God made . And as it was the first , so it is the most Excellent of the visible Creatures , and putteth an excellency into other things . What is it that maketh pretious stones and Jewells , of so much value ; but because Christ the true light . they are so light-some , above other things ? The Sun , Moon , and Stars , differ one from another in glory , but all are glorious , because all Lightsome . Therefore light is fit to set forth Christ by , who is Excellently super-Eminent . He delighteth to compare himself to such things , as , to the Sun , to the bright Morning-star , to pretious stones ; and is often called the Light , in scripture . Only in this place , there is an Epithite given to the Light , That is , The true Light , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The true Light , in four respects .

First , because Undeceiving Light . Secondly , because Reall Thirdly , because Underived Fourthly , because Supereminent

First , The true light , because undeceiving , in opposition 1. The undeceiving Light , in opposition to false light . to false , and deceitfull . In that sense , ye find the word used by Joseph's brethren , when they came into Egypt , and were taken for spies , Gen. 42. 11. Joseph had said , ye are spies ; to see the nakednesse of the Land , ye are come . No , say they , we are all one Man's sons , we are true men , thy servants are no spies . True , in opposition to deceitfull . So Christ is called the true light , in opposition , to all the false lights of the Gentiles . They had their Idols , and Balaams . And so all naturall men to this day have their Lights , but they be false ones . The naturall man's light is , the Ignis fatuus . It is lightsome indeed , but he that followeth the light of it , is lead into ditches , and boggs , such is false light which the Creatures afford , it leadeth to sorrow . Man may hope for cheering , but he shall lye down in sorrow for all that , Isaiah 5. ult. Behold all ye , that kindle a fire , and compasse your selves about with sparks , walk in the light of your fire , but ye shall lye down in sorrow , because these are deceitfull lights . But Christ is the true Light , because , whosoever followeth him , is lead to everlasting happinesse , Joh. 8. 12. I am the Light of the World , he that followeth me , shall not walk in darknesse , but shall have the light of Life .

Secondly , True light , because a Reall light . True in 2. Reall , in opposition to Ceremoniall types , and shadowes . opposition to Ceremoniall types , and shadowes ; As , true , that is , undeceiving , in opposition to the false light of the Gentiles : So , true , that is , reall , in opposition to the Ceremonies of the Jews . So it is opposed to Ceremonies , 1 Joh. 17. The law came by Moses , grace and truth by Jesus Christ . Where it is commonly thought , that Grace is opposed to the Morall Law , and Truth to the Ceremoniall . The Jews had their light ; much light shined in Ceremonies and Types of old . But Christ was the true light , because he was the Substance of all these , Col. 2. 17. which are all shadows of things to come , but the body is Christ .

Thirdly , The true light , because underived . True is 3. Underived , in opposition to borrowed , &c. sometimes opposed to Borrowed , Communicated , Participated from another . Thus , Christ is called , The true God ; and so God . The true God , in opposition , not onely to Idols , that have no Deity in them ; but to Magistrates , who are called gods , by derivation of their Authority from another . 1 Joh 5. 20. We know that the Son of God is come , and hath given us understanding , that we may know him that is true ; and we are in him that is true , even in his Son Jesus Christ . This is the true God ; but Magistrates , they are gods , but gods by derivation , and so not true gods . But Jesus Christ is the true light in this respect , because he borroweth not his light . Some of authority , they say , are light , Ye are the light of the world , Joh. 5. Ephes. 5. Ye were darknesse , but now are ye light . How ? Light in the Lord . Christ hath light in him . You are a borrowed light , he is an underived light ; and so , The true light .

Fourthly , True , because super-eminently true , in opposition 4. Super-eminently true , in opposition to Common and Ordinary to ordinary and common . So he saith , Joh. 6. 55. My flesh is meat indeed ; it is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , truly meat : and my blood is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , truly drink ; that is , not ordinary , not common , but super-eminently meat and drink . Joh. 15. 1. I am the true Vine , not an ordinary common Vine , but a super-eminent one , because his Blood is more cherishing than Wine . And so , The true Light , a super-eminent light , more excellent than the naturall light in many respects . If the naturall light be cheering , why , Christ is so much more ; light refresheth the eye , Christ refresheth the soul more abundantly . Doth the naturall light penetrate , and search into the most secret corners ? Christ doth more search into the heart and spirits of men , to discover what is hidden there . The hidden things of darknesse are made manifest by light . The hidden things of God are manifested by Christ , even the great mysteries of the Gospel . Is the light of the Sun able to shine upon dunghills , and not receive defilement from them ? Christ doth so much more : He searcheth into filthy hearts , and receiveth no defilement from them . Therefore the true Light , because not ordinary . What shall we learn from hence ? Why , to make out after Christ , and that upon this ground , because he is the true light . Who is there , that is not desirous of light ? Truly ( saith Solomon , Eccles. 11. 17. ) the light is sweet , and a pleasant thing it is for men to behold the Sun . Christ is light , true light . Christ is sweet , truly sweet . A pleasant thing it is for men to lay hold upon the Sun of righteousness ; no true pleasure can be had any where else . If we find a dark room in a house , we say , This is a melancholly room . It is the saddest condition in the world , for The saddest misery , to lose our Communion with Christ . Exod. 10. 21 , 22. Act. 27. 20. men to want this light , nothing is worth the grieving for , in comparison of this , being out of Christ , or having lost fellowship with Christ . A sad condition it was for the Egyptians , to be three daies in a palpable darkness ; and for Paul and his fellowes , to be diverse daies and nights , without the light of the Sun , and Moon , and Stars . What is it for men and women to continue for many years , without God and Christ in the World ? Suppose a room were never so full of the most curious Pictures , if there be not windowes to let in light , the Pictures lose their lustre : So , let men have beauty , strength , and never so good parts ; all these , without the light of Christ in their souls , are neither beautifull nor lovely , nor of any worth at all .

Ye should therefore learn to thank God for this great Gift , that he hath bestowed his Son upon us , that we might not sit in darknesse , but wait for him , as they that wait for the morning . Men that have most businesse to do , and cannot do it without light , How do they watch for the morning ? Ho! the morning ! ho ! they cry out . Phosphore , redde diem . Jesus Christ is that morning Star , and yet gave himself ; therefore wait upon him for him . It is observable , that Rev. 22. 16. he calleth himself the morning-Star , I Jesus have sent mine Angel to testifie these things to the Churches . I am the root and off-spring of David , and the bright morning-Star . And Rev. 2. 26 , & 28. He promiseth to give the Christ is the Morning-Star morning-Star , He that over commeth , and keepeth my word to the end , I will give him the morning-Star . What is that ? I will bestow my self upon him . Other Commanders , they give their souldiers some little pay ; other masters , they give their servants some little wages : But , he that overcometh , and keepeth my word , I will give him My self , I will give him the morning-Star .

That was the true Light , that lighteth every man that commeth into the World .

Some difficulty is in this Clause : therefore , for the fuller explication of it , there are two Conclusions to be cleared , and two Queries to be resolved .

First , two Conclusions to be cleared .

The first is this , That whatsoever any man receiveth , he Conclus . 1 hath it from Christ . That was the true light , that lighteth Whatsoever man receiveth , it is from Christ . every man . Indeed , in this sense , many take it ; as if one should say , Such a Schoolmaster , he teacheth every boy in the town . This were true , though every boy in the town did not go to school . The meaning is this , That every one that is taught , is taught by such a Master . And so , though every man , and every mothers son , should not be enlightned ; yet , it may truly be said , that Christ enlightneth every man that commeth into the world , because every man that is enlightned , hath his light from him . There is truth in that , but that is not all the truth . Thus far it is undeniable , that whatsoever light any man hath , he hath it from the Lord Jesus Christ , who is therefore called , The Sun of righteousnesse . The Sun , that is the well-head of light ; whatsoever light is in the Moon , or Stars , or inferiour Orbs , it is derived from the Sun . So , all light , whatsoever it is , it is derived from Christ . Conclus . 2

The second Conclusion is this , That every man and Every man and woman in the world , some way or other is enlightned by Christ . woman that is born into the world , is enlightned by Christ some way or other . Not onely every one that hath light hath light from him ; but , Every one hath some light from him . I say , every one that commeth into the world , is some way or other , enlightned by Christ . But that is the importance of the expression in the end of the Text , Every man that is born into the world ; therefore [ every man ] cannot be restrained , because born into the world is too large an expression . Every man that commeth into the wrrld . Ye may say , What meaneth coming into the world ? Joh. 18. 37. To this end I was born , and for this cause came I into the world . Born , and coming into the world , is all one . And so , dying , and going out of the world , is all one : Naked came I in , and naked shall I go out . We brought nothing into this world ; namely , Job 1. 21. when we were born : and we shall carry nothing out , namely , when we die . So that man's coming into the world , is , Every man and woman that cometh by naturall generation into this world , is born into it .

Come we now to resolve two Quaeries , of more importance .

First , Whether the same measure of light be communicated Quaerie . 1 from Christ to all men , yea , or no ?

To that , the Answer must be Negative ; He doth enlighten every man that commeth into the world , but not every Respons. man alike . To that end ye must know , there is two sorts of light , a Naturall , and a Supernaturall Light ; and each of these comprehend three severall things under it .

The Naturall light , that comprehendeth the light of the Sun , the light of Reason , the light of Conscience . Naturall Light . 1. Of the Sun .

First , The light of the Sun , that makes all other things visible , Psal. 74. 26. Thou hast prepared the light , and the Sun .

Secondly , The light of Reason , a naturall light ; In him 2. Of Reason . was light , and the light was the life of men , Joh. 1. 4. where the meaning is , That the light of Reason commeth from Christ to every man .

Thirdly , The light of Conscience , which is to be found even in every man by nature , by which he is prompted to 3. Of Conscience . good , and taken off from evill , and able to discern between right and wrong , more or lesse . And thus I understand that of Prov. 20. 27. The spirit of man is the candle of the Lord , searching all the inward parts of the belly . The spirit , it is often put for conscience ; The things of a man knoweth no man , but the spirit of man which is in him . Now this is called the Candle of the Lord , because it lighteth and directeth all men . We all , by our Fall in Adam , lost not onely our Supernaturalls , but forfeited even our Naturalls . All the light we had , was blown out by that Fall ; therefore , what we have now , we owe to Christ . The Naturall light we have , it is the Candle of the Lord .

Supernaturall light , that comprehendeth three things . Supernaturall Light . The light of the Word . The light of Grace . The light of glory .

The light of the Word , Thy Word is a lamp unto my feet , 1. Of the Word . and a light to my paths , Psal. 119. 105.

The light of Grace , Ephes. 1. 18. The eyes of your understanding 2. Of Grace . being enlightned , that ye may know what is the hope of his calling , the riches of his glory .

The light of Glory , Col. 1. 12. He hath made us partakers 3. Of Glory . of the inheritance of the Saints in light . One of these maketh way for the other , the light of the Word for the light of Grace , and the light of Grace prepareth way for the light of Glory . The light of Grace , that is the fruit of the Word ingraffed ; and the light of Glory , that is the crown and reward of Grace .

In all , there are six sorts of Light , three Naturall , and three Supernaturall . The First and Last of these , cannot be understood in the Text ; the light of the Sun is the first , and the last is the light of Glory , which is not understood here . Though it may be affirmed , that the world continueth for Christ's sake . That cannot be understood here , because the Evangelist speaketh of a Sun proper to man ; whereas that is common to all the world , to brute beasts as well as men ; It enlightneth every man . The last of these , the light of Glory , cannot be understood here , because no man partaketh of that , till he be gone out of the world ; and , here , is light spoken of , given to them which come into the world . But the other four sorts of light that remain , they are all taken in , the light of Reason , the light of Conscience , the light of the Word , and the light of Grace . These are the severall Lights that come from Christ .

But I must shew you , That these are not divided amongst mankind , nor communicated in a like measure to all ; that so I may answer the first Quaery .

It is true , That all do partake of the light of Reason , and Resp. the light of Conscience : but yet there is a difference , and That all partake of the light of reason and Conscience , though not alike . inequality , even in that light , because Reason and Conscience are more vigorous in some , then in others . What shall we say of Infants , and of Ideots ; we must say , Even these have some light from Christ , but not like to other men . Infants have the gift of Reason , though not the use of reason ; that gift they have from Christ . Ideots have the use of reason in some lower degrees , I , and of Conscience too , in some lower acts , though neither Reason nor Conscience , be so vigorous in them , as in other men .

To go on . The light of the Word , that is not equally dispenced to all , as appeareth , Psal. 147. two last verses . He shewed his word to Jacob , his statutes , and judgments Inequality , in dispensing the light of the word . to Israell , he hath not dealt so with any Nation , as for his judgments , the Heathens have not known them . Israell had the word , when the Heathens had none . He that causeth it to rain upon one City , and not upon another , sendeth the word to one City , and Nation , and not unto another . He causeth the Word plentifully in some places to dwell , as in this * * London . City , at this day ; but in other places , there is a famine of the word . So as the light of the word is not equally dispenced now amongst them , that do injoy the light of the word . The light of grace is dispenced , but not in a way of equality . Many injoy the light of the word , that never injoyed the light of grace , both before , and since the So of the light of grace . Incarnation . Before the Incarnation , The Hebrews in the wildernesse had the light of the word , yea , and confirmed to them by many miracles , and yet the light of grace withheld from them . Therefore , it is said , Deut. 29. 3 , 4. The great temptations which thine eyes have seen , the signes , and those great miracles ; yet the Lord hath not given you an heart to perceive , and eyes to see , and ears to hear unto this day . Here were means , but no grace to improve them . They had not an heart to perceive , nor eyes to see , nor ears to hear . And since the Incarnation , ye have Christ testifying , Matth. 3. 11. He answered , and said unto them , namely to his Disciples . It is given to you , to know the Mysteries of the Kingdome of Heaven , but to them it is not given ; given to some , not given to others . So have you the resolution of the first Quaery .

The second Quaery is . Whether sufficient light be given Quary . 2 to every one , yea , or no ?

Here we are to distinguish both of Sufficient , and of Light .

Sufficient , is Considerable two wayes , First , in reference to Inexcusable , Secondly , in reference to Salvation .

Light is two-fold . Convincing Light . Converting Light .

Now the Resolution of the Quaery , will lye in these two Respons. Propositions .

First , That Christ doth dispence convincing light , sufficient to leave every one without excuse . Secondly , Christ doth not dispence converting light to every one , sufficient to bring him to salvation .

First , Christ doth dispence Convincing light to every one , 1. All have light convincing , sufficient to leave them without excuse . sufficient to leave him without excuse . So much the Apostle saith : Among the heathen which had no other light , but that of nature , no other knowledge of God , but that which flowed from the works of Creation , and Providence , Rom. 1. 20. The Invisible things of him , from the Creation of the World are clearly seen , being understood by the things that are made , even the eternall power and Godhead ; So that they are without excuse . If the very Gentiles had enough to leave them without excuse ; then much more such , as live under the dispensation of the Gospell ; because there goeth a Clearer light with the word , then doth accompany the works of darknesse . As the Sun-beams discover a great deal more , then the Moon shine , because it is a stronger light ; so the light of the Gospell , and Word , being stronger then the light of nature , are more convincing then the other ; so as every one , be he Jew , or Gentile , be he Heathen without the Word , or a Professor of Christianity under the word , hath light enough to convince him , and to clear God in his proceedings against him . I say , not onely to convince him ; but to clear the Justice of God : because there is no man that walketh up to the utmost of his Life . No man may go to God , saying , I have done all I was able to do , and therefore , I challenge a reward at thy hands . This to be sure ; He hath enough to convince him , and to leave him without excuse .

Secondly , Christ doth not dispence to every one Converting 2. All have not converting light sufficient to bring them to salvation . light , sufficient to bring him to Salvation . There is no light sufficient to bring to salvation , but that which Christ calleth the light of Life , John 8. 12. I am the Light of the World ; he that followeth me , shall not walk in darknesse , but shall have the light of Life . Every man by nature , is not onely blind , but dead , dead in sins and trespasses ; and therefore , must not onely have life , but such a life , as may quicken him , The light of life . Indeed , if light alone will serve the turn , any kind of Illumination ; then , acceptation of the will , and illumination of the understanding , and morall perswasion might prevaile , to bring a man to God . Hîc opus est medela , suadela non sufficit . Here is need of quickning , therefore light will not serve the turn . It must be a quickning light , that sufficeth to Conversion ; This , Christ doth not dispence to every one ; for if He did , every one would come home to Christ . No man can have possession of Christ , that is not over-powered to believe . Sufficient grace , and over-powering grace , is all one . Till a man be over-powered , he can never close with Christ for salvation , Now because , this over-powering grace is not bestowed upon every one , therefore it is clear , that sufficient grace , the Life of light is not dispenced to every one that cometh into the World . Without Christ no salvation , without faith , no closing with Christ . All have faith , saith the Apostle . That is , all might have faith if they would , say some , Therefore God doth to every one give sufficient light , remotely sufficient ; because , say they , He giveth them such light , as , if they would follow it , He would give them faith . This is commonly said . But I could never yet see it proved . Wheresoever there is an improvement of natural life , men say , there shall certainly be an addition of super naturall discoveries of Christ , and so power to believe . If there be no such thing , the connexion between the improvement of what a man hath , and the donation of what he standeth in need of , for to bring him to salvation , must depend either upon the merit of man , that doth so improve his nature , or upon the promise of Christ , that whosoever doth improve his naturall abilities , shall have grace vouchsafed to him . But it dependeth upon neither of these . Therefore no such thing .

First , it doth not depend upon the merits of man , nor upon his utmost improvement of naturall abilities ; so long Salvation depends not upon men's Merits , nor their improvement of naturall abilities . as we are out of Christ , all our abilities are but naturall , they cannot deserve the grace of Christ . No creature can raise it self to an higher kind , by improving of what belongeth to it in a lower sphear . As for example . Take creatures that onely have sense in them , it is possible , by art and industry , to bring them to a great exactnesse , in the exercise of their science ; as , an Horse to dance , an Elephant to write , and a Parrat to speak ; but none can bring them to Reason , because that is a thing of an higher sphear . So , take a Man , that is naturall ; by the improvement of nature , he may go on a great way : but he cannot , by all the improvements of nature , deserve grace at the hands of God . The Papists call this the Merit of Congruity ; if a man improve what he hath , he deserveth , ex Congruo , that God should give him more . But , if so , then the heavenly Call , upon which Salvation dependeth , to such a man it will be of works , and not of meer mercy ; contrary to that of the Apostle , 2 Tim. 1. 9. Who hath saved us , and called us with an holy calling ; not according to our works , but according to his own purpose and grace , which was given us in Christ Jesus before the world was . Thence followeth Calling from Election , not from improvement of our abilities in our own works . Might such a man say , I am called ; and why ? why , according to my works and improvements . How then shall that of the Apostle , Rom. 9. 15 , 16. be overthrown ? I will have mercy on whom I will have mercy , and compassion on whom I will have compassion . According to this way , in the merits of Congruity , it will be of him that willeth , and runneth , and not of meer mercy . Then it cannot follow from the merits of man . But perhaps it followeth from the promise of God , Nor upon the Promise of Christ . That is the Armintan way . Let such a promise be produced , and how gladly will men submit to it ? That which the Arminians pitch upon , is this , To him that hath shall be given ; a speech of Christ , which is annexed to two severall Parables , to the Parable of the Sower , and to the Parable of the Tares : To him which hath shall be given . Therefore , say they , if a man improve his Naturalls , he shall have Grace ; if his Reason , he shall have Christ . But there is a great mistake in this ; for the utmost that this Promise will bear , is , a reward for them in the same kind , for an improvement of what one hath , and useth aright . He that useth his naturall wit aright , shall have more naturall wit ; he that useth his parts , shall have more parts ; and he that useth his graces , shall increase his graces . And in this sense , To him that hath , shall more be given . A man may as well say , He that useth his wealth well , to him health shall be given ; and he that useth health well , to him wealth shall be given ; as to say , He that useth his reason well , to him grace shall be given ; for here is a transition , or passing into another kind of thing ; whereas the promise runneth , for the increase of a thing of the same kind . This may suffice to clear that second Quary , namely , Whether sufficient light be given to every one . In these two Propositions , Christ doth dispense to every one light sufficient , to leave him without excuse . Christ doth not dispense to every one Converting-light , sufficient to bring him to Salvation . I have done with the Explication of the Point .

For the Use of it , briefly . If Christ doth thus lighten every man that commeth into the world , let us learn from hence these four Lessons .

1. To see Him . 2. To seek Him . 3. To serve Him . 4. To blesse Him .

First , Learn to see Christ , and to acknowledge him in Use 1 all the light , which we our selves and others have , even as Learn to See Christ . ye see the cause in the effect ; in Christ , as the Author of all that light . When ye see men , knowing men , men of great understanding , there is much of the light of Reason ; strict men , there is much of the light of Conscience ; holy men , there is much of the light of Grace . Admire Christ in all these , for all commeth from him . Think , how holy , and how understanding Christ is , in whom all the treasures of wisdom and knowledge are . We are many times apt to admire men , and to over-look Christ ; this should not be . Suppose a man , that were kept in a deep dungeon all his daies , and were brought out at midnight , when the Moon shineth ; this man would be apt , when he looketh upon the Moon , to think it to be the most glorious creature that he seeth , to be the spring of all light ; for it is the most glorious creature that ever he saw . But , let him but stay till morning , when the Sun ariseth , and he will be ashamed of his mistake . If we see men that shine as the Moon , think how much more glory there is in Christ . This is the way to see him , in all the light dispenced by him to the creatures .

Secondly , We should learn hence to seek Him , for the Use 2 encrease of light ; for , He is the Father of lights , so saith Learn to Seek him . James , Jam. 1. 17. Every good and perfect gift is from above , and commeth down from the Father of lights . Some men are of a foolish conceit , that men derive their understandings from such Constellations at their birth , and that maketh them wise . No , it is not the light of heaven , but it is the Father of lights . It is Christ that conveyeth all understanding to men : He is not onely the Author of all the light we have , but the Father of it . He is the Author of many things , that bear his Image ; He is called the Father of lights , because all the light we have , hath a clear impression of the night , of and upon it , even , that of Reason , which is like Mephibosheth ; it is lame , but yet it is of the Blood-Royall . There is much in the light of Reason , much more in the light of the Word , and of Conscience , and of Grace . Do we want light , as who doth not ? Seek to him that is the Father of light ; he is the Father of Supernaturall light as well as of Naturall . Seek him , but in a way of humility and sincerity ; otherwise , little hope of finding him . It is an excellent speech of Bernard : saith he , Superbo oculo non videtur veritas , sincero patet ; Truth is not seen by a proud eye , it openeth it self to a sincere one . Humility sitteth lowest in the School . Take out thy Lesson in the School of Christ , seek it sincerely . Painted Glasses hinder the light from comming into the room . He that will too much paint , that is , play the hypocrite , hinders the light from entring his soul . It is the sincere heart that receiveth the light of the truth .

Thirdly , Let us hence learn to serve him ; for all light tendeth to some work . The Sun ariseth , saith the Psalmist , Use 3 Learn to Serve him . Psal. 104. 22 , 23. and man goeth forth to his work and labour till the evening : God sheweth man light to work by , and that is the end of the light ; that , Christ scattereth abroad in the world , not to loyter by , but to do service with . The spirit of a man is the candle of the Lord , searching the inward parts of the bowells . Christ hath set up a candle in every one of our hearts , not to play by , as children use to do , to play by the candle that they should go to bed by , and go to bed in the dark , when they have done . Many men mispend their time which God hath given them , and so lie down in darknesse . Some men , God giveth wit to , and they employ it to the dishonour of Christ , and the reproach of the Gospell : for the true end of the light is , that we may do service . If ye give light to your servants to work by , ye expect , they should do more and better work , than they that go to work in the dark .

Fourthly , Blesse him , for he it is from whom we have all our light , those four lights , I told you of . The light of Use 4 Reason is that , that distinguisheth us from beasts ; it is that , Learn to Bless him . which , though it cannot find out the deep things of God , yet , when they are revealed , it may help to confirm them . As , when men go to plant a Vine , first , they take out the earth , and make way for the root ; but when they have planted the Vine , they put in the earth again , and that better confirmeth the grouth of the Vine . There are some kind of mysteries of faith , that a man must take away his reason before he goeth to believe them , he must not first dispute , and then believe ; but when faith is once planted , lay to it reason , and it helpeth to confirm the excellency of faith it self . If so much in the light of Reason , how much more in the light of Conscience , which God hath set as a Schoolmaster in every man's bosom , to teach him , what is good , and what is evill . It is said to be a bridle to keep from evill , to restrain a man , that is to commit evill , from the evill . And for the light of the Word , it is the crown of a Nation . The Church is represented to us , Rev. 12. as a Woman , with a Crown of twelve Stars upon her head ; the Doctrine of the twelve Apostles is the Crown of the Church . And the light of Grace , Peter telleth you what that is , 1 Pet. 2. 9. It is a marvellous light . Therefore may every true Convert say , Blesse the Lord , O my soul , and all that is within me blesse his holy name .

I now proceed to the tenth Verse of this Chapter .

Vers. 10. He was in the world , and the world was made by him , and the world knew him not .

Let me give you first the Connection of these words , and then the Explication of them , and so come to some Observations .

Look back a little into the fourth and fifth Verses , there ye shall find these three Assertions laid down by the Evangelist .

First , That Light commeth from Christ , Light was the life of men . Secondly , That this Light from Christ shineth in darknesse . Thirdly , That the darknesse comprehendeth it not .

Now the Verse that followeth , serveth to make good all these three Assertions .

First , That light commeth from Christ . That is proved two waies .

First , By the testimony of John the Baptist , who was a man sent from God , to bear witnesse of this light .

Secondly , By the effects of generall Illumination , That was the true light , which lighteth every man that commeth into the world .

Our Evangelist goeth on to prove the two other Assertions , namely these , Light shineth in darkresse , and it comprehended it not .

First , in reference to the Gentiles . Secondly , in reference to the Jewes .

In reference to the Gentiles , in this tenth verse . He was in the World , and the World was made by Him ; There is the light shining in the World . And the world knew Him not . There is the light , not comprehended of darknesse .

In reference to the Jewes . Light shined there in darknesse , but the darknesse comprehended it not , for his owne received him not .

For the meaning of the words , let us take them as they lye .

He was in the World , He was present in the World .

There is a threefold presence of Christ .

1. A generall presence of Christ . 2. A speciall presence 3. And a singular presence

First , a generall presence of Christ , by which he is with 1. A generall presence of Christ in the world . all the Creatures , preserving them , and upholding them ; according to what is said , Hebr. 1. 3. Who being the brightnesse of his glory , and expresse Image of his person , hath upheld all things by the word of his power . Which is likewise spoken to , Col. 1. 17. He was before all things , and by Him all things consist . He was in the World , which He himself made , as a Carpenter is in a house , which he himself hath built . A Carpenter buildeth an house to dwell in , and then keepeth it in repaire . Christ so made the World , not as to leave it , but so as to keep in it , and preserve it , as well as to make it . As suppose a man , that were both a Ship-wright , and a Ship-master : He first maketh the ship , then goeth to Sea in it himselfe . Christ hath so made the World , as to preserve the World , which he made ; as to look after it , and every thing in it . He was in the World , and the World was made by Him . These words are added , to shew that he was not in the World , as part of the World , but as the Maker of it . He was not in the World , as a Creature , but as the Creator of all things . According to what the Evangelist hath taught us before , By Him were all things made , and without Him was nothing made , that was made . He was in the World , and the World was made by Him ; and the World knew him not . Ye have here the World in another sense . The world in the beginning of the verse , is taken for the whole Fabrick of Heaven , and Earth , as Aristotle saith , The World is a Masse , made up of Heaven , and Earth . In this sense it is said , He was in the World , the World was made by Him . Now in the latter Clause of the verse , The world knew Him not , The World there , is put for the Inhabitants of the earth , for the men of the World , Rom. 5. 12. The World , and Men , are all one . By one man's disobedience , sin entred into the World , and death by sin , and so death passed over all-Men . Here is the World , and all men . The world was made by Him , and the world , that is , the men of the world , knew him not . It is a Rule in Divinity , Verba Cognitionis , affectiones important , &c. Words of knowledge , import affections , and operate suitably . So , to know , carrieth more then meer speculation . When Christ is said to know us ; The Holy Ghost telleth us , It is more then barely to take notice of us : It is to take care for us , Joh. 10. 14. Christ knoweth his sheep , that is , he taketh care of his Elect. And he is known of his , that is , He is served , and obeyed , and worshipped , and believed on by them . So the world knew him not , that is , the World worshipped him not , as God ; The world did not owne Him , and serve Him , as became their Creator . So as now , the words thus opened , The observation lieth clear before us , namely . That , notwithstanding Christ's Observ . being in the world , and the world being made by Him , the men of the world knew him not . Take a place , or two , to clear up this , especially in reference to the Gentiles , for to them properly it belongeth . I should have told you , that the word , World , is sometimes confined to them . If the fall of them be the diminishing of the world , and the fall of them the riches of the Gentiles . He came to his owne , and his owne received him not . That is , did not know him , 1 Joh. 2. 1. Therefore the world knoweth us not , because it knew not him . There is yet a clearer place , 1 Cor. 1. 21. After that , in the wisdome of God , the world by wisdome knew not God . All the wisdome the Heathens had , could not raise them to a due knowledge of God ; The world by wisdome knew not God . Christ was in the world , but the world knew him not . A threefold ignorance of Christ was found in all the Gentiles .

First , They knew him not , as the second person in the Trinity .

Secondly , They knew him not , as Mediator .

Thirdly , They knew him not , as Creator , which is properly here spoken to . He made the world , and the world knew him not .

Let me run over these briefly : first , They knew him not 1. The Gentiles knew not Chtist as the second Person in the Trinity . as the second person in the Trinity ; so they are said to have been without Christ , and without God in the world , Ephes. 2. 12. speaking there of the Gentiles , saith he ; At that time ye were without Christ , being aliens from the Common-wealth of Israel , and strangers from the Covenants of promise , having no hope , and without God in the World . They had the great book of the Creatures to read , but that did shew them nothing of Christ , as the second person in the Trinity . Naturall reason could never find out that Mystery in it selfe . Therefore men , when they go to find out this great mystery of the Trinity , they are at their wit's end ; They might find out a God , and that he was Good , and Great , and that he was One : but to find out a Trinity of Persons , a Father , Son , and Holy Ghost , This they could not . Take a curious piece , a well drawn Picture , he that seeth it may be able to say , that he that drew it , was a skilfull , and exact Painter . But whether an English man , or a Spaniard , or a Dutch man , or an Italian , that he cannot tell by the Picture , why ? because he made this piece , as an Artist , but not as a German , or English man . Therefore he discovereth his Art by the piece , but not his Country . So God made the World , not as Father , Son , and Holy Ghost . Three in one , and one in three ; All the works towards the Creatures , works ad Extra , are common to all the persons in the Trinity . God , as God , made the world . Therefore by the sight of the world , men may be able to know , that it is a God that made it , and that this God is good , because he made so many things useful in the world ; & this God is wise , because of the variety of the creatures ; and this God is One , because of the order of things : But to say , This God is Three in One , the Creation of the world doth not bear this . If the works be ad Intra , as Generation , these are the works of some one Person ; but the works ad extra , they represent the Godhead , but not the Persons .

Secondly , They did not know Christ as Mediator , therefore 2. They knew not Christ as Mediator . they raised up many Mediators : 1 Cor. 8. 5 , 6. Though there be that are called gods , whether in heaven or in earth , as there be gods many , and lords many : But to us , there is but one God ; the Father , of whom are all things , and we in him ; and one Lord Jesus Christ , by whom are all things , and we by him . The Apostle doth here clearly allude to the custom of the Heathens , who had two sorts of gods , they had their dii Coelestes , their supream heavenly gods , which they worshipt , as the Sun , Moon , and Stars : and then , besides these , they had their dii Terrestres , inferiour gods , gods on earth , who were men that lived upon the earth , which were afterwards canonized , and made gods . That is the true meaning of this , There be many that are called gods , whether in heaven or in earth . So , there be gods many , and lords many ; gods many , those are their supream gods ; lords many , those are their inferiour gods , Baalim , as they called him , who was the first King of Babel , and the first that was made a god ; and all those kinds of gods therefore after him , were called Baalim ; as Caesar , being the first Emperour , all Emperours after him were called Caesars . Now , saith the Apostle , To us is but one God , not many ; but one Lord , not many ; but one Mediator , Christ Jesus .

Thirdly , They knew him not as Creator ; therefore Paul , 3. They knew not Christ as Creator . when he came to Athens , found them ignorant of this . Greece was the Eye of the world , and Athens was the Eye of Greece ; yet , even at Athens , Paul found an Altar , To an unknown God ; and that same God was the God that made the world , God the Creator , Act. 17. 23 , 24. saith Paul , For as I passed by , and beheld your devotions , I found an Altar , with this inscription , TO THE UNKNOWN GOD ; Whom therefore ye ignorantly worship , him declare I unto you . God that made the world , and all things therein , seeing that he is Lord both of heaven and earth , dwelleth not in Temples made with hands . No wonder if the Heathen did not know Christ as the Creator ; for the Jews , after Christ was come in the flesh , and began to put forth a creating power in their sight , yet would not own him as Creator of the world . To make him see that was born blind , and to raise him that was dead , requireth no lesse strength , than the same power that made the world . This Christ putt forth to the Jews . Lazarus cometh out of the grave , even as the world came out of the Chaos at first , at the commandment of Christ . He then said , Let there be light , and there was light ; He now saith , Let there be life , and there is life : And Gen. 1. 3. yet he was not owned as the Creator . The world knew not him as the Second Person in the Trinity , neither as Mediator , nor as Creator .

I now proceed to the Application of this .

First , By way of Admonition . It teacheth us all to take Vse 1 heed of being ignorant of Christ . You see , it is laid to the To teach us to take heed of being ignorant of Christ . charge of the Gentiles here , that they knew him not ; and how much more heavy will the charge be against us , that enjoy other kind of means than the Gentiles had : They , indeed , had he works of Creation and Providence ; We have them too , and a greater light than so : we have the Word to be a light to our feet , and a lamp to our paths .

They had the Oracles of the Sybbils , we have the Writings of Moses and the Prophets , of the Evangelists and Apostles . Therefore , such as refuse to use the means of knowing Christ as a Saviour , they must certainly expect to know him as an Avenger : For , He will come ere long , saith the Apostle , with his mighty Angels , in flaming fire , to render vengeance , to whom ? to them that know not God , and obey not the Gospell of Jesus Christ , 2 Thess. 1. 8.

Indeed , God will not reckon with men for their Negative Ignorance , that is , for their bare not knowing , what they are not bound to know ; but for their Privative knowledge , for not knowing what they ought to know , and what God giveth means to them to know ; for that , he wil be sure to reckon with them : And those that continue wilfully ignorant in such things , must be miserable against their wills . Wherefore , to the end ye may all thirst after the knowledge of Christ more and more , I shall propound to you two things .

The Excellency and of this Knowledge . The Necessity

First , Consider the Excellency of the knowledge of The Excellency of the knowledge of Christ . Christ , of which ye read , Phil. 3. 8. I eount all things but losse for the excellency of the knowledge of the Lord Jesus , my Lord , for whom I have suffered the losse of all things , and account them dung , that I may win Christ . All is but dross and dung to Paul , in comparison of the knowledge of Christ . How is it , that amongst us , men run after dross and dung , and neglect the knowledge of Christ , as preferring that before him ? For the excellency of the knowledge of Jesus Christ my Lord . Nothing in the world so excellent as knowledge , no knowledge so excellent as that of Christ . Other knowledge may , perhaps , make a man famous , this onely can make him holy and happy ; other knowledge can give him the esteem of a learned man , this onely can make him to be a Saint . Therefore an excellent knowledge .

Secondly , There is a necessity of this knowledge , whether The Necessity of the knowledg of Christ . you look to

Justification , There is a necessity of the knowledg of Christ . Sanctification , or Salvation .

First , If ye look to Justification : By his knowledge shall 1. As to Justification . my righteous servant justifie many , Isa. 53. 11. His knowledge , that is , not cognitione suâ , but cognitione suî ; not by that knowledge which is inherent in Christ , but by that knowledge which we have of him . By his knowledge , that is , by the knowledge of Him , shall my righteous servant justifie many . Here knowledge is put for faith , which justifieth ; because there is such a necessary connection between faith and knowledge . Amongst men , some are better known than trusted ; it is not so with God , for according to our knowledge of him , so there will be a proportionable trusting in him : Psal. 9. 10. They that know thy name will put their trust in thee . No knowledge , no faith ; and according to the measure of our knowledg , so will the measure of our faith be . Thus , you see a necessity of knowledg , in point of Justification

Secondly , In point of Sanctification , which may be gathered from that of the Apostle , 1 Joh. 2. 3 , 4. Hereby we 2. As to Sanctification . know him , if we keep his commandments . He that saith , I know him , and keepeth not his commandments , is a lyar , and the truth is not in him . Where there is a fatherly knowledge , there will be obedience ; for this knowledge of an Object so amiable , will ingender love , and that love will be the fulfilling of the Law .

Thirdly , It is necessary in point of Salvation . Not to insist long upon these things , Hence it is , that all these three 3. As to Salvation . things , namely , the state of salvation , the ministry of the Gospell , and the knowledge of Christ , come under one and the same notion in Scripture , under the notion and name of Eternall life . The everlasting stare of Happiness , that is called Eternal life , Matth. 25. ult. They shall go away into everlasting punishment , but the righteous into life eternall . The Ministry of the Gospell , that is called Eternall life ; Act. 13. 46. It was necessary ( saith Paul to Barnabas there ) that the word should first be spoken to you ; but seeing you put it from you , and judg your selves unworthy of everlasting life , we turn to the Gentiles . They that reject the Ministry of the Gospell , are said to account themselves unworthy of everlasting life . Thirdly , the knowledge of Christ is called so , Joh. 17. 3. This is life eternall , to know thee the onely true God , and Christ Jesus whom thou hast sent . What is the reason of this ? Because these make way for the other ; the Ministry of the Gospell , that maketh way for the knowledge of Christ ; the knowledge of Christ maketh way for the state of Blisse and Glory . Therefore all cometh under the notion of Eternal life .

We come to a second thing . Notwithstanding Christs being Christ in the world , not known by the world . in the world , and the world being made by him , the inhabitants of the world knew him not .

Secondly , This lets us see , by way of Information , the unthankfulnesse of the world , the patience of Christ , the Vse 2 happinesse of Christians .

First , See the unthankfulnesse of the world . If one 1. Of the world's unthankfulnesse . should build an house for a man , then furnish it , and afterwards put the poor man , that was harbourlesse before , into it , and put a stock into his hands to trade withall , and keep his house in repair for him , and require no other Rent , but some small acknowledgment : Would not all the world cry shame of this man , if he should not be thankfull ? It is our case : God hath made a world for man , and furnished it before he brought man into it ; Jesus Christ , he hath been in the world ever since the Creation , upholding all things by the word of his power . And yet such is the unthankfulnesse of men , that they know not Christ : He was in the world , the world was made by him , and the world knew him not , therefore did not acknowledge him as their Creator and Preserver . Such is the madnesse of men , that they are over-apt to bestow divine honour upon those it belongeth not to , and to deny it to Christ , to whom it appertaineth . When Paul and Barnabas had cured the Creeple , Act. 14. 11. they had much ado to stave off the people from making gods of them ; Now when the people saw what Paul had done , they lifted up their voices , saying in the speech of Lycaonia , The gods are come down to us in the likenesse of men . And they called Barnabas , Jupiter ; and Paul Mercurius . The Priests of Jupiter offered sacrifice to them . Christ doth a great deal more than this commeth to , and yet men own him not . Do ye thus requite the Lord , ( as Moses said ) O foolish people and unwise ?

Secondly , It helpeth to clear God , and to magnifie the 2. Of the patience of Christ . patience of Christ . He made the world , the world knowes him not ; and yet he letteth the world stand for all this . He hath let the world continue almost six thousand years , notwithstanding all this ingratitude of the world . We may well , upon this occasion , call to mind that which the Prophet Hosea recordeth , Hos. 11. 8 , 9. How shall I give thee up , Ephraim ? how shall I deliver thee , Israel ? how shall I make thee as Admah ? how shall I set thee as Zeboim ? My heart is turned within me , my repentings are kindled together . I will not execute the fiercenesse of mine anger , I will not return to destroy Ephraim . For I am God , and not man , the holy One in the midst of thee , and I will not enter into the City . For I am God , and not man . Here is a great evidence , that Christ is God , and not man ; otherwise , the world had been made as Admah and Zeboim , long ere this . Suppose Moses himself , ( the meekest man upon earth ) to be indowed with that power , that Christ had in his hands from the beginning of the world ; and suppose him to have hated sin , as Christ doth : It would have been impossible , even for Moses , to have held his hands . He that cryed out at the Rock , Ye rebells , shall I bring water out of this Rock to you ? would certainly have cryed out , Ye rebells , I will send down fire Exod. 17. 2. upon you from heaven , to consume you . What an high provocation is this , when Christ hath done so much , to have all sleighted ? Men take it ill , when there is any competency of worth in them , to be neglected . Not to speak of the worth of Christ as Redeemer , look to his works of Creation ; see what glorious Attributes shine in them ; do but compare them with the works of men : If a workman doth many things , surely they are not great ; for one great thing will take up a great deal of time : If he produceth a great piece , he doth not make many such ; if many and great , commonly they are but great Torrasses , things of no worth , or , both botchingly and bunglingly done . Now here , in the work of Creation , is both Mercy and Greatnesse ; here is Comelinesse and Usefulnesse kissing each other : And yet all this sleighted by the sons of men , and that for so many years together ; and yet the earth standeth . Oh! the Patience of God , notwithstanding all this provocation .

Thirdly , Ye may see the happiness of Christians . Though the 3. See the happinesse of Christians . world knoweth not God , there is a certain sort of Men in the world that do : 1 Tim. 3. 16. God manifested in the Flesh , justified of the Spirit , seen of Angels , preached to the Gentiles , believed on in the world . Believed on in the world ! This is the great priviledge of us Christians . The poor Gentiles knew there was a God , and might come to the knowledge of some of his Attributes ; but when their consciences flew in their faces , they were then at a great stand : They had learned that God was , and was mercifull , and that he would pardon sin ; but they had not the knowledge of a Mediator , nor how to make a friend to God . This God hath made known to them , that live under the means of grace , and hold the Ministry of the Gospell . He hath let them see what wayes they have , to make to God . The Lord Jesus Christ hath held forth the wayes of Truth , and Life . Truth and life by Jesus Christ . No man goeth to the Father , but by Him . Therefore , if that Philosopher , of whom we read , thought he had so much cause to blesse God , that had made him not a Barbarian , but a Grecian , and amongst Grecians , an Athenian ; amongst Athenians , a Philosopher . Certainly , we have cause to magnifie the grace of God , that we are born not Pagans , but Christians , in regard of an outward Covenant ; and not Papists , but Protestants , and amongst Protestants , English men . Because this Island of ours , hath by the grace of God been the Goshen , wherein this light of the Gospell hath shined , more than in any Kingdome of Christendome . I have done with that verse , and proceed to the Eleventh , which concerneth the Jewes especially .

Vers. 11. He came to his owne , and his owne received The Jewes refuse to receive Christ . him not .

He came , two wayes . There are many sorts of Christ's coming , which will be needlesse to repeat to you . He came .

First , In his Ordinances . Secondly , In the Flesh .

First , Christ is said to come amongst a people , whom 1. Christ cometh to a people in his Ordinances . He blesseth with his Ordinances , according to that , Exodus 20. 24. In all places where I record my Name , I will come to thee , and blesse thee . The Gospell never cometh to a place , but Christ cometh with it .

Secondly , He came in the flesh . This is a faithfull saying , 2. Christ came in the flesh . and worthy of all men to be received , saith Paul , 1 Tim. 1. 15. That Jesus Christ came into the World to save sinners . Thus he came , He came to his owne , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the word is , and may be rendred thus . He came to his owne home . So the word is rendred , Acts 21. 6. When we had taken leave of one another , we took ship , and they returned home again , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The same word in the Text. He came to his owne home , Though the earth be the Lords , and the fulnesse thereof ; yet the Land of Judea , was Christ's home in a speciall manner , He dwelt there , in a more remarkable way . As it is said , Psal. 76. 1 , 2. In Judah is God known , his Name is great in Israell , in Salem also is his Tabernacle , and his dwelling place in Sion ; where Christ's home was . And accordingly it is said , Isai. 31. ult. He shall passe over to his strong hold for fear , and his Princes shall be afraid of the Ensigne , saith the Lord , whose fire is in Sion , and his furnace in Jerusalem . It is a Metaphor taken from them that keep fire in their dwelling houses . It is a signe that the house standeth not empty , where fire is kept ; Now saith he , The Lords furnace is in Jerusalem , He dwelleth there . Therefore he is said to come to his owne , when He came to them , He came to his own , that is , the Jewes , who are said to be his owne in a speciall manner , Psal. 33. 12. Blessed is the Nation , whose God is the Lord , and the people , whom He hath chosen for his owne Inheritance . Here it is spoken of the Nation of the Jewes . And his owne received him not . That is , believed not in him . So the word is interpreted in the very next verse , To as many as received him , that is , believed in Not to receive Christ , is not to believe in Him . his name . Received him not , that is , believed not in his name ; so as here , that which we are to observe , is briefly this . Though Christ came to his owne , he was not received , no , not by them .

First , He came to them , in his Ordinances ; They had the 1. How in his Ordinances . Ministry of the word . He hath not dealt so with every Nation , Psal. 147. ult. Neither have the Heathen knowledge of his wayes , but he sheweth his word to Jacob , and his statutes , and judgments to Israell . Christ came in his word . The Scripture is but the shell , Christ is the kernell ; The Scripture is the Cabinet , Christ is the Jewell . Scripturae sunt fasciae , in quibus involutus est puer Jesus . This the Prince of Antwerpe was wont to say . The Scriptures are the swadling Cloaths , in which Christ is wrapt . So Christ came in the word , in a great many personall types , that did fore-signifie him . He came in Melchisedeck . He himselfe Gen. 14. 18. being the true King of Righteousnesse , the King of peace . He came in Joshua , he being the true Leader of men into the heavenly Canaan . He came in Isaac , he being the true Joshua 4. 19. Gen. 18. 12. Gen. 22. 6. Son of Laughter ; The cause of his peoples joy , bearing his owne Crosse , as Isaac bore the Wood. So in all other personall Types , He came in the Sacrifices under the Law , they all signified Him . Therefore they offered the Morning , and Evening Sacrifice . The Evening sacrifice was offered at the same hour , in which Christ was after nailed to the Crosse . And he did so purposely to make it appear , that He came to fulfill all those Sacrifice . He came in the Sacrament , the Lamb slain . The passe-over was a Type of Christ . Christ our passe-over , was sacrificed for us . Manna , was a Type of him . And so the water in the Rock , that was Christ . So he came in his Ordinances to the Jewes , but they did not receive him . Let two Prophets answer that , Isa. 8. 12. I have written to him , speaking of Ephraim , the great things of my Law , but they were counted as a strange thing ; Christ came in the Word , and they looked at the word , as if it concerned not them , they accompted it as a strange thing : this for the Law . And for the Gospell , whereof Isaiah was a Preacher in that age , the most Evangelicall of all the Prophets , see what he saith , Isa. 53. 1. Who hath believed our report , and to whom is the arm of the Lord revealed ? Here is Christ , comes to his owne in his Ordinances , and not received ; the report of him , not believed ; his Law accompted , a strange thing .

Secondly , Christ in the flesh , The word was made flesh , 2. How in the flesh . and dwelt amongst us ; He conversed in the land of Judea , This was an act of speciall favour . For one to receive a man into his house , is a favour : What was it for Christ to become man himselfe , to assume the Manhood into one and the same Person , into the Godhead ? yet this he did . He came to his owne , did they receive him ? Search the Sciptures , some kind of reception there was , when He was born . But what ? Here is a King born , where is his Pallace ? Matth. 2. 2● . Luk. 2. 7. Matth. 2. 14. The stable for beasts , is his Court . His Chamber of presence , a Manger . Before He can go , He is forced to flye to Egypt in his Mothers armes ; and at his return , what entertainment findeth he ? The Gadarenes prefer their swine Mar. 5. 17. & 15. 13. before him , the Jews cry out , Crucifie him , crucifie him : Not him , but Barabbas : Which is excellently set forth in that Parable of the Master of the Vineyard , wherein Christ Luk. 20. 9. telleth us , How the Master of the Vineyard , after other Messengers sent , sendeth his own Son ; And the husbandmen said , This is the heir , let us slay him . This was the entertainment Christ found , when he came to his own . This , for the Explication of it .

In the first place , it hinteth us to a considerable Parallel 1. Christ not received , nor Antichrist avoided . between Christ and Antichrist , in regard of their Entertainment : Christ came , and was to be received ; Antichrist was to come , and to be shunned . The Scripture had foretold , that Christ should come , when the Scepter should depart from Judah . Therefore , about that time , they began Gen. 49. 10. to look for the Consolation of Israel , as Simeon and the rest Luk. 2. 25. did . 2 Thess. 2. 7. When that which withholds is taken out of the way , then the man of perdition shall be revealed . Accordingly , Christ came at his time , and Antichrist came at his time ; and yet neither was Christ received , nor Antichrist shunned , as he should have been : and all upon a false surmise . They looked not at Christ at that time , but as a temporall Monarch , therefore they received him not , because he came in a mean condition . Antichrist came in his time : up-starts the Pope , when the Emperour went down . But they looked for Antichrist as a Tyrant , that should with fire and sword over-run the world ; but he came in sheep's Antichrist's hypocriticall delusion . cloathing , as a Lamb ; therefore they shunn'd him not , upon this mistake onely . As some godly Jews , when Christ came , gave him entertainment as the Messias ; so when Antichrist came , some believers were stirred up to cry out , that the Pope was Antichrist , and so to write against him from his first rise . After Antichrist had been in the world a while , people began to smell him out , and discover him ; and whole Churches fell from him , as many of these Western Churches have done . So , a time is comming , that Christ shall be discovered to the Jews , and they shall mourn over him . Thus the Parallel , you see , runneth throughout . That , by the way .

Secondly , We may here see our own Pictures , in the 2. We may see our own carriage to Christ , by the deportment of the Jews . Jews carriage towards Christ : As face in water answereth face , so the face of man to man , saith Solomon . Just such are we to Christ as they were . He is come to us , and we have not received him ; he comes in his Ordinances , and we receive him not . We cry shame of the Jews , and we our selves are as bad . We have our Gadarenes , that prefer their swine before Christ , their base swinish lusts before our Saviour . We have them that cry out , Not Christ , but Barabbas ; not Christ , but the world . Never let men , that walk in waies of disobedience , pretend their receiving of him . They say , perhaps , What would you have ? We are baptized in the waies of Christ , and come to the Lord's Table , and hear the Word Preached . But what do we more than many of the Jews did , who are said , not to have received him ? They flockt after Christ , but it was to see his Miracles ; whole troops flockt after Christ , and yet they received him not : Why ? Because they obeyed him not , nor believed in him . It is not all our formalities and profession , that will make us to passe as receivers of Christ , if we do not obey hit Gospell . If a Soveraign Prince shall send his Agent or Ambassador into some part of his own dominions , he will expect , that this Agent of his should have a fair acception : It will not be enough for the people to suffer him to land , to provide a fair house , and to make good entertainment for him , and give him respect ; no , they are not said to receive such an Agent from the King , unlesse they obey the commandements that he bringeth them from his Soveraign . So , we are not said to receive Jesus Christ , unlesse we yield obedience to him . As a man taketh adultery a great deal worse in his wife than in his kinswoman , than in his daughter , because she is married to him , and because he is nearer to her . The Churches that professe Christ , they are the Spouse of The Church's near relation to Christ . Christ ; and for a Spouse to play the harlot is far worse , than for them that are at a greater distance from him . If Israel sin , yet let not Judah transgresse . If Spain and France commit Idolatry , and sin , yet let not England play the harlot . Let us not act the parts of the Jews with Christ .

There is a word of Comfort also here , to such as are rejected by their own for Christ's sake ; that is an usuall case , it is that which Christ foretold , Matth. 10. 35 , 36. I am come to set a man at variance against his father , and the daughter against her mother , and the daughter in law against her mother in law , and a man's foes shall be they of his own house . Here is a division made by Christ's comming . Whence it commeth to passe , that those of his own houshold , many times , do not receive him , after he hath received Christ . It is the case of many a poor soul to be frowned upon , and to meet with hard usage , because of his going after the Lord Jesus Christ in his Ordinances . Here is comfort , It is that which befell Christ , His own received him not . Therefore if thy own reject thee , it is no such wonder . It is said of our Saviours friends , and near kinsfolk , Joh. 11. 5. Neither did his brethren believe on him . They were those of his nearest kinsmen ; Mary's sister's sons , James and John , they were believers indeed ; but the rest of his kindred , many of them , even his very brethren , believed not in him . Nay , so far were they from believing in him , that , as we read it , they were mightily mistaken about him ; When his friends heard of it , they went out to lay hold on him , for they said he was besides himself . The words well bear another interpretation ; but , according to this , his very friends had a conceit , that Christ was mad , as many now adaies . Saith the unbelieving husband , I think my wife is mad ; and saith the unbelieving wife , I think my husband is besides himself , when he goeth after the waies of God . Let us be content to lose our selves , to be conformed to Christ . As Bernard said , Risu ludentes , & joco , &c. Those that spend their time in laughing and jollity , they cannot accompany the tears of Christ . They that affect the high places , cannot be accompanied with the humility of Christ , for his humility comforteth the lowly . And he being not received of his own , comforteth those which are comfortlesse for Christ's sake .

I have done now with this Verse . The next commeth in by way of an Answer to an Objection , thus : If the world knew him not , and his own received him not , then Christ came in vain . No , saith the Evangelist , there were some that received him , and to purpose too ; for they became the sons of God by receiving of him .

Vers. 12. But as many as received him , to them gave he power to become the sons of God , even to them that believed on his Name .

Three things you have in this Verse . First , the Benefit , Power to become the sons of God . Secondly , the Benefactor , The Lord Jesus Christ ; He giveth them this power . Thirdly , The Persons gratified , they upon whom this benefit was bestowed , As many as received him :

Who are described two waies .

By their Believing , in the end of this Verse ;

And by their Birth , in the next .

By their Believing , Even to them that believe on his Name .

And then by their New birth , Which are born , not of blood , nor of flesh , nor of the will of man , but of God .

First , For the Benefit , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1. The benefit of being the sons of God . The Papists catch at this , and from hence they would gladly infer Free-will , which they contend so much for , as the great Diana , both of Papists and Arminians ; He gave them power to become the sons of God . And therefore , say they , they have power to become or not become , to receive Christ or not receive him . If they will receive him , they have power to become the sons of God . But this I shall have occasion to include in the next Verse , Born , not of the will of the flesh ; for the Text shall shew you , it will not serve their turn .

First , If the Holy Ghost had meant to lay a foundation 1. Free-will cashiered . here for Free-will , he would not have said , He gave them power to become , but , to make themselves the sons of God ; not , Potestatem fieri ; but , facere scipsos .

Secondly , There is no necessity of translating the word 2. What is meant here by Power . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by this English word Power ; for it rather signifieth , as the Margents of your great Bibles have it , Right , or Priviledge ; or , as the Geneva hath it , The Prerogative .

What is this to the Point , of the Power against Free-will ? Read it so , and the colour for their pretence is taken off ; and so the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 often signifieth Right and Priviledge , as in that , 1 Cor. 9. 5 , 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Have we not power to eat , and to drink , and to lead about a sister a wife as well as other Apostles ? and have not we power to forbear working ( that is , right and priviledge ) as well as the rest ?

Thirdly , Suppose we should read it , Power to become the 3. Power and Priviledg signifie one and the same thing . sons of God , as our Translation hath it ; yet this Power will imply no more , than the word Priviledge doth . As if a man should say , That the Pope had a speciall eye to those Bishops , that wrought for him in the Councell of Trent , and gave them all power to become Cardinalls ; that is , he gave them this priviledge to be so . What is this to Free-will ?

Lastly , read it Power , and suppose it to imply some liberty 4. This Power is given to Believers , not to them in the state of Nature . of will ; yet it serveth not their turn neither : For the power here spoken of is a power received by those , that formerly believed in Christ . What is this then to the power of of them , that are yet in the state of nature ? To as many as believed in him , to them gave he power . It is not Free-will , if not set free by Christ . But , to avoid all ambiguity , we shall take it for a Right , or Priviledge , or Prerogative , which indeed is the better reading . And so I ground this Observation from hence , That for the sons of men to become the sons of God is a very high priviledge . To as many as received Observ . him , to them gave he this priviledge , this right , this prerogative , to become the sons of God . When God would set forth his favour towards David to the heighth , in that goodwill which he would bear to his son Solomon ; mark , 2 Sam. 7. 14. I will be his father , and he shall be my son ; he could not promise him a greater prerogative than this . When Saul would encourage some of his Army , to undertake the Duell with great Goliah , that defied the Host of the living God ; What is the motive ? I will give him my daughter to wife , and he shall be the King's son in law . When God will encourage men to fight it out against the world , and to separate from the sins thereof , he useth this motive , I will make them sons , and daughters , if they do so , and so . He holdeth that forth as the great prerogative , 2 Cor. 6. 17 , 18. Come out from amongst them , and seperate your selves , saith the Lord , touch no impure thing , then will I receive you , and I will be unto you instead of a Father , and ye shall be to me instead of sons , and daughters , saith the Lord , that is Almighty . This will appear to be a very high prerogative , If we consider , first , The estate from which we are raised to become sons ; secondly , The state to which we are raised , by becoming sons .

First , this Sonship will appear to be a great priviledge , 1. The high priviledge of being the sons of God . if we consider , from what estate we are raised , That we may become sons ; from a state of bondage , and death , misery , and slavery , from being sons of perdition , Children of wrath , as the Apostle calleth it , Ephes. 2 , 3. We are by nature the children of wrath , even as others . For God to take children of wrath , and make them children of love ; Heirs of perdition , and make them heirs of Heaven , what a rise is here ? It was a great matter for Pharoah's daughter to cast an eye upon poor Moses , when he lay in the Bull-rushes , ready to be drowned in the water , and to adopt him for her owne son ; The Scripture speaketh of it , as a great priviledge , and therefore raiseth the commendations of Moses . By faith , Moses refused to be called the son of Pharoah's Hebr. 11. 24. daughter ; yet this Adoption of hers , would not have made him heir to the Kingdome . Here is an higher priviledge : men are taken , not out of the water , but out of Hell-fire , that is our portion by nature , and deputed to be heirs to the King of Heaven , and so as that they are made heirs to a Crown of Glory ; for all deputed children are heirs of the Kingdome , Matth. 13. 38. The good seed are the children of the Kingdome . If sons , then heirs , heirs of God , joynt-heirs with Christ , Rom. 8. 2. It will appear to be a high priviledge , if ye consider that estate to which we are raised , by being sons . It is a wealthy , and honourable , and free , and sweet , and safe estate ; All this raiseth the price of it in our esteem .

First , It is a wealthy state , God doth not adopt us to a 1. Our estate by Christ is a wealthy estate . poor Inheritance , but to a rich , as the Apostle speaks , Ephes. 1. 18. That you may know what is the hope of his Calling , and what the riches of the glory of his Inheritance in the Saints ; Here is riches in this Inheritance . So , many times , riches , when there is no honour . Ignoble spirits scrape a great deal of Wealth together , in which they place their happinesse : 2. Here is honour . but here is not onely wealth , but Glory to , and he Glory of a Kingdome . There is not such an honourable incorporation in the World , as this , to have God the Father , for his Father , and Jesus Christ for his Head and Governour , and all the Saints for his Members ; a body politique , that ●ath the eternall spirit of God , for the soul of it . The society of Saints , is an honorable Society . Here is both wealth , and honour , which may sometimes be , where there is no liberty . It is but Splendida servi●us , a glittering slavery for men to be rich , and honourable , and yet in slavery . But here ye read of , a glorious liberty of the Sons of God , 3. Here is liberty . not onely riches , and honour , but a glorious liberty , Joh. 8. 31. If the Son hath made us free , we shall then be free indeed , from the service of sin , and bondage of Satan ; free from Temporall afflictions , and free from the danger of eternall wrath . There may riches , and honour , and freedome , meet in some one person ; who yet cannot have content , nor doth he live a Comfortable life for all that . Therefore , this in the fourth place is a Sweet state , as well as wealthy , 4. Here i● a sweet estate . and honourable , and free . There lieth a great deal of sweetnesse in the name of a Father ; when the soul can say , howsoever things go in the World , I can look up to Heaven , and say , doubtlesse , Thou art our Father : there is so much sweetnesse to be found in this Relation , as to take away the bitternesse of all other dispensations , and providences , though in other respects very averse . Our Chroninicles tell us of King Edward the first , when he was in forraigne parts , newes was brought him at once both of the death of his father , and of his son . The King was exceedingly struck into sadnesse at the relation , but especially at the death of his father . For , saith he , I may have more sons , but never another father . We may have more friends , and more estates , if we lose our friends , or estates : but we can have no more fathers ; if we once lose our God , we shall never have such a Father as he ; lose him once , and all is gone . Am not I , ( said Elkanah to Hannah ) better to thee , then ten sons ? Well may God say to us , Am not I better to you then ten thousand sons , and ten thousand times ten thousand estates ? All sweetnesse concenters in this Relation , God is our Father , we are his Children .

But there may be a great deal of wealth , and honour , 5. It is a safe estate . and freedome , and sweetnesse , and yet no safety may attend this condition . This is a safe estate : that is the commendations of it . This honour , and riches , and freedome , and sweetnesse , they shall all continue . The servant he abideth not in the house for ever , but the son abideth ever , saith our Saviour , Joh. 8. 35. Therefore fear not little flock , saith Christ , It is your Fathers pleasure to give you the Kingdome . Nothing shall intervene , so as to hinder a son from the Inheritance . It is his Fathers good pleasure , and his will shall stand , to give them a Kingdome in the issue . So it is clear , that this is an high priviledge .

What use shall we make of it ?

First , examine whether we be thus preferred , yea , or Vse . 1 no. It is that , which almost every one in the visible Church Examine our selves wherher we be sons or not . pretendeth to be , a son , and daughter of God . It is therefore , worth the while to try , whether the Lord Jesus Christ hath made us partakers of this priviledge . It is a use both for the assurance of the Saints , and for the discarding of Hypocrits , that are but pretenders to it . They favour even those men , of whom Christ saith , You are of your father the Devill . They pretend sonship to God , Joh. 8. 41. We , say they , be not born of fornication , we have one Father , even God . And yet Christ saith to them , ye are of your father , the Devill . We are of God , say they : ye are of your father the Devill , saith Christ . One way to try this , and the onely one that I will name , is by the spirit of adoption . If we be sons , then God hath sent forth into our hearts the spirit of adoption , by which we cry Abba , Father . This ye have expressely laid down in so many words , Gal. 4. 6. Because ye are sons , God hath sent forth the spirit of his Son into your hearts , crying , Abba father . Wheresoever there is sonship , there will be crying , Abba Father . Crying implyeth fervency of spirit ; as , Why cryest thou to me ? faith God to Moses , when he was in a great strait at the Red-sea . Because both the profane persons , and formall professors , will put on for a share ; before we can break the childrens bread , we must discard them from the comforts of this . If crying , Father , and if praying , argue my sonship , Formality and Prophaneness reproved . then I am a son , saith the profane person ; for I say my prayers ever and anon . Alas , what is this to the purpose ? Thy praying is but craving , yea , thy praying is but houling in God's esteem , Isa. 7. 14. They have not cryed to me with their hearts , when they houled upon their beds . How irksom is the houling of dogs to the ears of men ? such is that , which profane persons call Praying , in the ears of God . The truth is , their praying is but a driving of contradictions , because their life , all the while , giveth their tongue the lie . Our Father ( saith the profane person ) which art in heaven ; and in the mean while , he serveth his father the devill which is in hell . Hallowed be thy Name ; so say his lips , but in the mean time , he dishonoureth God in swearing , and lying , and whoring , and drinking , and prophaneness . Thy kingdom come ; and in the mean while , he opposeth the Kingdom of Christ in his heart , and in the lives of his Saints , and doth what he can to hinder the comming of it . Thy will be done in earth as it is in heaven ; and in the mean while , he doth the will of Satan , that will which the damned do in hell . Give us this day our daily bread ; seemingly acknowledging , that he receiveth all , even his outward mercies , from God ; and in the mean while , perhaps , sacrificeth to his own net , commending his own skill for the estate he hath gotten . Forgive us our trespasses , as we forgive them that trespasse against us ; and in the mean while , he goeth on in malice and envy , sinning to his very hour of death , as it were . Lead us not into temptation ; in the mean while , he tempteth the devill to tempt him . He cryeth , Deliver us from evill , and delivereth himself up to evill while he saith so : He layeth the reins upon the neck of his lusts , that run away with him into all mischief . Call you this praying ? I but , saith the formall professor , I pray , and that frequently ; not in distress onely , but , haply , keep a constant course of prayer . Surely I must go for a child of God .

That we be not deceived , let us consider , It is one thing to draw nigh with the heart , and another thing to draw nigh with the lips . You know the complaint of Isaiah , compare two places together , Isa. 1. 15. When ye so read forth your hands , I will hide mine eyes from you ; and when you make many prayers I will not hear you . And yet he complaineth of them by Isaiah , Isa. 4. They make many prayers , and yet none heareth that prayer : Why ? Because , Isa. 29. 13. This people draw near to me with their mouths , but remove their hearts far from me . Therefore they pray , and their prayers are no prayers , because their hearts are not in them . I will not deny , but many a formall professor may have attained to the gift of prayer , but that which I make an argument of Sonship , was a spirit of prayer , the spirit of adoption , by which we cry , Abba Father . What that is , ye may see , Zach. 10. 12. I will pour out upon Jerusalem the spirit of grace and supplication . How worketh that ? They shall look upon me whom they have pierced , and mourn for me , as one mourneth for his onely son . Wheresoever the spirit Spirituall Prayer looks up to Christ . of prayer is , there will be a looking up to Jesus Christ in all our devotions . The spirit of Adoption , that commeth from the Son , guideth to the Son , and taketh us along with him in all our addresses to God . They that would have their voices to resound , will make choice of Rocky places , which send forth the best Eccho . This Rock , the Lord Jesus Christ is he , that maketh our prayers to return with a blessing into our own bosoms . You shall have many men that go to devotion , and leave Christ behind them ; What a poor devotion is here ? The spirit of prayer is alwaies accompanied with Evangelicall humility , with a mourning that floweth from our looking to Christ . I know , there is a great deal of legall sorrow in formall professors . Men may go blubbering to hell , without true repentance . But here is a mourning , that floweth from a looking up to Christ . Where there is a spirit of Adoption , men will speak from feeling , which floweth from the apprehension of Christ , and the certainty of God's grace in him . Now , this spirit of Adoption argueth Sonship .

But then commeth in the poor weak Believer , and saith , Object . I am undone . The other plead for themselves without a cause , and he pleadeth as much against himself without a cause . I cannot find such enlargement in prayer : Surely the Spirit of Adoption is not in me ; if it were , I should cry Abba Father with more importunity .

All Believers are not alike gifted , there may be a gift of Answ. prayer , where there is not a spirit of prayer ; and a spirit of prayer , where there are but poor gifts . Haply , thou canst onely chatter with Hezekiah like a Crane and Swallow ; yet consider , whilst thou canst not speak , there are two Spokes-men for thee , the consideration whereof , may render A Believer hath two Spokesmen to stand for him . thee confident of success , even in thy devotions , how weak soever they be . The lispings and stammerings of a child , God liketh better , then all the Oratory in the world . The Spirit of God is in thee , and the Blood of Christ is for thee . The Spirit , and We know not what to pray for as we ought , but the Spirit maketh intercession in us . And God knoweth the meaning of the Spirit , and heareth the least whispers of his own Spirit , in the soul of a poor Believer . And then , The Blood of Christ , that speaketh better things than the blood of Abel . the Blood of of Christ . As Christ saith of himself , it may be said of this Blood , Father , I know thou hearest me alwaies . But I pass now from matter of Triall , and

I come now to matter of Exhortation . All Dignity , ye Use 2 know , calleth for Duty . Such as are partakers of this Priviledge To exhort to Duties . of being the children of God , they are obliged to certain Duties that flow from hence .

First , Obedience . The sons of Jonadab , they were obedient 1. To Obedience . to the commandment of their father , Jer. 35. I set before the sons of the family of the Rechabites , pots ful of wine , and cups ; and I said unto them , Drink wine . But they said , We must drink no wine ; for Jonadab , the son of Rechab , our father , hath forbid us , saying , Drink no wine , you nor your sons for ever . Neither build houses , nor sow seed , nor plant ye vineyards ; but dwell in tents all your daies , that ye may live all your daies upon the face of the earth , where ye are inhabitants . So we have hearkned to the voyce of Jonadab , the son of Rechab , our father , in all that he commanded us . So we drank no wine all our daies , we , nor our wives , nor our sons , nor our daughters . When God hath said , Drink not of the world's cup , taste not of the world's dainties , lest you surfeit on them ; it becommeth an obedint child to say , My Father hath commanded me , I dare not drink , when he is tempted to the enjoyment of any unlawfull pleasures . Mal. 3. 17. Ye read there of a son that serveth . Indeed , the best service God hath done him , is by his sons ; all other services are little worth in comparison . I will spare him , as a man spareth his own son that serveth him . The son goeth naturally and ingenuously about his father's work ; he doth it kindly , much more kindly than a servant will , that doth it onely for his wages . Therefore of old , they were wont to set their children to the work . The chief work lay in husbandry . We read of Rachel's keeping her father's sheep , Gen 29. 6. and so of Jacob keeping his father in law's sheep . Would we approve our selves children of God , we must do the works of God . Our Saviour beateth off the Pharisees from their plea , upon this ground ; We are the children of Abraham , say they . If ye were , saith Christ , then would you do the works of Abraham . Abraham believed in me . No man can ever approve himself the child of God , that doth not abound in the work of the Lord .

The second Lesson is for Imitation , Ephes. 5. 1. Be ye 2. For Imitation . followers of God , as dear children . It is naturall to children to imitate their parents ; look what the father doth , the child is apt to learn the same . If we be dear children , we must be followers of God , and walk in love , as Christ hath loved us . Blessed are the mercifull , they shall be called the children of God . Why ? Because that maketh it appear , they follow God . And so , Be ye holy , saith Peter , 1 Pet. 1. 15 , 16. As he which hath called you is holy , so be ye holy in all manner of conversation . Because it is written , Be ye holy , for I am holy .

Thirdly , We should learn from hence this Lesson , that is , 3. Learn Dependency upon God . of Dependency . Children hang upon their parents , so should we upon God , if we will carry our selves as becommeth sons . This Argument Christ useth , Matth. 6. 22. Take no thought , saying , What shall we eat , and drink , and be cloathed with , for your heavenly Father knoweth you have need of all these things . Leave the care of all these to your Father . If ye were Orphans , and had no father ; or if your father were not willing , or not able to supply your wants , then ye might be carefull ; but seeing you have an heavenly Father , that knoweth all these things , cast all your care upon him , for He careth for you . Doth not he tell us , That he that provideth not for his owne family , is the worst of Infidells ? Ye are of Gods family , therefore be sure , He will provide for you , if ye trust Him .

Fourthly , It teacheth us a lesson of Patience , Hebr. 12. 4. It teacheth us to be patient . 5. Forget not the exhortation which speaketh to you , as Children . My son despise not thou the Chastisements of the Lord ; For whom the Lord loveth , He chastiseth . Faint not under the correction of a Father , and , because it is from a Father that will lay on no more , no longer , than the Child standeth in need of it . Herein , that of our Saviour should be often in our thoughts , Joh. 18. 11. The Cup which my Father hath given me , shall I not drink it ? Why , every affliction that befalleth me , is a Cup out of my Fathers hand , and from Him I should take it , and drink it , because it is mixed by Him , who will be sure to put no poyson into his Children's Cup.

Fithly , It should teach us a lesson of reverence , If I 5. It teacheth us reverence . be a Father , Mal. 1. 6. A son honoreth his father , and a servant his master ; If then I be a father , where is mine honour ? The children that will be playing the waggs happily together ; if the father come into their presence , he husheth all the noise ; and the respect they bear him , taketh them off from their vanity . The Reverence we owe to God , should take us off from all unseemly Carriages . It was a report made of Luther , by one that lived much with him , and observed his devotion ; Tanta reverentia cum Deo , & Tanta fiducia cum Patre . He goeth to God , saith he , with so much reverence , as a man that cometh to a Lord above him ; but with so much confidence , as a man that goeth to a Father , 6. It teacheth us to seperate from the iniquity of the World .

Lastly , It should teach us a lesson of seperation from the folly , and iniquity of the World ; This ye have in that place , 2 Cor. 6. and the two last verses . Come out from amongst them , and be ye separated , and touch no unclean thing , and I will be a father to you . God expecteth a great deal of holinesse in his Children , that they should nor run into the like excesse of Riot , with the men of the World . We should all be separatists in this sense , namely , from the pollutions of the world ; we should not behave our selves unbeseeming the sons and daughters of God . It was an excellent advice given by a Philosopher to a young Prince under his Tuition , and Care . The Prince was to go abroad into a place , where he knew he should meet with some naughty Company ; he desired his Tutor , to teach him how he should govern , and behave himselfe . He giveth him this rule . Memento , te silium esse Regis ; Remember , Thou art a King's son : when thou comest there , do nothing but what becometh the son of a King . Could we alwayes carry this Memento along with us , how pure would our Conversations be ? Thou art a son and daughter of God , be sure to do nothing unbeseeming this relation , and thou wilt do well enough . Is this thy son's Coat , say they to acob , when they brought it home imbrew'd with blood ? When we see a mans Carriage defiled with lust , and scurrility , and bitternesse , is this the Coat of a Son ? is it the badge of an heir of Heaven , and Child of God ? He that will do nothing unworthy of this relation , must be sure to walk unspotted of the World . Thus , I have run over the Observations , that flow from the first particular of the Text , namely , The benefit ; The power , or priviledge , or prerogative to become the sons of God .

Secondly , The next thing is , The Benefactor , that is 2. Christ our Benefactor giveth power to become sons . Christ . He gave them power to become the sons of God . Sons of God , in a speciall way , not onely sons by Creation , so all men are , Mal. 2. 10. Have we not all one Father ? Hath not one God created us ? Nor onely sons by profession ; so all the members of the visible Church are , Gen. 6. 2. The Sons of God saw the daughters of men . Nor onely sons by Deputation ; So all Magistrates are , according to that , Psal. 82. 6. I have said ye are Gods , and all of you sons of the most High . But sons of God by adoption . That which the Apostle telleth us of , Gal. 4 , 5. That we might receive the Adoption of sons .

Of which there are two sorts ; A naturall Adoption . and A personall Adoption .

A naturall adoption . That belonged properly to the Naturall adoption , properly of the Jewes . Jewes , who were in that respect called the first-born sons of God , Exod. 4. 22. Thou shalt say to Pharoah , Thus saith the Lord . Israell is my son , my first-born . Therefore the Adoption is said to belong to Israell , Rom. 9. 4. Who are Israelites , to whom pertaineth the Adoption , namely this naturall Adoption .

Secondly , There is a personall adoption , that of which Personall adoption properly is to believers . I told you , out of Gal. 4. 6. As many as received Him , gave He the priviledge to become the sons of God . Here is the benefit , and the Benefactor . He gave it , it is the gift of Christ , He made us adopted Sons .

Thirdly , The Persons on whom the Father doth bestow 3. The persons upon whom God the Father bestoweth Chtist . the gift of Christ , being described by their faith . I shall wrap up all in this one Observation , which will take in all the remainder of the verse ; namely that , It is given to all such , as truly receive Christ by faith , to become the sons of God , by adoption . For the explication whereof , four things are to Observ . be demonstrated .

First , That Christ should be received . To as many as received Him .

Secondly , That to the true receiving of Christ , there must be a speciall concurrence of Faith , Even to them that believe in his Name , saith the Text.

Thirdly , That all such as do receive Christ by faith , are adopted ones . To them gave He power to become the sons of God , as many as received Him .

Fourthly , That this sonship is a free gift . He hath given them power to become the sons of God .

These all lie clearly in the words : when I have explained them , I shall come to apply them .

First , Jesus Christ should be received , Col. 2. 6. As ye 1. Christ should be received , and how . have therefore received Christ Jesus the Lord , so walk ye in him . Walk in him , but receive him first . Therefore it is , that Christ is compared to such things in Scripture , as do import a receiving of him , conveying of him to mens souls . He is called the Bread of life , Joh. 6. 35. If bread be not eaten , it nourisheth not ; if Christ be not received , he saveth not . We are said to put him on as a garment , As many as have received Christ , have put on Christ . A garment must be taken and applied to the body , or it cannot warm it , to sence it from the weather . He is said to come with healing under his wings , Mal. 4. 2. Christ bringeth medicines with him , salves for sores , medicines for diseases . But the salve must be applied to the sore , else the salve healeth not ; and the medicine to the disease , else it cureth not . Christ is the husband of our souls , Thy Maker is thy husband . By marriage , there must be a mutuall receiving of each other , else it is no marriage . All these expressions imply the receiving of Christ ; and not to receive him , is the greatest folly and madnesse in the world . As , Who would not think that man besides himself , that , having a violent disease upon him , when the best medicine in the world shal be offered him , and which will infallibly cure him , shall refuse to take it ? That is our case . We are all sick , sick to death ; and the Lord Christ is offered to us in the Gospell ? Is it not madnesse to refuse him ? If a poor woman , that were deep in debt , should have a Serjeant come upon her , and arrest her , and be dragging of her to prison ; and , at the same time , should have a good march offered to her , a rich husband , that will pay all her debts ; Were not she an unwise woman , if she would not take him for her husband ? It is our case : We are all deep in God's debt , ready to be dragged to the prison of hell , there to lie and die , and rot for ever . Now the Lord Jesus offereth to take us , and to be married to us : And for us to refuse him , who will pay all our debts , and advance us to an high and glorious condition ; Is it not madnesse ? And yet there is no greater , and more common and frequent sin To refuse Christ offered , is the great damning sin . in the world , than this . The not receiving Christ , it is the great damning sin . It is this that argueth the prophanenesse of man's heart , as Esau is called prophane ; Why ? Because he sold his birth-right for a messe of pottage ; the brand of prophannesse is fastned upon him in this respect . So , prophanenesse is in the hearts of all the ungodly , they sell their birth-right for some messe or other of the devill 's pottage , for pleasures or profits . They let Christ go , Not him , but Barabbas ; not Christ , but credit ; not Christ , but wealth and estate . Therefore still the Lord hath occasion to complain of men , that they would not receive him : Ye would not come to me , that ye might have life , and sonship . This is laid for the first ground , Jesus Christ should be received . If he be not , it proceedeth from the folly of men .

Secondly , To the true receiving of Christ , there must be 2. A speciall Concurrence to the receiving of Christ . a speciall Concurrence of Faith . As many as received him . Who are they ? Believers , That believed in his Name . In his Name . Name , in the Scripture , is often put for Person , as , Rev. 3. 4. Thou hast a few names in Sardis , which have not defiled their garments ; that is , a few men and women , a few persons . The Receivers of Christ are said to believe in his name , because the direct object of their faith is the Person of Christ , for this or that purpose . That Christ died for all , or for me , or for the elect onely , It is not the believing of any of these Propositions , that saveth ; but in Christ . The Person of Christ , his Name is the object of faith . Believed in his Name , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It is a known distinction amongst Divines , that of Credere Deum , Credere Deo , & , Credere in Deum . It is one thing to believe that there is a God , that is , Credere Deum ; so the devills believe , and tremble . And another thing , Credere Deo , to believe God , that is , what God saith , to be true . But that which saveth is , Credere in Deum , to believe in God . That is , Cedere credendo in Deum ; By believing to passe into God , and cleave to him , and close with him . So the same may be said of Christ , It is one thing , credere Christum , to believe that Christ is ; and another thing , credere Christo , to believe what Christ hath said in the word of truth ; but another thing , credere in Christum , to believe in Christ . Joh. 14. 10 , 11 , 12. ye shall find all these , Believest thou not that I am in the Father , and the Father in me ? Here is credere Christum , to believe that Christ is , and what he is ; that he is in the Father , and the Father in him . Vers. 11. Believe me , that I am in the Father , and the Father in me . That is , credere Christo , because he hath said it . Vers. 12. Verily , verily I say unto you , He that believeth on me , the works that I do shall he do also . Here is credere in Christum , that is the faith in the Text , that is required to the true receiving of Christ , — believed in his Name . Believing on him , that is , relying upon him . Faith lyeth in recumbency , therefore faith , the act of faith , is often expressed in Scripture by acts of relying , and staying our selves upon God ; 2 Chron. 16. 7. 8. because thou hast relyed on the King of Assyria , and not on the Lord thy God ; therefore is the hoste of the King of Assyria escaped from thy hands . Were not the Ethiopians and the Lubims a great host , with very many chariots and horsemen ? Yet , because thou didst rely on the Lord , he delivered them into thy hands . Here is believing exprest by relying on the Lord . That in case of a temporall deliverance , faith exerciseth the same kind of act , as , towards God , in spiritualls : Isa. 10. 20. It shall come to passe in that day , that the remnant of Israel , and such as have escaped of the house of Jacob , shall no more again stay upon him that smote them , but shall stay upon the Lord , the holy one of Israel , in truth . Here is believing in his Name , relying upon , and staying on Christ . And God hath been pleased to make faith the instrument of receiving Christ , for two reasons , intimated by the Apostle , Rom. 4. 16. Therefore it is of faith , that it might be by grace , to the end the promise might be sure to all the seed . 1. Faith the Instrument of receiving Christ , both to justifie and to save .

First , Faith is chosen out from all other graces , to be the instrument of receiving Christ , to Justification , and to Salvation , that it might be of grace , that the free grace of God might more appear in this way of dispensation . If God should have chosen Love , or Zeal , or Hope , or any other Grace ; this would carry some shew of worth and merit in it , and bring something to God with it : Whereas Faith is an emptying Grace , bringeth nothing but an empty hand , that God might fill it . And therefore it is of faith , that it might be so much the more of grace ; because faith is a meer naked Receiver . In point of Sanctification , faith is a purger and worker ; but in point of Justification , it is a meer receiver : And that magnifieth the grace of God so much the more , that it might be of grace .

Secondly , That the Promise might be sure . Should God 2. Salvation dependeth upon Faith , that the Promise might be sure . have hanged our Salvation upon any other Condition than of faith , Believers could never have attained that assurance , which they may now arive at , by the help of the Spirit of grace : Why ? Because God requireth nothing of us now , but the taking of Christ , as to point of Justification . Should the Condition have been our Obedience , as under the first Covenant of works , Do this , and live ; Though God had treated with us upon very low tearms , Never be drunk in thy life , and thou shalt be saved ; Forbear adultery and murder , and thou shalt be saved ; the Promise would not have been sure , no man durst have trusted himself , no , not in this thing . We know how David , and other servants of God , have been seduced and fallen . But take and receive Christ , and he will be thy Saviour ; here is the way for assurance . As , put case you come to a beggar , and say , Do such a piece of service for me , and thou shalt have such a reward ; there ye put him upon a greater difficulty , than to give him so much mony . So God dealeth with us . Believe , and thou shalt be saved ; Receive , and thou shalt be saved .

Thirdly , All that truly receive Christ by faith , are adopted 3. By Faith we are adopted to Christ . ones ; To as many as received him , gave he power to become the sons of God : Not by Creation onely , as all men are ; nor by Profession onely , as all the Members of the visible Church are ; nor by Deputation onely , as all Magistrates are , I have said , Ye are gods , and the sons of the most high : But by Adoption , that ye might receive the adoption of sons . All that receive Christ are thus adopted : For which ye have a clear place , Gal. 3. 26 , 27 , 28 , 29. For ye are all the sons of God in Christ Jesus . For all ye that are baptized into Christ , have put on Christ . There is neither Jew nor Grecian , there is neither bond nor free , there is neither male nor female ; for ye are all one in Christ Jesus . And if ye be Christs , then are ye Abraham's seed , and heirs by promise . It is said by the Apostle , Rom. 9. speaking of the Jews , that to them belonged the adoption , speaking there of a Nationall adoption , that belonged to the Jews , the onely peculiar Nation of the world , that God had then pickt out , to glorifie himself among . But hereupon the Jews were apt to conceive , that none had right to be the sons and daughters of God , but those of their Nation . What was true of Nationall adoption , they used to apply it to Personall , and called themselves the children of God , because they had Abraham to their father . Now , saith the holy Ghost here , All , without any difference , that have received Christ , they are sons , as well as the sons of Abraham by a naturall generation , because they are all of Abraham's faith , and so come to be heirs of Abraham's seed . He telleth them here , There is neither Jew nor Greek . A believing Greek is as true a child of Abraham , yea , of God , as a believing Jew ; and much more than an unbelieving Jew , that braggeth so much of being Abraham's seed . There is neither Jew nor Greek nor bond nor free . Christ findeth men in a state of bondage , and leaveth them so , haply , in worldly respects , but he maketh them free in respect of God : If the Son maketh you free , then are ye free indeed . There is neither male nor female . In some Common-wealths , Females are excluded from the chief Dignity , as by the Salique Law in France , no Woman can inherit a Crown . In all Common-wealths , they are secluded from many Offices , which are proper onely to men . But when you come to speak of the Dignity of Adoption , Females come in as well as Males . Every Believer is a partaker of this high priviledge , of being the child of God . That is the importance of this word in the Text , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . As many as received him . All , and every one that receiveth him , become the sons of God .

Fourthly , The Adoption of sons is a free gift : As many 4. It is the free gift of God , that we are adopted sons . as received him , to them it is given to become the sons of God ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He gave them power to become . It 's an Ingredient into the very essence of Adoption , It must be free . So the civill Law defineth Adoption , Gratuita est assumptio , non habentis jus ; It is a free Assumption of a person , that hath no right to an Inheritance , to the partaking of that Inheritance . As , what right had Moses , a poor Hebrew child , that was thrown out in an Ark of Bulrushes , ready to perish ; what right had he to that Estate that belonged to Pharaoh's daughter , till she adopted him , and gave him that ? So Mordechai adopted Hester .

There are three things that go to make up a Civill Adoption , Three things go to make up Adoption . and you shall find them all in this Divine Adoption .

First , There must be an Inheritance , which the party is 1. An Inheritance . adopted to ; It is a vain thing to adopt one to nothing . To take one , and leave him to the wide World , when he hath done . Adoption supposeth an inheritance . That is here , even the Kingdom of Glory , an Inheritance with the Saints in light . Hence it is , that , that blessednesse , which the Saints shall injoy in the state of Glory , is called by the Apostle , The adoption , because it is that , which we are adopted to . And so I understand that phrase , Rom. 8. 23. where Adoption is taken in that sense , waiting for the Adoption ; We which have the first fruits of the spirit , we our selves groane within our selves , waiting for the Adoption . That is , for that glory , we are adopted to , for that Inheritance , which God hath promised us . Otherwise , men which receive the first fruits of the spirit , they receive Adoption in this sense . But here is a further thing , which they have not yet , but wait for , which is called Adoption , even the Consummation of all their hopes , the Inheritance in glory .

Secondly , As in every adoption there must be some Inheritance ; 2. It must be of a party , that hath no right to the Inheritance . so adoption must be of a party , that hath no right to that Inheritance . A man is not said to adopt his owne son , because nature giveth him a right to his father's estate . But if he adopteth , it is a stranger . Moses was a stranger to Pharoahs daughter . Hester , though she were akin to Mordecay , yet was not his naturall daughter , and therefore was adopted by him . We are all by nature strangers , and a great deal worse , enemies to God , as well as strangers , we have no right , no shew of right to the Inheritance , for we all have sinned , and come short of the glory of God , Rom. 3. 23.

Thirdly , It must be Gratuita Assumptio . A free assumption of a person that hath no right , and the having no 3. It must be of a person that hath no right . right , sheweth it to be free . And that we are sure , is to be found in this Divine Inheritance . It is an act of God's free grace , nothing moved him but his owne free love . God loveth , because he loveth ; and hath mercy on whom , he will have mercy . See this proceeding from free grace , Ephes. 1. 5 , 6. Having predestinated us to the adoption of Children , by Jesus Christ to himselfe , according to the good pleasure of his Will. Here is the good pleasure of God's will , the onely ground of our adoption . Thus I have run through the four things , which I undertook for the explication of this point .

Come we now to apply it . Vse .

First , let us all learn from hence to extoll , and magnifie , 1. Learn to glorifie God , for so great a gift , as adoption is . and adore the goodnesse and bounty of our Lord Jesus Christ ; in giving the poor sons of men , so great , so excellent a gift as this of adoption is . To them that receive Him , to them gave He power , dignity , priviledge , prerogative , to become the sons of God . You see it is a free gift . Look to all the progresse of salvation , from first to last , and you shall find free grace running through every passage of salvation , even as blood runs through every vein in the body of a man . Christ himselfe is the great gift of God , and all other things are the gift of Christ ; God together with him , giveth us all things else . Have we any newnesse of heart in us ? It is He that giveth it . He taketh away the heart of stone , and giveth an heart of flesh . Have we Ministers after Gods owne heart ? It is God that giveth the increase . Have we any thing to suffer , or to do ? To you it is given to believe , and to suffer . To the first , This great priviledge of Adoption . What but free , and undeserved love could have moved Christ , to bestow such a favour upon us ? He himselfe was the onely begotten Son of God , and might have contented himselfe with this dignity for ever , and yet He is pleased to become the first begotten of many Brethren . The naturall Son of God made way for the poor sons of men , that they might receive the adoption of sons . It is a greater favour then any Adam had , to thank God for , this , that we receive from Christ ; Adam was rather in the condition of a servant , then of a Son . He lived under the Covenant of works ; Do this , and live . And therefore it was , that Adam was in a possibility of falling from his happy Condition , as ye know he did , and of being turned out of the house , The servant abideth not in the house for ever , but the son abideth for ever , Joh. 8. 35. If ye will say , he was a son , as indeed he was , it was but a son by Creation . He bore the Image of God , had the divine stamp upon him , but here is a further sonship by adoption . There is a mysticall union of believers to Christ , as their head ; which Adam had not . But if ye will distinctly see the heighth , and excellency of this priviledge , that so we might know , what we have to blesse , and magnifie Christ for , so much the clearer ; Let us compare this Divine adoption with Civill adoptions , which are in use amongst the sons of men . And see how farre this Excellency reacheth , in four or five particulars .

First , in Civill adoption , there is alwayes some need on 1. In civill adoption , there is some need on the Adopter's part . the Adopter's part . No man will go , and take a stranger's son ; and adopt him , unlesse he want a son of his own ; or unlesse his owne son be so unworthy , as he thinketh him not fit to be trusted with an estate . But it is seldome done , but in case of Orphany , where there wanteth Children . The law saith , That adoption is , Actus lega is , naturam sequens , &c. A legall act , Imitating nature , Invented for the comfort of them , that have no Children of their owne . But now look to this spirituall adoption , and ye shall find God had no need , he had a son of his owne . The Son of his bosome , the Son of his love , the Son of his delights , in whom he did take pleasure from all Eternity , and might have taken pleasure to all Eternity ; though there had been no such Creature as Man , made in the World . And yet He was pleased to adopt the sons of men , not because He wanted a son , but because we wanted a Father . And therefore , in this respect , we have great cause to say as the Apostle doth , Behold , what manner of Love , the Father hath shewed us , that we should be called the sons of God ? 1 Joh. 3. 1.

Secondly , there is commonly on the Adopted his part , 2. On the adopted his part , there is expected some worth . some worth . As there is some need on the part of the Adopter , so some worth in the Adopted . When men make their choice , either they have regard to some excellency , or some relation , or something that is a motive to their affections , to pitch upon such a child , rather than another , to adopt for an heir . When Pharaoh's daughter adopted Moses , it is said , Moses his beauty moved her ; the Text giveth you that hint , Act. 7. 20. Moses was exceeding fair . When he was cast out , Pharaoh's daughter took him up , and nourished him for her own son . The very beauty of the Child had an operation upon the Lady's heart . So Mordechai adopted Hester : What was the reason ? First , she was near akin to him ; then , very beautifull , Hest. 2. 7. He brought up Haddassah ( which is Hester ) his uncle's daughter , for she had neither father nor mother ; and the maid was fair and beautifull , whom Mordechai , when her father and mother were dead , took for his own daughter . So , here is something in the Adopted , that moveth the Adopter : But what is in us to move God ? unlesse we speak of moving him to indignation . Beauty we have none , for we are defiled all over with sin , over-spread with a leprosie ; all our faculties are in sin , and all sin is in our faculties ; our very Righteousnesse is as a menstruous cloath , What then are our Abhominations ? Our Civilities and Formalities are but as dung , as the Apostle accounts of all for Christ : If they are but as dung , What then are our oaths , and lies , and prophanenings of the Lord's day ? The truth is , we have nothing lovely in us , and yet behold , we are called the sons of God : What love is here ?

Thirdly , The adopting father may leave an Estate , but 3. The Adopter cannot convey a Disposition , to inable to manage the Estate rightly . he cannot convey a disposition to him , whom he adopteth , to inable to manage it aright ; therefore is there often mistakes : they think they pitch well , and it proveth ill . Such as are adopted , they come leightly by their estates , and they set leightly by them . But herein lyeth a further and higher excellency of this divine Adoption , God , together with an Inheritance , conveyeth a Disposition , that rendreth one fit for the managing of such an estate . Ye have an expression that soundeth that way , Col. 1. 12. Giving thanks to the Father , which hath made us meet to be partakers of the inheritance of the Saints in light . He doth not onely give us an inheritance , but maketh us meet to be partakers of that inheritance . Our adopting Father stampeth his own Image upon every adopted son . He maketh every believer Patrizare , to imitate his Father which is in heaven , which the other cannot do .

Fourthly , In Civill Adoption , the Adopted son cannot 4. The Adopted cannot enjoy the Adopter and the Inheritance both at once . enjoy his father and the inheritance both at once ; till the adopting father be dead , what is left him by the Adoptor doth not come into his hands . But now , herein lyeth another excellency of this Spirituall Adoption , Every believer may at once enjoy both the Inheritance and the Father , because he that adopteth him liveth for ever ; yea , because his Father is his Inheritance . So the truth standeth . He that adopteth us to an Inheritance , Himself is that Inheritance which he adopteth us to ; for we are adopted to the fruition of our God . Psal. 16. 5. The Lord is the portion of mine inheritance . So that here is Father and Inheritance joyned both together , because the Father is the Inheritance .

Lastly , In Civill Adoption , it is but some petty Inheritances 5. They are poor petty things that we are here adopted to . which men are adopted to , by their adopting fathers , some poor things ; it may be , a Farm , or Lordship , or Mannor ; What if it be a Kingdom ? It is , in comparison , but a poor thing , to that Inheritance which Christ hath adopted us to , which we shall find described to the life , 1 Pet. 1. 4. To an inheritance incorruptible , undefiled , that fadeth not away , reserved in heaven for you . Here are the super-excellent properties of that Inheritance , the consideration of which , will exceedingly inhaunce this priviledge of Adoption .

First , It is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an incorruptible inheritance . 1. An incorruptible Inheritance . Whatsoever Inheritances we have here below , they are liable to corruption . If a man's estate lie in Mony , that may rust , or the thieves may break through and steal it ; If in Cattle , they may die ; if in Houses , they may be burnt ; if in Lands , an enemy may invade them . But here is an Inheritance that cannot be corrupted , because it lyeth in God : For the Father is our Inheritance , and the immortall God is not lyable to any corruption .

Secondly , It is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Inheritance undefiled . 2. An Inheritance undefiled . There are few inheritances here below , but some defilement sticketh to them ; they are either ill got , or ill kept . An Inheritance may be got by oppression ; or , if not so , yet there may be defilement in the keeping of it . He that commeth to inherit it may behave himself oppressively . If , when riches encrease , the heart commeth to be set upon them , there will be defilement with the inheritance . But here is an Inheritance undefiled . No unclean thing shall enter into heaven , not so much as a Serpent , to tempt in that Paradise that is above . Mahomet telleth his followers of a defiled inheritance , wherein there shall be a great deal of filthiness : But Christ hath provided another kind of Inheritance for his , which is without sin , undefiled .

Thirdly , It is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Inheritance that 3. An Inheritance that fadeth not away ▪ fadeth not away ; a Metaphor taken from flowers : The beauty of a flower , and the sweetnesse of it , is quickly gone , withereth in a moment , and fit for nothing then but to be cast away . So it is with all other temporall Inheritances , they lose their glory after a while ; they cease to minister that content , which a man hoped to have found in them , which may be had at the first possessing of them ; yea , all the glory of the world is like the flower of the field , that fadeth away . But herein lyeth the excellency of this Inheritance , it fadeth not away . It is a flower that never withereth , their joyes are alwaies flourishing : a continuall spring of flourishing consolations , ariseth from the enjoyment of God , and every day sweeter and sweeter .

Fourthly , It is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an inheritance 4. An Inheritance reserved reserved . We cannot say so of temporall inheritances , they may be gone . A trick at Law may put a man out of his estate , he may be wrangled out of it by some device or other , an enemy may come and spoile him of it , he can have no assurance . Though men purchase houses and lands , for themselves and their heirs for ever ; alas , how soon are some men dead and gone ? and , it may be , the next generation knoweth no such houses or lands , nor no such men . But here is an inheritance reserved : All the Devills in hell shall never wrangle a man out of This Possession reserved .

Lastly , It is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an inheritancc reserved 5. An Inheritance reserved in Heaven . in heaven ; which is still a farther addition . Whatsoever is in Heaven , is excellent . Many fading things are on earth . The least thing in heaven is above the best things in the world . And it is a consideration that addeth much to the sweetnesse of the Inheritance , to consider where it lyeth : As , Who would not rather desire to have a small competency of land in England , amongst his own friends , where he was born , than to have much in the Indies , amongst strangers . It is an Inheritance reserved in heaven , which is our Country , the Believer's home ; Every man is born from above , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; his kindred live in Heaven , his Father is there , and his Mother there . We are strangers upon earth , therefore our inheritance is in heaven , which is much more worth than our inheritance below . So excellent is this Inheritance . Therefore how great is this love of Christ , in giving us this priviledge , to become the sons of God ?

Secondly , Let us learn from hence to judge of our How to know , whether we be the sons of God . estates , how things stand between God and us , whether we be sons and daughters , yea or no ; nothing concerneth us more . Therefore time spent in this scrutiny will be profitable . Our Sonship is evidenced two waies . By way of Testimony , and By way of Inference .

First , By way of Testimony . So we come to know our 1. By the witnesse of the Spirit . selves to be sons and daughters , by the witnesse of the Spirit , which ye read of , Rom. 8. 16. The Spirit it self beareth witnesse to our spirits , that we are the children of God . This Spirit it is , that keepeth the Records of Heaven . The holy Ghost is conscious to all the secrets of God , knoweth what names are written in the book of life ; therefore he is able to make them known to us . None but the Son of God can Redeem , and none but the Spirit of God can Assure , so as to make your Evidences clear , and infallible , and above all doubt and fear . But this doth not now lie so clear in my way .

Secondly , It is therefore evidenced by way of Inference , Vers. 8 , 9. Our Sonship dependeth upon our receiving 2. By way of Inference . Christ . It may be inferred from hence , As many as received him , to them gave he power to become the sons of God . Therefore every son of God hath received him ; and every one that hath received him , may know himself to be the Son of God . This I shall insist upon , hoping you will excuse me , though I be a little large in it . To help you in your search , I shall endeavour to shew , what it is to receive Jesus Christ aright , because your sonship hangeth upon the having , or not having , Jesus Christ .

Give me leave therefore to tell you , First , What it Supposeth . Secondly , What it Includeth . Thirdly , What it Produceth . That by laying all together , ye may come to some estimate of your own condition .

First , It Supposeth certain Acts of the Understanding . Secondly , It Includeth certain Acts of the Will . Thirdly , It produceth certain Effects , to bear witnesse to the truth of the former Acts.

First , Receiving Christ supposeth certain Acts , of men's 1. To receive Christ , supposeth certain Acts of the Understanding . understanding their Graces . Father , sanctifie them through thy truth , thy Word is truth . I say , certain acts of the understanding ; namely , certain due apprehensions concerning diverse particulars I shall name to you , which , in an ordinary course , we come to have the knowledge of , before we come to receive Christ . I speak not , what the work of God hath in the souls of Infants , when he conveyeth Christ to them ; but in an ordinary course , when men and women come to years , there are certain precedent apprehensions of the understanding .

First , Concerning the Person and Office of Jesus Christ . 1. The Person and Office of Christ is to be understood . No man receiveth he knoweth not what . We receive not Christ till we desire him , Ignoti nulla cupido ; and we desire him not , till we know him . The soul first cometh , by the Spirit of Christ , to have some apprehensions wrought concerning the Person of Christ ; to know him as God-Man , the Word made flesh . The Man-God , onely Suffering as Man , Satisfying as God . There lyeth much in this , in the right apprehension of Christ's Person , which is the object of our faith , as it justifyeth . As they say of marriage-contracts , If there be a mistake of the person , the Contract is not valid ; as , if by some way of deceit , when the Contract cometh to be made up , another woman be brought in the habit and room of that party , to whom the man intendeth to contract himselfe , here is an errour of person . As it was with Laban , that gave , to Jacob , Leah under colour of Rachell , and that made void the marriage . How can a soul be married to Christ , and mistake the person ? and not know what Christ is , nor acknowledge his Godhead ? Here is an errour of the person . Christ is another kind of person , than they take him for . As there must be knowledge of the person of Christ , so of his office too .

We must know him as the great Priest , our sacrifice . No other sacrifice would have served our turn , and none could have offered that sacrifice but himselfe . The Eternall spirit offered himselfe without spot to God . The Priest sacrificing , and The Priest interceding .

These are the two great parts of his Priestly office .

And so know him as our Prophet , guiding us by the Word . This is my beloved Son , hear him , guiding us by his spirit , We shall be all taught of God . And as King , ruling us , and subduing our Enemies under his feet .

Secondly , It supposeth due apprehensions about the nature , 2. It supposeth due apprehensions about the nature and danger of sin . and danger of sin . For till men have some consideration about this , they do not use to look out for a Saviour . Therefore the first thing the spirit of God doth , when he cometh to convert , is to convince , He shall convince the World of sin , because they believed not on me . To let men see sin , as for its nature extreamly odious . That there are two great evils in it , Aversion fron God , and Conversion to Sin defined . the Creature , Jer. 2. 13. Ye have committed two great evils ; by forsaking Me , the fountain of living waters , and hewing to your selves Cisterns , yea broken Cisterns , that will hold no water .

And for the danger of it ; It is such as exposeth men to eternall death . And till this be seen , there will be no 3. It supposeth due apprehensions about rhe necessity of a Saviour . looking out for Remedy ; where Justice is , wages must be paid . Now God is just , therefore sin is dangerous .

Thirdly , It supposeth due apprehensions about the necessity of a Saviour , which followeth upon the sight of sin , Acts 16. 30. The convinced Gaoler cryed out , Sirs , what shall I do to be saved ? Till men come to be sensible of their spirituall drought , they never look out for the waters of life . It is not every cut-finger that causeth a man to send to the Chirurgion ; nor every head-ache , that maketh him to go to the Physitian : but when he is wounded , when he is sick to death , then send for the Chirurgion , for the Physitian ; when sin lieth heavy upon the soul , then they make out for Christ . Those that scoffed at Noah , all the while he was building the Ark , when the Deluge was come indeed , when they saw no other shift ; then they cried out , A World for an Ark. When we are ready to be turned over the Ladder , pardon then , is pardon indeed .

Fourthly , It supposeth some due apprehensions about 4. It supposeth , no salvation by any thing or person but by Christ . the utter impossibility of obtaining salvation by any thing , or by any person , but by Christ alone . That which Peter taught , Acts 4. 12. Neither is there salvation in any other , for there is no other Name under Heaven , given amongst men , by which we must be saved . If there were another way open for salvation , then there were no such necessity of receiving Christ ; but seeing this is not onely a way , but the onely way of Gods appointment : seeing , as Naomi once said to her daughters in Law , when they would needs follow her . Why , saith she , Ruth . 1. 11. Have I any more sons in my Womb , that they may be your Husbands ? So , Hath God any more sons in the Womb of his Eternall decree , but Christ alone , that they may be Mediators for us ; Seeing there is no Saviour , but He , therefore there is an utter impossibility of obtaining salvation by any other person , or thing besides . When the soul cometh to see this , it maketh way for the receiving of Christ . As for all the Creatures , David saith , No man can by any means redeem the soul of his brother from death , he must let that alone for ever . There is no man , or means , or ordinances , but all say of salvation , as Job bringeth them in , speaking of wisdome , Job 28. 13 , 14 , 15. Where shall wisdome be found ? where is the place of understanding ? Men know not the price thereof , nor is it found in the Land of the living . The deep saith , It is not in me , and the sea saith , It is not with me ; It cannot be got for Gold , neither shall Silver be weighed for the price thereof . So may I say of Salvation , Who knoweth the price thereof ? where shall salvation be found ? where is the place of happinesse ? The Law saith , It is not in me . Duties say , It is not in us . Ordinances say , We cannot give it . Why ? It must come only from Jesus Christ . Therefore the spirit of God usually letteth souls see an utter impossibility of salvation , by any other , than by Christ .

Fifthly , It supposeth after all this , a due apprehension 5. It supposeth pardon in and through Christ . of a probability of obtaining pardon , and grace , in and through Christ . And this setteth the soul a moving towards him , and is an inducement , as to the humble soul , Lament. 3. 29. To lay its mouth in the dust ; if so be , there may be hope . As to those Mourners in Joel , Joel . 2. 14. Who knoweth , if God will return , and repent , and leave a blessing behind him ? Here is indeavour arising from probability . So the Ninevites in the prophesie of Jonah , Jonah 3. 9. Who can tell if God will turn , and repent of his fierce wrath , that we perish not ? Faith putteth it to the venture , and putteth it selfe upon the free grace of God in Christ for Four grounds of probability to obtain pardon . mercy ; as having a probability , founded upon these four grounds of obtaining pardon .

First , Upon the abundant goodnesse of God , of which you 1. The aboundant goodness of God . read , Psal. 130. 7. Let Israel hope in the Lord : Why ? for with the Lord is mercy , and with him is plenteous redemption . There is abundant mercy , and plenteous redemption with God , therefore Israel may hope . This appeareth to be the mercy of an Infinite God , therefore he can pardon , and take away the sins of a finite Creature ; here is one ground .

Secondly , Probability of successe : It is founded upon the 2. The powerfull Mediation of Jesus Christ . powerfull Mediation of Jesus Christ , Hebr. 7. 25. He is able to save to the uttermost , those that come to God by Him , seeing he ever liveth , to make Intercession for them . His blood like a mighty Ocean , is able to overflow , as it were , the mighty Rocks , as well as the lowest Sand. The Sun of Righteousnesse is able to scatter the thickest Clouds , as well as the slenderest mists .

Thirdly , Upon the free and gratious breathings of the 3. The free breatheings of the holy Ghost . Holy Ghost , Joh. 3. 8. The wind bloweth where it listeth , thou hearest the sound thereof , and knowest not whence it cometh , nor whither it goeth . So it is with the Spirit . It hath breathed in others , and may breathe in thee , when it pleaseth him . And therefore the soul resolveth hopefully to wait on God , till the Spirit shall be pleased to breathe upon him ; and to that end , it seeketh him in all the means , wherein he is wont to breathe ; because the soul knoweth , it is just that the Spirit of God should not breathe in any , if he be not sought in all . If they neglect some one means , the influence of Grace may be with-held . If any one of the Pipes be cut , the water cometh not home to the Cistern . And God is wont to convey grace to us , by so many Ordinances , as by so many Pipes ; if one Ordinance be neglected , it is just with God to withdraw his grace . If a soul will hear , but not pray ; if he neglecteth any one Ordinance , God may refuse to breathe . Therefore the soul groundeth probability upon the free breathings of the Spirit .

Fourthly , Upon the example of many that have been 4. Upon the example of many converted before . converted before . It seeth the example of the perishing of a multitude of sinners , in the story of the Ninivites ; and of a multitude of sins , in the story of Mary Magdalen ; and knoweth the story of mercy , Such were some of you ; but ye are washed , and cleansed , and sanctified , by the Lord Jesus Christ , in the Spirit of God . These are the apprehensions which our Saviour Christ supposeth . All these , more or lesse , in an ordinary course , taken with limitation .

Secondly , There are certain acts of the Will , which the 2. It supposeth severall Acts of the Will . receiving of grace includeth , which are specially these two : First , a present chusing of Christ , upon Conjugall tearms . Secondly , a trusting on him for ever after .

First , Receiving of Christ includeth in it a present chusing 1. Receiving Christ , includeth our chusing him for our Husband . of Christ for our Husband , upon Conjugall tearms . I take that Metaphor , as most easie to expresse it by , because he is received under many notions , and under this amongst others . As a Wife receiveth the Man in marriage , so the Soul receiveth Christ . It is a Choice , and present Choice , and a present Choice upon Conjugall tearms . This is an act of the Will ; Chusing belongeth to the Will. When the Will is enabled by the Spirit of Christ , to choose him for his All in all , and to make a present choice of him ; they are tearms , not of the Future , but of the Present Tense , that make a Marriage . It is not , I promise to make thee my Wife in time to come , that maketh a Contract ; but , I do take thee to my Wife , this is to make a Marriage . It is not to take Christ when I am rich , or older ; but it must be a present chusing of him , that maketh the Match : And it must be upon honourable tearms , such as a woman taketh the husband upon , so as to forsake father and mother , and cleave to the husband . Christ did so for us , and we must do so for Christ . Christ forsook his Father , in some sense , and came and emptied himself ; forsook Heaven , and came down to us . The Word was made flesh , and dwelt amongst us , that so he might be wedded to his Church upon earth . There is something like that , we have to do for Christ ; the Soul must forsake all for Christ . As it is said of the Spouse , Psal. 45. 10. Hearken , O daughter , and consider , and encline thine ear ; forget also thine own people , and thy father's house . So shall the King desire thy beauty . There must be a forsaking of our former lusts , and former waies , and former carelesnesse ; a leaving of all to cleave to Christ . That you may understand it better , allude to that of Hos. 14. 3. Ashur shall not save us , we will not ride upon horses , neither will we say any more to the works of our hands , Ye are our gods . For in thee the fatherlesse findeth mercy . Ephraim shall say , What have I to do any more with Idolls ? So , when the Soul cometh to close with Jesus Christ , The Law shall not save us , we will not rest upon our own Duties , our services shall not be our Saviours , the means of grace shall not be our Mediators : What have we to do any more with Idells ? and the lusts of our former ignorance , and intemperancy , and wantonnesse , & c ? Here a choosing of Christ supposeth a separation from all things else , and a cleaving to him : Being joyned to the Lord , we are one spirit , as the Apostle's phrase is ; cleaving to him , so as to be subject to him , that is , on conjugall tearms , on which Christ is to be received . Ephes. 4. 24. Therefore as the Church is subject to Christ , so let the wives be to their own husbands in every thing . We should choose his Yoke as well as his Crown ; his Spirit to guide us , as well as his Blood to redeem us ; to be subject to him , as well as to be protected by him . This is the first thing included in the receiving of Christ , namely , a present choosing of Christ upon Conjugall tearms .

Secondly , Trust in him for ever after , as our God ; so saith 2. To trust in him for ever after , as our God . the Text , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to trust , that is , Continue to believe in his name ; because every one that hath received him , continueth to believe , continueth to trust , and to rely upon him , and stay himself upon his God , and to lean upon his Beloved , as the phrase is in the Canticles . As a woman that hath got an husband , hath one to trust to for provision , and direction , and protection . If David's wives be taken away , he will rescue them ; if Ahasuerus his wife be in danger of Haman's plots , her husband will relieve her . The Soul , before marriage to Christ , was liable to all old debts , the Law had a saying to her , the Devill had a plea against her ; but now she is married , all is laid upon Christ . No action lies against the wife . Now the soul hath an husband , and accordingly she trusts in Christ , and sendeth the Devill to Christ her Husband for an answer . Thus you see what it Supposeth and Includeth .

Thirdly , See what it Produceth , namely , Certain Effects , 3. It supposeth certain Effects , to witnesse the truth of the former Acts. 1. Receiving Christ produceth Love . that bear witnesse to the truth of the former Acts , to make it appear , there were true Apprehensions in the Understanding , and true Acts in the Will ; and they are diverse .

First , The true receiving of Christ , wheresoever it is , it produceth a Prizing Love , in the first place . It is impossible , but that the soul which hath received Christ indeed , should prize him and love him , because of the beauty and excellency in him , 1 Joh. 4. 16. compared with vers. 19. We have known and believed the love that God hath given to us . Then followeth , We love him , because he first loved us . Where there is a knowing and believing of God's love to us , there will be a reciprocall love from us to God . To him that believeth in Christ , Christ is pretious . It is not onely a love , but a prising love . 1 Pet. 2. 7. To you therefore which believe , he is pretious . They that have received Christ indeed , will set a price upon him , howsoever others value him . Judas , though he did converse with him , not having received him by faith , What a price setteth he upon him ? the price of a Slave , thirty pieces of silver , the very price that was to be given by a man , that had bought a slave to be his servant : a goodly price . The Jews that bought him , and Judas that sold him , make no more of Christ but thus . Now take the Soul , which hath indeed received him , and knoweth what is in him ; such a soul will not set Christ to sale , no , not upon any tearms . Offer her Preferments , Estates , and Kingdoms , and Worlds ; A goodly price for Christ , the soul will say ! No , he is infinitely more worth then all these . To you that believe , Christ is pretious , because ye have received him .

Secondly , It produceth a watchfull Fear . Whensoever 2. It produceth a watchfull fear . the soul receiveth Christ , it will be afraid to lose him . Having received a Kingdom that cannot be moved , saith the Apostle , Heb. 12. ult. let us have grace to serve God acceptably , with reverence and godly fear . One would think , all fear were now over . No , fear so much the more . The Gospel , that is the Kingdom of Heaven , which is often so called in Scripture ; and it is a Kingdom that cannot be moved . The Law , that was taken away ; but the Gospell , that cannot be moved , no alteration of that : We must never look for another Gospel , than what is evidently laid down in Scripture . A man that hath received this Gospel , hath received Jesus Christ in it . For this Manna commeth down in the dew of heaven , Christ in the ministry of the Gospel . And having received this Kingdom , we shall not be moved . Having received Jesus Christ , let us serve him with reverence and god'y fear , saith the Scripture . There will be a fear , where there hath been a receiving of Christ ; Kisse the Son . Serve him with fear , and rejoyce with trembling , Psal. 2. 11 , 12. I will allude to Act. 3. 11. ye read there in the foregoing Verse , of a Creeple , that was healed by Peter and John , And immediately his feet and ankle bones received strength , and he stood up and praised God . What doth the man mean now , to leave his leaping and skipping , and come and clasp about Peter and John ? In all likelihood , because he was afraid , when they were gone , his lamenesse would return again to him . Such a disposition there is in every soul that receiveth Christ , it is sensible of its having received health , and strength , and comfort from him : Now , lest his former lamenesse should return , lest the lusts of his former ignorance should again prevail , and those terrours of conscience under which it lay , should come again ; the soul is desirous to hold Christ so , as never to let him go . Not that a soul that hath once received Christ , can lose him for ever ; but because , though it cannot wholly lose his presence , yet it may lose a great deal of its comfortable communion , which it had with Christ , and God in him . Therefore there will be a watchfull fear , lest we should lose those sweet embracements which we have had from Christ .

Thirdly , This receiving of Christ in truth , produceth a 3. It produceth a spirituall life . spirituall life . He that hath the Son hath life , he that hath not the Son hath not life , 1 Joh. 5. 12. Men are now other kind of creatures than before , they have motion from another principle then they had before . As , where there is life , the soul setteth the body a working . So , when the soul hath Christ , it receiveth life , and motion , and appetite , and sense , and grouth from him . This , true receiving of Christ , produceth .

Fourthly , As there is a prising Love , a watchfull Fear , and 4. I● produceth fruit to God . a Spirituall life ; so , It produceth fruit to God . Every soul that hath received Christ , is more or lesse a fruitfull soul ; and doth not render fruit to it self as formerly , but to God , aiming at him and his glory in what it doth . And this followeth upon the former . I told you , It was receiving of Christ upon Conjugall tearms , as a woman receiveth an husband . And this you must know , that Christ hath alwaies issue by his wives ; The Lord Jesus hath no barren Spouse . Every one that receiveth Christ for an husband , he hath issue by her ; that soul bringeth forth fruit to God , as the Apostle's phrase is ; and it followeth upon the marriage , in that expression , Rom. 7. 4. Wherefore ye also are become dead to the Law in the body of Christ , that ye should be married to another ; to God , in that marriage .

Again , It produceth society with Christ , Conjugall society , when he hath been received upon Conjugall terms . Husbands 5. It produceth Conjugall society with Christ . dwell with your Wives , saith Peter , 1 Pet. 3. Christ dwelleth with such a soul , such a soul converseth with Christ . As it is said of Isaac and Rebecca , Gen. 26. 8. Abimeleck King of the Philistins looked out at a window , and saw , and behold Isaac was sporting with Rebecca his Wife . And he concluded from thence that she was his wife , because he saw her sporting with him , in private . The soul that hath truly received Christ , will solace it selfe with Christ in private ; not onely injoy him in publick Ordinances in the sight of the World , but in private Communion with him , even in the private duties of his worship . There will be a society with him .

Lastly , There will be an expectation producing all good 6. It produceth expectation of all good , in , through , and from him . things in him , and through him , and from him . For he that hath not spared his own Son , but gave him to death for us all , how shall he not , together with him , give us all good things ? Rom. 8. 32. He that hath Christ , hath got the Fountain , His blood is a fountain opened , in Zachary . He that hath the fountain , may have what water he standeth in need of ; be it more , or be it lesse , be it a dish full , or a paile full , or a Cistern-full : as long as he hath the fountain , he may have what he wanteth . So it fareth with the soul that hath Christ , the soul expecteth all things from him , for this , and a better life , onely with this caution ; That she must make account to him . Expectation implieth a waiting that foll weth upon beliefe , Isai. 28. 16. Behold , saith the Lord , Expectation defined . I lay in Sion a corner stone , a pretious stone , a sure foundation : he that believeth shall not make haste ; Christ now being received , is full of grace . In Him are all treasures , both of wisdome , and knowledge , and of grace , and pardon ; suppose some of these be not immediately communicated , he that believeth maketh not haste . It is in Him , in Christ , therefore I may be content to waite , I shall have it when he seeth his owne time ; Waiting is a spirituall expectation of believers ; as believing is , of having received . As put case , a place is void at Court , and two men are suiters for it . One rideth , Day and Night , and tireth Horse after Horse , and maketh more haste than good speed , for fear the place should be gone . The other he taketh his leisure , goeth to the Court , but slowly , Why ? because he hath had the Prince's promise before , and he knoweth he hath such , and such friends at Court , that will put the King in mind of it ; Which of these two hath the better hope ? Not he that maketh the most haste , but the other . He confideth , the place shall be his , because he trusteth to the Prince's promise , and relieth upon his friends at Court . I see at length , we have got to an end of this particular ; I beseech you , bring your souls to this touch-stone . Try your selves , whether you have received Christ , or no , and whether ye be sons , and daughters or no , by what ye receive of Christ . Suppose , we say . Hast thou ever had any due , and serious apprehensions of the person , and office of Jesus Christ ? Hast thou been convinced of the nature and danger of sin ? and , upon such conviction , made to see the necessity of a Saviour ? The utter impossibility of obtaining salvation , by any thing , or person , but Christ alone ? And hast thou after this , seen a probability of having pardon and grace from Christ , because of the aboundant goodnesse of God , the Father , and the powerfull mediation of God the Son , and the free and gratious breathings of God the Holy Ghost ? Hast thou now thrown thy selfe into the arms of Christ , or laid thy selfe at his feet , and sayest , if I die , I will die there : as the poor Lepers said , when they went to the Camp of the Assyrians . If we stay here , we must perish ; if we go thither , we can but perish . Certainly , if we stay in this condition , we must be damned , we will put it to that , to go to Christ , he can but damne us . We have heard , that the Kings of Israel , are mercifull Kings , and therefore , Benhadad saith , we will put ropes about our necks , and go to him ? Hast thou acknowledged , that it is just with God to damne thee , and yet hast hope in Israel's God ? Hast thou said with Hester , I resolve to go to him , and lay hold upon the golden Scepter , and if I perish , I perish ? Better perish in a way of expectation , then to do , as I do . Try it , by what this receiving of Christ includeth . Was there not a time , wherein thy Soul made choice of Christ for her Husband , with resolution in the attendance on Christ to forsake all , and cleave to him ; and subject to him in all things ? To receive Jesus Christ , as Lord , not onely as Jesus , to deliver thee from the wrath to come , but as Lord , to be ruled and governed by him ? Hast thou learned to trust in him for the payment of all thy debts , and discharge of all thy sins ? to send Law , and Divill to Christ for an answer ? Try , what this receiving of Christ is , by what it produceth . Where is thy prizing love to Christ ? Is it more to thee , then thousand worlds ? where is thy watchfullnesse ? If thou hast a Jewell about thee , thou wilt take heed , what Company thou comest into . A man that hath treasure about him , will be more carefull to avoid the society of Robbers , then such as have no money in their purses ; If thou hast received Christ , thou hast a Treasure . Oh take heed of coming into such company , as may occasion the with-drawing of Christ from thee . Where is thy spirituall life , if thou hast received him ? Dost thou grow , as living things do ? Hast thou an Appetite to the word ? Dost thou desire the sincere milk of the Word ? What fruit doest thou bring forth ? Is it fruit to God ? Hath Christ any Issue by thy soul ? what society hast thou with Christ ? Is there any solacing thy selfe in Meditation , and Prayer , and secret Communion between Christ , and thy soul ? And then , doest thou expect all things from him ? And canst thou wait till God's time cometh , to make good all his promises , which are all yea , and amen , in Christ ? I shall leave these things with you , Consider them , And the Lord give you understanding in all things .

Let us now go on to a further use of Consolation from Use of consolation . hence , and after that , to the next verse . As there were no going to sea for any man with Comfort , if there were not some Havens , and Harbours to strike into , in a storm ; so no living in the World , if there were not some comfort to be fetched from Heaven . Look through all the Scriptures , and ye will hardly find a safer harbour than this , The relation between God , and believers . He is their Father , they his Children . They receive Christ , and so become sons . This will afford comfort to us in severall Cases , which I shall briefly run over .

First , In case of weak abilities and performances , when they shall think that God is their Father , and therefore is 1. Receiving Christ affordeth comfort in case of weak Performances . willing to bear with them , though their performances be but weak , and their abilities small ; according to that , Psal. 102. 13 , 14. Like as a father pittieth his children , so the Lord pittieth them that fear him . For he knoweth our frame , he remembreth that we are but dust . God consider ; what mould we are made of , that we are Men , and not Angels ; sinfull men , and not men in a state of Perfection . Therefore when we follow on to know him , and go lamenting after the Lord , as it is said of the men of Israel , Jer. 9. though God discover a great deal of weaknesse in our services , yet we find a great deal of acceptance in him , when he looketh upon us as children . The truth is , though our faith be weak , our God is strong ; and from thence commeth our safety . As , when a father carrieth his little child in his armes , the Infant , with his little feeble arms , layeth hold upon the father ; but the safety lyeth in the father's holding him , and not in his clasping about the father . So , we hold Christ by the feeble arm of our faith , but Christ holdeth us more strongly by his Spirit , and our safety commeth from thence . It is true , our faith is weak , and so our services are accordingly weak ; but still look at God as a Father . Suppose a man have a son in forraign parts , sent abroad for his education ; before he hath well learned the Language , he writeth a Letter home to his father . He is but a scribler , what he writeth is written but in broken language , and badly writ . But it commeth from a child , and therefore the father taketh it well , and passeth by all the faults . The father biddeth the child shoot at such a mark ; the child draweth the bowe , and letteth go ; the arrow falleth a great deal short of the mark ; yet he is encouraged by the father , because he hath done his best . As men are in a condition of belief , so accordingly in a condition of As our Faith is , so is our Comfort . comfort . If I can but go to God as a Father , though with a great deal of infirmity , I may hope to find successe . Indeed , Lord , Lord , is often sent away without a blessing ; they cried , Lord , Lord , and had no blessing . But , Father , Father , that alwaies proceedeth from the Spirit of Adoption , by which we cry Abba . Father ; that is never sent away without an answer . Deus non negavit sua petentibus , saith Augustine sweetly ; God , that freely offereth himself to those that ask not for him , will be sure to give his good things to them that ask him , because he is their Father .

Secondly , As in the first place ; it ministreth comfort thus , 2. In case of sinful failings . in case of weak abilities and performances ; so , In case of sinful failings . We are not onely weaklings , but sinners in what we do . But yet , Look at God as a Father , and consider that , Mal. 3. 13. I will spare them , as a father spareth his own son that serveth him . If we be sons , serving-sons , that go on to serve our Father , according to what we have received from him ; he will spare us , as a man spareth his son that serveth him . Doubtless , many are here , that know the bowells of parents ; let those that do not , consider David's carriage towards his sinfull son Absolom . Absolom taketh up arms against his father , and endeavoureth to deprive him of his Estate , Crown , and Life . An Army commeth against him , and messengers come and tell David , that Absolom is overthrown . What enquiry doth David make ? How fareth it with the Host ? No , but , Is the young man Absolom well ? And when a second messenger came , and told him , Absolom was slain , How do his bowells break out at his mouth ! My son Absolom , my son , would God I had died for thee . Let us judge , by this , how God looketh at a failing child , whose bowells are infinitely much more large , than those of David's . Ye know the Parable of the Prodigal , Luk. 15. he had run a wild course ; but resolving with himself to take up , I will go to my father , saith he , and say unto him , Father , I have sinned against heaven , and before thee . He doth so . And this word [ Father ] breaketh the heart of him , to whom he made his addresse , as ye know the story , He fetched the robes , and the ring , and killed the fatted calf . Though a prodigall , yet a son still . Our Saviour knew the comfort of this Relation , and therefore directeth us to make use of it in his Prayer , Our Father which art in heaven , for give us our trespasses . That is a melting word , and therefore this must needs be a comfortable Relation .

Thirdly , This affordeth Comfort to Believers , In case of 3. In case of temporall sufferings . temporall sufferings , and want , and losses , and dangers . Whatsoever our sufferings be , they come from a Father . And the holy Ghost calleth upon us again and again to consider that , Deut. 8. 5. Thou shalt a so consider in thy heart , that as a man chastiseth his son , so the Lord thy God chastiseth thee . The father will call for a rod to correct his son , but will not turn him out of doors . Ye have it at large , Heb. 12. from the 5th . verse to the 11th . Ye have forgot the exhortation which speaketh to you as unto children , My son , despise not thou the chastening of the Lord , nor faint when thou art rebuked of him ; for whom the Lord loveth he chastiseth , and scourgeth every son whom he receiveth . For they verily for a few daies chastise us at their pleasures , but he for our profit , that we might be partakers of the holinesse of God . All chastisements tend , to make men partakers of the holinesse of God . As for the wants of Believers , whatsoever they be , here is comfort for them , they do not want a Father . It is the great consolation that Christ gave to his Disciples , when he was to depart from them , in regard of his corporall presence , Joh. 14. 18. I will not leave you comfortlesse , but I will come to you : That is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the word in the Original signifieth ; I will not leave you orphans , or fatherlesse . A child , though he be a son and heir , yet in his minority is often kept short ; a servant , haply , the steward of a family , hath as good allowance as he . The children of Christ here are in minority , therefore they are in some wants ; but here is their comfort , they have an inheritance laid up for them , and that is a rich one . They are now in their nonage , when they come to heaven , they shall have enough . In all dangers let it be considered , what care their Father taketh for them , because they are his children . Are they not all ministring spirits , sent forth to minister for them who shall be heirs of salvation ? An heir of a great family , what shall he need to fear , so long as he is conversing among his fathers servants ? All the creatures are such to God ; and thou being a child , thou art amongst thy Father's servants , and therefore needest to fear no danger from them .

Fourthly , In case of spirituall faintings , and fears , and 4. In case of spirituall faintings , fears , and desertion ▪ desertions . The soul of a believer sometimes fainteth away for fear ; David saith , My heart and flesh fail me . Here is now a swounding child , consider what fathers are wont to do in such cases , how they send out for help presently ; all the house is little enough to look after a child in such a condition . God himself pittieth his swounding children , and sendeth his Ministers , yea , his own Spirit , to speak comfort to such , and to administer some Aquavitae to them , some water of life , that he may fetch them again out of their faintings . Sometimes fear possesseth a child of God , perhaps of falling into desertion , as , it is possible , such may befall the dearest of God's Saints , as with Heman , who thought himself free amongst the dead . God sometimes doth this , but sal. 88. 5. still as a Father . As a father , that seeth his child ready to run into a river , or into the mire , he will take the child , and make him believe he will throw him in , but it is to make him fearfull of being thrown in . So , God makes his children believe , that he will throw them into hell it self ; but it is for this very end and purpose , that they may never come there , for this fear will keep them from the waies of hell . Yea , sometimes God is pleased to desert his own children , Sion saith , My God hath forgotten me , as it is in Isaiah ; but then it is no more , but as when a father goeth behind a door , and suffereth his child to cry after him , and hideth himself on purpose to try the affections of the child , to make him the more eager in the pursuit of his father ; which done , then he discovereth himself . Just so it is with God , He withdraweth the light of his countenance , not on purpose to keep it so for ever , but to make it more endeared to his children . As the Prophet speaketh , In a little while I hid Isa. 54. 8. my face from thee for a moment , but with everlasting kindnesse will I have mercy on thee , saith the Lord thy God , and thy Redeemer .

Lastly , Here is comfort in case of approaching death , a 5. In case of approaching death . time when men stand much in need of comfort , when they are to leave all their outward comforts in this world ; therefore they had need of better . Now if a man can say in assurance of faith , as Christ did , Father , I commend my spirit Luk. 23. 46. into thy hands ; Here is an everlasting consolation , a Fort that all the devills in hell cannot batter . A man that in his life-time hath got acquaintance with God , may , with confidence , commend his soul to God as to a Father , when he dieth . Other people may leave an estate behind them , and men may look after that . A man may commend his estate to his friend , and his body to the grave , and some may have so much charity as to interr that : But whom shall he commend his soul to ? It is not for every man to think , to commend his spirit to God with confidence : Upon what acquaintance , will God say , can you do this ? Will we trust our Jewels to any , but our best friends ? will we put them into the hands of those , that we never saw in our lives ? No. But a man that hath known God for his Father , he will with confidence say , Father , into thy hands I commend my spirit ; I do not onely lay my Jewell at thy feet , but put it into thy hands , that so it may be safe in thy custody . I commend it into thy hands , out of which , all the devills in hell shall never be able to pull it . With this confidence , Paul believed . Happy is that soul that is able to say , as our Saviour did , before his Ascension , to his Disciples , I go to my Father , and to your Father , and to my God and your God . When a man is able to look his friends in the face , though with a dying look , and shall say , Be of good comfort , I shall be no loser ; I go to my Father , and your Father . Blessed are the people that are in Joh. 20. 17. such a case . Blessed are the people whose God is the Lord . Blessed are the people that have received Jesus Christ aright , and so are become sons of Adoption . I have now done with that Point , and shall go on .

Vers. 13. Which were born not of blood , nor of the will of the flesh , nor of the will of man , but of God .

This verse containeth a further description of them that received Christ . They were described in the 12 Verse by their faith . And in this 13 Verse , they are described , by their birth . To them that believe in his Name , which were born not of blood , nor of the will of the flesh , nor of the will of man , but of God .

Their birth : concerning which , we are here told , First , what is not the efficient Cause of it . Secondly , what is .

First , what is not the efficient Cause of it .

Three things are here removed .

1. Blood . 2. The will of the flesh . 3. The will of man .

Secondly , what is : God , and God onely . I shall take the Clauses , as they lye in order .

First , I shall shew ; That Believers , as such , are not born of blood . Secondly , That they are born , not of the will of the flesh . Thirdly , not of the will of man . But , Fourthly , they are born of God .

First , Believers , as such , They are not born of blood , 1. Believers are not born of blood . what is that ?

Ye know in our ordinary manner of speech , we are used to make mention , of base blood , Noble blood , blood Royall ; and accordingly , they are said to be born of blood , to intimate , that they have not grace from their Ancestors . It doth not come to them by descent . We say of many diseases , that such , and such , come of a blood , because they are derived from parents . They are not born of blood ; to shew that the work of grace is not derived from one's Ancestors . Therefore the word in the originall is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , we are not born of bloods . We may think it on purpose to be put in , to meet with that mistake of the bragging of the Jewes , who still boast to be the sons of Abraham , Joh. 6. Now because , they did not so much bear themselves upon their immediate Progenitors , as upon their Fore-fathers farre remote ; Therefore the Apostle saith , not of blood , of immediate parents , nor of parents long before born : It came from neither of these . It is an usuall manner of speech . As he speaketh of a man , that bragged of his birth , Longo sanguine sincere , To fetch Commendations from the blood of our Progenitors , of the blood of many genetations together . So that the meaning of this phrase is , That the new birth cometh not by propagation , Grace cometh not by descent , Not of blood . If it had gone along with the Kindred , Certainly , so holy a Virgin as Mary was , yea , the holy One himself , Christ Jesus , would not have had any unholy people of his Kindred . And yet such there Three demonstrations , that believers are not born of blood . 1. Because good parents , have bad , as well as good Children . 2. Because bad parents have good Children , and good parents bad Children in a line . 2 Chron. 28. 27. 2 Chron. 32. 33. 2 Chron. 32. 25. 2 Chron. 36. 1. 3. Because , the younger many times hath the greatest share in spirituall things . Gen. 4. 4. Gen. 21. 14. Rom. 9. 13. were , John 11. 10. Neither did his Brethren believe in Him .

I shall give you three Demonstrations to make it appear That believers , as such , are not born of blood .

First , Because many good parents , have bad Children , as well as good ones . Adam had Cain , as well as Abel . And Abraham , Ismael , as well as Isaac . And Isaac , Esau , as well as Jacob. And Jacob had Simeon and Levi , as well as Joseph and Benjamin .

Secondly , It appeareth , because sometimes good parents have bad Children , and bad parents have good Children , in a line . Look into the Chronicles , ye shall find that bad Ahaz had good Hezechiah , good Hezechiah had wicked Manasses , so he was for a great part of his life . And wicked Manasses , had good Josiah ; and good Josiah , had wicked Jehoaz . Good parents , bad Children , and bad Children , good parents .

Thirdly , It appeareth , because the younger many times hath the greater share in spirituall things , whereas , if grace were a naturall priviledge , the greatest share would go to them first . The first-born in all naturall priviledges , hath a double portion . But the Scriptures , and many times our own experiences will shew , that the first-born hath the least share here ; therefore , this is not a naturall priviledge . God accepted Abel the younger , and not Cain . Isaac findeth more acceptation then Ismael . God loved Jacob the younger , and hated Esau the elder , and so in many other instances . Grace doth not come by propagation , Believers are not born of blood .

Whereas , it may be objected , that Parents beget Children Object . after their own Image , It is said of Adam , Gen. 5. 3. He begot a son in his own Likenesse , after his own Image . Therefore it should seem , that godly Parents must needs have godly Children ; otherwise , how do they beget them , after their own Image ?

The answer is easie . They beget Children , as men , not , Answ. as Saints . It is a certain Rule , Personalia non propagantur . Things that are personall , are not propagated . Now grace is a personall thing , not a naturall thing . A learned , and a godly man , begetteth a son , that is a man ; but neither learned , nor godly , because learning is an acquired habit , and godlinesse is infused . And a man conveyeth what is naturall , not what is acquired . He that is begotten of him , is not a Scholler , much lesse a Saint ; because holinesse is supernaturall , beyond him . As it is with the Corn ; it is threshed , and severed from the Chaffe , before it is sown , but then it bringeth forth the blade , and husk , and afterward the eare of Corn. The Circumcised parent begetteth a Child , that is born uncircumcised , because his Circumcision is not propagated . So it is here , a father that is free from the power of sin ▪ and guilt of sin , by the work of grace upon his heart ; yet begetteth a Child , that is contrary to both these .

How then is it said , That if the Root be holy , the branches Object . are holy ? That is a further Objection , that ye have , Rom. 11. 16. If the first-fruits be holy , the lump is also holy . If the root be holy , so also is the branches ?

This is to be understood not of a personall holinesse , Answ. which is an inherent quality ; But of a federall holinesse , which is of Relation , for that the root was holy . The Jewish parents were in the outward Covenant of God , being members of the visible Church , therefore their Branches were partakers of a faederall holinesse ; but it doth not follow as to personall holinesse . A man may at once be a child of wrath , in regard of the common condition of man in Adam ; and yet be holy , in regard of the Covenant made in Abraham , That God would be his God , and the God of his seed . Well then , if it be thus , that believers , as such , as are not born of blood ; Let it serve to take men off , from their boasting of their Ancestors and Descent , of comming of this or that Family and Blood : It were worth the bragging of , if Grace came by Propagation . But seeing it doth not , Non sanguine , sed virtute nitamur , Let us not rely upon Blood , but upon Virtue , saith the Heathen . Let me say , Upon Christ , and , in that sense , upon Blood , There is one Blood we may rely upon , but it is the Blood of Christ , the Blood of the everlasting Covenant ; otherwise , there is no great difference in point of Blood , between men and men . Act. 17. 26. God hath made of one blood all nations of men , that dwell on all the face of the earth . All men out of one blood . The poorest Beggar commeth from Adam , who was Lord of all the world , as well as the greatest Potentate upon earth ; so as No glorying in any blood , but the Blood of Christ . there is no glorying in any blood , but in the Blood of Christ ; he that hath a conscience sprinkled with that , he hath cause of glorying ; He that glorieth , let him glory in this , that he knoweth me . Saith Prudentius , Sanguis Christi facit hominem esse nobilem ; That which maketh a man noble ; is , to have Christ's Blood in him , it is to be one of Christ's followers . It was that that ennobled the Beroeans , Act. 17. 11. These ( speaking of the Beroeans ) were more noble than those in Thessalonica , in that they received the word with all readinesse of mind , and searched the Scriptures daily . The word in the Greek is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , These were better born than those of Thessalonica . He is well born that is new born . Here is a Blood to confide in . This is a Blood that cannot be tainted . The best blood may be tainted , Great men may become Traitors , and so taint their blood . Here is a Blood without possibility of tainture , that washeth white wheresoever it commeth .

Secondly , Believers , They are not born of the will of the 2. They are not born of the will of the flesh . flesh . By the will of the flesh , I understand , the will of a man in the state of corruption , as long as he is nothing but flesh ; That which is born of the flesh , is flesh , Joh. 3. And then the meaning is , That no man can attain Grace , or the New-birth , by the utmost improvement of his own free-will , while he is yet in the state of corruption . No man , by the utmost improvement of nature , can raise himself to grace . No man , that is yet in the flesh , by the improvement of the will of the flesh , can become a spirituall man . No creature can raise it self to an higher rank of creatures ; a Stone cannot make it self a Tree , to have grouth and life ; nor can a Tree make it selfe a Beast , to have Sense ; nor can a Beast make it self a Man , to have Reason ; nor can a meer Rationall man make himself a Saint , by the improvement of his own Free-will , as the holy Ghost telleth us , Rom. 9. 16. So then , it is not of him that willeth , nor of him that runneth , but of God that sheweth mercy . Not of him that willeth , by desiring ; nor of him that runneth , by endeavouring ; but of God that sheweth mercy . He will have mercy on whom he will have mercy . Rom. 9. 15. He will have mercy on Sion , therefore he putteth forth grace to make it free , otherwise it would be in bondage for ever . This is the great question between the Arminians , at this day , and us Protestants . The will of man doth never attain grace by its own liberty , but the will of man attaineth liberty by grace . It is so far free , that the grace of God will make it free ; otherwise , it hath no freedom at all to God , much lesse is it free to raise it self to a state of grace . As we are not born of blood , so not of the will of the flesh .

That man is not able to do any thing that is good , by the power of his own free-will , I shall demonstrate it , by an Man cannot do good by the power of his own free-will . argument taken from the impotency of the will of the flesh . The Apostle saith expresly , While we are without Christ , we are without strength , and so unable to do any spirituall good , Rom. 5. 6. When we were yet without strength , in due time Christ died for the ungodly . No supernaturall strength in a naturall man . The will of the flesh can but follow the guidance of the wisdom of the flesh ; now , the wisdom of the flesh , saith Paul , that is enmity against God . Therefore the will of the flesh never riseth to friendship with him . Rom. 8. 7 , 8. Because the carnall mind , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the wisdom of the flesh is enmity against God , for it is not subject to the law of God , neither indeed can be . So then , they that are in the flesh , cannot please God . This is a deep mystery , this of the free-will of man : but I am not willing to wade into the depth of the Controversie ; onely I shall say something by the way to you .

Know therefore this , that at the first , the freedom of the Freedome of of will , at first stood in indifferency to good , and evill . will in intelligent creatures , Angels and Men , stood in an Indifferency to good and evill ; yet so , as look what way the will betaketh it self , to that it shall be confined for time to come . If it chuse good , it shall be permanent in chusing good ; if evill , it shall be able to chuse nothing else . The good Angels chose that which was good , and the bent of their hearts will continue the right way ; therefore now they are confirmed in goodnesse , and are free to nothing else . The bad Angels , they chose what was evill ; therefore they are now left to the obduration of their own hearts , and can do nothing , nor will nothing , but what is evill . Man , who though made in an holy state , yet was mutable ; and having a will subject to change , fell upon the worst part , chose evill , whereas he might have chosen good ; and ever since , all his posterity by nature are able to do nothing else . Radix peccati , libertas ; this freedom of will was the very root , from whence the first sin sprung . Therefore , ever since the first fall , the will hath been deeper in evill than the understanding . The will is more a verse from chusing good , than the mind from desiring good ; as * * Medaea . she said , — video meliora , proboque Deteriora sequor — Many things which our judgments are against , our affections are enclined to . So that now , no man hath farther freedom of will to do good , than his will is made free by grace ; so much free-grace as is communicated , so much free-will a man hath , and not a whit more . The flesh contributeth nothing to the free-will , to do good . Not of the will of the flesh .

True indeed , in naturall things , as eating and drinking ; Freedome of will , in things Naturall and Civill , and Outward acts of Religion . and civill things , as buying , and selling , and marrying , and giving in marriage ; there is a freedom of will to do this or that . It is true also , that in the outward acts of Religion , the free-will of man , assisted by common-grace , may chuse what is good . A man may will to go to Church , rather than stay at home ; and when he is there , he may listen to what is said , and meditate of what he hath heard ; and when he is come home , repeat it . A great deal of use men may have of this freedom , as to the outward act of Religion . It is for want of improving that power , which God giveth to men in such acts , that they perish . But neither have men abilities , by the improvement of them , nor free-will , to do any of those acts , ( when a man , by nature , cannot turn himself to to any spirituall duty ) in a spirituall way ; That requireth an assistance of speciall grace . Neither have they abilities to do those more supernaturall acts , which immediately accompany salvation , in any measure , by the power of their own free-will ; they cannot do any outward act of Religion well : The Bonum and Bene cannot be done , without speciall grace . As , Take an Hatchet that is sharp ; this , in the hand of a common man , will cut , because it hath a capacity that way ; but to make a Table , or Stool , or Statue , that , requireth influentiam Artificis ; it is not a common hand that can do that , there must be the hand of an Artificer . So , though the free-will of man may do an outward act , in the worship of God ; yet , to do this act well , requireth a further influence , than the common providence of God , assisting all his creatures . So it will be found much more , if we come to those acts upon which salvation dependeth . Turning to Christ , and believing in the Lord Jesus Christ , and loving God for himself ; these , the will of man improved , cannot rise to . No man can repent , till he be turned , Jer. 39. 19. After that I was turned , I repented ; first turned , and then repented ; not , I turned my self first , and repented afterwards . As it was in the first Creation , ye know what is said of Adam , Gen. 2. 23. The Lord God formed man of the dust of the ground , and breathed into his nostrills the breath of life , and man became a living soul . Here is a dust-heap , Can that become a man ? No , unlesse God breathe the breath of life . Here is an unregenerate man , Can that man become regenerate ? No , unlesse the same power goeth forth , to make a new creature here , that went forth in the first Creation . Ephes. 2. 10. We are his workmanship , created in Christ Jesus unto good works . Creation was out of nothing , nothing in corrupt nature will serve for the new building . There are the faculties and substance of the soul , that God makes use God makes use of the Faculties , not of the Qualities of the Soul . of ; but the qualities , not one of them will serve . Old things are done away , all things are become new , saith the Apostle , 2 Cor. 5. 17. So as , when God createth grace in the soul , he doth something answerable to what he did , when he breathed life into that dust . Onely with this difference , God made Adam at first in his full stature , a perfect man ; whereas , when the new creature is framed , there must be a growing up to perfection . There is a perfection of parts indeed , in the first draught of the new creatures ; not onely a new heart , but a new tongue , a new hand , and a new understanding , and will , but there wanteth a perfection of degrees , which was in Adam . Therefore the Apostle speaks of growing up to a full stature . But as to the thing in hand ; There is an utter inability in nature , to raise it selfe to grace , as in that dust , to make it selfe a man .

Many Intricac●es are in this point . As I am loath to handle them , so , loath am I , to wave them altogether ; Only , because something haply may not be fit for this Auditory , let us content our selves with this . That the same power , The same power that made the Creature , must make the new-Creature . which made man at first , a Creature , must go to make him a new-Creature . There is none of that power in corrupt nature ; therefore , men may not be born of the will of the flesh , Ephes. 1. 19. speaking of a mighty power , working in them that believe . What is the exceeding greatnesse of his power to us-ward , who believe , according to the working of his mighty power , which he wrought in Christ , when he raised Him from the dead . The same power that went to the Creation of man , the same power that went to the Resurrection of Christ , must go to man's Conversion ; Faith cannot be wrought without it . Therefore it is called the faith of the operation of God , Col. 2. 12. Ye are risen with Him , through the faith of the operation of God . Faith can neither be begotten , without much power , nor continued without much power , 1 Thes. 1. 11. Fulfilling all the good pleasure of his goodnesse , and the work of faith with power . So then , not to intangle our selves in this Controversie , let us make use of what hath been said .

Learn from hence , To detest all the dictates , and Tenents Vse 1 of the Adversaries of the free grace of God ; all To detest the Tenents of the adversaries of Free-grace . those Doctrines that ascribe our new birth , either in whole , or in part , to the will of the flesh . The first great Hereticks that were , struck all at the disparagement of God , and their Heresies were against the Trinity of Persons , or against the Divinity of Christ , or against the proceeding of the Holy Ghost ; something that concerned God . And when the Divill was beaten from this Hold , he betook himselfe to a new one . He would not now disparage God , but advance Man ; as the Pelagians do . As if man by his own will , and liberty might make choice of Christ . Hence it is , that the proud Dutch man , when he was urged with that place of the Apostle ; Who hath made thee to differ ? dared to return this abominable speech ( for I can call it no other ) Who hath made me to differ ? Why , Ego feci meipsum . I have made my selfe to differ . God gave me Blasphemy . a power to will , but my will determined it self , to lay hold on Christ . Thus to teach , That God giveth a Posse velle , to have power to do good ; but , when grace hath done all it can , a man is left to his own liberty , to chuse , or refuse ; What is this , but to ascribe salvation to our selves , more than to God .

Secondly , The willing of good , is good . And a greater Vse 2 thing , then having power to will what is good . If I have The willing of good is good , &c. onely power to will from God , and have the will of what is good my selfe , I give more to Will , than what is due to Grace . God doth not onely inable us to will , if we please , but maketh us willing , Phil. 2. 13. It is God which worketh in you both to will and to do , of his good pleasure . Therefore , while others do cry up the great Diana of the Pelagians and Arminians , Great is the Free-will of Man , inabling to do great things for us ; Let us , that professe our selves Disciples of grace , rather cry as the builders of the second Temple , Zach. 4. Grace , Grace , Great is the Grace of God . We are born not of the will of the flesh , but of God .

Thirdly , As not of blood , nor of the will of the flesh , 3. They are not born of the will of men . so not of the will of man . Some obscurity is in this phrase . It is something hard to clear it , if we look onely to our English expression . But know that both in Hebrew , and in Greek , and Latin , are two words for Man . The one whereof is raised much higher in its signification , than the other . In the Hebrew , Ish , and Adam . In Greek , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . In Latin , Vir , and Homo , Adam , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and Homo , These terms are put for man in his lowest condition ; when they are distinct one from another . I will not deny , but they may sometimes be used , without that difference in Scripture . But now , Ish , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and Vir , import men of note , Eminent men . The word in the Text is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not of the will of man . As before , he had excluded our owne wills , from being able to bring us to grace ; so here , he excludeth the will of others , be they never so eminent . Ish is put for men of eminency , Gen. 45. 11. saith Jacob to his Children , Carry down the Man a present . That is , the Governour of the Land , Joseph . But above all , an undeniable place is in the Prophe , where ye have both Ish , and Adam . The mean man boweth down , and the great man humbleth himselfe . Adam is the mean Man . The great man , that is Ish . So for Homo , and Vir. It is a known story of Diogenes , that went in the day time , with a Candle , and Lant-horn in the streets , and being asked , Whither he went ? saith he , I go to seek a Man . The reply was , There were enow in the Market place . Nay , saith he ; I see many people , but I cannot find a Man amongst them all . As in English , we say , Such a one , sheweth himselfe a Man , that is , exceeding worthily . So then , we are not born of the will of men , that is , Men , how Eminent soever , be their fathers never so godly , or Pastors never so able , or the Masters of the family , never so Eminent . As our owne wills cannot bring us to grace , so the will of others cannot , how eminent soever they be . Men may wish us well , but they cannot convey grace to us . This I take to be the meaning of this phrase , It is a truth , that no man is born of the will of men . We may pray for one another , and instruct one another , and spend many words , and tears , and prayers , for one another ; and yet cannot bring one another to grace for all this . Neither is it in vain , that the Evangelist inserteth this Clause : Because it is the common deceit of men ; And all they have to shew for the hope of salvation , is , that they live in a good family , and have a godly Father , and a religious Mother , or a carefull Pastor , that taketh a great deal of pains amongst them . Micah , what a glad man was he , though he had been a Thief , Judges 2. 17. For he had stollen eleven hundred shekles of Silver from his Mother , and he was an Idolater , Vers. 5. For he worshipped moulten gods : yet when he got a Minister to his mind , Certainly , saith he , now know I , that the Lord will do me good , seeing I have a Levite to my Priest , as if the will of this man could have helped him to the new birth .

But ye will say , one may be born of the will of men . Object . Doth not Paul himself say , he had begotten them . Though ye have many Teachers , ye have but one Father , saith he , for I have begotten you in Christ through the Gospell , 1 Cor. 4. 15. Though ye have ten Thousand Instructers in Christ , yet have ye not many fathers . Therefore one may be born of men .

But for that , it is a matter of no great difficulty . The Ans. Corinthians were indeed begotten of Paul , but yet they were born of God . Paul was but God's Instrument , but a Remote Agent , the man that brought them the Gospell : but that which begot them , was the Spirit that came along from God in the Gospell . Paul begot them Instrumentally , God Effic●ently . Though Paul was a powerfull Minister , whence he had all his power , you may see . He that wrought effectually in Peter , the same was mighty in me towards the Gentiles . Paul's ministry was mighty . How came this to passe ? Why , Christ wrought effectually in Peter , and was mighty in Paul . Ministers may preach out their Lungs , and spend their strength in vain , if God strike not in ; They may fish all night , and take nothing , as Peter did . It is Christ , that standeth at the door , and knocks , as it is in the Revelations , yea , and openeth the door , as well as knocketh ; God opened the heart of Lydia . Till Christ speaketh Ephata to the ears of men , all the preaching in the World will do them little , or no good . Be the Charmer never so wise , the deaf Adder stoppeth his ear , till Christ speaketh Ephata .

Come therefore , Let men learn from hence , not to presume Caution , not to presume , because we live under the means of grace . under the means by which they live , as if means of grace , should be Authors of grace to them , as if they could be born of the will of men . Parents may put up many prayers for their Children ; and it is their duties so to do . These prayers may be a ground of hope to the parents . As Ambrose told Monica , when she acquainted him with the many tears , and prayers , she had put up for her son-Augustine ; He said , Be of good Comfort , It can hardly be , that so many prayers , and tears should perish . So a child cannot be born of the will of the father , be the father never so good a man ; Though this may do much , as Samuel told the men of Israell he would do his duty . God forbid , saith he , that I should cease to pray for you , and to watch over you , 1 Sam. 12. 23 , 24. But I will teach you the good and the right way : onely fear the Lord , and serve Him in truth with all your hearts ; for consider , how great things He hath done for you . But if ye shall still do wickedly , ye shall be consumed both you , and your King . For all his instructions , and prayers , they shall be consumed in their wickednesse ; It is a great advantage to live in a godly family , but can this bring a man to grace ? we read of Hypocrites in David's family , Thou Achitophel . my friend , and familiar , with whom I took sweet Counsell , It was he that betrayed him . Was there not a devil in Christ's family ? I have chosen you twelve , and one of you is a Devill . What a powerfull Minister was the Prophet Isaiah , Judas . the most Evangelicall of all the Prophets ; and yet see how he crieth out of the unprofitablenesse of his Ministry , as to his people's souls , Isa. 49. 4. I said , I have laboured in vain , and spent my strength for nought , and in vain . So Paul , though he laboured more aboundantly then all the Apostles ; he was afraid , he had lost all his labour amongst the Galathians . Therefore saith he , I am afraid , lest I have bestowed on you labour in vain . I may say to you of this City of London , as it was said to the Rich man of his brethren that were upon the earth ; They have Moses , and the Prophets , let them hear them . Ye will all assent to this , If a man will say , This City had never more of Moses , and the Prophets , then at this day : but will this bring you to grace ? Can ye be born of the will of your Ministers , though they wish you never so well , and take never so much pains for you ? No , you must ioyne your owne indeavours , with the Minister's labours , else they will be ineffectuall ; yea , God himselfe must joyne his blessing , both to your Indeavours , and our labours ; else ye can never be born again . It must not be of the will of man , but of God ; Which I now come to .

Fourthly , All believers are born of God , and onely of God , 4. All believers are born of God . All believers are new born ; This we must clear to you . There is an inseperable Connexion between faith , and the new birth . So it runneth in the Text , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , To them that believe in his Name , who were born of God . Faith , and the new Creature , are so inseperable , that Paul putteth the one , for the other . If ye compare these two places in the Galathians , Gal. 5. 6. with Gal. 6. 15. In Jesus Christ , neither Circumcision nor uncircumcision availeth any thing , but Faith which worketh by love . What is that ? see the fifteenth Verse of the sixth Chapter , Neither Circumcision , nor uncircumcision , but a new Creature . New Creature , and Faith , is all one ; where faith is , there is a new Creature . So then , All believers are new born , and new born of God ; because , as ye have heard already , ( which will save me a labour to exemplifie this . ) It requireth a Divine power to beget a man to Christ , Jam. 1. 18. Of his owne will begot he us with the Word of Truth , Of his owne will begot he us . To make a man partaker of godlinesse , there must go Divine power , as Peter saith , 2 Pet. 1. 3. According to his Divine power , He hath given us all things pertaining to Life , and Godlinesse ; Such a power as went to the Regeneration requireth a greater power then Creation . Creation , yea , a greater power then went to the Creation , if a greater can be . God putteth forth a further act of power in Regeneration , then in Creating men , and the whole World at first ; because there was then nothing to resist . God spake the Word , and there was no opposition made . Let there be light , and there was light , Let the waters be gathered together , and they were gathered together into one Channell . But when God cometh here to Convert , all is up in arms , Corrupt nature struggleth for it selfe , and the Devill , likely to be thrown out of his hold , maketh the best of it that he can , and musters all his forces to maintain his possession ; here is required a greater power , because of resistance , which was not in the former work . Would not a man say , if he should go into a Potters shop , or Glasse-house , that a man might sooner make a thousand pots , or glasses , then when a pot or glasse is broken all to pieces , to make it whole again ; That is a much greater work . This is the case here : In the Creation , God brought all things out of nothing . Here is but one single work . But when he comes now to regenerate , he findeth men's hearts broken to pieces , and he must make them sound again . That is a further work , a double work . He must pull down the old building , and set up a new frame , none of the old , not a stick will serve . Old things are done away , all things are Cor. 2. 5. 17. become new . Therefore it is , that all the works of the Creation , though an Almighty work , is but the finger as it were of God . When I consider the Heavens , the work of thy fingers . The works of man's Redemption , and Conversion , require the whole arme . So speaking of God , after the manner of men , for to him all things are alike easie , Luk. 1. 51. He hath shewed strength with his arme , speaking of the work of our Redemption by Christ . Who hath believed our Report ? To whom is the arm of the Lord revealed ? That which is manifest in the Gospell , that telleth us of our Redemption , saying , It is the arm of God . At the first , it was but a word . Let there be light , and it was so . The work of our Redemption cost not onely words , but tears , and sweat , and blood , and the Life of our Saviour . God breathed the breath of Life into man , that he might revive him , and become a new Creature . So that this work considered , one cannot be born again of any , but of God .

I proceed now to the Application . If believers are born Vse 1 of God , then it calleth upon them to be thankfull to God This presseth thankfulnesse , for our new birth . for their new birth . They have received that from the hands of God , that the rest of the World are strangers to . They are better born then others ; that is the word , the Apostle useth , Acts 17. 11. We stand ingaged to the whole Trinity for this blessing . Behold what manner of love , the Father hath shewed unto us ? We owe our new birth to God the Father . And to the Son too , Isai. 9. 6. The name of Christ is the Everlasting Father . And , to God the Holy Ghost , Joh. 3. 5. Except we be born again of Water , and of the Spirit , born of the Spirit ; To th end , we may be the more 3. Graces and priviledges that accompany new birth . sensible of this inestimable blessing , consider the graces and priviledges that accompany this new birth . I will name but three .

First , Is likenesse to God : We are so born of God , as to 1. Is likenesse to God : bear his Image , to be righteous , as he is righteous , 1 Joh. 2. ult. If ye know that he is righteous , ye know that every one which doth righteousnesse , is born of him . It is true of all the Creatures , They are made of God : But it is true onely of Saints , They are born of God . Therefore , though every Creature hath something of God in him ; yet a Saint hath more : All have the foot-steps of God , but Believers have his Image . They represent him , as a man's son represents his father . There may be the Image of a man taken in a Picture , that may shew something of him ; and his Image in a glasse , that sheweth more , that representeth his motion , which the other doth not ; But his Image in his son , that is the most lively of all , that representeth his disposition . Such an Image of God is in every Saint , it represents the quality of God , and the disposition of him . He is made partaker of the Divine nature .

Secondly , There is in him a love to God , and to the Saints , 2. Love to God , and to the Saints . which is another adjunct of the new birth , of which , 1 Joh. 4. 7. compared with , 1 Joh. 5. 1. vers . Beloved , Let us love one another , for love is of God , and every one that loveth , is born of God , and knoweth God , Chap. 5. 1. Whosoever believeth that Jesus is the Christ , is born of God , and every one that loveth him that begetteth , loveth him that is begotten of him . First , here is love to God , the Common father of all the Saints . It is true in this Case , Amor descendit , sed non semper ascendit . Love amongst men descendeth , It goeth down from the Parent , to the Child ; but it doth not alwayes ascend from the Child , to the Parent . But here , as there is a love descending to us , so from us ascending to God . As the Iron that is touched with the Load-stone , hath an inclination of following the Load-stone : So when God hath touched the soul with Love , it leaveth an instinct behind it , of following after God . As every one that is new born , hath a love to God , so hath he also to the Saints . He that loveth him that begetteth , loveth him also that is begotten of him . Look as it is in nature . Light ye know is the prime object of sight . It is the principall visible object , and the more of light in any thing , the more visible that thing is . So Christ is the principall object of a Christians love ; and the more of Christ is in any person , the more lovely Christ the principall object of a Christian's love . that person is , in a Christian's eyes . The object that standeth most in the light , is most seen ; and the Saint , that hath most of Christ in him , is most beloved by every one that is new-born , when they come to discern that amiablenesse in him .

3. The third thing that accompanieth this new-birth , is , 3. Victory over spirituall enemies . Victory over spirituall enemies , which doth exceedingly raise the priviledge of being born of God . Victory over the world , and victory over the devill , ye have them both , 1 Joh. 5. 4. Whatsoever is born of God , overcommeth the world . It is true , Regenerate persons may get many a blow and knock from the world , and many times be foiled too ; and from the frowns and flatteries of the world , a Saint may be worsted . As it is , when a thief setteth upon a man in the high-way , and aimeth at his purse ; he may stand in his own defence , and haply receive some wounds , or blowes ; but yet , the thief is not able to take his purse from him . Here a man commeth off a conquerour , though not without blows . So , Whatsoever is born of God , overcometh the world , because , in the issue , Grace getteth the upper-hand . Though he that is born of God may be conquered ; yet , That which is born of God cannot be conquered . It is not , Whosoever is born of God ; but , Whatsoever is born of God . There is an Emphasis in that . As a victory over the world attendeth this new-birth , so a victory over the devill too : 1 Joh. 5. 18. We know , that whosoever is born of God , sinneth not . But he that is begotten of God , keepeth himself , and that wicked one toucheth him not . He sinneth not , so as to be touched by that wicked one . Take them together , that is , He sinneth not against the holy Ghost ; sinneth not , so as to be devillified . He that is once a child of God , never becomes a child of the devill . That is the meaning of that , That wicked one toucheth him not : Not , but that That wicked one , the devill , may annoy a Saint , and foil him many times ; but not with that which the Schools call , Tactus qualificativus , such a touch as altereth the nature of a thing . As for example , Men that speak of the Philosopher's Stone , they suppose it to have such a property in it , as when it toucheth the metal , it turneth it into Gold . Such a property the Spirit of God hath upon the soul of man ; when it toucheth the soul , it putteth a divine nature into it . Now , saith the Apostle , The wicked one toucheth him not , so as to alter him , and to turn him into his own nature , and make him as very a devill as himself ; which they , that have sinned against the holy Ghost , do . Because , even as very a devill as Satan is , he that is once made partaker of the divine Nature , cannot be touched so , as to be made partaker of the diabolicall nature .

Secondly , This may serve in the next place , To undeceive 2. To undeceive carnall Professors . carnall Professors , that stand so much upon their faith , and have no new birth to shew ; that say , They have believed ever since they were born ; when as indeed , no man can believe till he be born again . There is an inseparable connexion between these two , Faith , and the New-creature ; the Evangelist John putteth them together , To those that believe in his name , who are born of God . Wheresoever Christ is received by faith , there he doth renew the soul , as well as save it . He bringeth with him plaisters , that do not onely hide sin , but heal it ; not onely cover it , but cure it . He bringeth with him not onely pardoning mercy , but purging mercy , and renewing grace . And therefore it is in vain for men to call themselves believers , if they be not new-born . The Pleas of carnall Professors . 1. They are baptized . Some pleas indeed they have , which I will briefly answer .

First , They are baptized , and therefore born again ; their baptism is the Laver of Regeneration . That is all some have to shew .

Whether that place , Tit. 3. 5. According to his mercy he saved us , by the washing of the new-birth , and the renewing of the holy Ghost , be meant primitively of Baptism , yea or no , may be disputed . But I wave that .

Secondly , Those that ascribe most efficacy to Baptism , they say , That Infants Elect , and onely they , do in baptism 2. They onely that are Elected , receive Regeneration in Baptism . receive a Regeneration . But what kind of Regeneration ? whether Potential , Habitual , or Initial , they know not ; not such as will serve their turn , when they grow up to years ; for then they must have an Actuall and farther Regeneration , before they can be saved . Peter telleth us expresly , that the outward washing with water saveth none , there must go a farther work to that , 1 Pet. 3. 21. Wherefore the baptism that now is , answering that figure , ( which is not the putting away of the filth of the flesh , but a confident Demanding , which a good conscience maketh to God ) saveth us also , by the Resurrection of Jesus Christ . That , no man can have , that is not new born . There cannot be a good conscience , till there be a sprinkling of the blood of Christ . For we are sprinkled from an evill conscience , Heb. 12. 24. Now a man that is new-born , when Satan putteth in a Plea against him , he can put in his Answer against Satan's Bill ; he is able to plead Sincerity , when he is accused of Hypocrisie , and to make an apology for himself , against the accusations of the Law . If this satisfie not , consider one or two places more , to shew the vanity of this plea , Gal. 6. 15. In Christ Jesus , neither circumcision availeth any thing , nor uncircumcision ; but a new creature . Baptism is , what Circumcision was . Baptism availeth not , but a new Baptism availeth not , without a new-birth : creature . Baptism , without new-birth , can bring no man to salvation . One may be a kind of baptized Turk , as there were circumcised Ellemits in Jerusalem ; that is , Men circumcised in the flesh , and yet Heathens in their dispositions . Ezek. 18. 31. Cast away from you all your transgressions , wherein ye have transgressed ; and make you a new heart , and a new spirit ; for why will ye die , O house of Israel ? They must die , unlesse there were a new spirit , and a new heart within them : Nothing but death without the new creature , though an Israelite .

When men are beaten from this , they fall to a second 2d Plea of carnall Professors . plea , and pretend to a New-birth ; Why ? Because they are not so bad as they have been ; some duties they neglected before , but now perform them ; some errours they committed before , but now abstain from them . Therefore surely they are born of God .

To make Answer to this Plea , we must know , wheresoever Their Plea answered . this new-birth is , there is a farther thing then restraining grace ; there is holinesse of life : Ephes. 4. 24. That ye put on that new man , which after God is created in righteousnesse and true holinesse . Now holinesse goeth farther , than to the abstaining from some evill , and doing of some good . Holinesse reacheth to the mortification of lust ; where there is a new man , created after holinesse , lust will be pursued , not onely to imprisonment , but to death . The Woolf is not onely tied up , but turned into a Lamb ; the Sow is not onely put into a pasture , but changed into a Sheep . A woolf tyed up , doth not so much mischief as before ; a Sow in a pasture is not so swinish and filthy , as when it walloweth in the mire : but their natures still remain . So it is in restraining grace , their natures are the same , if not some change in their conversation . Where the new-birth is , there is a change of the heart , and a new nature wrought ; therefore men do duties with delight , and constantly . Men look at lusts now , not as David did at Absolom , but as Joab did at Absolom , that I may use that comparison . Asolom , he rebelled , ye know ; David and Joab , they both set themselves against him ; but so , as David , though he could not but be displeased with Absolom's rebellion , yet he carrieth affection towards him , and desireth , that the young man may be dealt gently withall . On the other side , Joab , when he getteth an opportunity , throweth dart upon dart , and never 2 Sam. 18. 14. leaveth till he hath slain him . So , ye have many a man , that hath some work of grace upon his heart , that yet hath a months mind , and longing after sin : he would have his sin supprest , as David would have Absolom , but yet Absolom must live , though a rebellious son . Many would have sin supprest , that it may not expose them to hell and damnation ; but all this while their sins must live . But the new creature is carried out with hatred against sin , therefore it is not content without its destruction . Mortifie your earthly members , saith the Apostle . Such a sin , saith the regenerate soul , will have my death , therefore I will have its death ; I will not be content till it be crucified with the lusts and affections thereof . I shall now proceed to the 14 Verse .

Vers. 14. And the Word was made flesh , and dwelt amongst us ; and we beheld the glory thereof , as the glory of the onely begotten Son of the Father , full of Grace and Truth .

Heretofore the Evangelist having proved the Divinity of Christ's manifestation in the flesh , and the glory of his Person in both Natures . Jesus Christ , he commeth now to tell us of his manifestation in the flesh , and of the glory of his Person , consisting of both Natures . So as this Verse calleth to us for attention , because it holdeth forth the Object of our faith , the Person of Christ , in both his Natures . And certainly , every soul that is married to Christ , will be affected with his Person , and therefore desirous to hear of that . The difference between a wife and a harlot is , The wife desires , and loveth the husband's person , therefore careth not for his tokens , unlesse his person be enjoyed : The harlot loveth the token , and careth not for the person . It is the property of the Spouse , not to be content with the Love-tokens of Christ , but with the Person of Christ . And concerning him , ye have four things laid down here .

First , The Incarnation of Jesus Christ , The Word was made flesh . Secondly , His Conversation on earth , And dwelt amongst us . Thirdly , Here is a speciall manifestation of his glory , And we behold his glory , as the glory of the onely begotten of the Father . Fourthly , The singular Qualifications of his Person , Full of grace and truth .

First , I shall begin with the Incarnation of Christ , in these words ,

And the Word was made flesh .

A Clause , out of which , Bees may suck hony , and Spiders may gather poison . These words have been a stumbling-block to many Hereticks ; and , on the other side , a sure and strong hold to many Saints . Some think , that when the children of Israel were in the land of Goshen , and had some Egyptians mixed with them ; at the same time the Scriptures are light to Saints , darknesse to unbelievers . Hebrewes drew wholesome waters out of the fountains , and the Egyptians bloody water at the same springs ; and that it was dark to the Egyptians in the same house , and light to the Hebrewes . If so , me-thinks , It affordeth that which may lead us into the Consideration of this , and the like places of Scripture . Hereticks have darknesse , and Believers light . The one draweth bloody waters , and the other wholesome waters out of the same Text of Scripture , as ye shall hear in the application , what use may be made of this Clause . Apollinarius saith , That because the Word was made flesh . Therefore , Christ took upon his flesh , the body , but not the soul of a man .

Three things are here to be declared to you .

First , Who is meant by the Word . Secondly , What is meant by the Flesh . Thirdly , In what sense the word was made Flesh . First , The divine nature of Christ is in the Word . Secondly , The human nature of Christ , The Flesh . Thirdly , The personall union , The Word made Flesh .

These are mysteries , by some more spoken of , and lesse understood . Things that we cannot be ignorant of , without danger ; nor discourse of , without all Reverence . Things that no Eloquence of man can reach , no soul of man apprehend in the full latitude of them ; Yet some thing we shall speak hereof by God's assistance .

First , Who is here meant by the Word ? I answer , the 1. By the Word , is meant the second Person in the Trinity . second person in the Trinity so called , in that known place , There are three that bear witnesse in Heaven , the Father , and the Word , and the Spirit ; and these three , are one , 1 Joh. 5. 8. The same person that is called the word , in the beginning of this Chapter , is said , to be with God . I shall not speak of that , because heretofore I have been large in it , but come to the second .

Secondly , What is here meant by Flesh ? Flesh signifieth 2. By Flesh , is meant the whole man . the whole man in diverse places of Scripture . Man ye know consisteth of two parts , which are sometimes called flesh , and spirit , and sometimes called soul , and body . Now by a Synecdoche , either of these parts may be put for the whole ; sometimes the soul is put for the whole man . As when it is said , there were so many souls in the Act. 27. 37. Gen. 46. 27. ship with Paul . And seventy souls went down into Egypt with Jacob ; sometimes flesh , or body , is put for the whole man , Rom. 12. 1. I beseech you brethren , by the Mercies of God , offer up your bodies a living sacrifice . That is , offer up your selves . And sometimes , flesh , which is the word in the Text , Rom. 3. 20. Therefore , by the deeds of the Law , shall no flesh be justified in his sight , Compare that with , Psal. 143. 2. where it is said , In thy sight shall no man living be justified . No flesh , saith Paul . No man , saith David ; So flesh is the whole man .

To clear this , some Quaeries would be resolved . Quaeries .

First , whether Christ assumed the nature of man , or 1. Whether Christ assumed the nature , or person of Man . the person of a man , the whole man . He did assume the soul , as well as the body , both under the tearm , flesh . And indeed , unlesse , he had assumed the whole man , the whole man could not have been saved , saith Damazen . That which was not taken , could not be healed . If Christ had not taken the whole man , He could not have saved the soul .

To the first Quaery , Whether the nature of man , or the person of man ?

I answer , The nature of man , and not a single person . Respons. It will be dangerous to mistake here . If Christ had onely He assumed the nature , and not a single person . taken the person of a man , then there must have been two persons in Christ ; a person assuming , and a person assumed . Yea then , that onely person which Christ assumed , should have been advanced , and saved ; He should have saved that person , and no other , if he had assumed the person of a man . With us , the soul , and body , being united , make a person . But in Christ , the soul and body were so united , as to have their subsistence not of themselves ( as in us ) but in the Godhead . No sooner was the soul united in the body , but both soul and body had subsistence in the second person in the Trinity . So , not the assuming of a person , but the nature of a man , common to all the sons , and daughters of Adam , and Eve . Therefore he took not the nature of the Angels , but the seed of Abraham , Hebr. 2. 16. Seed , the first element of our nature , before our persons come to have any subsistence .

Secondly , Why did Christ take the nature of man ? Quaery . 2

I answer , That he might be a fit Mediator . That lesson Why the nature of Man . the Apostle giveth you , Hebr. 2. 14. Because the Children were partakers of flesh and blood , he also took part Resp. 2 of the same , that through death he might destroy him , that That he might be a fit Mediator . had the power of death , that is , the Devill . His taking the nature of man , conduced to his being a Priest ; For if he had not been man , he could not have died . And that he might be a fit Prophet : A Prophet will God raise up to you , like to me saith Moses . It was fit , and convenient for them to have a man Prophet , because they were not able to hear Angels , unlesse they died . And that he might be a fit King : The head of one nature , and members of another , make a Monster , Hebr. 2. 11. Both he , that sanctifyeth , and they , that are sanctified , are all of one nature . Christ is of the same nature with those , that are sanctified and governed by Him .

Thirdly , The third Quaery is , whether did Christ take Quaery . 3 our nature in its Integrity , and perfection , as it was before Whether he took our nature as before the fall , or as after . the fall , or our nature cloathed with infirmities , as after the fall ?

I answer , He took our nature cloathed with infirmities , as after the fall ; which is implied in the word Flesh . There Respons. 3 is a Reason , certainly , why the Holy Ghost rather chose to He took our nature , as after the fall . say , Why , the Word was made flesh , then why , the Word was made man ; because it is according to the phrase of Scripture , when it would speak contemptibly of man , and shew him to be the lowest Creature , to call him , flesh , when it would set forth the weaknesse , that man is subject to . To give you one , or two Instances , instead of many , Psal. 56. 4. I will not fear what flesh can do unto me , that is , weak and infirm frail man ; what Flesh can do unto me . And again , Psal. 78. 39. He remembreth that we are but flesh , a wind that passeth away , and cometh not again . So then the word was made flesh , that is , took not onely man's nature , but man's infirmities ; which are expressed in that word flesh . And that he did take our nature , with the infirmities thereof , appeareth by , Isai. 53. 4. Surely he hath born our griefs , and carried our sorrows , our infirmities .

4. The fourth Querie is , Whether Christ did take all the Quaer . 4 infirmities of our flesh , yea or no ? Whether Christ took all our Infirmities upon him ?

I answer , No. Our infirmities are of two sorts ; some penall and painfull infirmities ; others sinfull and culpable infirmities . Those that are culpable and sinfull , Christ did not take ; for the Prince of this world came , and had nothing in Respons. Negativè . him . But those that were penall infirmities , those he took ; but not all of them neither : for they are of two sorts , either Sinfull infirmities Christ did not take ; nor Penall , as Personall ; but Penall , as Naturall . Personall , proper to some few men and women , as to be inclined by birth to the Stone , or Gout , or Strangury , or Leprosie , or some other hereditary disease ; or Naturall , common to all the sons and daughters of Adam , as to be subject to pain , and grief , and sorrow , and hunger , and thirst , and cold . The former of these Christ did not take , because they would have been impediments to him in his Function ; but the latter of these he did take .

5. The fifth Querie is , Why did Christ take these infirmities , Quaer . 5 implyed in the word flesh ? Why did Christ take these infirmities ?

I answer , For diverse ends , which I will but name , and have done . He took these infirmities of our nature , as well as the nature it self , To shew the truth of his Humanity . He Respons. had a nature that could hunger , and thirst , even as other men 1. To shew the truth of his Humanity . could . He took them , that he might sanctifie them to us . Whatsoever Christ took , that he sanctified . Saith Luther , Christ enriched poverty , by becoming poor ; and glorified shame , by enduring shame for us . 2. He took our infirmities , That he might set us an example of an holy life . Had not 2. To give us an example of an holy life . Christ been subject to passion , he could never have set us an example of meeknesse or patience , if he himself had not been liable to passion , yet without sin . Lastly , He took 3. That we might have accesse to him with boldness these infirmities , That we might confide the more in him , and have accesse to him with boldnesse . Consider him an High Priest , that was subject to infirmities as well as our selves . We have not an high Priest which cannot be touched with the feeling of our infirmities , but was in all points touched as we are , yet without sin . Let us therefore come boldly to the throne of grace . Thus ye see who is meant by the Word , and what is meant by Flesh .

I now proceed to shew you , in what sense the Word is said to be made flesh .

First , We must remove a false sense ; then , assert the true .

The Word was made flesh . ( Take it in the phrase of Athanasius The Word made flesh by taking the Manhood into God , not by converting the Godhead into Man . his Creed ) Not by conversion of the Godhead into Man , but by the taking of the Manhood into God . Quod erat permansit , quod non erat assumpsit ; They were wont to sing so in an antient Liturgy . Christ remaineth without any change in him , as God . I speak according to the meaning of that old Aenigmaticall Verse :

Sum , quod eram ; quod eram , non sum ; nunc dicor utrumque .

It is said in the Person of Christ , I am what I was , to wit , God still ; I was not what I am , to wit , Man ; I am called both , to wit , God-Man . To clear it by the application of the Text , The Word was made flesh . Christ is called the Word , particularly in reference to that internall word and conceptions , that are in a man's heart . Now if a man manifest his own conceptions , What doth he do ? He assumeth a voice , as it were , and , by that voice , makes men to hear what his conception is . This Word was that that it was before , yet it was manifested in the flesh , without any change of what he was . Here ye have the false sense removed .

Let the true sense now be asserted . The Word was made flesh ; that is , He assumed the Human Nature into By assuming the human nature into the union of his Person . the union of his person . He that was God before from everlasting , doth now take man into the unity of his Person ; onely there is this difference in it , The phrase seemeth to import something more , because it is said , The Word was made flesh . And that some Hereticks catch at , because , they say , One thing cannot be made another without some Object . change . As at the marriage in Canaan , water was made wine , and then it ceased to be water ; so , say they , If the Word be made flesh , it must cease to be the Word , for it is now made another thing .

For Answer to this , first , There is no necessity of translating Answ. 1 it , Made ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Word became flesh . So , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Cor. 9. 20. Unto the Jews I became as a Jew , saith Paul ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I became . So , the Word became flesh , by a voluntary assumption of the Manhood . So then , the Objection is waved , for it lyeth wholly in the Translation , The Word was made flesh .

Secondly , Let the Translation stand , yet it will not overthrow Answ. 2 what hath been said ; because every thing that is made another , is not infallibly changed it self . Let us therefore distinguish of a Naturall change ; and a Civill change ; a Physicall change , and a Politicall change . When one thing indeed is made another by a Physicall change , then it ceaseth to be what it was before , as when the water was made wine . But one person may be made another , in a way of Politicall change , and yet continue what it was before : As , When one that is invested with Titles and Royalties of an higher nature , is pleased , out of condescention ; to assume some lower Title to himself ; as , When a Soveraign Prince is pleased to be made or created Knight of the Garter ; when an English Earl is made a Gentleman of Venice : Here is the King made a Knight , and the Earl a Gentleman , and yet continue what they were : They have assumed a lower dignity , without disparagement to what they were before . And some of our Kings have been made free of this City of London , in some Companies : and it was an honour to the Company , not a disparagement to the Prince . So it is with Christ , He honored that Nature he assumed , and not lost that Nature which he had . Thus you see the meaning of this Clause , The Word was made flesh . Let us now see what Use may be made of it .

First , We shall apply the whole Clause , and then draw Use 1 some instances from particulars .

The whole Clause may be of use , for the confutation of For Confutation of Hereticks . many Hereticks . Our Evangelist here aimed at the confutation of Hereticks , when he writ this Gospel ; and this one Clause knocketh many of them in the head . It hath been the lot of the Church of Christ , to be alwaies conflicting , more or lesse , with that kind of men . For the first three hundred years after Christ , the great thing then was by Persecution ; but after God had stirred up Constantine , the Devil leaveth playing the Lion , and turned to the Fox ; what he could not obtain by force , he now seeks by fraud ; and instead of Persecution , raiseth up Heresies . And look as now adaies , that which should unite all Christians together , namely , the Lord's Supper , which we therefore call the Communion , is made the greatest matter of Contention in the world . The Lutherans and Ca●vinists fall out about Consubstantiation , Lutherans and Papists about Transubstantiation . The Lord's Supper is made a meer matter of quarrell , by the subtlety of Satan . So of old , this Personall Union , of which I have spoken all this while , the two Natures , God and Man , in one Person , was the great matter of division in the Churches of Christ . Many Hereticks struck at this , and this Text meeteth with many of them ; I shall instance in four , but not trouble you long about them ; but a little is fit to be said , that we may know what was done in former ages . Great use is of Evangelicall History . There is the Heresie of

The Arians , All confuted by this Clause . The Apollinarians , The Nestorians , The Eutychians ,

The Arians held , That Jesus Christ was not true God . 1. The Arians opinion confuted . This Text calleth him the Word , and maketh him a Person in the Trinity . It saith , The Word was with God , and the Word was God , and that Word was made flesh .

The Apollinarians acknowledge him to be God , yea , and 2. The Apollinarians opinion confuted Man too ; but they held , That he took onely the Body of a Man , not the Soul of a Man ; but they say , His Divinity supplied the room of a Soul . We interpret the word [ Flesh ] rightly , for the whole human nature . Therefore the Apollinarians are confuted here too .

The Nestorians grant him to be both God and Man ; but 3. The Nestorians opinion confuted . then they say , The Godhead made one Person , and the Manhood another Person . We interpret the word [ Made ] rightly , according as it holdeth forth an Hypostaticall Union . and remember what was said of Christ's assuming , not the person of man , but the nature of man . That Heresie is then confuted . Here is God and Man , two Natures , but one Person . 4. The Eutychians opinion confuted .

The Eutychians held but one Person in Christ ; then they confounded the Natures . They say , That the Godhead and Manhood make such a mixture , as to produce a Third thing . Here they are confuted , by the right understanding of the Hypostaticall Union . I will not perplex your understandings with these things ; onely see the care of the Church of God of old . It met with all these sorts of Hereticks in four Adverbs ; the old Councills brought in the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Truly , to oppose the Arians ; that implyeth , that Christ was true God . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Perfectly , to oppose the Sine Naturarum convulsione Apollinarians , to shew , he was perfectly Man , consisting of a Soul , and of a Body . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Undividedly , to oppose the Nestorians , to shew , that his Natures were not divided . And then the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Unmixtly , to Inconfusè . oppose the Eutychians , who so mingled the Natures , as to make a third thing out of both .

We now come to what remaineth in the Particulars : See what they will afford us .

First , That which concerneth the Divinity of Christ , the 1. The Wisdom and the Love of God to be admired . Word ; what hath been said of that , may serve to fill us all with admiration , of the love and wisdom of our God , in ordering so , that his own Son , the Second Person in the Trinity , the Word , should be made flesh for our salvation . God so loved the world , that he gave his onely begotten Son . Here is love indeed ! Hardly will a man part with an onely son , yet God doth ; He spared not his own Son , but gave him to death for us all . And yet , haply , a man may have such a son , that he careth not for ; But what saith the voice from Heaven ? This is my beloved Son . And yet he so loved the world , as to part with his beloved Son . One may have a son that he loveth , and yet be displeased with him , as David was with Absolom ; but this Son did please the Father , and yet this Son is given to die . O the admirable love of God , shining in this , that the Second Person in the Trinity , is set on work to procure our Redemption ! Though Reason could never have found out such a way , yet , when God hath revealed it , Reason , though but shallow , can see a fitnesse in it ; because there being a necessity , that the Saviour of man should be Man , and an impossibility , that any but God should save him ; and one Person in the Trinity being to be Incarnate : It suiteth to reason , that the first Person in the Trinity should not be the Mediator ; For who should send him ? He is of none , and therefore could not be sent . There must be one sent to reconcile the Enmity , and another to give gifts to friends ; two proceeding Persons , the Son from the Father , and the Holy Ghost from the Father and the Son ; accordingly , the second Person , which is the Son , he is sent upon the first errand , to reconcile man to God ; and the third Person , the Holy Ghost , he is sent to give gifts to men , so reconciled . So as to Reason , it is a suitable , and a very great congruity ; That God having made all things by his Word , should now repair all things by his Word . That as the word of the serpent deceived man , and brought him to ruine ; so the Word of God should restore him , and bring him to happinesse . That he that was the middle person in the Trinity , should become the Mediator between God , and man ; That he that was the expresse Image of the Father's person , should restore the Image of God , defaced in man by his sins . Men may be too curious in such Quaeries , but where there is a bottom in the love of God , we may safely lose our selves in the admiration of the wisdome of God , in the Contrivance of the work of our Redemption . That for the first .

Secondly , From what hath been said of the word , flesh , 2. Here is both matter of Comfort , and matter of Duty . here , as importing the human nature , and the human nature cloathed with infirmities , we may gather both matter of Comfort , and matter of Duty .

First , Matter of Comfort from each of the two branches ; from flesh , as it importeth man-hood ; from flesh , as it importeth infirmity of man-hood . The Son of God hath taken our nature upon him , that may Comfort men ; It is matter of Rejoycing to any man , when he heareth his friend is preferred . What is so neer to us as our owne nature ? Behold our nature is preferred by Jesus Christ , to a union Our nature preferr'd by Christ , to union in the Godhead . in the Godhead . Christ sitteth in Heaven with our nature , and the same flesh that we have upon us , onely glorified . It is that , which all the World cannot give a sufficient reason of , why the same word in the Hebrew , Rashar , should signifie both flesh , and good Tydings ; Divinity will give you a reason , though Grammar cannot . Christ's taking of flesh upon him , was good Tydings to all the whole World ; therefore , no wonder if one word signifie both . Aboundance of comfort may be taken from hence to poor souls , when they think God hath forgotten them ; To consider , Is it likely , that Christ that is man , should forget Man , now He is at the right hand of the Father , cloathed in that nature that we have . When we are troubled to think it is impossible , God and man should ever be reconciled ; Let us consider , that God , and man , did meet in Christ , therefore it is possible , we may meet ; What hath been , may be again . The two natures met in Christ , therefore God may be reconciled to man ; yea , they therefore met , that God might be reconciled to man . He was made Emanuell God with us ; that he might bring God , and us together . When a man is troubled to think of the Corruptions of his nature , that is so full of defilement , that it cannot be sanctified ; let him withall think , that his nature is capable of sanctification to the full . Christ received human nature , which was not polluted , his nature is the same ; Therefore , that nature is capable of sanctification to the uttermost . Many more comforts may be raised from this Consideration , That he assumed flesh , with the sorrows of it , and the nature of it ; penall infirmities . The consideration of that in generall , may give some comfort to men , because it letteth us see , that Christ is able , and willing to help us , because he hath taken our infirmities . Both these the Apostle holdeth out , Hebr. 2. ult. It is said , In that he himself had suffered , being tempted , he is able to succour them that are tempted . He is therefore able , because himselfe hath been tempted . As a Physitian that trieth the vertue of some soveraign Composition upon his owne body , he is the better able to cure another , with that Receit , because he himselfe hath tried it . Christ hath born our infirmities , therefore he knoweth better how to support us under them . I , but is he willing ? yes , His willingnesse may be collected from this , That he hath taken our infirmities , Hebr. 2. 17. He was made like unto his brethren in all things , that he might be a mercifull high Priest . Christ is therefore a mercifull high Priest , because he was made like us in our infirmities . It is a great invitation to mercy , to see one in the same condition that we our selves have been in . As she said , Haud ignara mali , miseris succurrere disco , she Dido . Lib. 3. Aenaeid . had learned to pity others , because she had born the like miseries her selfe . As a woman that hath had a Child , can more pity women that are in Travaile , because she hath suffered the like pains ; than other women can , that never have brought forth any Children at all . So the Lord Jesus hath felt the like infirmities , the penall , not the sinfull ; therefore he is likely to pitty us , when we lie under them , Exod. 23. 9. Thou shalt not oppresse a stranger , for ye know They that have suffered , can best pitty them that are under sufferings . the heart of a stranger , seeing ye were strangers in the land of Egypt . Christ knoweth the heart of a man , under his infirmities , when they are onely painfull , and not sinfull , because he himselfe did undergoe such in the dayes of his flesh . Therefore , this may comfort a man as in generall , so in diverse particular Cases ; when we wrestle with infirmities , suppose sorrow of heart , it was Christ's owne case . Time was , when he cried out , Matth. 26. 38. My soul is exceeding sorrowfull , even to death . The consideration of his sorrow , may help to sweeten thine , when thou art afflicted in body , and pinched . It was Christ's case , He himselfe hungred in the wildernesse , and was a thirst at Jacob's well . He was buffetted , and scourged , yea , Crucified in the end , He felt the nails and spear . Therefore saith Luther , I am ashamed , that men should count my sufferings any thing , when I think of what Christ indured ; So , be our sufferings never so great , we are thereby made conformable to him , who suffered the like things for us . And so for poverty , 2 Cor. 8. 9. Ye know the grace of our Lord Jesus Christ , who , though he were rich , yet for your sakes he became poor , that you through his poverty might be made rich . The like may be said in many other Instances : whatsoever infirmity it is , we may expect , Christ will relieve us against it .

But the soul saith , Still you except sin , I would have that taken away . If Christ take not that away , I am undone . Object . This doth not so much lie in my Text now , yet I shall speak a word to it .

I told you , Christ took our painfull infirmities , and not Answ. our sinfull . And yet I must tell you , he took our sinfull infirmities As Christ took our painfull infirmities , by inherency , so our sinfull infirmities by imputation . too , in another sense ; not in the same way , as he took the other . He took our painfull infirmities , in a way of Inherency ; and our sinfull ones too , in a way of Iniputation ; Quicquid sustulit , tollit , whatsoever Christ took away , he took . He took away our sins , therefore he took our sins , in one sense , or other ; He could not take our sins , as our sorrowes . It was impossible , that sin should be inherent in Christ ; His Divinity was a protection against all sins , yet He took them away by imputation . Therefore , It is said by the Apostle , God hath made him to be sin for us , who knew no sin ; He knew no sin , and yet is made sin . How ? Not made sin , by committing sin , for Christ was not in a Capacity of sinning ; but made sin , by bearing the Imputation of sin ; and so took upon him the guilt of sin , and not the Inherency of sin .

There be two things in guilt , a worthinesse of being punished , and a destination to punishment ; The Demerit , and the Destination .

It is false to say , That Christ took the guilt upon him , in a way of Demerit ; as if Christ himselfe had been worthy of being punished . For all Demerit implieth sin , either naturall , or personall ; Now in Christ , was neither originall Corruption , nor actuall Rebellion . But the other thing in guilt , which is , Poenae obligatio , an obligation , and destination to punishment . In this sense , Christ took guilt , not because of any naturall Demerit , but because of his Communion in that nature , of which the Demerit was found ; He voluntarily became our Surety , and took our Nature , that , in that nature , He might suffer for our sins . And in this capacity , God doth destinate him to punishment ; in this sense , He took our sinfull infirmities . And thus ye see , what matter of comfort this truth affordeth .

It affordeth us likewise matter of duty . Lessons of piety , and Lessons of thankfullnesse .

First , Lessons of piety : Oh , If Christ the second Person 1 Lessons of piety . in the Triuity , did put on man , how carefull should men be to put on Christ ? Put ye on the Lord Jesus , saith the Apostle , not making provision for the flesh , to fulfill the lusts thereof , Rom. 13. 14. If Christ assumed our human nature , how should we wrestle with God , to be made partakers of the Divine nature , 2 Pet. 1. 4. Whereby are given unto us exceeding great and pretious Promises , that by these you might be partakers of the Divine nature , having escaped the corruptions that are in the World through lusts . If Christ became thus one flesh with us , how zealous should we be to become one spirit with Christ ? 1 Cor. 6. 17. Even as man , and wife , is one flesh ; so he that is joyned to the Lord , is one spirit ; So she is married to Christ , and God looketh upon such a soul , as his owne daughter , now it is married to his Son ; therefore dealeth with it , as Caleb did to Achsah . He giveth her not onely the upper Land , and nether springs , not onely outward blessings , and accommodations , but comforts , and refreshments with them ; not onely the nether springs of Ordinances , but the upper springs of Comforts , and Refreshments in , and by , those Ordinances .

Secondly , Here are Lessons of thankfullnesse too . Was the Word made flesh ? Did Christ take our nature ? yea , 2 Lessons of thankfullness . did he take our nature at the worst , after the Fall ? What exceeding great cause have we to blesse his Name for ever ; for this Condescension of his ? Should all the Princes in the World , have come from their severall Thrones , and have gone a begging from door to door , it was not so much , as for Christ to become man for our sakes . And he took our nature not in the integrity of it , as in Adam before his fall , but in the infirmities of it , which came to it by the fall ; As , for a man that can live of himselfe , to wear a Noble man's Livery , while this Noble man is in great favour in the Court , and hath the King's eare , this is no such great matter : But when this Noble man is proclaimed a Traitor , and is cast out of his Prince's favour , then for this man to wear his Cloath , and owne him , this is something hard . This is the Case , for Christ to have taken our nature as it was in Adam , while he stood cloathed in his Integrity , and flood right in the sight of God ; had not been so much , as when Adam was fallen , and proclaimed Traitor . As Bernard saith , Quò pro me vilior , eò mihi charior , Domine , Lord , thou shalt be so much the more dear to me , by how much the more thou hast been vile for me . Here is Condescension indeed , that Christ should stoop so low to take flesh , and flesh wlth infirmities . You know what King Ahasuerus did , when he met with the passage in the Chronicles , which laid open , what good service Mordecay had done for him ; saith he , What hath been done for this man ? and when he saw nothing was done , he thinks presently of advancing him , Hest. 6. 3. Let us call to our selves , and say , What hath been done for this Jesus , that hath done so much for my soul ? If nothing at all ; It is time to fall upon this duty , and to think of some way to Testifie our thankfullnesse to Christ . How shall we do it ? Christ is above , we are not able to reach Him . True , but He hath members here on Earth , though He be in Heaven ; He will take it as done to himselfe , if ye do it to one of them . Would you be thankfull to Christ , be kind to his people . Kings , when they go their progresse , and come to this , and that Town , and are presented with some summe of Money , or piece of Plate ; the Present they receive , to give the people content , but they give away the thing to some of their Favourites . So it is with Christ , He giveth away the things ye tender him , he taketh it well ; but he is content , that his Children should have what you give . He himselfe standeth in no need of what we can do ; but if we do it to his people , he will accept it , as if it was done to himselfe , Matth. 25. 40. Therefore David maketh a full Confession of this , Psal. 16. 2 , 3. Thou art my Lord , saith he , my goodnesse extendeth not to thee , but to the Saints on the Earth , and to the Excellent , in whom is all my delight . You see what use may be made now , of what was said of the Divine nature of Christ , as he is called the Word ; what of his human nature , as he is said , to be made flesh ; and what followeth , and what hath been said of the personall union of these two natures .

Ye may from hence , take a view of one of the deepest The greatest mystery in the World , is the Word made flesh . Mysteries in all the World ; for it is one of the deepest in all Religions , and the Christian Religion containeth such mysteries ●s the world cannot shew besides ; all the depths of the world are but shallow to the things of God . Here is one of the deepest things of God , The Word being made flesh . There are three great Unions , that are three great Mysteries , the deepest of any that are . The Substantiall union . The Personall union . The Mysticall union .

And this is one of them .

First , The Substantiall union of three Persons in one 1. The Substantiall union . Nature , and one Substance : So , Father , Son , and holy Ghost , make but One God .

Secondly , There is the Personall union , of two Natures 2. The Personall union . in one Person : So , God and Man make but one Christ .

Thirdly , There is the Union of Severall , both Persons , 3. The Mysticall union . and Natures , in one Mysticall body ; and so , Elect Angels , and Men , and Christ together , make but one Body , whereof Christ is the Head .

Here are the three great Mysteries of Religion . That I speak of , is the second of these , The Personall union .

In the first of these , Divines use to observe , that there is alius and alius , but not aliud and aliud ; another Person , but not another Thing . The Father is , Alius a Filio , a distinct Person from the Son ; and the Son is , Alius à sancto Spiritu , a distinct Person from the holy Ghost ; but not a distinct Thing . The Father , Son , and holy Ghost make but one Essence , there is not aliud to be found in them .

In the Second is aliud , but not alius ; a distinct Thing , but not distinct Persons : The Human Nature is a distinct thing from the Godhead , and the Godhead a distinct thing from the Manhood , but not a distinct person from the Manhood ; for God and Man make but one Person .

In the Third , the Mysticall union , there is both aliud and alius , but not alienus : There is distinct Things , and distinct Persons ; the Angelicall Nature and Human Nature ; the persons of Believers , and the Person of Christ : but there is not alienus amongst them . One of these are united to another in near relation ; they are not aliud , one from another . Though there be different things , and different persons , there is a union between them . That is one thing that ye may learn from hence .

Secondly , Ye may learn from hence a ground of that communication of Properties , which is a very mysterious thing in Religion ; that which they call , Communicatio Idiomatum , a thing not so easily understood . But by reason of this personall union of the two Natures in Christ , there is a communication of Properties ; that is , That which belongeth to the Manhood , may be ascribed and given to Christ , though denominated from the Godhead ; and that that belongeth to the Godhead , may be denominated to Christ , because it belongeth to the Manhood . A man may truly say , The Son of How the Son of Mary made the world , and how the Son of God shed his blood Mary made the world . Here Christ is denominated from his human Nature ; but it is Christ as God that made the world , not Christ as the Son of Mary ; for he was not the Son of Mary till many thousand years after the world was made . On the other side , you may say , The Son of God was crucified , and shed his blood upon t●● Crosse . Here ye ascribe that to Christ , under the denomination of the Son of God , which belongeth to him as Man ; to shed his blood , as God , he hath none to shed . But yet , this may properly be said , because the Person is both God and Man . It is not without precedent in Scripture , Joh. 3. 13. No man hath ascended up to heaven , but he that came down from heaven , even the Son of man which is in heaven . Christ here , when he conversed upon earth , he said , The Son of man was in heaven ; Why ? Because that Person was in heaven according to his Godhead ; and yet the Son of man denominated from the Godhead , is said to be in heaven , whereas nothing more certain , that Christ-Man was upon earth , and yet in heaven , as God . And so on the other side , Act. 20. 28. Take heed to the flock , over which the holy Ghost hath made you overseers , to feed the Church of God , which he hath purchased with his own blood . God hath no blood , yet God is said to purchase the Church with his blood ; because that Person which was God , had blood to shed , according to his human Nature ; though it was sanguis humanus , yet it was sanguis Dei . It was human blood , yet the blood of that Person , which was God as well as Man . Now the ground of all this , is that personall union , The Word being made flesh . Divines have laboured much to make this clear , therefore have invented divers Comparisons ; I shall tell you of one or two of them . They suppose a flaming fiery Sword ; here is a union of the metal and of the fire , that are met together in this sword ; and therefore there may be a communication of the properties . This fiery thing may be said to cut , and this sharp thing may be said to burn , because they are so united in one sword . Or thus , They suppose a man under two capacities , one and the same man that hath skill in two Sciences ; suppose he is both a good Physitian , and a good Lawyer . Now one may , in propriety of speech , say , This Physitian is a Lawyer , and this Lawyer is a Physitian , because both meet in one man . A man may say , This Physitian is a diligent follower of his Clyent 's businesse , and this Lawyer is very good at curing his Patients . Or thus , A branch of a Vine is graffed into the stock of an Olive-tree , and that so , as it takes of each tree : both the Vine-branch and the Olive bear according to their severall natures , yet are in the union both of one tree ; but both Grapes and Olives grow upon it . One may say , This Vine beareth good Olives , and this Olive-tree beareth good Grapes , because united in one tree . So it is in respect of the Manhood united to the Godhead . This Son of Mary made the world , and this Son of God shed his blood upon the Crosse . But , no more of this , The Word was made flesh .

— and dwelt amongst us , and we beheld his glory the glory as of the onely begotten of the Father , full of Grace and Truth .

I now go on to what remaineth , And dwelt amongst us , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The word signifieth properly , Dwelling as in a Tabernacle ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth a Tent , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth , to dwell in a Tent or Tabernacle . Then this Clause , Dwelt amongst us , is capable of a three-fold sense , though , as I suppose , but one is here intended .

There is

a Mysticall sense , of these words . a Spirituall sense , a Civill sense ,

First , A Mysticall sense , and , according to that , this 1. The Divinity of Christ dwelt in the human Nature phrase , Dwelt amongst us , is an amplification of the former , The Word was made flesh ; and implyeth this , That the Divinity of Christ dwelleth in the human Nature as in a Tabernacle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in us ; the plurall number noteth the human Nature , and implieth ( as diverse go this way , especially the Greek Fathers , and the Arabick and Syriack , all give this sense of this place , to intimate ) That the habitation or dwelling that Christ assumed to himself , was not the Person of man , but the Nature of man ; and therefore dwelt in us . There is a place of Scripture that seemeth to favour this sense , Col. 2. 9. where ye find it thus said , In him dwelleth all the fulnesse of the Godhead bodily . As if so be he should have said , The Godhead dwelt in the body of Christ as in a tabernacle , or tent , which it had erected for its own habitation . Dwelt , and dwelt bodily .

Secondly , There is a Spirituall sense of this Clause ; and 2. Christ dwelleth in us by his Spirit . according to that , the meaning is this . Dwelt in us , namely , by his Spirit , by influence from heaven ; and this way Cajetan goeth , Lest men should suspect , saith he , because of what was said before , The Word was made flesh , that now we are to have none but fleshly communion with the Son of God : Though It was made flesh , yet he dwelt , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in us , by his Spirit , and conversed with us in that respect ; and this is implyed in the Praeposition 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . We say not , inter nos ; but , in nobis . If he had meant it of Christ's dwelling in the world , he would have said , Inter nos ; but he saith , In nobis : that implyeth a communication of himself to our inward man , according to that sense which other Scriptures hold forth , That Christ-Man dwelleth in our hearts by faith , Ephes. 3. 17. 2 Cor. 6. 16. God hath said , I will dwell in them , and walk in them ; and I will be their God , and they shall be my people .

Thirdly , There is a third sense of these words , that is , a 3. By his conversing amongst us . Civill sense . Dwelt amongst us , that is , Conversed amongst us , as one man converseth with another . He took upon him the form of a servant , and was in the likenesse of man , and carried himself for about 33 years upon earth as a man . This is his dwelling amongst us , and that is the most proper sense in this place ; though there be a truth in all the former , yet neither of them is here intended ; not the First , which I call the Mysticall sense , because the human Nature of Christ was not assumed like as a Tabernacle or Tent , which is pitched for a while , and then removed ; but as a Mansion . The Divinity took up his habitation forever in the human Nature . Christ now continueth , and shall for ever , as true Man , as he was when he was born of the Virgin Mary . In that place , Col. 2. 9. the Apostle useth another word , where he saith , that all the fulnesse of the Godhead dwelleth in him bodily ; the word is not , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as in a Tabernacle ; but , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as in a Mansion and abiding place . He so took the human Nature , as never to lay it down again . Therefore not as in a Tabernacle . As for the Spirituall sense , that cannot well be the meaning here : Though it be true , that Christ dwelleth in the hearts of his Saints , and converseth with their spirits ; yet , the Evangelist speaketh of some kind of habitation amongst men ; but this kind of habitation , dwelling in our hearts , was that which was usually in the Word from the beginning of the world ; so he dwelt amongst the Jewes , for they were his beloved people long before he was Incarnate . Besides , this was ceased when the Evangelist wrote . The Word was made flesh , and dwelt amongst us , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , habitavit , in the Praeterperfect Tense . If ye take it of Christ's conversing amongst men upon the face of the earth , he did dwell amongst them so ; but he did not dwell amongst them at this time , that was past ; but his dwelling in his Spirit amongst us , that is not past : Joh. 6. 56. He that eateth my flesh , and drinketh my blood , dwelleth in me , and I in him . It remaineth therefore , that the sense of this place is plainly thus ( not to seek into abstruse senses ) The Word was made flesh , and dwelt amongst us ; that is , Conversed amongst men as a man . And therefore that of Cajetan hath no validity in it ; for [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] doth sometimes signifie on , as well as in : Act. 18. 11. He continued there a year and six months , teaching the Word of God amongst them ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and so our Translators , well , have it here . Dwelt , not in , but amongst us ; Well then , The word made flesh , pitched his Tent upon earth , and dwelt amongst men . If ye will have it in a way of Observation , that must be so . Ye have the Emphasis of the originall words .

For the explication of this , Three sorts of men were wont to dwell in Tents . And the allusion here may be to all three . Shepherds . Sojourners . Souldiers .

Shepherds , First : Isaiah 38. 12. Mine age is departed , and is removed from me as a shepherd's Tent.

Sojourners , Secondly : as the Israelites in the wildernesse , they dwelt in Tents , and , in memory of that , they after kept the feast of Tabernacles , Psal. 120. 5. Wee is me , that I sojourn in Mesheck , that I dwell in the Tents of Kedar .

Souldiers , Thirdly : And David said to him , Go home unto thine owne house . But Vriah said to David , Is the arke of Israel , and Judah abiding in Tents ? And my Lord abiding in the open field ? And shall I go home to my house ?

Now Christ was all these three , a Shepherd , a Sojourner , and a Souldier , and therefore is said , to dwell , in these three respects , as in a Tabernacle .

First , As the great and good Shepherd , for both these 1. Christ the good Shepherd . terms are given to him , Joh 10. 11. I am the good shepherd , saith he , the good shepherd giveth his Life for his sheep . That is a good shepherd indeed ! Other shepherds they provide food for their sheep , but they cannot give them a fleece ; Christ provideth both food , and fleece for his sheep . And whereas other shepherds sell their sheep to the slaughter , that they themselves may be maintained by them ; here is a shepherd slaughtered for his sheep , I am the good shepherd , the good shepherd giveth his Life for the sheep . Some other good shepherds may venture their life for their sheep ; As David run a hazard , to venture his Life to rescue the sheep from the Lion . But Christ did more than run a hazard , for He gave his Life .

Then Christ dwelt in Tents as a Sojourner . Ye have a 2. Christ a Sojourner . distinction of Viatores , and Comp chenso es , amongst Divines ; They say , that all the people of God in their Pilgrimage towards Heaven , are Viatores , and the Saints above in the state of Glory , are Comprehensores , in that they are at home ; now the Lord Jesus Christ he is both . There is that difference between a Saint in Heaven , and a Saint on this side Heaven . Christ in the dayes of his flesh , was at once a Traveller , and a Comprehensor . For he alwayes had the fruition of God , in that respect he was a Comprehensor ; and yet in the 33 years of his abode in the flesh , he was a Viator , and a Traveller in the way ; therefore he is said , to have drunk of the brook in the way . He speaks of a sojourner , as one going to , and fro , Joh. 16. 8. I came forth from the Father , and am come into the World ; and again I leave the World , and go to the Father . Here is his Jistes , as it were severall journies , that Christ took in the dayes of his Pilgrimage , as a Sojourner .

Thirdly , He pitcht his Tents here amongst men , as a 3. Christ a Souldier . Souldier , for indeed so he is . Ever since the fall , the World hath been divided into two parts , all shall be united then , but now the Devill goeth away with the greatest part , as the Prince of this World , and the Lord Jesus appeared on the other side , as the Captain of our salvation . Ye have him under that notion , Hebr. 2. 10. It became him , from whom are all things , and by whom are all things , in bringing many sons unto glory , to make the Captain of their salvation perfect through sufferings . Accordingly he appeared to Josuah , Jos. 5. 13. with a sword in his hand , as the Captain of the Lord's hosts . Therefore it is , that when a man is excommunicated , the Apostle's phrase is , That he may be delivered up to Satan ; because he is now cast our of the visible Church , and so deduced again unto Satan's government . In all these respects , ye see , both as a Shepherd , a Sojourner , and a Souldier ; Christ is properly said to pitch his Tents amongst us , which is the importance of the Greek word in the Text.

I shall not passe this over without some Application , Vse 1 The consideration of Christ's dwelling amongst us , may be of use , to let us see , the Faithfullnesse of God for our Incouragement , and the Condescention of Christ for our Imitation .

First , The faithfullnesse of God , for our incouragement : 1. Gods faithfulness for our incouragement . Be pleased to look into Exodus , and Leviticus , you shall find an old promise , that God would come and dwell amongst his people . It is said in Exodus 12. 43. I will dwell amongst the Children of Israel , and will be their God . It is said , Leviticus 26. 12. I will walk amongst you , and will be your God , and ye shall be my people . Now this promise , is of the nature of diverse , in the Scripture , that have their graduall accomplishments , and are fulfilled , by piece-meal , by degrees ; I will dwell amongst you , saith God , He promised then , when the people of Israel were in the wildernesse . The first fulfilling of this promise was , when the Tabernacle was made in the wildernesse , that was a Testimony of the presence of God . A further fulfilling of this promise was , when Solomon built the Temple , 2 Chron. 6. 2. I have built an house , and habitation for thee , and a place for thy dwelling for ever . But when Christ came in the flesh , here was a farther fulfilling of that promise ; Then came He , of whose Body the Tabernacle , and Temple , were but types . Destroy this Temple , saith he , and I will build it up in three daies , speaking of his body ; now here is the promise fulfilled in a remarkable way : and yet there is to be a farther fulfilling of the same promise still . That ye may see , that God maketh good the same promise many times , diverse times over , Revel. 21. 3. Behold the Tabernacle of God is with men , and he will dwell with them , and they shall be his people , and God himselfe shall be with them , and be their God . There is a farther state of happinesse yet to come , wherein this promise is to be made good , That God will dwell amongst men .

Secondly , see the Condescension of Jesus Christ , 2. Christ's Condescension to dwell amongst men . though , He was the delight of his Father from all Eternity , Prov. 8. Yet to shew his delight to the sons of men , he will come and dwell amongst them , Prov. 8. 31. I was by him , as one brought up with him , I was daily his delight , rejoycing alwaies before him , rejoycing in the habitable parts of the world , and my delights were with the sons of men . To manifest this , before he did actually come in the flesh , he was often pleased to take a body for a time , and to lay it down again ; to appear in human shape , praeludere Incarnationi , as they use to call it ; He acted the Prologue of his Incarnation , before he came really . He appeared to Abraham , and to Joshua . But after he did assume a reall body into personall union with himself , which he did never till now , he took it of the Virgin Mary . Here is infinite condescention , that he who lay in the Father's bosome , should not abhor the Virgin 's womb . If it were such a commendation of Moses his faith , Heb. 11. though he were in great pomp at the Court ; yet , by faith he chose rather to suffer afflictions with the people of God , than to enjoy the pleasures of sin for a season . Though he were a favourite at Court , yet he would joyn himself with a sort of poor Brick-makers . Then , what a condescention is it of the love of God , that he would send his Son to dwell amongst us , poor dust and ashes !

Then , from Christ's dwelling amongst us as in a tabernacle , 1. As our Shepheard , he protects us in our fallen condition . as it referreth to his condition as a Shepheard . Something we may learn from hence ; Whom to have recourse to , and to be protected by , in our fallen and relapsed condition : We were all as sheep going astray , 1 Pet. 1. ult. but are now returned to the Shepheard of our souls . Poor sheep , going astray , and must for ever go astray , they cannot know the way to return home . But now , Lo , Christ commeth , dwelleth , and pitcheth his tents amongst us , that under him we may have protection . I shall want nothing , saith David , for the Lord is my shepheard , Psal. 23. ult. Seeing Christ came to pitch his tents , we should hear his voice ; My sheep hear my voice . Now Christ is in heaven , no voice is to be heard but by the Ministry : therefore all those Exhortations which the Minister giveth to the people , they all come from this great Shepheard , and are accordingly to be heeded . Eccles. 12. 11. The words of the wise are as goads , and as nails fastned by the masters of assemblies , which are given by one shepheard . Those Officers which Christ hath fastned in the Church , they are as nailes fastned to the Assemblies . Therefore such as listen to the voice of inferiour shepheard , according to the Word , when this great Shepheard shall come , they shall receive a Crown of life .

Secondly , Christ pitched his tents amongst us as a Sojourner . 2. Christ , as a Sojourner , teacheth us , to reckon our selves strangers in the world . This should teach us to be conformed to Christ , even in this particular . He did but pitch a tent , he did not take up his aboad upon the face of the earth . We must carry our selves as strangers and pilgrims in the world , and not look at our selves as at home here . Ye know what the Psalmist saith , I am a stranger , Psal. 39. 12. Hear my prayers , O Lord , and give ear to my cry , hold not thy peace at my tears ; for I am a stranger with thee , and a sojourner as all my fathers were . Ye know what is said of Abraham , Isaac , and Jacob , and those Patriarks of old ; they dwelt in tents , saith the Apostle , Heb. 11. 8 , 9. By faith Abraham , when he was called to go out into a place , which he should after receive for an inheritance , obeyed , and he went out , not knowing whither he went . By faith he sojourned in the land of promise as in a strange country , dwelling in tabernacles with Isaac and Jacob , the heirs with him of the same promise . For he looked for a city which hath foundations , whose builder and maker is God . And so , vers. 16. Now they desired a better country , that is , an heavenly .

Beloved , not to dwell hear , Look about you , and ye will find nothing but Tabernacles ; no Mansions , till ye come to heaven . While we live , What are our bodies , but as so many tabernacles to our souls ? It is a Scripture-expression , 2 Pet. 1. 13 , 14. I think it meet ; as long as I am in this tabernacle , to stir you up , knowing that shortly I must put off this tabernacle . While we live , our bodies are but tabernacles to our souls ; and when we are dead , the graves are but tabernaeles to our bodies . Psal. 16. 9. Therefore did my heart rejoyce , and my tongue was glad ; moreover my body shall rest in hope . Because neither must our souls remain long in our bodies , nor our bodies in the grave . If we will have Mansions , we must look to Heaven , In my Father's house are many mansions . Therefore dream not of mansions here below .

Thirdly , Christ pitched his tent amongst us , as the Captain 3. Christ , as a Souldier , learneth us to be encouraged of our salvation . Let this encourage us ; we have one that 's able to encounter with Satan , if he bring all his forces into the field together . Let him be a roaringlion , here is a ruling Lion , the Lion of the tribe of Judah , that can encounter him ; that putteth upon us the whole armour of God . They say , that a very Army of Harts and Hares , led by a Lion , their Commander , are able to do great matters , because the Leader putteth courage into them by his valour . Let Christ put courage into us . As that great Commander said , when the Scouts came and told him , that so many thousands were comming against him , more than they were : Why , saith he , How many thousands do you reckon me for ? intimating ; that he was worth many thousands of his enemies . So , For how many thousands do you reckon Christ , when you go out against the World , and the Flesh , and the Devill ? I passe to the next .

And we beheld his glory , as the glory of the onely begotten Son of God .

Here is the speciall manifestation of Christ's glory . The Disciples beheld the glory of Christ , as the glory of the onely begotten Son of the Father . Let us take the words as they lie . Here the Spectators were the Disciples of Christ , they were the men that beheld ; and , in that respect , they were the blessed men , more blessed then the Fathers before them : Matth. 3. 16 , 17. Blessed are your eyes for they see ; and your ears , for they hear . For , verily I say unto you , that many prophets and righteous men have desired to see those things which ye see , and have not seen them ; and to hear those things which ye hear , and have not heard them .

We beheld , there is the View .

The word is emphaticall , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , we beheld , as in a theater , as men behold things presented to them on a Stage ; they behold them with a great deal of earnestnesse and delight : That the word implieth .

Ye have heard what the Object is , the glory of Christ , We beheld his glory , which is the shining forth of excellency ; such appeared in Christ .

The specification of that Object , What kind of glory ? Why , the glory as of the onely-begotten of the Father . Ye read in Scripture of severall sorts of glory .

There is the glory of the Celestiall bodies , the Sun , 1. Glory of Celestiall bodies . Moon , and Stars , of which it is said , 1 Cor. 15. 41. There is one glory of the Sun , another glory of the Moon , and another glory of the Stars ; for one Star differeth from another in glory .

We read of the glory of Man , 1 Pet. 1. 24. All flesh is 2. Glory of Man . grasse , and all the glory of man as the flower of the grasse . The glory of Man , because as the Stars , and Sun , and Moon , excell inferiour bodies , so they excell the Beasts ; there is a shining forth in him , beyond what is in the creatures that have no reason .

We read likewise of the glory of the Angels , who are 3. Glory of Angeis . therefore called the Cherubims of glory , Heb. 9. 5. And over it the Cherubims of glory , shadowing the Mercy-seat , of which we cannot now speak particularly .

But , there is beyond all these ( for all these are but created 4. The Glory of God . Glories ) there is the glory of God , of which he himself saith , He will not give it to any other . This is the Glory of which we read in the Text , He will not give it to another , Isa. 42. 4. I am the Lord , that is my name , and my glory will I not give to another . I , but Christ was himself of the same Nature with himself ; therefore the glory they saw in Christ was the glory as of the onely-begotten of the Father . Some difference is in these words .

First , In that Christ is said to be the onely begotten . Do Object . 1st . we not read in the thirteenth Verse of this Chapter , of other children of God , which were born , not of blood , nor of flesh , nor of the will of man , but of God ? How then is Christ the onely begotten , seeing God hath other children , and other begotten children too ? That will not serve the turn , to say , We are adopted Christs , as his begotten . Saith James , Jam. 1. 18. Of his own will begat he us with the word of truth , that we should be a kind of first-fruits of his creatures . If God hath begotten us , how then is Christ the onely begotten of the Father ?

I answer , Out of this place of St. James , Of his own will Answ. 1st . begat he us . There lyeth the differences , Christ is the begotten of the Nature of the Father , we are begotten of the Will of the Father , Of his own will begar he us . Christ is a Son of eternall generation , we are sons by adoption : He begotten of his Nature , and we begotten of his Will. And so in that sense Christ is the onely begotten , because the onely Naturall Son of God .

Still here is a farther difference , We beheld his glory , as Object . 2d . the glory of the onely begotten of the Father . In this Particle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that which is but as another thing , is not the same thing , simile non est idem . Why now we hold out , and that according to truth , that the glory of Christ was the very self-same glory which God the Father had ; the self-same glory which is due to God , is due to the Son of God . Therefore it is here said , It was the glory as of the onely begotten .

For that you must know , that the Hebrew Caph , and the Answ. 2d . Greek 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is two-fold ; there is a two-fold [ As ] in Scripture , one of Similitude , the other of Identity . There is [ as ] Similitudinis , & Veritatis , an [ as ] of comparison . As for example , If one shall see a Noble-man richly attired , and bravely attended , to go through the streeets , and say , Such a Noble-man goeth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as a King ; here is an [ as ] of similitude . If the King himself should be going to Parliament , in great state , we may truly say of him , he goeth in state , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as a King . Here is an [ as ] of Verity and Identity . The former was but an [ as ] of similitude . Aand there are many places of Scripture , where [ as ] doth not note a likenesse , but the self-samenesse , ( as I may so speak ) an Identity . It is said of John the Baptist , that all the people looked at him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as a Prophet : Matth. 14. 5. When * * Herod . he would have put him to death , he feared the multitude , because they counted him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as a prophet . Do you think the multitude looked at John , as if he had been something like a prophet ? No , they took him for a Prophet indeed ; yea , it is expressed , they counted him for a prophet . Phil. 2. 8. the Apostle speaking of Christ , being found in fashion of a man , he humbled himself . What , was not Christ really Man ? Yes . But he being found , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in fashion as a man . Here [ as ] is an [ as ] of Identity , not an [ as ] of similitude , As a man , that is really so . As a man , that is the onely begotten Son of God , that is , really the onely begotten Son of God . Ye have the words expounded .

Now for the proof of this , The Disciples beheld the glory of Christ , as the glory of the onely begotten Son of God ; you shall have their owne Testimony , 1 Joh. 1. 1 , 2. That which was from the beginning , which we have heard , which we have seen with our eyes , which we have look't upon , and our hands have handled of the Word of Life ; for the life was manifested , and we have seen , and bear witnesse , and shewed unto you , that Eternall Life , which was with the Father , and was manifested to us . Other men To see Christ , and to see into Christ , is not the same thing . they saw Christ , as well as the Disciples did ; but not so much into Christ , as the Disciples did ; As the Temple of Solomon was all beautifull without , of costly work , fair , and comely stones , but within , it was all over-laid with Gold . The Passengers that went by , they could see the out side of the Temple , and could not but acknowledge a beautifull frame ; but the Priests , that served within , they saw it all over-laid with Gold , and so saw a farther beauty . All the Jewes , amongst whom Christ conversed , might behold his out side , but the Disciples had a farther in sight into Christ . We beheld him , that is , we beheld him , as the word of Life , and saw his glory , that is , as of the onely begotten Son of God ; Whereas others saw his glory , that is , as of a Man , that did many glorious things ; but these saw the glory of God , through the Manhood .

For the farther manifestation of this , I shall shew you in what things , and at what time , the Disciples beheld the glory of Christ , and then proceed to Application .

First , In what things . 1. The things wherein Christ's glory appeareth . 1. The glory of Christ seen in his Oracles . In his Oracles . In his Miracles .

First , In his Oracles , namely his discourses , and Sermons , and Heavenly sayings , that proceeded out of his mouth . They came from him with such a glory , as amazed the hearers ; and made them acknowledge , that he spake with authority , Matth. 7. 28 , 29. It came to passe , when Jesus had enae these sayings , the people were aston shed at his Doctrine ; For he taught them as one having authority , and not as the Scribes . Here was a dazelling glory shined out from the words of Christ , in so much , as they could scarce apprehend him ; they had not power to lay hold on him , but returned , and said , Never man spake like this Man . What was flatteringly said of Herod , is true of the Lord Jesus Christ , in regard of his Ministry ; The voice of God , and not of man , not of meer man , but of him , that was both God and Man . So this glory the Apostles saw in his Oracles , for they conversed with him .

Secondly , In his Miracles : Divine glory shined in them . 2. In his Miracles . As it is said of the first Miracle he did , Joh. 2. 11. This beginning of miracles did Jesus in Canaan of Galilee , and manifested forth his glory , and his Disciples believed on him . And so , when he had raised Lazarus from the dead , it is said , Joh. 11. 4. This sicknesse is not to death , but for the glory of God , that the Son of God might be glorified thereby ; The Lord Jesus Christ intended his owne glory in raising of Lazarus ( And so by all his other Miracles . ) This was a Divine glory : Because , never any raised the dead , as he did . Other instances ye have of others , raising some dead ones , as Elisha the Shunamites son , 2 King . 4. ●3 , 34. and Paul , Eutychus , Acts 20. 10. But here is the difference , Christ raised them by his owne power , they by the power of Christ . So , The glory , as the onely begotten of God , appeared onely in his Miracles , and not in theirs Luk. 14. 7. It is said of Christ , He touched the bier , and they stood still , And Christ said , I say to thee , Arise . Here Christ speaks to men , I say to thee : whereas , what the Apostles did , they acknowledged it done , not by their owne power , but by Christ , Acts 3. 12 , 13. And when Peter saw it , he answered unto the people , Ye men of Israel , why marvail ye at this ? or why look ye so earnestly on us , as though by our own power , and holinesse , we had made this man to walk ; The God of Abraham , and of Isaack , and of Jacob , the God of our fathers , hath glorified his Son Jesus , whom ye delivered up , and denied him in the presence of Pilate : His Name , through faith in his Name , hath made this man whole . So as it was the Glory of Jesus , that appeared even in the Miracles of the Disciples ; These are the things wherein he did especially appear .

For the times : they are these two , 2. The times , when . The time of his Transfiguration . The time of his Ascension .

First , The Disciples beheld his glory , as the glory of 1. At his Transfiguration . the onely begotten of the Father , at his Transfiguration ; of which ye read , Matth. 17. When his Face shined , and his Raiment glittered , having Moses , and Elias , James , Peter , and John there ; who were the spectators of all . This , Moses had begged long before , and said , Lord shew me thy Exod. 33. 13. glory ; Some piece of an answer God gave him , when he passed before him , and shewed some piece of his glory . But here God sheweth his glory upon mount Tabor , when Christ was Transfigured ; We beheld his glory , namely , at the Transfiguration . John was one there , and Peter was another , as well as John . And he speaks dearly of it , 2 Pet. 1. 17. For he telleth you of the voice that came from the excellent glory ; saying , This is my beloved Son , in whom I am well pleased , hear him . Referring to that time , and that place , the time of our Saviours Transfiguration upon that Mount , Mark 9. 2 , 3 , 4 , 5. vers . And after six daies , Jesus taketh with him Peter , and James , and John , and leadeth them up into an high mountain , apart by themselves , and he was transfigured before them ; and his raiment became shining exceeding white as snow , so as no fuller on earth can whiten them . And there appeared unto them Elias , with Moses , and they were talking with Jesus .

The second time , wherein they beheld this glory of Christ ; was the time of his Ascension , which the Disciples 2. At his Ascension . were spectators of , Acts 2. 9. And when he had spoken these things , while they beheld him ; He was taken up , and a Cloud received him out of their sight . This cloud was Veh culum Regale , a Royall Chariot , wherein Christ rode up to glory ; And glory was not onely the terme , to which he went , but he went in a glorious way . As you may understand that in Timothy , Great is the mystery of godlinesse . God manifested in the flesh , seen of angels , believed of in the world , received up into glory , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . You see by this time the truth of the Proposition . Let us see what use we can make of it , and then proceed .

First , take notice of one great end of Christ's Incarnation , Use 1 which was , That his glory might be seen : He was made Christ was incarnated , to shew his Glory . flesh , and dwelt amongst us , and we beheld his glory . Till then , the glory of Christ was invisible ; but now , by taking flesh , he exposed himself and his glory to view : God manifested in the flesh , 1 Tim. 3. 16. Indeed , the flesh of Christ was a vail to him , but a mirror and glasse to us . To him a Vail , to observe the glory which he had from all Eternity with God the Father , as the Son of God ; but to us a Mirrour , in which we beheld this glory of God , which was never till now exposed to view , or not so fully . As God is invisible , so his glory is too dazling for our weak eyes . But we that cannot behold the Sun in its sphear , may behold the Sun in a bason of water . We that cannot behold the glory of God , as in it self , may behold it in Christ , in the veil of his flesh . Therefore he was manifested , that he might be seen .

Secondly , Be exhorted from hence , to take a view of 2. Let us take a view of his glory , as the Disciples did . the glory of Christ , as the Disciples did : We cannot in the same manner , yet we have one way wherein we may do it : For Christ exposeth himself and his glory to believers in the glasse of the Gospell ; 2 Cor. 3. ult. But we all with open face , beholding as in a glasse the glory of the Lord , are changed into the same image from glory to glory , even a● by the Spirit of the Lord . To that end , he hath appointed the Ministry of the Word , and furnished his Ministers with gifts . 2 Cor. 4. 6. God who commanded light to shine out of darknesse , hath shined in our hears , that we should give the knowledge of the glory of God in the face of Jesus Christ . Therefore in your attendance upon the Ministry of the Gospell , let it be your aim , still to see something of Christ's glory in it : And do as the Disciples did , We beheld his glory as in a Theater . Let it be our care to view Christ , and the things of Christ , as they are represented to us in a Theater . Ye know how greedy men are of such objects , they cannot satisfie their eyes with seeing Pageants , and such kind of showes ; besides , things upon a Stage are seen with a great deal of delight : Insomuch as Augustine , when he would exphesse the joyes of Christians , in the midst of their greatest sorrow , hath this excellent expression of it , Orantium d●lciores sunt lachrimae , quàm omnium gaudia Theatrorum , saith he , The tears of praying Christians have morè sweetnesse in them , than all the joyes of the Theaters , or of the Stages . Certainly , there never came such a spectacle , never such a thing to be viewed , as the glory of Christ is , never any thing so well worth the viewing . Let it therefore be our care to do as the Apostle exhorts us , to be looking up to Jesus . That is very emphaticall , Heb. 12. 2. Looking unto Jesus , the author and finisher of our faith ; who for the joy that was set before him , endured the crosse , and despised the shame , and is set down at the right hand of God . The word is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which hath a double force in it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; looking off , first ; and then , looking upon . We must look off from the world , which our hearts are too much glued to , and then look up to Jesus ; otherwise , if we busie our minds too much with carnall things , our hearts will be so full of the relish of them , as we cannot savour of the things of God . Certainly , brethren , we have presidents for this ; take Paul , a man that busied himself in this great work , of beholding the glory of Christ , throughout his whole course , after his conversion ; therefore he desired no other learnlng but Christ crucified , 1 Cor. 2. 2. I determined not to know any thing amongst you , save Jesus Christ and him crucified . He valued no other wealth , The knowledge of Christ to be preferred before all things . but the knowledge of Christ , Phil. 3. 8. I count all things but losse and drosse , for the excellency of the knowledge of Jesus Christ my Lord ; for whom I have suffered the losse of all things , and do count them but dung that I may win Christ . Where was his learning , and wealth , and joy , and great delight ? It was in the beholding of Christ ; he gloried in nothing else , Gal. 6. 14. God forbid that I should glory , save in the crosse of our Lord Jesus Christ . Beloved , the Crosse of Christ shall be our Crown , if we love to make the glory of Christ our study .

Thirdly , take this third use into your meditations , of 3. Meditation on Christ's excellency , raiseth our apprehensions above all created glories . the excellency of Christ , raising your apprehensions above all created glories ; for his glory is the glory as of the onely begotten of the Father . Ye wrong Christ , if your apprehensions of him be not higher , than those you have of any creature . His hath a glory far above theirs , above the glory of the Celestiall bodies , and the glory of Men , above the Angels and Cherubims . Therefore the Apostle taketh a great deal of pains , to prefer Christ above the Angels , that our thoughts may go beyond in the excellency of Christ above any other creatures . Whence it is , that Joh. 5. 23. all men should honour the Son , even as they honour the Father . He that honoureth not the Son , honoureth not the Father which hath sent him . So I have done with that Clause .

4. The fourth thing in my Text remaineth , that is , The singular Qualifications of Christ's Person ,

Full of Grace and Truth .

Christ was full of grace and truth , That is our Observation . All sorts of grace in Christ It pleased the Father , saith the Apostle , Col. 1. 19. that in him should all fulnesse dwell ; all fulnesse , of all sorts of grace , whether ye look to the kinds , or degrees of grace , the fulnesse of both sorts . There were all kinds of grace in Christ . Those graces which were scattered amongst the Saints , one excelling in this grace , another in that ; Moses in meeknesse , Job in patience , David in thankfulnesse , and Joseph in chastity , and so in the rest ; they are all united in Christ . So for the measure and degrees of grace , as he hath of all kinds , so the utmost degree of every kind . To Ministers , graces are given in a scant proportion , and measured out , according as God hath allotted to every one his proportion , as the Apostle speaks , Ephes. 4. 7. Unto every one of us is grace given , according to the measure of the gift of Christ . But to Christ himself , it is above measure , Joh. 3. 34. God gave not the Spirit by measure to him ; he doth not stand meting it out , but poureth it out upon him . So that look whatsoever grace a human nature , void of sin , is capable of , that was all poured out upon Christ : Full of grace . It pleased the Father , that in him should all fulnesse dwell , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; that it should be the mansion-house of all fulnesse , so as there shall be no defect . Adam was full of grace in his condition , but fell from it ; and the Angels full , but many of them turned Apostates : but Christ hath no defect in his Nature , it is a fulnesse , and a dwelling fulnesse . But this is too generall . Full , Of what ? Full of grace , and full of truth .

First , Of grace . Grace , is a word of various acceptation , 1. Christ is ful of grace . and admitteth of many distinctions : I shall onely meddle with such , as are applicable to this place . Grace is twofold , it is taken either Active or Passive .

There is Active-grace , Gratia gratis dans , Givinggrace . Passive-grace , Gratia gratis data , Grace given .

Active grace is that good-will , out of which God bestoweth his benefits upon the gratious .

Passive grace , grace given , is that which is bestowed , either upon the body , or upon the soul , or upon the whole person .

First , A grace bestowed upon the bodies of men , and r. Grace bestowed upon the bodies of men . that is Beauty , which properly cometh under the notion of grace , in that sense ; Favour is deceitfull , and beauty is vain , Prov. 31. 30. Gratia fallax est , saith the Latine translation , grace is deceitfull ; taking grace for beauty . So the Heathens , they called those goddesses of theirs , Charites , the Graces . That is grace upon the body , but that is the lowest .

Secondly , There is grace bestowed upon the Soul ; and 2. Upon rhe Soul . those are rather Gifts , tending to Edification , as gifts of Prophecy , and the like ; or to Salvation , as Faith , and Love , and Zeal . The former are called , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; the latter , Charites : the former , gifts ; the latter , graces , in a strict sense

Thirdly , There is grace bestowed upon the whole Person , that is , Acceptation . Ye may call the first , Gracefulnesse 3. Upon the whole Person . in the body ; the second , Grace in the soul ; and the third , Gracefulnesse in the person . As when we say , Such a one is gratious at the Court , when he partaketh of the grace and favour of the King .

Now Christ was full of grace in all these senses .

First , If ye speak of active grace , giving grace ; there 1. A fulness of active grace in Christ . was a fulnesse of that in Christ , a fulnesse of good-will , out of which flowed so many accommodations to the sons of men , both for soul and body . Therefore at his birth , the Angels sung , Good-will towards men . Whether ye look to his words , or to his deeds , ye shall find him full of grace , in this sense . If to his words , ye know what the Evangelist saith , Luk. 4. 42. They all bare witnesse , and wondred at the gratious words which proceeded out of his mouth . Gratious words . It is prophecied of him , and accordingly he made it good , that he should not cry , nor his voice be heard in the streets . His cry should not be like that of Jonah in Niniveh , Jon. 3. 4. a voice of destruction , or of terrour ; but if he did cry , it should be of mercy . If any man thirst , let him come and Isa. 55. 1. drink . If his voice be heard , it is a voice of grace , inviting sinners to come to him , Ye that be heavy laden , &c. Grace Matth. 11. 24. in all his words .

And so grace in all his Actions , He went about , as the Scripture telleth us , Act. 10. doing good . And so ye know the Evangelicall History . I do not think , ye can give me an instance of any man , that Christ sent away , in the daies of his flesh , that came to him for mercy , without mercy , He healed them all ▪ Luk. 9. 11. And the people , when they knew it , followed him ; and he received them , and spake unto them of the kingdom of God , and healed them that had need of healing . So , here is active grace in Christ .

Secondly , If ye look to Passive grace , to grace given ; 2. Fulnesse of Passive grace in Christ , upon his Body , first . there was grace given that fell upon his body , which , certainly , was of excellent frame , full of beauty . Therefore it is said , Thou art fairer than the sons of men , grace is poured upon thy lips , Psal. 45. 2. This is not spoken of the Divinity of Christ , for , in that respect , he was fairer than the Angels ; but of his Humanity , and so he was fairer than the children of men . There was indeed a time , wherein no beauty was to be seen in him ; but he speaketh of him then as upon the Crosse , when the ploughers made long furrowes upon his back , and digged deep holes in his sides , as he was besmeared with blood ; so no beauty in him . And , secondly , upon his Soul .

Secondly , Passive grace upon his soul , grace given to that . Whatsoever Indowment was requisite to fit him for a Mediator , that he had ; some understand by Grace , all the perfections of the Will ; and by Truth , all the perfections of the Understanding . Surely nothing was wanting , either in will , or understanding● or affection● , that might render the soul of Christ fully gratious . It is prophecied in Isaiah 11. 2. The spirit of the Lord shall rest upon him . He spake before of a rod of Jesse , and a branch growing out of his root ; So now , What grace was upon his soul ? Why , The spirit of the Lord shall rest upon him , and the spirit of Wisdome , and Understanding , and of Counsell , and Might , and of Knowledge , and of the Fear of the Lord .

Thirdly , Grace given , such as filleth up the whole person , 3. Grace given , filleth up the whole person . grace of Acceptation . In that sense it is said , Luk. 2. 40. speaking of Christ , The Child grew , and waxed strong in spirit , filled with wisdome , and the grace of God was upon him ; that is , the favour of God . So he interpreteth it in the last verse of that Chapter ; Jesus increased in wisdom , and stature , and favour with God , and men . We needs must grant it to be so , because , Quod efficit tale , magis est tale , That which maketh another so , is much more so , it selfe . Christ is he , that procureth acceptation both of our persons , and our services ; and therefore , he himselfe is much more acceptable with God . Our persons have no acceptation , but through him . We are said , to be accepted through the beloved , Ephes. 1. 6. Our services have no acceptation but through him . In that place of Peter , we are a spirituall priest-hood , 1 Pet. 2. 5 , 6. Offer up spirituall sacrifices , acceptable to God by Jesus Christ ; So as He himselfe is much more accepted . Thus you see , how he is , full of grace .

Let us see now , how Christ is likewise , full of Truth . Christ in the truth , and the truth in Him . The truth is said to be in Jesus , and Jesus is said to be in the truth . Truth is said to be in him , Ephes. 4. 21. If so be ye have heard him , and been taught by him , as the truth is in Jesus . He is said to be The truth , John ▪ 14. 6. I am the way , the Truth , and the Life .

More distinctly , Take truth in what notion you will , it will appear Christ was , full of truth . Truth is sometimes opposed to Hypocrisie , sometimes to Error , sometimes to Lying , sometimes to Shadowes . Christ was full of truth , in all these senses .

First , If ye take Truth , as opposed to Hypocrisie , and as 1. Christ is full of Truth , as opposed to Hypocrisie . equipollent with sincerity , not with the levened bread of malice , but with the unlevened bread of sincerity and truth , saith the Apostle , 1 Cor. 5. So Christ was full of Truth , sincere in all . When he lifted up his eyes , he lifted up his heart to God . When he bowed his knee , he bowed his soul . When he opened his mouth , he opened his heart to his hearers . Therefore he is said to be girt about the loins with faithfulnesse , and truth ; Righteousnesse , and truth , shall be the girdle of his loins , and faithfulnesse , the girdle of his reins . As the girdle girts a man in ; so sincerity , and truth , girt in all the actions , and speeches of Jesus Christ .

Secondly , If ye take Truth , as it standeth in opposition 2. As opposed to Error . to Error ; thus Christ was , full of truth , because all Treasures , both of wisdome , and knowledge , being hid in him , it was impossible , for him to have any misapprehension ; He conceived rightly of all things , and spake truly of all , even his enemies being witnesses . Hear what they say , Matth. 20. 16. They sent out to him their Disciples , with the H●rodians , saying , Master , we know thou art true , and teachest the way of God in Truth .

Thirdly , Take Truth , as it standeth in opposition to Lying . 3. As opposed to Lying . Lie not one to another , saith Paul , to the Ephesians ; but speak the truth , every man to his neighbour . So Christ was , full of truth . The Apostle Peter telleth you , That he was a Lamb , without spot , or blemish , he did no sin , 1 Pet. 2. 22. He did no sin , neither was guile found in his mouth : It might be sought for , but was not found . The word importeth , it was not found in his mouth : for many lay at catch for Christ , if they could have trap't him in his speeches ; There was a great deal of watching , but no guile found in his Lips . He did neither Me●tiri , nor , Mendacium dicere , at any time , which can hardly be said of any ; And yet one thing Jabrinus saith , A good man will be sure not to lie , that is , to speak against his knowledge , and Conscience . A prudent man will be carefull not to tell a lie , nor yet to speak , what is untrue ; One that will not lie , may yet possibly speak an untruth , but Christ did never so much , as speak an untruth . He was so far from Lying .

Fourthly , If ye take Truth , as it standeth in opposition 4. As opposed to Shadowes . to Shadowes , Hebr. 9. 24. Christ is not entred into the Holy place made with hands , which are the figures of the true , &c. Here is true , opposed to figure , to shadow . In this sense , Christ is , full of Truth ; because he is the substance of all those shadowes , which were under the old Law : which some take to be the sense of what followeth , Joh. 1. 17. The Law came by Moses , but faith , and truth , by Jesus Christ . Truth is here opposed to the Ceremoniall Law , which containeth the shadow , as grace to the Morall ; Let us learn something throughout every branch of this Explication .

First , Seeing Christ is full of grace , in an active sense , Vse 1 that is , full of giving grace ; full of good will to the sons To learn , to have good thoughts of Christ . of men : Let us all learn to have good thoughts of Christ , not to look at him in Satan's spectacles , through the glasse of unbelief , and melancholly-apprehensions ; as one that is inaccessible , one that will not pardon , nor entertain poor sinners : So the Devill sometimes presenteth him , in such a false glasse . But look at him in the glasse of the Gospell , that holdeth him forth , full of grace . The Holy Ghost , that proceedeth from the Father and the Son , telleth you what he is ; He came down in the shape of a Lamb , to shew the meeknesse of Christ . The Disciples they saw him , as full of grace . The friends of Lazarus saw him , weep over Lazarus . They said , Behold how he loved him ; the same bowels Christ hath now in Heaven , as he had upon the Earth . And if it were possible , that they were capable of inlargement , there are none more large ; now all the provision is laid in , and the meat bought , and the Table spread , and dishes provided . What doth God expect , but that the people should fall to , and eate ? How can we doubt of his good will now , that hath done , and suffered , and prepared so much for us ? It is not now to do , it is done already ; therefore we may be surer of his good-will , than they , before the price was paid .

Secondly , Seeing Christ is full of grace , even in regard 2. To look at Beauty as a blessing . of his body Look at Beauty as a blessing . This kind of grace is one of the things that adorned Christ . I say , look at beauty as a blessing , when it falleth upon a body , joyned to such a soul as Christ's was ; otherwise , it is to the soul as a rusty sword in a velver scabbard . The beauty of a prophane person is but like the shining of a rotten stick , like the gaynesse of those weeds in your corn-fields , that make a fair shew , yet , if you touch them , they are offensive , not to be endured . There can no expression equall the foulnesse of them in Scripture ; it is as Solomon said , Prov. 11. 22. as a jewel of gold in a swine's snout , so is a fair woman without discretion . But now , where there is a meeting of the inward graces of the soul , and this outward gracefulnesse in the body , there beauty is an ornament . Pulchior est virtus veniens è corp●re pulcro . Where beauty and godlinesse be , there grace is more beautifull , in such a body , in such a person . And the beauty is more gracefull , where there is grace to set it out , where the inside is adorned as well as the outside . It is an high commendation that the Scripture giveth of Abigail , and sheweth what beauty is most desirable ; a sweet conjunction was found in her , A beautifull woman , of a good understanding , 1 Sam. 25. 3. The name of his wife was Abigail , and she was a woman of a good understanding , and of a beautifull countenance . Such as God hath bestowed beauty upon , should be carefull not to blemish it , by any untoward conversation ; but to be looking to God both inside and outside . When ye have good apparell on , ye are loath to stain that ; When God hath apparelled your beauty with beauty , take heed of staining that by any uncleannesse whatsoever .

And , in the next place , in that Christ was full of grace 3. To learn to have recourse to Christ , when we stand in need of grace . in regard of the soul ; We should learn from hence , whom to have recourse to , when we stand in need of grace , even to this full Fountain ; for he received it , that he might communicate it . He was filled with an over-flowing fulnesse , that of his fulnesse we might receive grace for grace , Joh. 1. 17. Christ is full of grace , as a woman's breast is full of milk , that even aketh for want of being drawn . Christ , as he is full , so he delighteth to communicate of his fulnesse ; therefore it is an ease to him to be drawn . Of this , we shall speak , God-willing , in its place .

Fourthly , Christ is full of grace , of grace that fell upon 4. To learn , whence all our acceptation cometh . his whole Person ; that is , Full of acceptation with God , a gratious receiving into favour with God the Father . And this letteth us see , whence we are to fetch all our acceptation . How it commeth to passe , that the Saints come to be so gratious with God ? Why , in and through Christ , who is full of grace and acceptance ; They are accepted ( as ye heard before ) in the beloved . Christ is so gratious , as to ingratiate all that believe in him . He is God's Favourite , and bringeth into favour all such as are allotted to him . None of us can possibly get the blessing , but in our Elder Brother's garment ; Gen. 27. 16. Jacob took that course , so must we , if we will have a blessing from God . As Joseph told the Patriarks , They should Gen. 43. 3. not see his face , except they brought their younger brother Benjamin along with them ; so there is no seeing of the face of God , unlesse we bring Christ along with us in the arms of our faith . There is a story , Act. 12. of the men of Tyre , when Herod was displeased with them , how they made use of Blastus the King's Chamberlain ; vers. 20. And Herod was in displeasure with them of Tyre and S●don ; but they came with one accord to him : and having made Blastus the King's Chamberlain their friend , desired peace , because their country was nourished by the King's country . This is our case . God is highly displeased with us for our sins , as Herod was with the men of Tyre and Sidon ; we have our dependency upon God , as they had upon Herod's country , Their country was nourished by the King's country . We are undone , if God relieve us not . Now they are undone ; the best way is , to make Blastus their friend , that so Herod being appeased , they may have peace . We are to go to God by Christ Jesus , that we may have acceptation with God . He is full of grace , and they shall partake of his grace and favour ; even as Joseph , when he was got in with Pharaoh , he made way for all his brethren : the Text saith , Gen. 47. 2. He took some of his brethren , and presented them to Pharaoh . Just so doth Christ take us , and presents us to God . The Apostle Peter hath a phrase somewhat like it , where he saith , 2 Pet. 3. 18. Christ also hath once suffered for sin , the just for the unjust , that he might bring us to God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that he might take us by the hand , and lead us to God . Now these men being presented by Joseph to Pharaoh , see how Pharaoh entertaineth them , See , the land is before thee ; in the best of the land make thy father and brethren to dwell . If Christ hath once brought us to God , not onely all the good things of the world , but all the promises of the Word , are before a Saint , when he is brought to God by grace , and so ingratiated with him .

Fifthly , Seeing Christ is full of truth , as it standeth in 5. Learn to be like Christ . opposition to hypocrisie , learn we to be like him ; it is good being of Christ's fashion . The girdle of his loins is Truth , as ye heard before out of verse 11. Let it be the girdle of ours , Having your loins girt about with truth . Be sincere in all we speak and do ; otherwise , all our performances , be they never so glorious , they are but like a fair pair of gilded Organs , that want wind or bellowes to blow them ; so are all our performances , if there be no sincerity to enliven them . All outward services , they are but the carcases of Devotion , if there want sincerity . Ephes. 4. 24. It is called , The new man , created in righteousnesse , and in the holiness of the truth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , so it is in the Originall ; it is , a holinesse of truth . Otherwise , no holinesse at all , if truth be not there .

Again , If Christ be thus full of truth , as it standeth in 2. To go to him for direction in matters of Opinion . opposition to errour ; then we may see from hence , whom to go to for guidance in all matters of opinion ; to Him that is full of truth , that cannot erre . Doceat me Deus qui me fecit , & non qui seipsum ignorat . Let him teach me that made me ; let not him teach me that knoweth not himself . Every man is a lover of his own opinion , and apt to miscary ; but it is Christ that is ful of truth , who hath promised to guide us by his spirit , and to lead us into all truth , Joh. 16. 13.

Again , If Christ be full of truth , as it standeth in opposition 3. Matter of comfort to the people of God , to lying : Let us learn from hence to gather matter of comfort to all the people of God . He that is full of truth , and cannot lie , hath said to every poor soul , Come to me ye that are heavy laden , and I will give you rest . If any man come to me , I will in no wise cast him off . So is it matter of and of terrour to the ungodly . terrour to all ungodly impenitent sinners . He that believeth not , is damned already . He that believeth , shall be saved ; he that believeth not is damned , the wrath of God abideth upon him . And so matter of Imitation for all . If our Saviour , whom we professe our selves to depend upon , and to Matter of Imitation for all . be Disciples of , be full of truth , let us be like him . Therein standeth the true Religion , in imitating him whom we worship , saith Lactantius . If people be given to lying , they are more like the devill than Christ : For it is said of such , Ye are of your father the devill . He is a liar , and the father of it . Mark , he speaks of his own when he speaks a lie . Now there will be a time , when every soul shall be ransackt . Take heed , lest the devill find something of his own , reigning in you . It is said , he came to Christ , The Prince of this world commeth , Joh. 14. 13. and hath nothing in me ; that is , nothing of his own in me . He came and searched Christ , but found nothing of his there . Take heed , lest when he comes to you , he find a lying spirit there , that is his own . As , when Laban came to search Jacob's tent , to try if he could find any of his own goods there ; if he had , it would have gone ill with Jacob : As , when searchers come to a ship , and find any prohibited goods there , the owner forfeits all the lading . If the devill come , and find any thing of his own , he takes that soul to hell . Without are dogs , and every one that loves and makes a lie , Rev. 22. 15.

Lastly , Seeing Christ is full of truth , as it stands in opposition to shadowes : Let us learn to embrace him , that so we may find the substance . That is the phrase of the holy Ghost , Prov. 8. 21. where Wisdom speaks thus , That I may cause those that love me to inherit substance , and I will fill them with treasures . Christ is not onely the substance of all Leviticall shadowes , ( they are vanished , we have now nothing to do with them ) ; but there is another sort of shadowes that men doat upon , more than the Jewes upon their ceremoniall carnall things , delights of the world , riches , pleasures , and profits ; there are some men that busie themselves in these . What saith the holy Ghost of them ? Psal. 83. 17. Let them be confounded and troubled for ever ; yea , let them be put to shame and perish . All are but shadowes , in comparison , no reality . Oh then , he is a substantiall man that inherits , he that leaveth to follow after shadowes to inherit Christ ; otherwise , all men that busie themselves in things below , and neglect Christ , they are but like a man that goes into an Orchard , and , instead of pulling the fruit , he catcheth at the shadow of the fruit , that are scattered in the hedge ; he hurts himself , and getteth not the fruit . Would ye have Christ , ye must go to God for him ; the reality of all is founded in him . What are the things men doat upon ? but either honours , or riches , or pleasures , the worlds Trinity , as some call those three : We shall find them all in Christ , Prov. 3. 16 , 17. where Wisdom speaks thus ( that Wisdom is Christ ) In her right hand are riches and honour . Her waies are waies of pleasantnesse . Here is all three , riches , honour , and pleasure ; and all found in Wisdom , which is the Lord Jesus Christ .

Vers. 15. John bare witness of him ; He cryed , saying , This was he of whom I spake , He that cometh after me is preferred before me , for he was before me . 16. And of his fulness have all we received , and grace for grace .

For this fifteenth verse , which I am now to close with , there are in it these particulars .

First , The Witnesse-bearer ; that is John the Baptist , John bare witnesse of him .

Secondly , The manner of his Witnessing , He cryed , saying .

Thirdly , The time when he witnessed , which lyeth couched in these words , This was he of whom I spake . I shall open that by , and by .

Fourthly , The matter of his testimony here , He that commeth after me is preferred before me , for he was before me .

I shall begin with the first . The Witnesse-bearer was John the Baptist , of whom we read , vers. 7. that he came The office of John the Baptist . for a witnesse , to bear witnesse of the Light ; and here we find him doing , what he came for . He came for a witnesse , and here he bears witnesse . This is the Observation .

That a good man will not be wanting , to the duty of his Observ . place .

This was his Office , and ye find him taken up in the discharge of it , and so should every one be ; For we must walk Circumspectly , not as fools , but as wise , not to forget the errand we are sent about . Every blessed man is like that Tree , Psal. 1. that bringeth forth his fruit in his season ; which is proper to his Calling , and in such a time , as is most proper for that fruit , Rom. 12. 7 , 8. Ye have an Apostolicall Injunction . Let him that hath a Ministry , wait upon his ministry ; or he that exhorts upon his exhortation ; He that giveth , let him do it with simplicity ; he that ruleth , with diligence ; he that sheweth mercy , with Cheerfulnesse . Men lose nothing , by being imployed in that service , that Nothing lost by diligence in God's service . God cals them to ; and men get nothing , by being busie in other men's matters . One may be over-busie , and yet , in God's account , but an idle person , if he doth not his proper work , 1 Tim. 5. 13. And withall , they learn to be Idle , wandring about from house to house ; and not onely idle , but Tatlers also , and busie-bodies , speaking things which they ought not . Busie bodies , and yet idle : Why ? why , because busie in matters that concern them not .

The next is the manner of John's witnesse bearing , He 2. The manner of his witnesse-bearing . bare witnesse , and cried ; The Baptist cried in his witnessing of Christ . There is something remarkable in that , whereas the Scripture contents it selfe in other Cases , to say , He opened his mouth , and spake ; here John , Crieth . What is the mystery of this ? He is said to cry for some one , or all ( perhaps ) of these three Reasons .

First , In reference to a fore-going Prophecy ; Isaiah 1. In reference to fore-going prophecies . had fore-told as much , which is applied in , Matth. 3. 3. speaking of John the Baptist , This is he that was spoken of by the Prophet Isaiah ; Behold the voice of one crying in the wildernesse , Prepare ye the way of the Lord , make his paths straight . He fore-told , he should have the voice of a Crier ; therefore ; this voice is applied to him .

Or Secondly , In reference to the time , when he first began 2. To the time of his witnessing . to witnesse of Christ , and that was , as Philogus telleth us , in the year of Jubilee ; under the Law , every fiftieth year , the Jewes were to keep a Jubilee , wherein they were to ordain liberty to their servants , and restore men to their possessions , that had been mortgaged , Levit. 25. 9 , 10. Then shalt thou cause the Trumpet of the Jubilee , to sound in the tenth day of the seventh month ; in the day of attonement , shall ye make the Trumpet sound through all your Land , unto all the Inhabitants thereof . It shall be a Jubilee unto you , and ye shall return every man to his possession , and ye shall return every man unto his family . John , that came to be the Minister of the Gospell , he began in a year of Jubilee , because he was to proclaime a liberty , that came by Christ ; who was now to be exhibited , and to shew himselfe , because he came , by the Ministry of the Gospell to restore men to those possessions they had lost in Adam , even to an Eternall Inheritance , reserved in Heaven for them . The year of Jubilee , was to be proclaimed by a Trumpet ; Therefore , John comes crying . The Interpretation , receiveth a strong confirmation of that , Isaiah 58. 1. Cry aloud , spare not , lift up thy voice , like a Trumpet , and shew my people their transgressions , and the house of Israel their sins . Here John's voice cometh , as a Jubilee-Trumpet , to proclaim liberty to them that were Captive ; therefore , he is said , to Cry .

Thirdly , Crying may referre to the temper of his spirit , 3. To the fervency , and alacrity in his witnesse-bearing . Exod. 14. 15. in his witnesse-bearing to Christ ; you may note his fervency , or alacrity , or both . Crying noteth fervency , Why Criest thou to me , saith God to Moses at the Red Sea , when Moses was most fervent in spirit ; yet we read of nothing he said , saith Augustine . The people cried , and God heard them not , Moses held his peace , and yet was heard , because there was a louder cry within . Of Christ himselfe it is said , In the daies of his flesh , He offered up Prayers with strong cries , and tears . The spirit crieth Abba , Father . It is a term of earnestnesse , and so of alacrity too , Hos. 12. ult. Cry out , and shout thou inhabitant of Sion , for great is the Holy one of Israel , in the midst of thee ; John went about this work , with a great deal of earnestnesse , and delight . He that leapt in his Mother's Womb , when the newes came Luk. 1. 41. of the Conception of Christ ; now he leapeth with much more joy , when he himselfe came to be the proclaimer of Christ . He himselfe hath the honour to be the Day-Star , that shall usher-in the Sun of Righteousnesse , to be more then a Prophet ; He pointed at him with the finger , and said , This is the Lamb of God , that taketh away the sins of the World . Let us all learn from hence , to cry up Christ in our severall places , and according to our severall capacities ; John did so , when he witnessed of him , to cry up Christ with all the alacrity , and fervency , that may be . You know how Demetrius , and the Silver-Smiths , cried-up Act. 19. 28. Diana , of the Ephesians ; because they got their Living by making of her Silver-shrines . The merits of Christ will bring us more , than the shrines of Diana can bring to them ; We shall have Life , and Life Eternall , with this Life . Therefore , we have more cause to cry up , Great is the Lord Jesus ; Great is the Lord , the Rock of our Salvation , and our Righteousnesse . And the rather , because in few words , the best way in the World , to cry down both sin , and errour , is , to cry up Christ . Lust , and Heresie both , will fall like Dagon before the Ark , if Christ were once up in men's hearts .

There is use , of other Arguments and Considerations , as of the Law , and the terrour of the day of Judgement , and torments of Hell , these have their place ; There is nothing so effectuall to draw sinners out of hell , as the setting up of Christ ; when they know Christ is Crucified , they then are crucified with Christ . A man may be terrified with the threats of the Law , and thoughts of iudgement to come , and yet have an heart filled with lust all this while ; If Christ once come into the heart , he driveth out these lusts before him : The like may be said of Errors , Corrupt opinions . If the Sun of Righteousnesse comes in , it is his beams that causeth all these shadowes to fly away ; nothing so soon , nothing so sure . Instance , in Popery . There may be great use of preaching , against the particular points of it ; against Purgatory , Transubstantiation , and Worshipping of images . But if once a man could set up Christ in his heart , How soon would these vanish ? Saith Calvin , Popery cannot stand , but where the ignorance of Christ is brought in ; for the knowledge of Christ maketh Popery to fall . Christ and Antichrist are like two buckets in a Well ; if the one goeth up , the other goeth down . Popery cannot thrive in that soyl , where Christ is planted . Thus much from these words , the manner of his bearing witnesse , He came crying .

Thirdly , For the Time ; that , I told you , lay in these 3. The time when he did bear witnesse . words , This was he of whom I spake . Whence it is gathered , That John the Baptist having testified of Christ , when he came to his Baptism , continued his bearing witnesse to him , now , when Jesus was gone into the wildernesse ; which , ye know , was presently after he was baptized . That difference is between this Evangelist and the former ; he relateth what they omitted , and omitteth many of those things , that they relate . The other had spoken of the testimony that John gave to Christ , before he made himself known ; our Evangelist speaketh nothing of this , but falleth upon those Testimonies which he gave to Christ , after he was made known . Now he was made known at his baptism , This is my beloved Son , in whom I am well pleased . Chemnitius maketh it appear plainly , that what John saith in my Text , was spoken after Christ was baptized , when he was drawn aside into the wildernesse , to be tempted of the Devill . I said , This was he ; yet he came after me , and was before me .

Observe from hence this , namely , That the Baptist was honouring Christ , when the devill was tempting of him Observ . While Satan was using all his subtlery , to overcome Christ in the wildernesse , John is using all his earnestnesse and endeavour to cry him up , to exalt him in the hearts of his hearers . This is a speciall piece of Christian prudence , for men to counterwork the devill ; to appear so much the more for Christ , by how much the more Satan and his instruments appear against him . There should be a kind of Antiperistasis in the soul of every believer ; as in the fire , that burns hottest then , when the aire round about it , is coldest . The middle Region is therefore coldest , because the great heat of each , takes the reflection from the lower and the upper heat above . Such an Antiperistasis should be found in Christians , they should be witnesses in the deadest times , and their hearts should be softest in the hardest times , and fullest of activity for Christ , in the times of the greatest opposition against him . As John is a honouring of him , when the Devill is a tempting him . The reason lyeth in that enmity , which was put at first between the Serpent , and the Seed of the woman ; for enmities work one against another , contraries expell one another . The Devill will be sure to crosse us if he can , when we go to any spirituall duty ; as , When the high Priest Zachary was standing before the Lord , then it is said , There was Satan standing at his right hand to resist him , Zach. 3. 1. Therefore when we see Satan plotting any mischief , we should stand at his right hand to resist him . We should do what we can for Christ , at such times more especially . Then our service is most acceptable , and most usefull . For men not to be ashamed of Christ , in the midst of a crooked and an adulterous generation ; yet , for men to appear for Christ , in a back-sliding generation , run through the stories of all times , and ye shall find , this hath been the spirit of the Saints . When Herod sought for Christ , to destroy Matth. 2. 14. him in his Infancy , then was Joseph and Mary most carefull of him , and took him into Egypt . When the Priests , When Christ is most opposed , then we should most appear for Him . and Levites , and Scribes , and Pharisees , did much oppose him in his Members ; then the Apostle's most of all appeared for him , and tell the Rulers to their faces , Whether it be better to obey God or man , judge ye . In the Primitive times , when it was death to bear the name of a Christian , then did Pausanius , when they asked him what he was , say , My name is Christian , and my sirname is Catholick . His name was Christian , to distinguish him from Hereticks , and those that opposed Christianity . I need not tell you of our Worthies in Queen Mary's daies , that not onely by their Writings , but by their Sufferings , witnessed for Christ , not onely in black and white , but in red too . It should be so still ; the very thoughts of their flames should kindle zeal in us . Christ is opposed even at this day , in many waies , therefore we should strive for him . There are many tempters and revilers now , therefore Christ should have many Champions now . Heaven and Earth may both teach us this lesson . Time was , when our Saviour came to the men of Bethlehem , He came to his own , and his own received him not ; they refused to entertain Christ as became him . Then doth the Star from heaven own him , that comes , and sheweth Matth. 2. 9. the Wise-men where he was , and standeth before the house . Afterwards , when his own rejected him , Not him , but Barabbas , said they ; When the Jewes that pronounced Joh. 18. 40. him not worthy to live , had got their ends , then the Sun is darkned , and the Earth quaked ; they owned their Lord and Maker then , when the Jewes refused him . The Sun is ashamed to behold the Souldiers ; and the earth quaked , as loath to bear the Souldiers . Thus far of the Witnesse-bearer , the Manner of his witnessing , and the Time when .

4. The fourth particular remaineth , namely , The Matter of the Testimony , which John here giveth of Christ , which 4. The matter of John's testimony of Christ . lyeth in these words , This was he of whom I spake , He that cometh after me is preferred before me , for he was before me .

Let us expound the words first .

This was He.

There lyeth some matter of commendations even in that . So that your great Oratour of Greece , Demosthenes , he accounted it matter of commendations , when he went in the streets , to have it said , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , This is Demosthenes . Res est magnoperè laudanda . It is a matter much to be valued , to have one pointed at with the finger , and to have it said , This is such a man of note . The holy Ghost speaks it by way of commendations of Moses and Aaron , Exod. 6. 26 , 27. ye have it twice there , These are that Aaron and Moses , to whom the Lord said , Bring out the children of Israel out of the land of Egypt according to their armies . These are they which spake to Pharaoh king of Egypt , to bring out the children of Israel from Egypt . These are that Moses and Aaron . Here it is thrice . So , This was he , saith John . But the commendations he giveth , lyeth more apparent in the following words , He of whom I spake , He that comes after me is preferred before me , for he was before me .

He that comes after me .

Quest. What is that ? How doth Christ come after John ? How is Christ said to come after John ?

Answ. In three respects , which I frame as a ground from this .

First , In regard of his Nativity . Secondly , In regard of his own Ministry . Thirdly , In regard of his attendance upon the Ministry of John .

First , In regard of his Nativity . Christ was born of the 1. In regard of his Nativity . Virgin Mary , some six months after John the Baptist came into the world ; so he came after him in that respect . Luk. 1. 36. You may find , that the mother of John the Baptist was gone with child some six months , when the Virgin Mary had newly conceived : Behold , thy cousen Elizabeth hath conceived , and shall bear a son , and his name shall be called John . So saith the Angel that came to Mary , and brought the first tydings of Christ our Saviour .

Secondly , Christ came after him , In regard of his own 2. In regard of his own Ministry . Ministry , and the discharge of that . Christ did not begin to exercise his Ministry , till John had ended his : Mar. 1. 14. After that John was put in prison , ( where he lost his head ) Jesus came into Galilee , preaching the Gospell of the Kingdom of God . We use to say , that seldom comes a better ; but , let not that proverb occasion dispair in any , for here Christ comes after John . It may be , the people may think themselves undone , now they have lost such a Minister as John the Baptist . After him comes Christ , even as Elisha comes after Eliah , with a double portion of the spirituall truths of God , for all that have to do in the world .

Thirdly , Christ is said to come after John , In regard of 3. In regard of his attendance upon the Ministry of John . his attendance upon the Ministry of John the Baptist . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That word is seldom or never to be found in Scripture , as relating to time , but alwaies to place ; and should not be used for : post me , but pone me , as Beza renders it . So it respects time , After me , in regard of his Nativity , and exercise of his Ministry , that ye may take in the other . But now , After me ; that is , In regard of his attendancy upon my Ministry . So it was with Christ , who was a hearer of John the Baptist . Joh. 1. 26. John answered them , saying , I baptize with water ; but there standeth one amongst you , whom ye know not . There standeth one amongst you . Therefore Christ was one of John's followers , he stood amongst John's Disciples here . And , in the Scripture-phrase , the followers of any Teacher , it is usually said of them , that they go after such a one ; because the Teacher was wont to go before , and the Disciples after , which is the proper notion of the phrase in that place , Matth. 16. 24. Then said Jesus to his disciples , If any man will come after me , let him deny himself , and take up his crosse , and follow me . The Disciple is said to come after , and to follow the Teacher . Christ here to come after John , because he was one of his Hearers . Go we on to the next words .

He that comes after me , is preferred before me .

Namely , In regard of his worth and dignity . The Prince Christ preferred before John , in regard of his worth and dignity . comes after the Harbinger , and yet is preferred before him . The Word comes after the Voice , and yet is preferred before it ; for it was a voice during the time of articulation , and not a word till it be articulated . Christ was the Prince , and John the Harbinger ; Christ , the Sun of righteousnesse ; and John the Morning-star ; Christ the Word , and John the Voice . Though he comes after me , he was before me . And it is reason he should be preferred before him in dignity , because he was before him in regard of his Essence , as being God from everlasting to everlasting , whose going forth is from all eternity . He was not onely before John , but before Abraham ; Joh. 8. 58. Before Abraham was , I am . Before Abraham was , yea , before the World was . Prov. 8. 25 , 26. Before the mountains were setled , or before the hills were brought forth ; while as yet he had not made the earth nor the fields , nor the highest part of the dust of the world . Ye have John the Baptist telling us in this Chapter , vers. 34. that he bears witnesse to the Divinity of Christ ; And I saw , and bear record , that this is the Son of God . Now this he doth in this place , He proveth , and bears record , that Christ is the Son of God , because he was before all . That is a testimony of his Divinity . The sum of all then is this , John's endeavour is , to preferre Christ before him ; that is the thing I would have you to observe . And it should be the care of every Believer , to prefer and exalt , and set up Christ above himself . He that came after me , is preferred before me , for he was before me .

John was put upon this , because the people had a conceit of him , that he was the Messias ; and therefore he made it his businesse throughly to depresse himself , to exalt his Saviour . I must decrease , but he must encrease . I am the friend of the Bridegroom , but he is the Bridegroom that hath the Bride . I baptize with water , but he with the holy . Ghost . I am the poorest sinner , but he is the Lamb of God , that taketh away the sins of the world . It was the scope of his Ministry , to prefer Christ before himself , whom the people were apt to magnifie . And so Peter , Act. 3. 12 , 13 , 14. said , Ye men of Israel , why marvail ye at this , or why look ye so earnestly upon us , as though by our own power or holinesse we had made this man to walk ? The God of Abraham , and of Isaac , and of Jacob , the God of our fathers , hath glorified his Son Jesus ; whom ye delivered up , and denied in the presence of Pilat , when he was determined to let him go . But ye denied the holy One , and the Just , and desired a murderer to be granted unto you . The four and twenty Elders , in the Revelations , ye find them casting down their Crowns at the feet of Christ , and giving all praise to him ; Rev. 4. 10 , 11. The four and twenty Elders fell down before him that sate upon the throne , and worshipped him that liveth for ever and ever ; and cast their crowns before the throne , saying , Thou art worthy , O Lord , to receive honour , and glory , and power ; for thou hast created all things , and for thy pleasure they are , and were created .

The more to blame are they ( to make some Use of this , before I end ) that either in point of Salvation , or Edification , ascribe more to themselves than to Christ , instead of preferring Christ before them , as John did . This Reproof may concern a great many of us , and , haply , more , than are well aware of it . For this is truth , that Spanhemius lately said , in one of his Treatises , Naturaliter aliquid Pelagii , & aliquid Pharisaei in nobis habemus ; We have all by nature something of the Pelagian , and something of the Pharisee in us . Pelagian-like , we are all apt to ascribe too much to our own free-will ; and , Pharisee-like , we are all apt to ascribe to our selves the merits of our good works . What men are those that maintain , that God hath given them a power to will , but the act of willing they have in themselves ? Is not this to ascribe more to themselves , than to God ? Is it not more , actually to will what is good , than to have a power to will it . Augustine professeth himself , once of opinion , That men were able of themselves to receive the Gospell , when it was preached ; but he was converted from that errour , by that place of the Apostle , What hast thou that thou hast not received ? And , O man , who hath made thee to differ ? And yet a Dutch-man of late hath dared to say , I have made my self to differ from others . Though God gives me power to will , yet to will is of my self . Here is something of the Pelagian . See now something of the Pharisee , in those that pride themselves for their good works , with the neglect of Christ . Ye know what the Papists do , they ascribe something to their merits . They will give something to Christ in the beginning , but the carrying on of their works they will have to themselves . Which Bishop against Perkins saith : A father bestoweth a Farm upon his son ; the son , by his improvement of this Farm , groweth so rich , as he is able to make the purchase of a greater Farm ; which he hath not from his father , but hath purchased it by his own industry , and improvement of the stock which his father gave him . So , God doth at first bestow a stock of grace upon us , saith he ; but we , by the improvement of this grace , are able to purchase something at God's hands . Who is the Purchaser ? whether he that layeth out the mony for what is bought , or he that gave the first Farm ? So , Who is the Procurer of Salvation , whether Christ that giveth the first grace , or the man that hath so improved that grace , as to purchase Heaven at the hands of God ? All these things are ascribed to the next cause , not to the remote cause . Christ is the remote cause of salvation , but the man himself is the next cause of his own salvation and happiness . Here the man is preferred before Christ . And have we not many amongst our selves ? Ask them , How they hope to be saved ? Whereas there is no true answer in the world , but this , Christ in you , the hope of glory . Christ in me , is my hope to be saved : Yet their common answer is , They hope to be saved by their prayers , and duties , and good meaning , and good endeavours . What is this , but to set a man's self above Christ , and to look for salvation by his own Performances , and not by the merits of his Saviour . Men may sometimes have Christ in their mouthes , but look what their hearts run to when they think of salvation , that many times is their own works . It is a good saying of Mr. Fox , the Author of the Book of Martyrs , in a Latine Treatise of his , Nemo magnus est operando , quin Christus ; & qui magnus est , magnus est per fidem in illo : There is none great in works but Christ ; and if we will be great , it must be by faith in him . Others , perhaps , will give you a better answer , to seem to ; yet , in the issue , it commeth much to one : They tell you , They come to salvation by believing in Christ . But ask them , how they come to believe ? Why , because they find so much humiliation in their hearts , and dependency upon Christ . Here a man setteth up belief , whereas in the true course of things , good works should be made out by the issue of faith . Here is a kind of bastard-faith , made out as Faith to be manifested by works . the issue of good works . Certainly , good works may help faith . Faith groweth fat and well-liking , the more it putteth forth it self in works of holinesse . But it is faith laying hold upon Christ , that bringeth in all our comfort . Therefore he that will go the other way to work , must settle himself on Christ by faith . He that was mighty in Peter to the circumcision , was mighty in me to the uncircumcision . Christ was mighty in Paul , and mighty in Peter , they had great successe in their ministry ; but , Whom do they thank for it ? Christ , and not themselves . As Joab did , when they had taken Rabbah , 2. Sam. 12. 27. He sent messengers to David , saying , I have fought against Rabbah , and have taken the city of waters . Now therefore gather the rest of the people together , and encamp against the City , and take it ; lest I take the City , and it be called by my name . Joab had taken a great deal of pains in the service , but he would have his Master David to have all the honour . So , whatsoever pains a Minister , or any other , hath taken in the work of God ; he must take heed of setting up himself : now cast in for Christ , let him have all the praise . There is a Rabbah taken , when a man is converted , a fort taken out of the Devills hands ; who shall have the praise , the Minister ? no , but the Lord Jesus Christ , that giveth the successe . Joab he fought , and took the City , but Joab was David's servant , therefore David must have the praise ; All the ability , and grace , that thou hast laid out in this service , they are Christ's , therefore not to be ascribed to thee . Thou canst not go one step , before Christ comes in to thy assistance ; Joab bringeth the work to perfection , and yet David absent a great way off . The Lord Jesus Christ is alwayes present , with any that do a good work ; therefore , all the praise is to be given to him . When Peter drew up the multitude of fish , doth he sacrifice to his owne Net ? no , but he giveth the glory of it to the Lord Christ ; though it was Peters net , and Peters hand that drew up the net , yet it was not Peters strength . Therefore , give to the Lord all the praise , that so we may preferre Christ before all , as John the Baptist did .

Vers. 16. Of his fulnesse have all we received , and grace for grace .

I shall say something of the Coherence , and then come The Coherence . to the particulars . I hinted that to you before , wherein I understood this to seem to relate to the end of the fourteenth verse ; where it is said , That Christ was full of grace ▪ and truth . And here he proves it , He that is the fountain of grace , must needs be full of it himselfe , Christ is so ; Christ the fountain of grace . For of his fulnesse have we all received , and grace for grace . Onely there is a great doubt , and Controversie , amongst Interpreters ; whether these be the words of John the Baptist , or of John the Evangelist .

Some think them to be a continuation of John the Baptist's Testimony , which I discoursed to you of , out of the former verse ? This was he , of whom I spake , He that comes after me , is preferred before me , for he was before me .

Others think , they are the words of John the Evangelist , and cohere with those words , in the end of the fourteenth verse , Full of Grace , and Truth .

And I rather joyne with them . Partly , for that reason , and partly , because that the graces of Christ , which he speaks of here , and in the following verse , The Law came by Moses , but grace and truth by Jesus Christ , were not so fully manifested , when John the Baptist spake , as when John the Evangelist wrote this Gospell . For the law of Moses , as to the shadowes of it , were then expired ; The truth of Christ was then exhibited , the Holy Ghost come down , and aboundance of grace shed abroad all the World over . So that the Evangelist may well say , Of his fulnesse we have all received , The Law came by Moses ; and now , grace and truth , is come by Jesus . It was so , ( when the Evangelist wrote ) in the full exhibition of it .

The matter in difference is not very great . But let us take them , as to the Coherence , and then for the parts .

You have in this short verse , aboundance of particulars . The generall parts , they are but two , But the latter is subdivided .

First , Here is a store-house , an Heavenly store-house of Treasure , that is , the fulnesse of Jesus Christ . Of his fulnesse .

Secondly , The improvement hereof , for the chiefest good of it ; We have all received , even grace for grace . And in this , four particulars .

First , The persons , All we .

Secondly , The participation , Have received .

Thirdly , The proportion , not his fulnesse , But , of his fulnesse ; de plenitudine , and not plenitudinem , some share of his fulnesse .

Fourthly , The treasure it selfe , which was imparted , that is , Grace for grace . Of his fulnesse have we all received , and grace for grace .

I shall now close with the first of these , which is the Magazine , the Store-house , the Treasury in the text , namely , The fulnesse of Christ ; whence I commend to you this Observation ; That ,

There is aboundant fulnesse in Jesus Christ . Observ .

There is an aboundant fulnesse in Jesus Christ , of whom it is said , Col. 2. 19. It pleased the Father , in him should all fulnesse dwell . All fulnesse , All for kind , and All for degree .

And it , therefore , pleased the Father , That all fulnesse should dwell in him , because he was to be the head of the All fulnesse in Christ , as the head of the body . body ; He is the head of the body the Church , for it pleased the Father , That in him should all fulnesse dwell . It concerned Christ to be full of all grace , because he was to be the head of his Church ; As in the naturall body , because the head is to convey sense to all the body , therefore , all the Organs of sense are placed in the head . The eye whereby we see , and the ear whereby we hear , and the nose by which we smell , the palate by which we tast ; Jesus Christ is to be the head of the Church . Therefore , all fulnesse was to be in him ; He was to be an universall Cause , which was to have an universall Influence , therefore , there must needs be in him an universall fulnesse . As in the first Adam , there was a fulnesse of human nature , and of righteousnesse too , as long as he stood ; because he was to convey the human nature , together with the Image of God , to his posterity , if he had continued . So in the second Adam , There was to be a fulnesse of grace , because he was to convey all grace to all believers , to the end of the World . Joseph fill'd the Granaries of Egypt with Corn ; Why ? Because not onely Egypt , but all the Countries there about , were to be suppli'd with Corn in time of Famine . So it pleased God , that in Christ should all fulnesse dwell , That all , Jewes , and Gentiles , might come to him for grace ; All must go through the hands of Joseph , to the people : Even as the Liver is full of blood , because it conveyeth blood to the members of the body . The Sea is full of water , because it conveyeth water to all the Rivers ; And the Sun full of light , because it conveyeth light to all the Stars . So Christ is full of grace , because He was to be the Conveyer of grace .

To speak a little more distinctly . There is a threefold fulnesse in Christ . A threefold fulnesse in Christ .

A fulnesse of Divinity . A fulnesse of Sufficiency . A fulnesse of Efficacy .

See the distinction , and difference between them .

First , There is in Christ , A fulnesse of Divinity , and so 1. A fulnesse of Divinity . commonly , it is said , Col. 2. 9. In him dwelleth all the fulnesse of the Godhead bodily . There are to be found in others , gifts , and graces , that flow from the Godhead ; These were in Angels , and Adam , and all Saints . But the Godhead it selfe , is in Christ . And that , not according to some portion of it ; as the Heathens had a conceit , that the Divinity was dispersed , and scattered . That one had one part of it , and another , another part . And therefore , they made many sorts of Gods , because they thought no one sufficient to contain the whole Deity ; therefore , they made Bacchus , and Apollo , and the rest , to have their severall imployments . But here is in Christ , not the parts of the Godhead , but the fulnesse of the Godhead ; In him dwelleth all the fullnesse of the Godhead bodily . Not a parcell , but all and bodily , that is , either really . If ye take body , as it standeth in opposition to shadowes , and figures ; then the Godhead is said to dwell in Christ bodily , in opposition to the shadowes . Under the law , the body dwelt figuratively in the Ark ; and , thence the glory of the Lord filled the house . But now it dwelleth in Christ , as the substance of all those shadowes ; It dwells in him bodily : Or if ye take body , as it sometimes signifieth , person , The Hebrewes were wont to put the soul for the whole person ; so many souls went down with Jacob into Egypt . The Greeks were Gen. 46. 27. wont to put body for the whole person . I beseech you , brethren , by the mercies of God , present your bodies as a living sacrifice ; so then , to dwell bodily , is , to dwell personally . Now the fulnesse of the Godhead , dwells personally in Jesus Christ , because he was the second Person in the Trinity ; The Son of God , as full of the Divinity , as the Father himselfe was . The fulnesse of the Godhead , dwelt as truly in the Son , as in the Father ; Now Sonship implieth Identity of nature . As ( if it will not be tedious to you )

Four things go to make up a perfect Sonship . There Four things make up a perfect Sonship . must be ,

1. Similitude . 2. Procession and Production . 3. Life , and 4. Identity .

If any of these be wanting , A person cannot be said to be the son of another ; I say , Similitude , Procession , Life , Identity . There is a likenesse , between the whitenesse of the wall , and the whitenesse of the snow ; but no sonship between them , because there is no production . The whitenesse of the wall , doth not produce the whitenesse of the snow . Fire , begets fire , Here is a production ; But the fire is not the son of the fire , because here wanteth Life . The body of a living Man breeds worms . Here is a production , and life , but yet the worm is not the son of Man ; because , here is no Identity of nature . The worm hath not the nature of man ; There must be a Coherence in all these four , which you find in Christ , in reference to God the Father . There is a similitude ; He is the expresse Image 1. Similitude . 2. Procession . of his Fathers person . There is a procession : For the Son proceedeth from the Father , and is begotten of the Father , from all eternity . There is Life , For , the Son hath Life 3. Life . 4. Identity . in himselfe , as himselfe saith . And there is Identity of nature . The very same essence , with that of the Father ; And a greater Identity , then between any man , and his son . That take along with you too . Take Abraham , and Isaac : Isaac , hath the same nature with Abraham . But , how the same ? The same in species , not in Individualls . The same in kind , not the same Individuall nature ; For it is possible , that the father may be saved , and the son damned , or the son saved , and the father damned . But now , the Lord Jesus Christ is the same Individuall nature with the Father ; because but one Deity , and one Divinity , and one Essence , and the same Person pertakes of the same Individuall substance . Here is the first fulnesse . The fulnesse of Divinity .

Secondly , There is in Jesus Christ , A fulnesse of sufficiency ; Secondly , a fulnesse of sufficiency . for the work of the Mediator-ship , which he undertook , as God-man . That which Divines call the grace of unction . They speak of a double grace that dwelleth in Christ , The grace of union , namely , that favour , by which the human Nature was united Personally to the Godhead . Secondly , The grace of unction ; namely , that anointing with the holy Ghost , which Christ-Man had , who is therefore said , to be annointed with the oyle of gladness above his fellowes . There is therefore this fulnesse of sufficiency , because there was a fulnesse of Divinity ; there is therefore this grace of unction , because by that grace of union , Christ is therefore annoynted , because the Manhood is so united to the Divinity . The nearer any thing commeth to the Cause , the more it taketh of the Effect . Fire is the cause of heat ; therefore the nearer a man stands to the fire , the hotter he is ; the farther off , the lesse he partakes of the influence of the fire . The Human Nature having a union with the Godhead , must needs partake of all grace . Write the letters of the Alphabet upon a seal , and then put that upon the wax , the wax will bear the image of all the letters . Here is the Divinity . The Godhead falls upon , as it were , and takes to it self the whole Manhood ; and therefore the Manhood bears the impression of the whole Godhead , as far as the Manhood is capable . Now indeeed it was necessary , there should be a fulnesse of sufficiency in Christ , because , as Mediator , he had three great Offices to discharge , and every one of them requireth a fulnesse ; without which , he could not have gone through with his work : Accordingly , ye shall find A three-fold fulnesse in Christ , as to his Offices . a fulnesse of power in Christ , as King ; a fulnesse of wisdom in Christ , as Prophet ; and a fulnesse of righteousnesse in Christ , as he was the Priest of his Church ; which three make up the fulnesse of Sufficiency .

There is in Christ as King , a fulnesse of power . That is 1. As King , the fulnesse of Power . it which he speaks of , Matth. 28. 18. Jesus came and spake to them , saying , All power is given to me in heaven and in earth . Go ye therefore and teach all Nations , and I will be with you to the end of the world . Christ hath all power in Heaven and Earth , yea , and in Hell too . Of the two former , this place speaks , All power is given to me in heaven . He hath the Angels in heaven at his command , and can send them out as an heavenly hoast , to assist his people . All power is given to him on earth , over all the Princes in the world . Therefore he is King of kings , and Lord of lords . And this he telleth his Apostles , before he sent them to preach the Gospell , to encourage them . Preach to all Nations ; ( all Nations , all Mankind . ) All power in heaven and in earth is given to me . Therefore go preach : I am with you . And as all power in heaven and earth is given to Christ , as King of the Church ; so , all power in Hell . Ye have an expression that may , haply , bear this sense , Rev. 1. 18. I am he that liveth , and was dead ; and behold I am alive for evermore , Amen . And have the keys of hell , and of death . Christ hath the keyes of hell , and can send whom he will thither , and keep whom he will from thence . The Keys argue Power : It is a metaphor taken from Conquerors ; when they take a City , they have the Keys thereof delivered into their hands , in token the City is now at their command . If Hell be here taken for the Grave , yet there be other places that shew , that Christ hath power over the Devills of hell : That at the name of Jesus every knee should bow , of things in Phil. 2. 20. earth , and things under the earth . Christ could not have run through his Kingly Office ; if he had not had this power over devills ; because he could not have been able to have bound the strong man , if he himself had not been stronger .

There is in Christ , as he is the Prophet of his Church , 2. The fulness of Wisdom . the fulnesse of wisdom ; Col. 2. 3. In whom are hid all the treasures of wisdom and knowledge . Though that wisdom the creatures have is but a poor small moiety ; we may have our pounds , perhaps , or not so much : What we have is but as shillings , and pence , and farthings . All the treasures of wisdom and knowledge are hid in Christ ; and that too , from the very first moment of his Incarnation , though he did not begin to exercise his Propheticall gifts , till afterwards . But when God , onely wise , was pleased to joyn himself to a Creature , that Creature was made partaker of the wisdom of God .

There is a place that may seem to stumble some , Luk. 2. ult. where it is said , that Christ encreased in wisdom Object . and stature , and in favour with God and man . If he encreased in wisdom , then all the treasures of wisdom were not hid in him from the beginning .

For this : you must know , there is in Christ a two-fold Answ. wisdom , An Uncreated wisdom , and A Created wisdom .

An uncreated wisdom , which belongeth to him as the Second Person in the Trinity ; that is alwaies one and the same .

Secondly , There was a created wisdom that did belong to Christ , as Man ; and of that it may be said in some sense , that Christ encreased in wisdom . Haply , all the habits of wisdom were not at once infused into the Human Nature , and there might be no encrease of them ; yet , as to act , there might be a grouth . And as to particular application of wisdom to this and that object , there might be a grouth in experimentall wisdom , though not in habituall wisdom . There was no time , wherein God did not favour Christ , This is my Matth. 3. 17. beloved Son , in whom I am well pleased : But yet the favour of God was not manifested to Christ at all times alike ; it was manifested more at his Transfiguration , than when he was in the Garden , when he sweat water and blood ; and more , when the voice came from heaven , and gave that testimony of him , This is my beloved Son , in whom I am well pleased ; then when he hung upon the Crosse , and cryed out , My God , my God , Why hast thou forsaken me ? In experimentall Mar. 15. 34. favour Christ grew , and so he might grow in experimentall knowledge too . What if a man might say , The habits of this created knowledge were enlarged in Christ , because as Christ grew in years , the Human Nature grew in a capacity of more and more knowledge ; and , accordingly , there might be an enlargement in that sense . If a man cut his name in small letters in the bark of a tree , they are but small at the first ; as the tree growes , the letters grow ; and when the tree commeth to the full grouth , the letters stand at a stay too . Thus , the Human Nature of Christ was extended , as he grew in Nature . But this we are sure of , In him are hid all the treasures of wisdom and knowledge , as he was a Prophet .

Thirdly , To this fulnesse of sufficiency is a third remaining , 3. The fulness of righteousnesse . ing , that is , A fulness of Righteousnesse , as he was Priest , of which ye read , Joh. 16. 10. He will convince the world of sin , and righteousness , and judgment . Of righteousness , because I go to the Father , and ye see me no more . Here is a clear argument , that there was a fulnesse of righteousnesse in Jesus Christ , because he rose from the dead , and went to the Father , notwithstanding he had undertaken , as our Surety , to pay our debts . He is now gone to the Father , up to Heaven . Heaven had been too hot for him , if he had left any thing to pay . But , He convinced the world of righteousnesse , because I go to the Father , and ye shall see me no more ; which he could not have done , if all had not been discharged , which argueth , he did fulfill whatsoever he undertook . Therefore he is called , Jesus the righteous ; 1 Joh. 2. 1. If any man sin , we have an Advocate with the Father , even Jesus Christ the righteous , he is the propitiation for our sins ; and not for ours onely , but also for the sins of the whole world . Had he not been Jesus the righteous , he could not have been Jesus our propitiation . For we have broken the Law ; if he had not fulfilled it for us , he could not have been a propitiation for our sins ; therein lyeth his righteousnesse . Now there is a fulnesse of righteousnesse in Jesus Christ , because he fully answered whatsoever the Law could challenge .

The Law requires a three-fold righteousnesse of us ; it The Law requires a three-fold righteousnesse of us . requires

An Habituall righteousness . A Practicall righteousness . A Passive righteousnesse .

Habituall righteousness , that is a conformity of our 1. Habituall righteousnesse natures to the horridnesse of the Law . Originall sin is against that .

Practicall righteousnesse is a conformity of our lives to 2. Practicall righteousnesse the precepts of the Law ; and every act seems to be a violation of that .

Passive righteousness , is a conformity of our sufferings , 3. Passive righteousnesse to the threatnings and curse of the Law ; which is , Cursed be every one that continueth not in every thing of the Law to do it .

Now , all these are to be found in Christ as our Surety , All these in Christ . and great high Priest .

There is in him an Habituall righteousnesse , a conformity 1. Habituall righteousnesse of his Nature to the holinesse of the Law ; for , He is a Lamb without spot and blemish . The Law could never have required so much righteousnesse , as is found in Him .

For Practicall righteousnesse ; there was never any aberration 2. Practicall righteousnesse Joh. 14. 30. in his thoughts , words , or deeds . The prince of this world cometh , and hath nothing in me .

And for Passive righteousnesse , there is a conformity of 3. Passive righteousnesse his sufferings to the threats and curse of the Law . What doth the Law threaten ? Why , a privation of comfort , which answereth to our omission of good ; and an infliction of torment , which answereth to our commission of evill . Both these are to be found in Christ . Time was , when he was deprived of the comforts and influence , which at other times he had , from the Divinity , so far , as to cry out , that he was forsaken . And time was , when he lay under torment and sense of wrath , which made him to sweat water and blood . So , here is a Law exactly answered , which is , the fulnesse of righteousnesse , which is in Christ as our Priest .

3. The third fulnesse which is in Christ , is , The fulness 3. The fulness of Efficacy . of Efficacy , putting forth it self for the benefit of the Church . Such a fulnesse is in Christ , that filleth all that come to him , and will not leave one believing soul empty . A fulness of efficacy . Hence it is , that he is said to fill all in all : Ephes. 1. 23. Which is his body , the fulness of him that filleth all in all . Christ filleth all Graces in all believers : Whatsoever there is , either in the Understanding , or Will , or Memory , or any where else , it is of Christ's putting there . The first Miracle Christ did , was , a filling of the water-pots with wine ; our Evangelist tells us , it was the first Miracle Ioh. 2. 6. he did in Canaan . And there was in that Miracle a kind of representation , of what Christ will do ever after . He began with filling , and goeth on with filling , and endeth with filling : Insomuch as there is no believing-soul in the world , but he putteth some fulnesse into it ; every one hath its proportion . Ephes. 4. 13. Till we all come in the unity of the faith , and of the knowledge of God , to a perfect man , unto the measure of the stature of the fulnesse of Christ ; Christ here , is Christ Mysticall ; Christ Mysticall , that , is the Church ; He being the Head , and believers the Members . As the fulnesse of a Naturall body , is made up of the Compleatnesse of every member . Thar is a full body , when every member is grown to its due proportion ; So the Body of Christ is made up , when there is a fulnesse in every Believer , answerable to that state , and relation , and place , which such a member bears in the body of Christ . All have not the like measure of fulnesse . One is full , as an arme , another is full , as an hand , another , as a little finger ; yet he hath the fulness of a member . And all these put together , make up the fulness of Christ .

To shew you , the fulnesse of Efficacy ; see how Christ In this fulnesse , Christ comes in the fulnesse of the Gospell of peace . filleth those that come to him , and live upon him . He giveth them first , a fulnesse of blessing . That which ye read of , Romans 15. 29. I am sure , when I come unto you , I shall come , in the fulnesse of the blessing of the Gospell of peace . Wheresoever the Gospell of Christ is entertained , there comes a fulnesse of blessing . The truth is , All other things in the World are but empty blessings , in comparison of this . Nay , a man may say , where the Gospell is not received , there are Cursed Blessings , Mal. 2. 2. saith he there . If ye will not hear , and lay it to heart , to give glory to my Name , saith the Lord of Hosts ; I will even send a Curse upon you , and will Curse your blessings . Health , and riches , and means , and friends , all blessings in themselves ; are Cursed blessings , to them , that forsake the Gospell . Where that is entertained , the Curse is removed ; so , Christ comes with the fulnesse of the blessing of the Gospell of peace .

Secondly , He giveth them a fulnesse of Content , suitable 2. In the fulnesse of Content . to their severall conditions . I speak of such , as walk in Christ , as well as those that have received him ; and that live up to their principles . I say , a fulnesse of content , in their condition . Of this , Paul speaks , Phil. 4. 18. I have all , ( saith he ) and abound , I am full . It was a sorry pittance , Paul had in outward respects , and yet he wanted nothing ; He hath all , he is full . Why full ? why , because he was contented . The first Adam , brought emptinesse upon all the Creatures , and so they all became subject to bondage , and vanity , by reason of his sin . The second Adam , put a kind of fulnesse into them . Ye read of some in Job , of whom it is said ; In the midst of their sufferings , they shall be in straits . And poor Saints , they have in their straits many times , a sufficiency , because they are contented with their Conditions .

Thirdly , There is , a fulnesse of spirituall knowledge , 3. In the fulnesse of spirituall knowledge . that Christ conveyeth to his Members , Rom. 15. 14. I my selfe , am perswaded of you , my brethren , that ye also are full of all goodnesse , filled with all knowledge , able also to admonish one another . Though the parts be weak , yet where Christ hath taken possession of the heart , there the soul hath a fulnesse of spirituall knowledge ; The fulnesse of a small vessell , is fulnesse , though small , but yet a fulnesse . He that hath least , hath his proportion , and a fulnesse in his degree . That which is hardly a fulnesse , if ye compare him to any unregenerate man , his parts perhaps are beyond his . They shall all know me , from the least , to the greatest ; I write to you little Children , ( saith John ) because ye have known the Father , even the least of God's people know him . Whereas the greatest Schollar in the World , if he hath not entertained Christ , knoweth him not . There is a fulnesse in Christ , though little ; in comparison whereof , the greatest Schollars in the World , are but empty men . He knoweth Christ , as a man knoweth Hony , that hath tasted it , which is another kind of knowledge , than he hath that hath onely heard of it , and discoursed of it , and never tasted of it in his Life .

Again , There is a fulness of the fruits of Righteousness , 4. In the fulnesse of the fruits of Righteousnesse . Phil. 1. 11. Being filled with the fruits of Righteousness by Jesus Christ , to the glory , and praise of God . Filled with the fruits of Righteousness . Christ hath no barren Trees in his Orchard , they are all filled with fruit , fruits of Righteousness ; whence it comes to passe , that believers living up to their principles , as I said before , they follow God fully . As it is said of Caleb , Numb. 14. 24. My servant Caleb had another spirit with him , and hath followed me fully . They do not follow Christ by halfes ; Christ a little , and the World much ; but follow him fully , close with him , even as two plain Superficies . Suppose two pieces of boards smoothed and plained , they close one with another in every part ; Whereas , a round thing doth close onely in some one point , if ye put it to a thing that is plain . If ye lay a round ball upon a smooth Table , the ball closeth to the Table , but it is but in a point . Ye have false-hearted men , that seem to close with God , and Christ ; but it is in this , or that particular opinion , that may stand with their gain . Whereas the poor soul that followeth God , and Christ , followeth him fully in every truth , and every particular thing , that makes for God , and Christ ; so there is a fulnesse of obedience , as well as a fulnesse of knowledge .

Again , There is a fulness of joy ; This Christ giveth , 5. In the fulnesse of joy . where he communicateth himselfe . He speaks of it , Joh. 16. 24. Hitherto , have ye asked nothing in my Name , aske , and ye shall receive , that your joy may be full . They are but empty joyes , that the World giveth to its followers ; Christ promiseth a full joy to them , that seek to him . Therefore it is , that the members of Christ have a full joy , because they have Communion with him , as their Head ; He is present with them , as in the inward man , and , In his presence , is fulness of joy . Joy ariseth from the fruition of some good thing , which a man knoweth , and knoweth himselfe to have interest in . What so good , as Christ , who is the chiefest Good ? when a poor believer comes to know Christ , and to be able to say , My beloved is mine , and I am his ; Hence Cant. 2. 16. ariseth a full joy , because it is a joy in Christ , who is a good , a present good , a present known good , a present known good which I have interest in ; besides those good things which are to come , that farther fruition of Christ , which men shall have in another World . In comparison , of which , Paul accounts himselfe absent from the Lord , while he is present with the World . Though themselves be absent , they are present to the eye of faith , which is the evidence of things not seen , the substance of things hoped for ; Therefore Hebr. 11. 1. in these , they can rejoyce , with a full joy . This makes them , to be filled with everlasting Consolation , and good hope through grace ; yea , with joy unspeakable , and full of glory . So ye see , there is aboundant fulness in Jesus Christ ; and also , what sorts of fulnesse they are .

I proceed to the Application of this truth . If there be Vse . such aboundant fulnesse , in Jesus Christ ; Then it holdeth forth ,

First , Matter of Consolation , to those that are within .

Secondly , Matter of Invitation , to them that are without , that they would be perswaded to come in upon this ground .

First , Here is that , that may comfort them , that are 1. Comfort for them , that are within . within ; They have a Saviour full of all grace , and excellency . And if he be full , then they are Compleat in him : there lieth the Comfort . The Apostle joyneth these two together , Col. 2. 9 , 10. In him dwelleth all the fulness of the Godhead bodily , and we are compleat in him , which is the head of all Principalities , and Powers ; We are compleat , if we be in Christ . Why ? because he is full . Upon this ground it was , that Paul could glory in his Wealth ; though but a poor man , and confessed , though he had nothing , he wanted nothing , 2 Cor. 6. 10. As sorrowfull , yet alwayes rejoycing ; as poor , yet making many rich ; as having nothing , and yet possessing all things . Why so ? because he had Christ , and all things in him . Qui omniahabentem habet , habet omnia ; He that hath him , who hath all , hath all in him . This was Paul's case , as it was Moses his case , when he was forty daies , and nights upon the Mount ; he had none , but God alone with him , he had taken up no provision : There he was . The people thought Moses was dead , and that he would never come again ; therefore , they fell , upon that ground , to make a Calfe . If he did return , they thought he would come , and look like a pined starved Creature ; Well , Moses comes , beyond their expectations , and never look't so well in his Life . So well , as they could not indure to behold the shining of his Countenance ; How came Moses to receive so much vigour upon the Mount , where he had no sustenance ? Why , he had God there , and in him all : This is the great fountain of Consolation . It is a pleasant thing for a man to have a full heap to go to , where he may take a purse-full , a bag-full , if need be . A believing soul may go to Jesus Christ , and take his hands full , his heart full , as much as ever he standeth in need of . It is the condition of many a Christian , to be alwaies on the complaining hand , though it ought not to be so ; for , Cheerfulness is an honour to Profession .

But thou are apt to complain , Alas for me , I abound in Object . nothing but want ; there dwelleth no fulnesse in me .

It is true enough ; but thou hast him , in whom all fulness Answ. dwelleth . Therefore what needst thou complain of want ? I say , Thou hast him , if thou be'st a believer . As many as received him , to them that believe in his name , to them gave he power to be the sons of God . Thine are the wants , Of what ? Why , of a finite creature . His is the fulnesse , Of whom ? Of an infinite God . What are thy wants to his fulnesse ? Certainly , the one is infinitely above the other , even as God is far above men . Thou art ignorant ( so are we all by nature ) of God and of our selves , and the way to heaven . Thou knowest not what to hold in such and such a point , and know'st not what to do in such and such a case : Why , thou canst never want wisdom ; If thou receivest of his fulnesse , there is wisdom for thee . Christ is made to us of God wisdom , saith the Apostle . Certainly , he that partaketh of Christ's wisdom , shall be wise enough , wise to salvation , as the Apostle speaks in another place . If Stephen receiveth of the fulnesse of Christ , wisdom for wisdom , then he speaks with such a spirituall wisdom , as all his enemies are not able to resist . A poor man in the Councill of Nice , that came to encounter with a great Philosopher ; he was full of the Spirit of Christ , and opposed so much power against what the Philosopher said , as he professed , That while Argument was opposed to Argument , and Syllogism to Syllogism , I was hard enough for them all . But here comes a man , that speaks in the power and wisdom of Christ , and I am not able to resist him . Sometimes a Christian complaineth of his own weaknesse , and who hath not cause to complain of that ? But then consider , what a fulnesse of power is in Christ as thy King , a power , by which he is able to subdue all things to himself , to conquer lust , and to tread down Satan under thy feet , and to make thee more than a conquerour , through him that loved thee .

But the thing lyeth upon thy Conscience , and thou canst Object . not bear it .

Look to Christ , he is full of righteousness , though thou Answ. be'st full of guilt . What can the Law exact of thee , which may not be found in thy Surety ? Thou complainest of an unholy nature , but look to Christ's Nature , there is habituall righteousness in him ; He is a lamb without spot or blemish . Thou hast broken all the Commandments of God ; Look to Christ's life , there is a practicall righteousnesse in him ; Satan came , and found nothing in him . The Law threatneth a curse , and death , and hell : How shall this be undergone ? Look to Christ thy Surety , there is a passive righteousness in him ; he hath answered the curse of the Law , as well as fulfilled the precepts of the Law . The merit of all these redound to thee , if thou canst but believe . Therefore may the poor soul say , as David doth in the Psalms , I will go out in the strength of the Lord God . I will make mention of thy righteousness , even of thine onely .

But , How comes it to passe then , if there be such a fulnesse Object . in Jesus Christ , that so many of his Members are so empty , so little grace to be seen in their conversation , and belief to be found in their souls ?

It is not for want of fulnesse in Christ , but it is because Answ. we are wanting to Christ , and to our selves , that we are so empty , notwithstanding the fulnesse of our Head . It is , because we do not answer his fulnesse of worth and grace , with the fulnesse of our affection . Fulnesse should be answered with fulness . As Excellency calleth for Respect ; so according to the degrees of the excellency , should be the degrees of respect . There is a full and abundant grace and merit in Christ , therefore go with full assurance of faith , when thou goest to him .

What is the reason thou art no fuller ? Quaer .

Why , because thou dost open thy mouth no wider : Respons. Open thy mouth wide , and I will fill it . Could we believe enough , we should have enough . But Christ saith ( as to many of his Patients ) ▪ Be it to thee according to thy faith . According to the measure of thy Bucker , so shall be the proportion of water that thou drawest out of the Well of Salvation . Christ is the fountain , and his blessings and graces are the water , and faith is the bucket . A large faith , a faith drawn out , fetcheth a large blessing from heaven ; and so as he expecteth fulnesse of faith , that coming to a great God , we should look for great things from him , and not content our selves with outward Mediocrities , but have our faith exercising it self , in some proportion to the object upon which it acteth . So also , that we should come with the fulness of obedience in our lives , as well as of faith in our hearts . We should not onely draw near with assurance of faith , but follow God fully , as Caleb did , Numb. 14. get that spirit as was in Caleb , to follow God fully . We should have great comforts , but we tread awry , and so wrench our faith . We go after God a little , and the world a great deal : when we are following God , we are taken off from the pursuit of God . Thence it is , that our comforts are no more . Suppose the head in the naturall body full of sense and spirits , yet if the lower parts , through which the influence should be conveyed to the vitall parts of the body , be obstructed , the lower parts may decay for want of the influence of the head ; because there is something that hinders that conveying of them , namely , those obstructions . We suffer our understandings , and wills , and affections , to be obstructed with the world , and the things thereof ; therefore the fulnesse of our Head is not conveyed to us in so full a manner . Herein do I exercise my self , saith Paul , to keep a good conscience , towards God , and towards man . These exercises will open those obstructions , and so make way for the influence of the Head . That is the first Use , by way of Consolation to them that are Within .

Secondly , Here is matter of Invitation to them Without , that they would from hence be perswaded to come in to Use 2 Jesus Christ , because there is such a fulnesse in him , as ye Matter of Invitation to them , that ●●e Without . have heard of in other cases . Fulnesse inviteth , and why should it not do so in this . The laden Bee , that , flyeth abroad into Gardens and Meadows , Why ? Because they are full of flowers , there is food to be had for them , and something to carry home to their Hives . Why doth the Merchant take such long voyages to the West Indies , but because that is full of Mines of gold and silver ? And to the East Indies , but because they are full of spices ? The sons of Jacob took a long journey from Canaan into Egypt , because that was full of corn , and they were loath to starve in their own Land . The Queen of Sh●ba came a great way to see Solomon , because 1 King . 19. 2. he was full of wisdom . Will not all these rise up in judgment against us one day , if we be not invited and drawn in by the fulness of Christ , in whom there is more sweetness , than in all flowers and spices ; more riches , than in all mines of gold and silver ; more excellency and fulnesse , than of milk and hony in Canaan , than of corn in Egypt , than of wisdom in Solomon ? Therefore me-thinks our souls should hasten to him ; and the rather , because we all naturally affect a fulness , and will be seeking it one where or other , either in Christ , or in the Creature ; and man doth dream of a fulness in the creature . That which Agur speaks of , speaking after the manner of men , Prov. 30. 9. Give me not riches , saith he , lest I be full , and deny thee , and say , Who is the Lord ? There is a fulnesse in wealth , and pleasures , and preferments , that men may truly affect .

Let the very consideration of the emptiness of this fulnesse , that is supposed to be in the creature , be a motive to invite men to come in to Christ ; If ye go not after Christ , ye will go after the high expectations of that fulnesse , which will deceive you . This of Christ is a filling fulnesse . And That , ye may call a fulnesse if ye will , but it will prove emptiness in the issue . Solomon at last comes to this conclusion , Eccles. 1. 14. I have seen all the works under the Sun , and behold all is vanity , and vexation of spirit ; that is , emptiness , so the word signifieth . As empty the creatures are , even as Cisterns that hold no water , Jer. 1. 13. What refreshing can be had from a cistern , that hath no water in it , or but little ? ay , but that little in the issue comes to nothing , they are broken Cisterns , and all runs out of them , that seemeth to be put in broken Cisterns , that can hold no water . There is a meer delusion in all the creatures , they make fair promises ; but when a man commeth to seek for comfort in them , he is like a Traveller , that comes to a Well for water , and findeth nothing but aire there , and so cries out , It is an empty Well . I remember a story of Semiramis , that when she did lie upon her death-bed , she caused her Monument to be made , and this Verse written upon her Tomb ,

Hîc fod●at quisquis , si princeps , indiget auro .

If any Prince standeth in need of Treasure , let him dig in this Sepulcher , and see what he can find there . Many years after , Darius passing by , and beholding the Inscription , caused the Monument to be digged open , where , instead of a great deal of treasure , he findeth another Inscription to this purpose , Had'st thou not been extreamly covetous , thou wouldst never have digged into this Tomb for nothing . And so indeed , the creature hath no satisfaction in it . A man comes , and thinks to find much , and he hath there nothing , but a sad lesson for himself , to carry away with him . Wherefore let us no longer play the Prodigall , seeing there is bread in our Father's house , let us not go to feed upon husks ; the creatures are no better . All is vanity , and worse ; they are not onely vanity , but vexation of spirit , which ariseth from the disappointment of a man's hopes , when a man is vexed , when he is frustrated ; looks for much , and finds a little . That is his case here , a man looks for contentment , and findeth trouble . As our Saviour , in the daies of his flesh , it is said , He went to the fig-tree expecting Mar. 11. 13. fruit , and found none ; therefore he was provoked , and cursed the tree . Many a one leaves the creature with a curse ; which he sought after with expectation of satisfaction from it . Oh! it is a cursed preferment , and pleasure , saith he , even of that very thing , which he thought would have fully satisfied his soul , when he first enjoyed it . But now , this fulness of Christ is such , as there is no vanity in it , no vexation from it : nay , so far is it from vexation , that it giveth satisfaction which nothing else can give . Psal. 36. 8. They shall be abundantly satisfied with the fatnesse of thy house , and thou shalt make them to drink of the rivers of thy pleasure . For vexation in the one , here is satisfaction in the other ; and for those drops of pleasure which men find in the creature , here is rivers of pleasure , such are those everlasting joyes that are in Christ . For the pleasures of the creature , here are Rivers , every man may have his fill . If it were a Cistern , an Army might come and empty that . But here is enough , therefore I need not to envy another's satisfaction ; there is enough for all that come to Christ . I have now done with the first Observation , of the first part of my Text.

The Second hath diverse Branches .

The first that offers it self is the Partakers hereof , and those are a great many ; We all , saith the Apostle here , We all have received , even grace for grace ,

A short Observation is to be taken from thence , namely , Observ . That all the members of Christ are partakers of some spirituall endowments . We all have received of his fulnesse . Not one , but Christ imparts something to , in his measure . Therefore it is clearly said by the Apostle , Ephes. 4. 7. Unto every one of us is given grace , according to the measure of the gift of Christ . Here is grace , and grace to every one , and grace from Christ to every one ; yet , to every one in his measure , not alike measure to all , but some measure to each . One star , saith the Apostle , differs from another in glory . Not a Star but receiveth light from the Sun , the 1 Cor. 15. 41. one receiveth more light than the other : Therefore there is a different glory in the Stars . The Lord Jesus shineth upon every believing soul , but not upon every one in a like lustre . You know there was a time , when Esau question'd his father's store strongly , Hast thou but one blessing , my father ? Gen. 27 ▪ 38 ▪ but , no man needeth to question the store of this everlasting Father , he hath more blessings than one , he hath some blessings Christ hath blessings for every Member . for every Member of his , We have all received . Therefore it is said , Mal. 2. 15. And did not he make one ? yet had he the residue of the spirit . Some read , Abundance ; and some read , Residue of spirit ; both well . God hath given endowments of spirit to an hundred , and he hath a residue of spirit for a thousand more ; and when he hath endowed a thousand thousands , he hath a residue of spirit for ten thousand millions more . Ephes. 2. 5. Which is the head . Even when we were dead in sins , hath he quickned us together with Christ , ( by grace ye are saved ; ) Here is one head , but many members . The Head is Christ , the Believers , are the members ; All the members of the body they are compact together , saith this place . The whole body is joyned together by the bones , that meet in the joynts , and let into one another ; Compact , by that , which every joynt supplieth . So the souls of believers , as they are all knit to Christ their Head ; so they are let into one another , by a spirit of love . And something , every joynt supplieth ; therefore , every joynt hath its particular work . As there is a vegetative power in the soul , that putteth forth it selfe to every member ; One member to the proportion of an arm , another of an hand , another of a finger . So there is a working of the spirit of grace in the whole body of Christ , that brings every member to its proportion ; one to this degree , another to that , which God hath predestin'd him to . Therefore it is , that the growth of every member , upon the increase of the body , helps to the edifying of it selfe in love ; Look then , that as in the body , every member shares with the soul , that bringeth it to the perfection , due to that member . So doth every believer , share with the spirit of Christ , in some spirituall indowment , fit for his station . It may be of great use to us .

First , It may serve as an Antidote , against scornfulnesse , and contempt . Secondly , As a spurre to improve .

First , The consideration of this truth , That all the members of Christ , partake of some spirituall indowment ; ( We 1. Spirituall indowments are as Antidotes to keep us from scorning , and contemning one another . all have received ) serveth as an Antidote against scornfulnesse , and contempt of one another . If every man hath received his part , Who art thou that despisest thy brother ? Prov. 17. 5. Who so mocketh the poor , reproacheth his Maker ; And he that is glad at Calamity , shall not be unpunished . It pleaseth God to make him so , therefore , to mock him , is to reproach God ; so to contemn the poor Saint for want of those parts , to expresse himselfe by , that thou hast , thy reproach is to the Spirit of God . God hath purposely dispenced his gifts , and graces , so that there is no believer but hath some , and none that hath all indowments in an eminent way ; None hath all , that he may not think to stand alone . And none but hath some , that every one may have use of another , that the highest should not contemn the meanest ; The head should not say to the foot , I have no need of thee . As it is in Countries , Non omnes , fert omnia , Tell us ; one Country produceth Wines , another Sugars , another Spices . God hath purposely so done this , that one Kingdome might have interest one with another ; In the like manner , God hath ordered things in his mysticall body , and given to all his members severall indowments , that they might not contemn one another . As it is in a materiall building , where there is a sort of stones laid together , every one hath its use ; The lower Story bears up those above it , and the upper story , keeps the lower from being warped . There is use of all , and so it is of the members of Christ ; Therefore , one should not slight , and contemn another , God delights to order things so . Though thou maist excell another in diligence , perhaps , yet there is one thing , or other , wherein happily he may excell thee . For instance ; It may be , thou art a better Proficient in the School of Christ , then such a one ; but perhaps , he was begotten into the School of Christ before thee , that is his honour . Paul accounted it the honour of some Professors , that they were in Christ before him , and had got the start of him in that , Rom. 16. 7. Salute Andronicus , and Junia my Kinsmen , and my fellow Prisoners , who are of note amongst the Apostles , who also were in Christ before me . He valued them in that respect , though he was a Christian of greater parts ; yet they were in Christ before him , therefore , he durst not contemn them . It may be , thou hast been in Christ , before such a one , yet the party may live more upon Christ , since he was in him , then thou hast done . Thou hast a greater stock of habituall grace ; but he is a better Husband , with that little stock , he hath . It may be , thou art as aboundant in pains , as he , but God hath given him better successe , then to thee ; in his pains , that so thou maist have something still to value this labour . For , It may be , thou hast more assurance then such a believer hath , it is that , that puffeth thee up ; but stay : It may be he , whom thou contemnest , may have as much of faith , as thou hast of assurance . That is no paradox . It is possible , one of lesse degree of faith , may have a higher degree of assurance for the present , because assurance dependeth not upon the degree of believing ; but upon the degree of discovered light : God may come in betimes , with discovered light to one , that hath lesse habituall grace . We have received the spirit , not of the Law , but of God , by which we know the things that are freely given us of God . Therefore , assurance depends upon the light , not upon the grace .

Let this serve in the second place , to be a spurre to improvement ; 2. We are all to improve our spirituall graces . We have all received , therefore , have all something to be accountable for . I beseech you , saith Paul , that ye receive not the grace of God in vain , 2 Cor. 6. 1. If Christ giveth a gift , it is to some end ; And what is the end ? why , improvement , so saith the Apostle , 1 Cor. 12. 7. The manifestation of the spirit , is given to every man to profit withall ; that is , every Christian Man , and Woman , hath something in Him , or her , which manifesteth their , having the spirit of God . Therefore it is called , the manifestation of the spirit ; And said to be given to every man : but here is the end , to profit withall . What Talents a man hath received , he must not hide in a Napkin ; As it is in the naturall body , That which every member receiveth , it is for the good of the whole . The stomack that takes in meat , but not for it selfe alone , but to nourish the body ; The feet they move , too and from , not for themselves alone , but to carry the body . The hand that worketh , not for it selfe alone , but to maintain the body ; And so it is in the mysticall body of Christ , as the Apostle telleth you clearly , 1 Pet. 4. 7. As every man hath received the gift , even so minister the same one to another , as good stewards of the manifold grace of God . Here is manifold grace ; And so dispenced , as every man hath received a gift , and as a good steward . The steward receiveth the money , that is put into his hand , not to put up into his owne purse , but for the good of the whole family ; Men have received , that they may dispence . Therefore , I say , seeing we all have received , we are all bound to be usefull in our severall places , within We should all , some way or other , be usefull to the Church of Christ . our severall sphears ; not all of the same way , but all in some way , to be usefull to the Church of Christ . This doth not open a gap to confusion , it doth not open the Pulpi●-doors to every one , that may say himself to be gifted ; but it calls upon every one in his sphear , to do service to God in his Church . We are like so many Actors upon a Stage , in the acting of a Comedy ; he is not commended that acts the greatest part , but he that acteth his own part best , be it the part of a King , or of a Servant , either short or long ; if he act that part well , there lyeth the matter of his praise ; and the Servant may have more commendation for that part he acteth , than the King , if he doth it well . So it is here : He that acteth his own part well , shall have , Well done good and faithfull servant . As in the naturall Matth. 25. 23. body , there is a distinction of members ; as in Musick , the Harmony is made up of different Sounds and Tunes ; they have the Base , and Mean , and Treble . If all were Treble , where were the Base ? and if all Base , where were the Mean ? The Harmony is made up from the consent of all these . So , there is an harmony made up in the Church of God , but it is from the variety of gifts , that God bestowes upon them . And the Treble hath its commendation in Musick as well as the Base . And as in Painting , your dark colours add to the beauty of the Picture , and deserves praise , if well cast , as well as the fairest colour in the whole Piece . So , many Christians of obscure parts , in comparison , in the conjunction of the whole , do add to the beauty of the whole .

The next is , The Participation . I will speak a little of 2. Participation . that .

Have received .

The Observation from hence is this , namely , That whatsoever Observ . endowment any man is partaker of , he hath but received it . Before I told you , Every one hath received ; now , Whatsoever any one partakes of , it is but received . Of his fulness have we all received , and grace for grace . 1 Cor. 4. 7. What hast thou that thou hast not received ? Name the thing , if thou canst , that is good ; if it be good , it is received . What hast thou , that thou hast not received ? Go from the one end of the work of grace to the other , and you shall find all received : Begin where grace beginneth , at the Understanding , and those good thoughts that God puts into the minds of men , by which he turneth the mind about ; for the Understanding is the great Wheel . Those thoughts thou hast received , as the Apostle tells you , 2. Cor. 3. 5. Not that we are sufficient of our selves to think any thing , as of our selves ; our sufficiency is of God . From good thoughts in the Understanding , come to good inclinations in the Will ; they are received , Phil. 2. 13. It is God which worketh in you both to will and to do , of his good pleasure . Come from good inclinations of the Will , to good words in the Mouth ; why , God puts them in too , or we cannot have them . Isa. 50. 4. The Lord God hath given me the tongue of the learned , that I should know how to speak . Come from good words to good works , by which our words are made good ; we fulfill in our actions what we professe : they are also received , Without me ye can do nothing , saith Joh. 15. 5. Christ . He doth not say , It is but little ; but , Nothing , just nothing , without me . These good works , they have different successes , every degree of success is received ; Paul plants , and Apollos watereth , but it is God that giveth the success . 1 Cor. 3. 6. Nay , to make it appear that the successe is given , that increase is freely dispenced , ye shaall often find God giving more success to meaner labours , than to greater ; more success to men of weak abilities , than to men of strong abilities : because he will have success free , as well as any thing else . As it was between Rachel and Leah ; Rachel was the fairer , but Leah the fruitfuller ; Rachel had more beauty , but Leah more children .

Now to come to the Use , which the Apostle hath made Use . to my hands , Whatsoever we have is received . Away then Against boasting and proud Opinions . with boasting , 1 Cor. 4. 7. Who made thee to differ from another ? What hast thou that thou hast not received ? Now if thou didst receive it , why dost thou glory as if thou hadst not received it ? Away with all proud opinions of men , that ascribe something to the creature , and something to themselves , that they have not received of free grace . There is a great deal of difference between habit acquired , and habit infused . Men speak of grace , as if it were an acquired habit ; and so ascribe much to themselves , and do not take all as received . Indeed , in acquired habits , the actions well performed , have a kind of casualty in them ; as , if a man learneth to write , his frequent habit bringeth him to write . But it is otherwise in infused habits ; there , we have first the habit ; then , perform the act : You have first the habit , that , we receive ; then , the acts are produced ; and , all is of God . As they say of the soul , Grace frames all of it self ; the free grace of God doth all in the soul , plants the habit , then draweth it forth into act , and then blesseth those acts , and then crowneth all . And what is the Crown ? Why , his own work in us . God crowneth nothing in us , but what he giveth us . It is so from first to last , All is grace . Therefore there is no boasting . Away then with proud opinions , and glorying of our selves in our conversation . The truth is , this corruption of nature , though it vent it self much in opinion , yet more in practise . It is too common a fault for men to play the Swan , when they look into the whiteness of their own bosoms , without considering the blackness of their feet . Whence is that whiteness received , if there be any whiteness ? It is from God ; therefore glory not , as if thou hadst not received . Yet , glory in God , but not in thy self . There is that which will make us to play the Judas with Christ ; Christ giveth a bag to Judas , and Judas will filch from Christ . Christ giveth us grace , and we are apt to pocket up all for our selves . We derive all from Christ , and yet many times we take upon us , as if we had it out of our own Cisterns : This I did , and said ; and this was done by my endeavours . Oh! What hast thou that thou hast not received ? The Moon receiveth all its light from the Sun , and yet the Moon eclipseth the Sun as much as in her lyeth . Seeing we receive all from Christ , let him have thé praise of all we have , and hope for . Let this break the pride of our hearts . Beggars must be no boasters . Of his fulness have we all received , even grace for grace .

Vers. 17. For the Law was given by Moses , but Grace and Truth came by Jesus Christ . 18. No man hath seen God at any time . The onely begotten Son , which is in the bosome of the Father , he hath declared him .

In this 17th . Verse are contained two Assertions .

First , That the Law was given by Moses . Secondly , That Grace and Truth came by Jesus Christ .

Of these , I shall not here speak any thing ; nor of the opposition which is here made by some , between these two . Whereas Christ and Moses , the Gospel and the Law , are here opposed by way of Comparison ; the one , as more excellent than the other : Diverse mistake them , as opposed by way of Controversie , as the one excluding the other ; and so gather from hence , That under the Gospel we have nothing to do with the Law . That , The grace and truth that came by Jesus Christ , doth quite destroy and abolish the Law , that came by Moses .

We might here distinguish of a four-fold estate of Man . A state of Innocency . A state of Corruption . A state of Preparation . A state of Grace .

And also of the severall uses of the Morall Law . First , To justifie . Secondly , To discover sin and guilt . Thirdly , To prouoke to sin . Fourthly , To condemn for sin . Eifthly , To lead to Christ . 1. The Law of use to have justified Adam 2. To provoke , and condemn , in the state of Corruption . 3. To lead Sixthly , To direct in the waies of holiness . First , The Law was of use to have justified Adam in the state of Innocency ; but could never justifie any man since . Secondly , The Law is still of use to provoke , and to condemn , in the state of Corruption . Thirdly , In the state of Preparation , the Law is still of use , as a School-master , to lead us to Christ . us to Christ in the state of preparation . 4. Of little use to condemn , and of no force to provoke in the state of grace . 5. Of use to correct in that state , as a rule of life . Fourthly , It is of small use to Condemne , and of no force to provoke , in the state of grace .

But yet , Fifthly , even in the state of grace , it is of use to correct , and so , it is a rule of Life ; All these I might discover to you , by diverse arguments . But my intension is , to consider such places , as are objected to the contrary , and then to come to the Application , Gal. 3. 19. seems to imply , that the Law was to continue no longer , then till the coming of Christ ; Wherefore then serveth the Law ? It was added , because of transgression , till the seed should come , to whom the promise was made . If by seed , we understand Object . Christ , as is likely ; Then it doth rise higher , the Law was added , because of Transgression , till the seed should come : but then it was to continue no longer .

But the answer is not difficult . First , If ye understand Answ. the Ceremoniall Law , then that began to vanish ; when Christ , ( who was the substance ) came , now that , even the Ceremoniall Law was added , because of Transgression , is proved in that . All of the rights of Ceremonies , was such as implied guilt , and sin ; yea , it did not onely imply our guilt , but our misery . For the blood was to be poured out , to shew what we all deserved ; even to be made sacrifices to the wrath of God , and fuell for the fire of Hell . But if ye will understand it of the Morall Law , for it taketh in both ; Then thus you must distinguish between the matter , and substance of the Law , and the Ministry of Moses .

The Morall Law , for the matter of it , is perpetuall ; Morrall Law perpetuall to the end of the World . It was before Moses , and will be after Moses , even to the end of the World . But then , if you take the Law , as it implieth the Ministry of Moses ; In that respect , there was a ceasing of the Law , when the seed came , because all those Mosaecall appendixes , to the Morall Law , they then began to vanish . As namely , to the second Commandement , the whole Ceremoniall Law was an Appendix to that ; The fourth Commandement , the seventh daies Sabbath , was a Type of Christ , resting in the grave , the seventh day from the Creation . So as for the matter , it remains , though as for the Ministry of Moses , there is an end of that . The great place is urged of those out of the Romans , Rom. 7. 6. Now we are delivered from the Object . Law , that being dead , wherein we were held , that we should serve in newnesse of the spirit , and not in the oldnesse of the letter . If we be delivered from the Law , then we have nothing to do with it , after we have received the Gospell of Christ , that is the Objection .

Understand the Answer , read the beginning of the Chapter , and ye shall see in what sense , he saith , We are delivered Answ. from the Law , namely , from the Law , as an Husband , begetting sin upon our souls ; The Law had a provoking power , to stir up Concupiscense in Men. Now , saith he , we are delivered from the Law in this sense , because we are under another Husband , namely under Christ . In which respect , it is said in this Epistle , Chap. 6. 14. That we are not under the Law , but under grace ; namely , not under the provoking power of the Law . That place may seem Object . to have some difficulty in it , Rom. 10. 4. Christ is the end of the Law for righteousnesse , to every on that believeth ; If Christ be the end of the Law , Then the Law ended when Christ came . This is the Objection , but of this we must distinguish a threefold end . Finis Abolitionis . Finis Adimpletionis . Finis Intentionis .

An end of Abolition . That which kills a man , a sword , Answ. or , poyson , that is his end ; because , it kills him . Finis interficiens . three-fold .

Secondly , An end of Impletion , As , the end of the Law is charity . What is that ? Love is the fulfilling of the Law .

Thirdly , Finis Intentionis , That is the scope of a thing , that is , at which it aims ; now Christ is the end of the Law , What is that ? not the abolishing end . For he himselfe tells you , He came not to destroy the Law , but to fulfill it ; He is an end in these two latter senses , not in the first . He is the scope of the Law , and the fulfilling of the Law , and in both these senses ; The end of the Law for righteousnesse , to every one that believeth .

First , He is the scope of the Law . The Ceremoniall Christ the scope of the Law . law , that aimed at Christ ; and the Morall law aimes at Christ too ; because it driveth men out of themselves , to seek for a Saviour , 2 Cor. 3. 13. speaking of the vail that was upon Moses his face . Not as Moses , which put a vail over his face , that the children of Israel could not stedfastly look to the end of that which was abolished . What was the end of the Law ? Saith he , the Israelites were not able to understand Christ , at whom the whole law aimed ; there was a vail upon their face , so as in the Leviticall Rites , and Ceremoniall precepts , they could not see Christ : they could not look to the end of all those Leviticall Rites , which are now abolished . And this vail , when they come to be Converted , shall be taken away . Thus , He is the end , that is , the scope of the Law .

Secondly , He is the end ; that is , the fulfiller of the Christ the fulfiller of the Law . Law . Look what righteousnesse the law required , that Christ fulfilled , and so satisfied the law to the utmost , both in the precepts , and curse of it .

Well , Is it so , may some say ? If Christ hath thus fulfilled Object . the law , there is so much the lesse need , why we should observe it , because our surety hath done it already for us .

This will have no great weight , if we consider , that Answ. Christ , and we , are to observe the Law to different ends . Indeed , there would be some strength in the Reason , if we should affirm , we are to observe the Law to the same end , that Christ observed it ; We observe the Law , to testifie our thankfulnesse to Christ , for the salvation we have by him . Christ obey'd the Law , to testifie obedience for us ; Therefore , we are bound to obey so much the more , because Christ obeyed it . Now Christ indured the punishment , due to our sins ; therefore , we that are in Christ , are not liable to punishment , properly so called , but yet to affliction , under another notion , as Chastisements , though Christ hath indured the Curse for us . And so in active obedience , we are to Imitate Christ , to do as He did .

I will name one place more , that is 1 Tim. 1. 9. Knowing Object . ing this , that the Law is not made for a righteous man , but for the lawlesse , and disobedient , for the ungodly , and sinners . Therefore a person justified , saith the Objector , hath nothing to do with the Law .

For the meaning of this place , take it clearly thus .

First , Ye cannot understand this place absolutely , as if , Answ. whosoever is righteous , had nothing to do with the Law ; for , ye know , Adam , in his Innocency , had a Law given him . This therefore cannot be denyed : Look how far a man is righteous , he hath a principle within him , that even without a Law it will constrain him to obey : The love of Christ constraineth us , saith the Apostle . As far as a man 2 Cor. 5. 14. walks according to this principle , so far he doth not come within the compasse of the Law , as to the penalty of it . A Law , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it doth not lye against a righteous man . That is the property of the word . As when it is said , The ax is laid 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to the root of the tree , to cut it down . The Law is not laid to a righteous man , to condemn him . As we say in Suits at Law , A Suit lyeth against such a man , in such a Court ; that is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Now , saith the Apostle , the Law , in this sense , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , doth not lye against a righteous man . If ye will have the clear meaning of this , see Gal. 5. 23. The fruit of the Spirit is love , joy , peace , meekness . Against such there is no law . Make up the meaning betwixt these two , Gal. 5. 23. and 1 Tim. 1. 9. The Law is not made for a righteous man . That is , Made to direct him , not to condemn him .

Then , to have done with this , There is no such great cause why the Ministers of Christ should be afraid of medling with the Law , in their Sermons : So long as we preach the Law with the same intent that God gave it , we may preach it without fear .

God gave the Law with a double subserviency . Before our Conversion , the Law is subservient to lead a man to Christ ; and after our Conversion , the Law is subservient to direct us in the way to Christ . God gave the Law for The Law given for Evangelical ends . Evangelicall ends , and men should preach the Law for Evangelicall ends ; not to set up a covenant of Works , but to drive them out of themselves to Christ ; and then , when they are in Christ , to help to guid them in the way of holiness . To preach the Law as Christ himself preached it , Matth. 5. who spent a great part of that Sermon in the Mount , upon the Law .

And then for People , as well as for Preachers ; they need not fear having respect to the Law . David said , I shall not be ashamed , when I have respect to all thy commandments . Some seem to be ashamed , to have respect to any of the commandments of God . Certainly , Brethren , if ye will obey the Law out of Evangelicall principles , as it was given for Evangelicall ends , you need never to be afraid of observing it . They are the same precepts to a man converted , but they are observed out of new principles ; yet the precepts continue the same . Hest. 2. 10. it is said , that she had not yet shewed her kindred and people , as Mordechai had charged her , that she should not shew it . She was obedient to Mordechai , all the while she had been under his government ; and when she was Queen , yet still she doth the commandment of Mordechai . When men are ingraffed into Jesus Christ , they are still bound to do the commandments of the Law , as before : then they were bound under the curse of it , for fear ; but now out of love . Here the grace of Christ will make them more obedient , because it teacheth them to deny ungodlinesse and worldly lusts . I have done with this . Now to the next Verse , which runneth thus ,

Vers. 18. No man hath seen God at any time . The onely begotten Son which is in the bosome of the Father , He hath declared Him .

Ye may perceive by what ye read , Joh. 9. how zealous the Jews were for Moses , and how prejudiciall against Christ : Joh. 9. 28 , 29. Then they reviled him , and said , Thou art his disciple , but we are Moses his disciples . We know that God spake unto Moses ; but as for this fellow , we know him not whence he is . And therefore the Evangelist here , to take away this misapprehension of theirs , having in the seventeenth verse preferred Christ before Moses , and the Gospel before the Law . Because the Jews , that spake so much of God's speaking to Moses ; and appearing to him , were ready to object , But God spake face to face with Moses ; Therefore , the Evangelist here prefers Christ , and sheweth a greater intimacy between God and Christ , than between God and Moses . No man hath seen God at any time , ( no , not Moses ) but the onely begotten Son . Moses had some sight of God , but in apparition : He desired to see God face to face , but was denyed ; onely he was not denyed the sight of some similitude of God . Numb. 12. 8. With him will I speak mouth to mouth , even apparently , and not in dark speeches ; and the similitude of the Lord shall he behold . Moses beheld the similitude of the Lord ; but Christ was in the Father's bosom , and so saw him face to face , as never man saw him .

There are three Assertions in this place .

The first concerneth the Invisibility of God , No man hath seen God at any time .

The second concerneth the Intimacy of Christ with the Father , The onely begotten Son which is in the bosome of the Father .

The third concerneth the Discovery of the Father by Christ , He hath declared him .

Of these three , in their order .

First , That which concerneth the Invisibility of God , No man hath seen God at any time . For the right understanding whereof , ye must know , that God may here be considered , either in reference to his Essence , or his Counsell , and accordingly there is a two-fold sight of God . A Beatificall vision , and A Scientificall vision .

A Beatificall vision of God , in reference to his Essence .

And a Scientificall vision of God , in reference to his Counsel .

I dare not exclude neither of these , in reference to the Text , because the words which follow seem to have Christ in both , The onely begotten Son which is in the bosom of the Christ in the bosom of his Father , when on earth . Father . That implyeth Christ to have a beatificall vision of God , in his Essence , even here upon the face of the earth , because he was then even in the bosome of the Father . And he must needs see the Essence of God , that is , essentially God himself . He that hath the same essence with the Father , must needs see the essence of the Father . He is the onely begotten Son , therefore he hath the beatificall vision of the Father .

Then , He lyeth in the bosome of the Father , therefore He hath the scientificall vision of the Father too ; in both which respects , he was able to declare the Father . Speak we then first of this Clause .

No man hath seen God at any time , as it refers to the No man , during the state of mortality , can see God . beatificall vision of God in his essence . The meaning will be this , No man , that is , no meer man ; for Christ , who is God-Man , must be excepted . No man hath seen God , that is , God in his essence ; for God , in apparitions , hath been seen by many . No man hath seen God at any time , namely , during his life , during the state of mortality ; so it is to be limited . That answer which God gave to Moses , Exod. 33. 20. when he desired the sight of God , The Lord said , Thou canst not see my face ; for no man shall see me and live ; you must take it , in sensu composito ; that is , No man upon the face of the earth shall see me , no living man , while he liveth upon the face of the earth , can see the face of God in his Essence . Otherwise , there is a time while men do live ( and live most happily ) namely , when they are in a state of glory ; then they do see the face of God ( then face to face , saith Paul ) even as the Angels . It is said of them , that they behold the face of God , Matth. 18. 20. Christ saith there , I say to you , that in heaven , their Angels do alwaies behold the face of my Father which is in heaven . So , when men come to be like Angels in a state of glory , they shall also see the face of God . But no man hath seen God at any time , during this life , God in his Essence . For this we have more than one place of Scripture ; the same words in the Text are repeated in 1 Joh. 4. 12. No man hath seen God at any time . And Paul hath a place to the same purpose , 1 Tim. 6. 16. Who onely hath immortality , dwelling in light which no man can approach unto , whom no man hath seen , nor can see .

There are but three waies that can be imagined , by which man , in a state of mortality , can see God in his Essence : either it must be by his Bodily eyes , or by the eye of Reason , or by the eye of Faith .

But a man cannot see God by any of these , therefore no man can see God in that sense .

First , No man can see God by his Bodily eye ; for the very 1. The eyes of our bodies cannot behold the Essence of God . light wherein he dwelleth , is inaccessible to the eye of sense ; we cannot so much as see our own souls , or the Angels that are inferiour spirits ; How then shall we be able , with our bodily eyes , to see the Father of spirits , the Lord of glory ? The Israelites could not so much as endure the shining of Moses his face ; How then can the eye of the body be imagined capable of that infinite glorious light , that is in the essence of God ? And yet there is a place that speaks , as if a man , in the state of mortality , by his bodily eyes , had seen God , Gen. 32. 30. Jacob called the name of the place Penuel ; for I have seen God face to face , and my life is preserved . Here is a man in the state of mortality , that saw God face to face . For this ye must know , that Jacob did indeed see God , but God in a representation , not God in his essence . He saw the Second Person in the Trinity in the shape of a man , that wrestled with him . This was all the sight of God that he had . The Second Person in the Trinity , before he took the nature of man , took the shape of man ; such a shape had Christ taken here , in which he wrestled with Jacob ; and this is that God which Jacob saw face to face , not God in his essence , but God in a representation . And that very thing of God , appearing in the Old Testament in a representation , to the eyes of the body , sheweth , that he never appeared to them in his essence , because his representations are many , and his essence is one . He appeared in a Bush to Moses , and to Eliah in a still Voice ; to Jacob as a Wrestler , to Joshua as a Captain of the Lord's hoast . These were all representations , that God was pleased to make of himself ; and thus men saw him . But his essence all this while was invisible , neither could it be diversified as his representations were , being but one . That is memorable which Isaiah saith , Isa. 6. 5. Mine eyes have seen the King , the Lord of hosts . The Jews took this advantage against him , and said , he was a false Prophet ; Why ? He said , he had seen the King , the Lord of hoasts ; whereas God saith to Moses , Thou canst not see my face and live . Therefore they put him to death . No man can see God in his essence , and live . But Isaiah saw him , and he said true ; but it was in a representation

Secondly , No man can see God in his essence , no , not by the eye of Reason . Reason hath but three waies , by which it 2. The eye of our Reason cannot behold him in his Essence . Reason knoweth God three waies . 1. By way of Causality . comes to the knowledge of God , and those are known to Schollars by these names , Via causalitatis , via Remotionis , and via Eminentiae .

First , By way of Causality ; and so reason comes to gather of God by all the creatures which it seeth lovely ; and looks at all these as effects of God , as the cause of all , and so comes to the knowledge of God as the first cause . Thus Reason collects of God : But how far is this from seeing the essence of God ? Reason discovers a God , but not what God is in his Beeing , onely that He is . For , no effect can shew the nature of its cause fully , but either such as manifesteth the whole force of the cause , or else such as is of the same kind with the cause ; as burning , that sheweth the nature of the fire , because the fire , being a naturall agent , burns to the utmost of its power . Therefore burning sheweth what nature the fire is of , as carrying the nature of the force in it . As a child sheweth the nature of the father , because of the same nature with the father . But the creatures cannot shew God , because they are of effects different from him . These are parts of the way , but how little proportion is readd of him ? The thunder of his power , who can understand ? Neither are the creatures of the same rank and kind with God , as the child is with the father ; they are all of them finite , God is infinite . So that all that Reason can do this way , is , to gather , that there is a God , but not what he is .

Secondly , There is the way of Remotion , by looking over 2. By way of Remotion . all the creatures , and by setting aside whatsoever savours of imperfection in them , and ascribing the remainder to God . Thus we say , that God is Immortall , Impassible , Impeccable ; because we say , that to die , to suffer , and to sin , are the imperfections of the creature . God cannot sin , God cannot die , God cannot lie , God cannot suffer . But this still comes short of seeing God in his essence ; for , by this , we see what God is not , not what he is , by this way of Remotion .

3. The third way , which is a way of Eminency . Reason 3. By way of Eminency . goeth over the creatures once again , and looks whatsoever is good in them , and savours of perfection in them ; and ascribes that to God , as the Author of those perfections . So , when it seeth in Man , wisdom , and strength , and goodnesse ; Reason can ascribe to God ( as the cause of them ) a more eminent goodness , and wisdom , and strength . And this is the nearest , and the farthest , Reason can go . And yet in all these , it cometh short of the essence of God ; because in this way , it findeth out what he is , rather in regard of his qualities , ( speaking after the manner of men ) then what he is in his essence . Thus we cannot see God in his essence , no not by the eye of Reason .

There is onely one more , that is , the eye of Faith , which ● . The eye of Faith cannot apprehend God in his Essence . goeth a great deal further into the knowledge of God , than Reason can ; and yet we cannot apprehend God in his essence , no not by the eye of Faith . Thence it is , that faith is opposed to sight , 2 Cor. 5. 7. We walk by faith , and not by sight . Implying , that all the while we have no higher principle than faith in us , all that while we come short of God , to see him face to face . 1 Cor. 13. 12. Now we see through a glass darkly , but then face to face . Then , speaking of a time after this life , when that which is perfect is come , and that which is imperfect shall be done away ; Then , face to face , not till then . Here , by the eye of faith , we see as through a glasse darkly ; These are two excellent expressions , though something darkned by the Translation . For it is , as through a glasse , & in a riddle ; here is the glasse to the eye , and the riddle to the eare ; both imply , that faith giveth us but a dark knowledge of God , in comparison of the light of glory . What we see in a glasse , we see by reflection ; The Angels see God face to face , by direct beams . We see him as in a glasse , the glasse of the Creatures , and of the Scriptures ; There shall be no need of these glasses in Heaven , where all Ordinances shall cease , and God shall be all , in all . But here , as through a glasse , and as in a riddle . What men apprehend in a riddle , they may have true apprehensions of it ; As in the riddle , that Sampson put Judges 14. 14. forth . But it doth not convey a thing so clearly , as if it were spoken in plain words ; Whatsoever we see , we see it , as in a glasse . Whatsoever we hear , we hear , as in a riddle ; but then , face to face , saith the Apostle ; then we shall see him , as he is , 1 Joh. So now , ye have had an explication of this proposition , according to the first sense ; That no man hath seen God at any time . That is , No man , in the state of mortality , hath a beatificall vision of God in his Essence .

I proceed now to the second . That , No man here , attaineth No man attaineth a scientificall vision of God here , in reference to his Counsell . to a Scientificall vision of God , in reference to his Counsell ; That also is proper to Christ . Compare , if you please , Joh. 6. 46. with Luk. 10. 22. In John , thus of that ; No man hath seen the Father , save h●● ▪ which is of God , he hath seen the Father . What is that ? Luk. 10. 22. All things are delivered to me of my father , and no man knoweth who the Son is , but the father , and who the father is , but the Son , and he to whom the Son will reveal him ; Seeing , is usually put for knowing in Scripture , and seeing of God , for the knowing of his Counsell . This , onely Christ doth . Therefore , called the wonderfull Counsellor , Isa. 9. 6. He could not be a Counsellor to us , in discovering the great secrets of God , if he were not first privy to Gods secrets . Who but Christ , could have made known that way of salvation , which he hath opened through his owne flesh , to the way of Heaven . It was impossible , for Angels , or Men , to have found out a way to have been recovered to God , ( when man was once fallen ) had not Christ revealed it ; This knowledge of God , no man hath . For he saith , Rom. 11. 34. ( having said , vers. 33. Oh the depth of the riches , both of the wisdome , and knowledge of God ; How unsearchable is his wisdome ? He addeth , ) Who hath known either the mind of the Lord , or who hath been his Counsellour ? That , is proper to Christ . No man may assume it ; I say no more of it here , because it will come in again in the next Clause . The onely begotten Son , who is in the bosome of the Father .

Come we now to the Observation , of the invisibility of God ; for Application .

First , By way of reproof , we might from hence take occasion of lashing the Papists in the first place ; And in the Vse 1 next place , the disputers of this World , and especially , the Arminians .

The Papists , First , and that both in point of their Idolatry , Popish Idolatry reproved : and of their boasting of their Idolatry .

First , No man hath seen God at any time ; And yet they presume to make Images of Him , visible shapes of the Invisible God , Deut. 4. 15 , 16. Take ye good heed to your selves , for ye saw no manner of similitude , on the day that the Lord spake unto you in Horeb , out of the midst of the fire , lest you corrupt your selves , and make you a graven Image ; the similitude of any figure , the likenesse of Male , or Female . If we will be worshipping any Image of God , let us worship Christ , who is the expresse Image of his Father's Person ; And no Image of God , but Christ , may be worshipped . They were wont to kisse their Images of old ; Ye know what God saith of so many souls , who have not bowed the knee to Baal , nor kissed him . In reference to 1 King . 19. 18. this , kisse the Son , Psal. 2. No man hath seen God at any time : And yet , if you believe them , they tell you strange stories of some of their Grandees , that have seen the blessed Trinity ; as they say of one Matinius , that was continually incompassed with the glorious light , either of the whole Trinity , or of some glorious Person of the Trinity . As he said of a Jesuite , That he lay a long time in prison , because , during his life-time , he had not earnestly desired to see the glorious Trinity . They shall never make me believe , that God will discover to any Jesuite of them all , what he denied to his servant Moses .

I come to what is more for Edification , to refute the Arminians refuted . great disputers of this World ; and especially , the Arminians , that speak , as if they were privy to the Counsels of God , and had a Scientificall vision here below ; and therefore , will believe no more , then they can bring within the compasse of their owne reason . Not considering what Job saith , Job 33. 12 , 13. Behold , in this thou art not just , I will answer thee , That God is greater then man ; why doest thou strive against him ? for he giveth not account of any of his matters .

Two Queries are made by Paul , that might stop the mouths of all over-curious Quaerists in the World . Nay , but oh man , Who art thou , that repliest against God ? There are too many , that are ready to reply against God , to chop logick with their Maker ; when they will not believe , what God revealeth , because they cannot fathome it , 1 Cor. 1. 20. Where is the Wise , and the Scribe , and the Disputer of this World ? The disputer of this world , ( and , Emphatically , Of this world ; ) because , there will be no disputing in the next World . Then cometh the day of 〈◊〉 Revelation of the righteous judgements of God , as Paul speaks , Rom. 2. When God will make it apparent to every man , that , whatsoever he hath said , is True ; and whatsoever he hath done , is Just ; whether we can believe the truth of the one , and consent to the Justice of the other , yea , or no. Therefore , it is good to take the counsell of Augustine ; Vis tu disputare mecum ? Potiùs admirare mecum : Wilt thou be disputing with me ? rather wonder with me , and cry , Oh Profunditas , Oh the depth ! Let us , both thou , and I , agree in fearing , and trembling at the Counsels of God ; lest we , both , perish for our Curiosity , in searching too farre into them . And of all Disputers , none more guilty in this kind than the Arminians , therefore I name them . Men that take upon them to state the Decrees of God , as if they had been of his Councill , when he made them ; men that seem to wade where Paul was past his depth , which made him cry , O the depth ! They make it clear to you , to give you a reason of all God's Decrees , if you take for granted what they say . If you ask them , Why Peter was elected , and Judas not ? they say , Because God foresaw Peter would believe , and Judas not . Why Peter was saved , and Judas not ? Because Judas willed to persevere in sin , and Peter did not . Are not here men of God's Council , that leave nothing unsearched ? Saith Paul , when he was discoursing of these high points , Rom. 9. 13 , 14. It is written , Jacob have I loved , and Esau have I hated . What shall we say then ? Is there unrighteousness with God ? God forbid . He speaketh as a man puzl'd and non-plussed at the thoughts of this , how God should come to chuse Jacob , and hate Esau . He saw no unrighteousnesse with God ; God hath done it , and therefore Just . And yet these people speak , as if they could have fetched Paul out of his non-plus , which is but to say , That God foresaw that Jacob would believe , and Esau would not ; therefore he loved the one , and hated the other . So as a man ; according to this reckoning , may learn more in Arminius his School in a few daies , then Paul had learned in the third heavens . Let us take this for a conclusion : As God cann●● 〈◊〉 seen in his Essence , so not known in his Counsels , to any man on this side Heaven .

2. The second Use is this , No man hath seen God at any time . Why then , let us all from hence be set to long for Use 2 heaven , where we shall enjoy that , which is not attainable by any man here below ; a sight of God , a beatificall sight , a scientificall sight : ye shall have them both there in one place , 1 Cor. 13. 12 , 13. Now we see through a glasse darkly , but then face to face ; there is the beatificall . Now I know in part , but then shall I know even as also I am known ; there is the scientificall . St. John tells you in another place , a speech , that might set the hearts of the people of God a leaping within them for joy , to think of that day ; 1 Joh. 3. 2. Beloved , now are we the sons of God , and it doth Excellent things are spoken of the City of God . not yet appear what we shall be : but we know , that when he shall appear , we shall be like him , for we shall see him as he is . Who would not long for this day , and for this appearance ? When he shall appear , we shall see him as he is . No day so joyfull as this , to the people of God . The Sabbath , that is a joyfull day ; therefore the Saints have learned , to call the Sabbath a delight , as it is in Isaiah . Behold here a rest for the people of God , an eternall Sabbath , a Sabbath that hath no working-day after it ; a Sabbath , which whosoever hath once arrived at , shall rest from his labours for evermore . It was a joyfull day , that , when the people of Israel passed over Jordan , and got into the land of Canaan , which they had been so long looking for . Think of that spirituall Canaan , of which the other was but a type , flowing with better milk and hony , in likeness to God , and vision of God . We shall be like him , and see him as he is . If Moses longed for that , think what cause the people of God have , to long for the other , because there , they shall have the sight of God . The year of Jubilee was a joyfull time , before the appearing of Christ . When we shall be restored to that we fell from in Adam , we shall partake of the glorious liberty of the sons of God , as the Apostle speaketh . But that which is so joyfull , is the sight of God , which cannot be attained till then . The very sight of Ghrist in the flesh afforded much joy . Simeon got him in his arms , and desired to die , Now let thy servant depart in peace , for mine eyes have seen thy salvation . The Greeks , Joh. 12. they came to Philip , and said , Sir , we would see Jesus . It was a joyfull sight to see Christ , even in the flesh , What is it then to see Christ in his glory , and God in his Essence , as far as a finite creature can be capable of such a sight . If the Disciples upon the Mount were so over-joyed with the sight of Christ , and two glorified creatures with him , Moses and Elias , so as Peter forgot himself there ; What joy will there be in the souls of men , that come to see Christ attended with thousand thousand times ten thousand Saints and Angells , not Christ transfigured , but Christ in his utmost glory ? Wonder not , if I speak but Balbusantèr of these things , for all words come short ; let us make it up in affections . Learn to long for this sight , and for that place where it is attainable .

But then take this with you , before I leave the Point , Caution , how to walk that we may see God . Be carefull , as you desire to have that , which you cannot attain here , a beatificall and scientificall sight of God ; be carefull to walk in Purity , and in Peace ; for the sight of God is promised upon these conditions .

First , In Purity . Matth. 5. 8. Blessed are the pure in heart , for they shall see God . It is not for every eye to see 1. In Purity . God ; the pure in heart , they shall see him . Sore eyes cannot endure to see the light , impure souls shall never be honoured with the sight of God . The Jews , whom Christ was speaking to here , were men that stood much upon legall purifications : He putteth them off from them , and saith , Blessed are the pure in heart . A man that was not legally pure , might not come to see God in the Sanctuary ; so will morall uncleanness much more keep us from the sight of God in Heaven . Walk in Purity .

I , and in Peace too ; so saith the Apostle , Heb. 12. 14. 2. In Peace . Follow peace with all men , and holiness , without which , no man shall see the Lord . As not without holiness , so not without peace . He that hopeth to see the Prince of peace in another world to his comfort , must carry the Son of peace here . That of Augustine is an excellent speech , which he writeth concerning this subject of seeing God ; ( in his hundred and twelfth Epistle , where he had disputed largely about this thing , he taketh himself off , and saith , ) Let us be wise ●o sobriety , and not be too full of heat . In the carrying on of this Argument , let us dispute fairly , lest while we seek , in a way of contention and bitternesse , how God may be seen , we lose that peace , without which , God cannot be seen . Follow peace and holiness , without which , it is impossible to see the Lord .

I come now to the second thing , the Intimacy of Christ The Intimacy of Christ with his Father . with the Father , which lyeth in these words ,

The onely-begotten Son , which lyeth in the bosome of the Father .

Christ is the onely begotten Son , that is in the bosom of the Father : that lyeth clearly in my Text. Of his being the onely begotten Son , I shall need to say nothing now , because I spake before to it upon the fourteenth Verse , And the Word was made flesh , and dwelt amongst us , and we beheld his glory , as of the onely begotten of the Father , full of grace and truth .

This expression is to be opened here , Which is in the bosome of the Father , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is , not , which was to be before the Incarnation ; or , which was to be in the bosome of the Father , after the Ascension ; but , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is in the bosome of the Father . When these words were uttered ; and in every moment of time ; yea , from eternity , Christ is in the bosom of the Father .

The phrase , I take it , implyeth these three things .

The unity of Natures . The dearnesse of Affections . The communication of Secrets .

First , It implyeth unity of Natures ; and so there is something 1. To be in the bosome of the Father , implyeth unity of Natures more in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; more in unity of Natures , then distinction of Persons . In the bosome of the Father . The word is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But , for the unity of Natures , they use 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Thus the bosome is the child's place . Look to the Scripture-expressions . Ye find Moses speaking of himself as a father , carrying Israel , as a child , in his bosome , Numb. 11. 12. Have I conceived all this people , have I begotten them , that thou shouldest say unto me , Carry them in thy bosom ? And so , in Nathan's Parable , 2 Sam. 12. 3. A poor man had nothing , save onely a little ewe-lamb , which he had brought and nourished up , and it grew up together with him , and with his children ; it did eat of his own meat , and drank of his own cup , and lay in his bosome , and was unto him as a daughter . A daughter in the bosome . And so accordingly here , The onely begotten Son , that is in the bosome of the Father , to shew the unity of Natures that is between the Father and the Son ; Christ being God , co-equall with the Father .

Secondly , As it implyeth unity of Natures , so it implyeth 2. It implyeth dearnesse of Affection . dearnesse of Affection . Bosom , as it is for children , so for nearness of Relation . The wife of thy bosome ; and , The husband of thy bosome . Deut. 28. 54. His eye shall be evill towards the wife of his bosome ; and verse 56. Her eye , speaking of a wife , shall be evill against the husband of her bosome . Because of those dear affections , which that nearnesse of Relation , as that of Marriage calleth for , between man and wife . John , the beloved of the Lord , ye find him lying nearest Christ , even in his bosome , Joh. 13. 23. And there was leaning on Jesus his bosom one of his disciples ; whom Jesus loved . The posture of leaning upon Christ's bosome , was an argument that Christ loved him . In this sense , Jesus is the Son of the Father's bosome , because the Son of the Father's love . He shall translate us into the kingdom of the Son of his love . This is my beloved Son , in whom I am well pleased , saith the Voice from heaven . Matth. 3. 17.

Thirdly , Being in the bosome , implyeth communication 3. It implyeth communication of Secrets . of Secrets ; the bosome is a place for them . It is a speech of Tully to a friend , that had betrusted him with a secret , Crede mihi , &c. Believe me , saith he , what thou hast committed to me , it is in my bosome still , I am not ungirt , to let it slip out . But Scripture addeth this hint too , where it speaketh of the bosome as the place of Secrets , Prov. 17. 23. A wicked man taketh a gift out of the bosome , to pervert the waies of judgment , speaking of a bribe . Prov. 21. 14. A gift in secret pacifieth anger , and a reward in the bosome expiateth wrath . Here is secret and bosome all one , as gift and reward are one . So , Christ lyeth in the Father's bosome ; this intimateth his being conscious to all the Father's secrets . So have ye an opening of this phrase . Much is to be learned from it . 1. Give the same Worship to Christ as to the Father .

First , Seeing Christ's being in the bosome of the Father implyeth unity of natures , this should teach us to give the same worship to Christ , as we give to the Father , because there is the same nature in both . It is that , that Christ expecteth and calleth for , Joh. 5. 23. The Father judgeth no man , but hath committed all judgment to the Son , that all men should honour the Son , even as they honour the Father . He that honoureth not the Son , honoureth not the Father which hath sent him . Jesus Christ requireth the same honour , which we give to God the Father ; it is fit he should have it , and it is fit this honour should be pleaded for , now in this age , wherein many plead against the Divinity of Christ . We should give him the same honour that we give to the Father . Heb. 1. 6. When he bringeth him in as the first-born of the world , he saith , Let all the Angels in heaven worship him . If they , then how ought all the world to worship him ? We should give him the honour of Invocation , praying to him , as Stephen did , when they stoned him ; he called upon God , and said , Lord Jesus receive my spirit . As with Worship , and Invocation , so with Faith . It is said , that Abraham gave glory to God , by believing in him . We should give honour to Christ , by exercising the act of believing in him ; this he called for , Let not your hearts be troubled ; ye Joh. 14. 1. Christ the proper object of Faith . believe in God , believe also in me . He is the proper object of faith , as he justifieth . Circumferentia fidei est Verbum Dei , sed Centrum est Deus . The whole Word of God is the circumference of faith ; every thing learned in it , is to be believed : But the center of faith ( as the Word justifieth ) that , is the Word , God ; that , is Jesus Christ , blessed for evermore .

Secondly , His being in the bosome of the Father , implieth 2. It teacheth us to set our affections upon Christ . the dearnesse of affection , between the Father , and the Son . And this teacheth us ( who are bound to be followers of God , as dear children ) to set our affections upon Christ , because God doth so ; He , who is the Son of God's love , should be the object of our love . God hath a bosome for Christ , we should have a bosome for Christ too ; It is said of Ignatius , that , after his death , his body being opened , the name Jesus was found written in his heart . That is a fable , yet hath a good morall ; every soul should have Jesus written in the heart ; because the love of the heart should be bestowed upon Christ , as the noblest object , and best deserving it .

Again , ye have an expression that comes home , to that in the Text , Cant. 1. 13. ( ye shall see where the Church laid Christ ; ) A bundle of myrrhe , is my well-beloved to me , He shall lie all night between my breasts . Here the Church maketh a room for Christ to lie in her bosome ; This is a most significant expression , This comparing Christ to a bundle of myrrhe , which is of a bitter tast , but a sweet smell . And so , fitter to represent Christ Crucified ; in whose death , there was a concurrence of these two , bitternesse , and sweetnesse . Nothing so bitter in it self , as the passion of Christ ; the token of which , was the paschall Lamb , which was to be eaten with bitter herbs . He indured more , then we can comprehend ; His owne soul onely , could know that bitternesse . As there was a great deal of bitternesse in it , so a great deal of sweetnesse too , as in myrrhe ; He offered himselfe to God a sacrifice , of a sweet smelling savour , Ephes. 5. 2. saith the Apostle . Myrrhe , they say , is of speciall use to keep from putrefaction , to dry up moist humours ; therefore , they took myrrhe to inbalm Christ's body withall ; And such drieth up the superfluous humours of the soul . As Physitians say , That in nature , a bundle of myrrhe between the breasts is Cordiall ; surely , we have no such Cordialls as Christ in the bosome . Therefore , A bundle of myrrhe my beloved is to me , He shall lie all night between my breasts ; Nothing so bitter as my sins were , but the crucifying of Christ ; and yet nothing so sweet , as that Christ was crucified for my sins , to take them away . Therefore , let us find a bosome to lay Christ in , for the time to come ; If we will be glad of his bosome , when we die . He will be content to lie in ours now , if we will but receive him ; Certainly , it concerneth us to know what we do with our affections : How we bestow our love . Loe , here is an object , to be beloved , more then the wife of the bosome , more then the husband of the bosome ; Here is the Mediator in the bosome . If any thing will draw-out love from us , it is the consideration of that love , which he hath shewed to us ; Love is the Load-stone of love . See how he Amor magnes amoris . hath opened his bosome to us , how he hath exceeded all the patterns of love ; We find in Scripture , Rebecca loved Jacob , better then Esau ; Therefore , she put him into a way of getting the blessing . And when Jacob was afraid of the event , lest his father should curse him , The curse be Gen. 27. 13. upon me my son , saith she ; The Lord putteth us into a way of getting an eternall blessing from God the Father , and for the procuring of this , he himselfe is become a curse for us . He was made sin for us , and a curse , that we might be made the righteousnesse of God in him . Jacob loved Rachel , better then Leah ; therefore , was content to serve so many years . For us , the Lord took upon him the form of a servant , and in that form served for us three and thirty years , and more , here in the flesh . Jonathan loved David , and , to manifest his love , he put his owne garment upon him ; Christ so loved us , as to cloath us with his owne righteousnesse . David loved Mephibosheth , and therefore set him at his owne Table , to eate bread continually , though he were lame . Christ so loveth us , notwithstanding all our lamenesse , and imperfections , as to provide a Table for us , where we shall one day sit down with Isaac , and Jacob , in the Kingdome of Heaven . Beloved , do you provide a room for Christ in your bosomes ; and he will provide a room for you in Abrahams bosome , yea , in his owne .

Thirdly , This being in the Fathers bosome , implieth Communication 3. It teacheth us to go to Christ for illumination . of secrets . Let us learn from hence , to go to Christ for Illumination , that he who knowes the secrets of the Father , would discover them to us ; so farre as they are necessary for our salvation , or the edification of our brethren . Whither should we go , but to the great Counsellour , for advice ? The Disciples took this course , Luk. 11. 1. One of the Disciples , said to him , Lord , teach us to pray . So , Lord teach us to hear , Lord teach us to meditate , and , Lord teach us to conferre ; to go to Christ for all teaching . If any man want wisdome , let him aske it of God , Jam. 1. 5. Who giveth to all men liberally , and upbraideth not ; we cannot be wise to Salvation , unlesse Christ be made wisdome to us : otherwise , the Devill will be too hard for us , he is so cunning , and subtile , as to make fools of us . As soon as a subtile man will cheat a Child of what he hath , so soon will the Devill cheat us ; There are wi●es of the Devill , depths of Satan , mysteries of Iniquity . How shall we be able to shun these , to avoid the danger of them , if we be not instructed by Him , who knoweth the secrets of the Father ? As there are mysteries of Iniquity , so of Godlinesse too . The Gospell it selfe , Paul calleth it , wisdome in a Mystery ; And that even amongst the perfect , 1 Cor. 2. 6. Howbeit , we speak wisdom amongst them that are perfect , ver. 7. We speak the wisdome of God in a mystery . Which mystery ? wisdome in a mystery : such , is the Gospell . So mysterious , that one mystery is wrap't in another ; wisdome in a Mystery , and that hid , and that amongst the perfect . How shall we come to find out this wisdome , if the Lord Jesus , the wisdome of God , be not made wisdome to us ? As there are mysteries in every point of Doctrine , so there are secrets in every point of Practice ; which without the help of Christ , we cannot come to be made masters of , Psal. 25. 14. The secrets of the Lord are with them that fear him ; In every duty we can put our hands to , there is a secret . It is a Common thing to pray , but to pray in the Holy Ghost , is a great secret ; It is a Common thing to come to the Lords Table but to discern the Lords body , that is a secret . It is a Common thing to hear the word , but so , as it may be mixt with faith in us , that is a secret ; To keep the Sabbath is a common thing ; but , to call the Sabbath a delight , that is a secret . Would we be acquainted with the secrets of the power of godlinesse , let us go to Jesus Christ , who is onely conscious to all the secrets of God ; seek to him , that he would reveal them to us by his Spirit ; for , He is in the bosome of the Father . So I have done with the second thing .

I come now to the third thing , concerning the discovery of the Father by Christ .

He hath declared him .

You have heard of a two-fold sight of God , a Beatificall , and Scientificall vision .

A Beatificall Vision , in Reference to his Essence .

A Scientificall Vision , in Reference to his Counsell .

And that Christ , the onely begotten Son , may not be excluded from either of these ; the next Clause implieth , Which is in the bosome of his Father . I say , It implieth , That Christ the Son hath a beatificall vision of God the Father , even in his essence ; here , while upon the face of the earth , amongst the Children of men . And besides this , He must needs see the essence of God , that is , essentially , God himselfe .

And His lying in the bosome of the Father , implieth , That he could not but have the scientificall vision of the Father ; Hence we inferre , that none is fitter , to declare the Father , then he that saw the Father , and none more able to shew forth the mind and the Counsell of the Father , then he that lay in the Father's bosome .

The onely begotten Son , which is in the bosome of the Father , He hath declared him .

The word in the Originall is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . There is an Emphasis in the expression , and Erasmus noteth , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , de eo dicitur , qui res alioqui latentes , & obscuras , planè ac dilucidè declarat ; It is oftentimes spoken of him , that revealeth obscure and hidden things , and maketh manifest , things otherwise not to be revealed . And it is properly to be applied , to Divine and Heavenly Mysteries ; Hence there ariseth a difference between 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The first is properly applied to divine and heavenly mysteries ; the other to vulgar ; and things more obvious , and common . And some think that Christ in the beginning of this Chapter , is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Word , because he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Father's Interpreter ; or he that declareth the mind , and will of the Father .

So then , Concerning the discovery of the Father by Christ , two things are to be observed .

First , The person declaring , Christ . Secondly , The person declared , the Father .

First , The person declaring . From hence note two things .

The Fitnesse of the Messenger . The Fulnesse of the Message .

First , The fitnesse of the Messenger , by whom in these latter times , the deep mysteries of the Father's Divine essence , and will , ( so farre as is necessary to Salvation ) is declared . For Jesus Christ the onely begotten Son of God , that lay in the bosome of the Father , who is the expresse Image of his Person , Heb. 1. 3. hath shewed to us the Invisible glory , and made it visible ; so farre , as we are capable to behold it . An expression you have to confirm this out of the mouth of Christ himselfe , Matth. 11. 27. All things are delivered unto me of my Father , and no man knoweth the Son , but the Father , neither knoweth any man the Father , save the Son , and he to whom soever the Son will reveal him , Joh. 6. 46. No man hath seen the Father , save he that is of God , he hath seen the Father .

Secondly , The fulnesse of the Message , that Christ hath declared , which is indeed , Every thing necessary for man's Salvation ; and whatsoever Christ hath declared , is true , profitable , wholesome , and sufficient . Therefore , no leaving the Word of Christ , and flying to human Traditions : for saith he , Joh. 3. 11. Verily , verily , I say unto you , we speak that we do know , and testifie that we have seen , And , Hebr. 1. 1. God , who at sundry times , and in diverse manners , spake in times past unto the fathers by the Prophets , hath in these last dayes spoken unto us by his Son . The words in the originall are , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by piece-meal , darkly , by riddles , and visions formerly : but now , he hath clearly declared , not onely himselfe , by his Son , but whatsoever else ( so much as our frail natures and weak capacities can reach unto ) tending to the salvation of all the Elect of God .

Secondly , The next thing is the Person declared , That is the Father , or the mind , and will of the Father , or , more plainly : Christ , that lay in the bosome of the Father , hath declared from the Father's bosome , the glorious mystery of man's Redemption ; his Justification by faith , and the way to everlasting happinesse , and glory .

I now go on to as brief an Application .

First , Doth Christ declare the mind of the Father ? get then Intimacy , and Familiarity with Jesus Christ ; Take Him into thy heart , that lay in the bosome of the Father . For what greater stay can we have in the time of trouble , and what more supporting Comfort and consolation in the hour of Temptation , than to be acquainted with , and united to him , that is the Churches Head ; and our Lord , and Saviour , the onely begotten Son of God ; and to lye in the bosome of the Father ?

Secondly , Take notice of the Dignity of a Christian ; that hath so able , and so gratious an Interpreter , even the Eternall Son of God . He it is , that to us declareth the will , and layeth open the whole Counsell of his Father .

Thirdly , Let dignity oblige you to duty . If Jesus Christ declareth the will of the Father : then , upon the life of your souls , it exceedingly much concerneth you diligently to observe , and carefully to attend unto what Christ declareth ; Learning alwayes to submit to the will of the Father , thus declared by his Son , that his Name alone may be glorified , and our souls Eternally saved .

FINIS .