One Hundred Select Sermons

SERMON XVIII.

IN the Text itself there are three general Parts considerable: First, a seasonable Information. Secondly, a rational Illustration. Thirdly, an additional Encouragement. The Information, that's in those words, In my Father's house are many mansions. The Illustration in those, If it were not so, I would have told you. The Encouragement in those, I go to prepare, &c.

We begin with the first of these Parts, viz. the Seasonable Information, or discovery which is here made of the future Estate, In my Father's house are many mansions; (which is nothing else (as I may so call it) but a Prophesy and description of Heaven; wherein there are two Particulars considerable of us. First, the Title and Appellation which is put upon it. Secondly, the Conveniences or Accommodations which are belonging unto it. The Title which is put upon it, that is, My Fathers house. The Conveniencies belonging unto it, that is, there are many mansions.

First, To speak a little of the Title or Appellation which is put upon it. My Fathers house. They are the words of Christ in reference to God, whom he calls his Father, and Heaven as belonging to Him. Heaven it is the House of God, and so it is here denominated, as being so after a more peculiar manner. The whole world is God's house in some sort, as wherein he manifests his wisdom and power. But the Church is so more especially, and that in the full latitude and extent of it, whether the Church Militant or Triumphant. The Militant Church, as that wherein he manifests his Grace; and the Triumphant, as wherein he manifests his Glory. As for the former of these Houses, to wit, the Church Militant here upon Earth, that we have spoken to very lately upon another Scripture, and shewn you how Judgment begins at this house of God, 1 Pet. 4.17. The latter, to wit, the Church Triumphant, which is above in Heaven, this is that which we are now to speak of at this present time, and is out of the reach of any Judgment as lighting upon it. This is the House of God emphatically, and so to be understood by us as intended here in this Text, where it is so called; and it is so upon a double account. First, as he is the Maker of it: and Secondly, as he is the Possessor of it.

First, He is the Maker of it. Heaven, it is the House of God; so Heb. 11.10. Whose builder and maker is God. And Heb. 1.10. The heavens are the work of thy hands. 2 Cor. 5.1. A building of God, an house not made with hands, eternal in the heavens. Every house, that is, every earthly house, is built by some man, says the Apostle, Heb. 3.4. but he that hath built this heavenly house is God. And so his house more especially.

But secondly, as he is the Maker, so he is the Owner and Possessor of it likewise. And it is so his house also. Everyone that builds an house, does not own it, nor dwell in it. But Heaven, it is the place of God's abode, not as confined to it, whom the heaven of heavens cannot contain, but as manifesting his special presence and glory in it. Thus Psal. 11.4. The Lord is in his holy Temple, the Lord's Throne is in Heaven. And, Psal. 103.19. The Lord hath prepared his Throne in the Heavens, &c.

Heaven, it is the house of God, but here it is expressed in the Text by the Relative Denomination, My Fathers house, namely, with respect to Christ, whose Father he is said to be, not only here, but in divers other places. The God and Father of our Lord Jesus Christ. It is an ordinary expression in Scripture. And likewise with respect to the Disciples and all other Believers, whose Father God is also upon the account of his being the Father of Christ: I ascend to my Father and your Father, and to my God and your God, Joh. 20.17. Because God is the Father of Christ, who is the Son by nature, he is Father consequently of all the Members of Christ, who are his sons by Grace and spiritual Adoption: And so he would have them here to understand it in this expression in the Text; and we are also to understand it so with them, In mine and your Fathers house there are many mansions. This is that which every Christian and true Believer may say of Heaven, as Christ does here before him, It is my Fathers house.

And it is very sweet and comfortable to him so to think and consider with himself. When God's Children leave the world, and depart and go out of these places here below, they do but go home, as it were, to their Fathers; their being here in the world is no more but a kind of sojourning and pilgrimage, and they live but as it were in the house of strangers: But when they go hence, they go home to their nearest and chiefest Relations. As that blessed Martyr of Christ, Dr. Rowland Taylor, when he was drawing near to the Town of Hadley in Suffolk, where he had been Minister, and was now going to be burnt in Queen Mary's days, for the profession of the Gospel, being asked how he did, answered, Never better, for now I know that I am almost at home; I lack not above two styles to go over, and I am even at my Fathers house. Such apprehensions have God's Children of Heaven, that they look upon it as their proper home, and from hence are the more easily persuaded to leave the world, when they are called so to do, even upon this consideration; as it was also here with Christ himself. And this is that also which contents them, and satisfies them whiles they are here in the world, with all the ill usage and harsh dealing which they meet withal here. The Children of God, whiles they abide here upon earth, they meet with many a coarse entertainment from earthly and worldly persons, whom they are strangers, as it were, unto; and they are willing so much the rather to put it up, because they know they shall be recompensed when they come home; whatever dealings they meet withal abroad, they shall have them all made up unto them when they come home to their Fathers house. But so much of the first particular observable in this first General, viz. the Title or Appellation which is here put upon Heaven, and that is, My Fathers house; the house of God, who is the Father of Christ, and, in him, of all Christians.

The second is the Conveniencies or Accommodations belonging hereunto; and that is, that in it there are many mansions; whiles it is said, that there are many mansions in Heaven, there are three things which seem to be impli'd in this exprossion: First, Reception. Secondly, Duration. Thirdly, Variety. There's room and place of entertainment; there's continuance and time of abode; and there's likewise choice and store of it.

First, There's room and place of reception and entertainment, there's opportunity of dwelling and habitation. God house is large enough for the lodging of all his children, so that none of them need to be excluded or shut out of doors; there's room not only for one or two of them, but for all the rest. This is the scope of the Text as Interpreters generally carry it, to meet with the jealousies and suspicions which were at this time in the Disciples, as if when Christ now went to Heaven, he went thither so to take up the place as to admit none there but himself. No, says he, it is no such matter, there's room and there's room and room enough for you all, it is a large habitation, there may be more besides myself taken into the confines of it, and received into it. This is the difference betwixt this present world, and that which is to come. Alas, here below in the world, we see what a straintness and narrowness there is oftentimes in people's dwellings, especially in such times as these are, which are now fallen upon us, how glad people are to crowd and thrust themselves together, and all little enough to make up a dwelling and an abode for them. But, in Heaven, there's all desirable enlargement, no envying or repining at one another, no hindering or obstructing of one another, no troubling or molesting of one another; but all the freedom and conveniency that may be. Here in the world, God's Servants, they are oftentimes to seek, and destitute of a place of abode, as the Apostle Paul says of himself and the rest of his Brethren, 1 Cor. 4.11. 〈 in non-Latin alphabet 〉 , having no certain dwelling place, which is no great matter, perhaps for anything that the world cares whether they have or no: our Blessed Lord and Savior himself, whilst he remained here upon earth, he had no fixed or determined habitation: Foxes have holes (says he) and birds of the air have nests; but the Son of man hath not where to lay his head, Luke 9.38. And the Disciple is not better than his Master, and the Servant than his Lord; so that they may very well upon that account be contented with it. Yea, but now in his Fathers house there's room both for himself and all his Servants, which may be a comfort and encouragement to them, and that even in the midst of the greatest straits which are now upon them. It is but staying for a little time, and the defect will be abundantly suppli'd and made up unto them. And that's one thing here impli'd in this expression, to wit, room, or place of reception.

The second is Continuance or Duration; that's especially in the word Mansions, 〈 in non-Latin alphabet 〉 , which is a word of abode; and there are two things again here included: First, the continuance of the house and dwelling itself. And secondly, the continuance of the habitation and abode in it. First, the house or place itself, that's lasting and continuing; it is a Mansion so, forasmuch as it shall always abide and remain to be that which it is; and so the Scripture does frequently exhibit it to us, as Luke 16.9. That they may receive you into everlasting habitations, that is, into Heaven. and more expressly, 2 Cor. 5. 1. We have a building of God, an house not made with hands, eternal in the heavens. Take the best and most desirable houses and habitations here in the world, and after all that can be said concerning them, for the glory and luster of them, stately built, richly furnished, pleasantly situated, &c. yet still they are but sading, and perishing, and decaying, and mouldering away; there's vanity and transitoriness within them, as the misery and unhappiness of them, and of them that possess them, and never more than in these days in which we live, wherein time and experience does so much ratify it, and confirm it to us by sad and most lamentable demonstrations. Yea, but now this House which is from Heaven, our Fathers house, as our Savior here stiles it, it is of a more lasting and durable nature; it is a Mansion, and so ever continues: We many times are ready to think so of our houses and cities here, through the vanity of our own minds, and the deceitfulness of our own hearts, and the blindness and ignorance that is in us, to imagine as if these were Mansions, and everlasting habitations. It is that which the Psalmist takes notice of in men, that their inward thought is, that their houses shall endure forever, and their dwelling-places to all generations, and they call their lands after their own names. But th •• their way (he says) is folly, though their posterity approve their sayings, Psal. 49.11.13. Yea, but this house which we now speak of, it does truly endure forever, and this dwelling-place it does abide to all generations indeed: there's no violence can be offered unto it, nor no mischief light upon it, nor can it be capable of any disparagement or diminution at all. That's the first thing here considerable, the continuance of the place itself, it is a Mansion.

But then again, secondly, here is impli'd also the continuance of abode and habitation in it. There's many an house which itself sometimes stands, but the inhabitants and persons that belong to it are casheer'd and turned out of doors: yea, but it is not so now with this house in the Text. In my Fathers house there are many mansions; that is, there's abode and continuance still in it, so that those who take possession of it once, they enjoy it forever. This is another Privilege and Accommodation which is here included, and considerable of us. The Apostle Paul; when he speaks of the condition of the Saints in Heaven, says, We shall ever be with the Lord, 1 Thess. 4.17. And St. John to the like purpose, The world passeth away, and the lust thereof, but he that doth the will of God abideth forever, 1 Joh. 2.17. Christ says of his Sheep, that he gives unto them eternal life, so as they shall never perish, neither shall any man be able to pluck them out of his hand, Joh. 10.28. Take men that have the bravest and most glorious dwellings that can be thought of here in the world, they must within a very little while quit them, and remove out of them, they must leave them, and part with them. And that's one thing which does very much take off from them, and does very much abate of the pleasurableness of them. Yea, but those dwellings which are above, they are such as are a sure inheritance and a possession, which cannot be lost or taken away from those who have interest in them. They continue not only in themselves, but they also continue to those who are the Owners and Possessors of them.

This should make us so much the more ambitious after them, and desirous of them. There is sometimes a great desire in many people after sumptuous and magnificent Buildings; but alas, how long will they enjoy them, then when they have obtained them? If we will seek after dwellings indeed, let us seek after such as may hold, both in themselves, and also to us. There's none have more need to be sure of better dwellings hereafter, than those which have the best dwellings here, because they will otherwise make a disadvantageous and miserable exchange. And that's the second thing also impli'd in this expression, to wit, Continuance or Duration; whether we take it of the place itself, or of the dwelling and residing in it.

The third and last is, Choice, or Variety. It is for the general but one House, but there are in it many mansions; mansions in the plural number, and many mansions to make it more full. There's sometimes a great and large house considered in itself, but ill accommodated as to matter of entertainment, because many are fain to be packed and crowded all together without any distinction. But now to advance the excellency of Heaven and this house which is from above, it is here signified to have diversity and distinction of habitations in it. This word Many, it represents two things unto us, Multiplicity and Mulitiformity. They are many, that is, they are numerous; and they are many, that is, they are various.

First, they are many, that is, they are numerous; here is an implication of the multiplicity of these Mansions, they are not one or two only, but many, so as there is choice and store of them. This is one thing which is considerable in them. This must not be taken grossly, and after the manner of men, but in a refined and spiritual sense, to signify unto us the fullness of accommodation that is there to be had, and the supply of all sorts of persons that are admitted thereunto; there is none which shall want his conveniencies We see here in the world, how most men affect plurality, and abundance in that which they enjoy, because they have a multitude of desires and necessities which are upon them; therefore they desire accordingly a multitude of supplies of those desires. And sometimes not only for necessity, but likewise for superfluity. Now that which is here signified to be in Heaven, in these many mansions; they are many, that is, they are numerous, as implying their multiplicity.

But secondly, they are also many, that is, they are various. As implying their multiformity, they are of different frames, and fashions, and structures. This is another thing in it, and it is not altogether impertinent to be taken notice of by us, namely, the different sorts and degrees of Glory, which are observable in Heaven; an swerable to the different Graces of those that come thither. This is a very probable conjecture, and such as we may very well believe and persuade ourselves of. That as in Heaven there are many mansions in regard of number, so likewise different mansions in regard of qualification. As an House which is the same for structure, yet may be differently furnished. This is out of all question, that all that come to Heaven, they shall have enough, and shall have nothing wanting to them; but yet for all that, there shall be some that shall have more than others, according as they have either done or suffered more in this life. Those that have done or suffered more for God, they shall presently enjoy and receive more from God. The Degrees of Glory shall be proportinable to the degrees of Grace. This, among other considerations, may serve so much the more to enlarge our desires after it, and teach us to endeavor after the greatest perfection of holiness that we are possibly capable of, that so we may not only get barely and simply to Heaven, but have the highest place in it that we are capable of. We know what was the ambitious desire of the Sons of Zebedee in the Gospel, that they might sit, one it Christ's right hand and the other at his left in his kingdom: As near Christ as might be, that is, in the greatest Glory that might be: Now that which they desired in the thing, we should all of us desire in the means and the conducements to it. We should all of us so carry ourselves, and take such a course for out particulars, as whereby we might attain to the greatest happiness and perfection that might be. If in the things of this present life men are never satisfied or contented, but are still joining house to house, and desirous of many mansions as well as of one; how much more should it be so with them in reference to that life which is to come, where, that they may have many mansions, they are to labor first that they may have many Graces, and much exercise and improvement of them, as preparatory and antecedont thereunto. And so now I have done with the first General part of the Text, which is the Seasonable Information, expressed to us in those words, In my Fathers house are many mansions.

The second is the Rational Illustration, If it were not, I would have told you; where our Savior does in a manner prove what he had here declared to his Disciples, from the consideration of his own respect and faithfulness to them; which if it had been otherwise would have told them and acquainted them with it. And there is a double Faithfulness which is here observable in him. First, the Faithfulness of a Teacher in instructing them in that which was necessary to be known by them. Secondly, the Faithfulness of a Monitor in warning them of that which was to be looked for and expected as happening to them.

First, here is implied Christ's faithfulness considered as a Teacher; If it were not so, I would have told you. There is nothing which is fitting to be known, but Christ is ready, as the Prophet of his Church, to instruct his people in the knowledge of it; and therein a good Pattern and Example to all other Teachers, as showing them what is to be done by them likewise, namely, to commend to their hearers all necessary and substantial Truths, and which are requisite for them to learn. This is that which is very observable and commendable in the Apostle Paul, as he testifies of himself, in his farewell to the Church of Ephesus, Acts 20.20. And how I kept back nothing that was profitable to you, but have shown you, and have taught you publicly, and from house to house. And again in ver. 27. of the same chapter, I have not shunned to declare unto you the whole counsel of God; that is, whatsoever was fitting and requisite for yourselves to know, and to be acquainted withal. Thus also did our blessed Savior himself, as we have it, Joh. 15.15. Henceforth I call you not servants, for the servant knoweth not what his Lord doth; but I have called you friends. for all things that I have heard of my Father, I have made known unto you; that is, I have acquainted you with all the secrets and mysteries of the Gospel.

Indeed he did not do this presently, and in all circumstances, but with respect and regard had to their capacities: and therefore he sometimes tells them, that he had many things to declare unto them, but they could not yet bear them; but whatever they were capable of learning, he was not backward of instructing. No more should any other Teachers or Instructers be besides.

And accordingly should those who are Learners give heed unto them, and stir up themselves to the minding and regarding of them. The contrary whereof is that which the Apostle taxes and finds fault with in the Hebrews, professing that he had many things to say to them, which were hard to be uttered, because they were dull of hearing. For whereas for the time they might well have been teachers of others, one had need now to teach them again what were the first principles of the Oracles of God, and they were such as had need of milk, and not of strong meat, Heb. 5.11, 12. This is that which we for our particulars should be careful that we be not guilty of, but to be answerable to the duty and industry of our Teachers in their instructing of us; as they also are to be answerable to the pattern and example of Christ, which is here propounded unto them. That's one expression of his regard & respect unto them, namely, in the faithfulness of a Teacher, in instructing them in what was to be known.

But then secondly, here is also signified to us the faithfulness of a Minister in informing them of what was to be expected; If it were not so, I would have told you; that is, I would not have deluded you, & deceived you with vain hopes, making you to look for that which ye should never partake of or enjoy; but I would have dealt plainly and freely with you, and told you how things were indeed, that accodingly you might expect. This is that which Christ seems to intimate in this present expression, and there is this observable from it, that Christ always acquaints his Servants with the worst still beforehand. He does not lead them into a fools Paradise, and make them believe they shall have that which shall never come near them; no, but he does manifest the truth and reality of those things unto them.

This he does both in matter of Evil and in matter of Good. In matter of Evil first; he tells them aforehand what afflictions are likely to befall them in his service. Thus ye see he did with his Disciples in divers places of the Gospel, that they should be persecuted and hated of all men for his sake; and what sad things should happen unto them, as so many Sheep amongst so many Wolves, in Matth. 10.16, &c. This he did, that so he might fit them, and prepare them for such conditions, and that they might not seem strange unto them when they fell upon them, but might see them to be so as he had said.

And here now is a different carriage in Christ from the course and carriage of the world, and of Satan, who is the Prince of the world. The World, it puts the best foot forward; and Satan, who is a Broaker for it, he makes still the best of it, and puts the fairest color and gloss upon it, represents that which is delightful, but conceals that which is distasteful; tells men of the pleasures and profits which are to be found in it, but tells nothing of all the dangers and hazards that do attend upon it, that so thereby he may the better ensnare men, and involve them in evil Yea, but Christ now, as there is occasion for it, makes a discourse of the troubles which are in his service.

Again farther, as in matter of evil, so in matter of Good likewise; Christ does not hide this neither from his Servants, where it is expedient for them to know it, but does inform them, and acquaint them with it for their greater encouragement. He tells them what they may expect from him, as he did his Disciples in the Gospel, Matth. 19.28. You which have been with me in my tribulation, ye shall be with me hereafter in my Glory. And so in the Book of the Revelations, Him that overcometh, I will do thus and thus for him; make him a pillar in the temple of my God, and he shall go no more out. And I will write upon him the name of my God, and the name of the City of my God, which is the new Jerusalem, coming down from heaven; and I will write upon him my new name. Thus is Christ pleased to acquaint his Servants somewhat aforehand with their future state and condition.

Indeed he does not do it so distinctly, and in all particulars, that's not so suitable to their present state here in the world, wherein they are saved, as it were, by hope, and to walk by faith rather than by sight. But as to the general nature and condition of Heaven, that he does even now in some sort make known unto them. Eye hath not seen, nor ear heard, &c. But God hath revealed those things to us by his Spirit: for the Spirit searcheth all things, even the deep things of God, 2 Cor. 2.9, 10.

And the reason why Christ is pleased thus to do, is for the furtherance of us in his service, and to make us so much the more cheerful both in doing and suffering his will. It is a great motive and argument to make us steadfast and unmovable, always to be abounding in the work of the Lord, forasmuch as we know that our labor shall not be in vain in the Lord, 1 Cor. 15.58.

Therefore we should hence learn to strengthen and comfort both ourselves and one another with such meditations as these are. As St. Paul speaks to the Thessalonians, 2 Thess. 5.5. Remember ye not, that when I was yet with you, I told you these things? Even so may Christ also say to us, He has told us what good things he will bestow upon us in another world; and therefore we may live in the hope and certain expectation of them, and assure ourselves, that if it should not have been so, he would not have said so. Satan, and the world, and men's own hearts may sometimes suggest those things to them, which neither are, nor never shall be; but Christ, who is Truth itself, will not do so; he will never make things better than they are, not worse neither, but give a true, and just, and exact representation of them, as he does here signify unto us.

This accordingly shows us what course is to be taken by us in all the doubtings which are at any time upon us, when we are apt sometimes to question the reality of such things as these are, and think them (as they did of the news of Christ's Resurrection ) to be but idle tales. Let us here, for our better settlement and establishment, run to the word of Christ, and consider what he has said to this purpose and tending hereunto. If he has not said it, it is no mater who says it else: his word is to take place with us above any ones word besides. If Heaven were a mere Fancy, if Glory were no more but an Imagination, it the state and condition of Believers hereafter were but an empty dream, if there were not such glorious Mansions provided for us, as are sometimes hinted to us, certainly we should have been acquainted with it from Christ himself: If it were not so, I would have told you. That's the second General, viz. The Rational Illustration.

The third and last is the Additional Encouragement, in those words, I go to prepare a place for you. This is a very comfortable passage, and such as deserves very much to be regarded and taken notie of by us; as giving us an account of Christ's departure and removal to Heaven now at this time; it was for the god and benefit of his Church, that he might promote their intererest, and do that which was most expedient for them. We see here where Christ's chiefest thoughts were, when he was now leaving the world; they were not so much upon Himself, as upon his poor Disciples, how to comfort and encourage them, and how to cast and provide for them, that it might be well with them, however it went with him. They were loath now to part with him, and were much troubled at the thoughts of it, and now he satisfies them, and pacifies them with this, That he went away for their sakes. He did not go away first to take away the place from them, and to prevent them by going before; no, but to take up the place for them, and to make room for them against they came themselves. There were three special acts of Christ, whereby he might be said to prepare a place in Heaven for Believers; by his Death, by his Ascension, and by his Intercession.

First, by his Death, he prepared for them by that, so far forth as the merit of that did reach and extend hereunto. Christ by suffering of death, and therein satisfying the Justice of God, did obtain unto all his Members a right unto everlisting Life and Glory. Thus, 1 Pet. 3.18. it is said, that Christ hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the spirit. Bring us to God, how is that? namely, by reconciling us, and re-joining us to him again, and so giving us an entrance into his glory; according to that in Heb. 2.20. It became him for 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. And so likewise in Heb. 9.11, 12, 15. Christ being become an high Priest of good things to come, not by the blood of goats and calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us. And for this cause is he the Mediator of the new testament, that by means of death, for the redemption of the transgressions under the first testament, they that are called, might receive the promise of eternal inheritance; that is, the eternal inheritance which was promised. From these and the like places, it is clear, that Christ, by his death, did prepare Heaven for his people.

But if this be so, it may be demanded, What one may think of the Fathers that lived under the Old Testament, and before he coming of Christ into the World; If Christ by dying did prepare Heaven for Believers, in what place were they who left the World before the death of Christ? The Papists, in answer hereunto, tell us, that they were in Limbo, a place distinct from Heaven, and in the confines of Hell, which they have intended and devised for them. But there's no need at all for such a Device or Imagination as this is. We say, that they were even then in Heaven, and that also by virtue of the Merit and Efficacy of the death of Christ, which is of an infinite and eternal extent, and reaching both forward and backward. Forward, to the salvation of all Believers that came after it; backward, to the salvation of all Believers that went before it. Hence is Christ sometimes said in Scripture to be a Lamb slain from the foundation of the world; not as to actual accomplishment, which was performed in the fullness of time; but as to virtual efficacy and extent, as reflecting upon all Ages and Generations indefinitely, and redounding to the special good and benefit of them, as many as believed in them. This is that which hath prepared a place in Heaven for all Believers under Both Testaments, even the Death and Blood of Christ. According to that again of the Apostle, Heb. 10.19, 20. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a true and living way which he hath consecrated for us, that is to say, through the veil of his flesh, and having an high Priest over the house of God, let us draw near, &c.

This serves so much the more to magnify and advance the great love and kindness of Christ unto us, that was pleased to take such a course as this was for us, that he might procure and promote our happiness; that was willing himself to die, that we might live; and to be crowned with a Crown of Thorns, that we might be crowned with a Crown of Glory. He went to prepare a place for us. Went, that is, went unto the Cross, And went, that is, went into the Grave; he prepared it by his death and sufferings, and the Virtue and Merit thereof. That was the first way of his Preparation.

Scondly, By his Resurrection and Ascension. He prepared Heaven for us, by going into Heaven before us. After going to his Cross, so also by going to his Grave. When he had overcome the sharpness of death, when he had by himself purged our sins, he sat down on the right hand of the Majesty on high, Heb. 1.3. he did open the Kingdom of Heaven to all Believers. Opened it, by himself entering into it. There was the opening of Heaven, Christ's Personal taking possession of it. And it was the opening of it for us also, who are said, upon that account, to be ourselves already entered into it; namely, in Him who is our Head, and hath entered into it afore us, and in our behalf; according to that of the Apostle in Ephes. 2.6. He bath raised us up together, and made us sit together in heavenly places in Christ.

This was that whereby our Savior desired at this time to satisfy the minds of his Disciples, as concerning his departure and present going away from them, that it was in order to their greater good: He left Earth, that so he might go to Heaven; and he went to Heaven, that so they might come to Heaven after him, and come to Heaven by him; as he signifies in the verse immediately following, And if I go and prepare a place for you, I will come again and receive you unto myself, that where I am, there ye may be also. As all the actions of Christ, they were in a sort introductive and preparatory to our Salvation; so amongst the rest, and more immediately, was his Ascension, and going up into Heaven, that had a more imediate influence and efficacy hereupon of all other.

And accordingly should the Servans of God strengthen their Faith and Hope in God from this consideraion, and they should thus argue and reason with themselves, That he that hath prepared Heaven for them, he will bestow Heaven upon them; and he that is gone thither himself, will bring them thither also with him; for no action or undertaking of his shall ever be in vain. As this was the end of his Death, and for which he went out of the world to prepare a Heaven for us, as I have shewn before; so this also was the end of his Ascension, and his going up into Heaven likewise, that he might prepare it for us thus also.

Thirdly, By his Mediation and Intercession. Faiher, I will, says he, that those whom thou hast given me may be with me where I am, that they may behold the glory which thou hast given me, &c. Joh. 17.24. And, Heb. 9.24. Christ is not entered into the holy places made with hands, which are the figures of the true; but into Heaven itself, there now to appear in the presence of God for us. Our blessed Savior having procured for us a right unto Heaven by his Death, he doth daily and continually present the Merit of his Death to his Father, for this purpose, to be applied unto us; and so in that regard does make way for us. It being but just and equal with God per form the Condition of Christ's Obedience and Satisfaction, being exhibited and presented unto him. Therefore in Heb. 7.25. it is said, that he is able to save to the uttermost, or for evermore, those that come unto God by him, seeing he ever liveth to make intercession for them. His eternal and everlasting Intercession maketh their eternal and everlasting Salvation. Hence also in Rom. 8.34. is there a special Emphasis laid upon this; Who is he that condemneth? it is Christ that died, yea rather that is risen again, who is even at the right hand of God; who also maketh intercession for us. Forasmuch as this is the perfection and accomplishment of all men. Thus we see how in all these ways, Christ prepares this place for us; By his Death and Sufferings; By his Resurrection and Ascension; And by his Mediation and Intercession.

Now farther, that we may take to a full account of this expression yet more; whiles Christ says that he goes to prepare a place for is Servants, in this preparing is impli'd, not only his providing it, but his furnishing it: Preparing, it has tis sense also with it. As if some kind and bountiful Lord and Master here upon earth should not only give his Servans an House, but also provide them Household-stuff with it, and furnish them with all necessaries for it; not only bestow upon them some rich and goodly Farms, but also take care that the ground be well Stock'd for them, and to have all things requisite and pertinent thereunto. Thus does Christ do for the supply of his Servants; he does no only provide them Mansions, but prepares the place for them, so that they now shall have ned of nothing else when they come to them, but merly to enter them, and to take possession of them; there is all things which they can desire fitted and provided to their hand. Look as when he brought his People into the Earthly Canaan, he drove out all their Enemies before them, and prepared it for them before they came thither themselves; even so does he likewise in order to their introduction into this Heavenly Canaan, whereof we now speak; as he supplies them with Mansions, so he furnishes those Mansions which he has supplied. He does not bring them into ruinated Cottages and Houses which will fall upon their heads; nor he does not bring them to bare walls, and nothing but the mere places themselves; but he follows them with all appurtenances and additional accommodations whatsoever, that can be thought of by them. Forasmuch as he that sits on the Throne shall dwell amongst them, therefore they shall hunger no more, nor thirst anymore, neither shall the Sun light upon them, nor any heat. For the Lamb, which is in the midst of the Throne, shall feed them, and shall lead them unto living fountains of waters. And God shall wipe away all tears from their eyes, Rev. 7.17. And so again in Rev. 22.19. The foundations of the wall of the City were garnished with all manner of precious stones. And in verse 23 of the same Chapter, The City had no need of the Sun nor of the Moon to shine in it; for the glory of God did lighten it, and the Lamb is the light thereof; that is, it had all things necessary belonging unto it.

All this, it comes still to this purpose, so much the more to commend the love of Christ himself unto us. What a Blessed Lord and Master have those that are his Servants, that does graciously, and plentifully, and honourably provide for them! And who would not now therefore be Servant and Retainer to such a Person as this! We see how ambitious sometimes men are of Places and of Preferments in the world; if they get but a Place of Profit, or Pleasure, or Dignity here, what an advantage they think it to them, and how much they count themselves engaged to such persons as will prepare it and procure it for them; such Places sometimes, as when they have gotten them, and attained unto them, they are hardly worth the keeping of them, in regard of the manifold snares and hazards which are attending upon them: Oh, but we see here what a Place Christ has prepared for those that are his; I go (says he) to prepare a place for you. A Place, a Place indeed! such as cannot well be expressed how glorious and amiable it is! being beyond all exception and human earthly apprehensions. St. Paul himself, who for a time had been in it, and was as well able and likely to express it, and to give an account of it, as any man living in the world, yet he prosesses he knew not how to do it; he neither knew how he came thither, neither was he able to declare what was there, then when he came thence, as we may see in 2 Cor. 12.3, 4. I knew a man in Christ about fourteen years ago, (meaning himself) whether in the body, I cannot tell, or whether out of the body, I cannot tell, God knoweh; such an one caught up into the third Heaven. And I knew such a man, (whether in the body or out of the body I cannot tell, God knoweth) how he was caught up into Paradise, and heard unspeakable words, which it is not lawful (or possible) for a man to utter. Such is the nature and condition of this place, which Christ hath prepared for all those that are true Believers.

How should this now raise our hearts, and desires, and affections after it, and make us to long, as it were, for it. We call some great house and habitation here in the world, very usually by the name of the Place, by way of Eminency and Emphatical Denomination. But certainly there is no Place like this, which is of Christ's preparation; this is a Place which must take place of all other Places besides; and as in the thing itself, so also in our estimation.

And further, as Christ has thus graciously prepared it for us, so we should also be careful to prepare ourselves for it, that so we may have the greater benefit and advantage by it, and comfort and contentment in it. This is very much founded upon our suitableness and agreeableness to it. All forts of Persons are not fit for all forts of Places; if we should put some kinds of people into some Places here upon Earth, though never so glorious and magnificent, they would not take such delight in them, because not fitted nor suited to them: even so may we say in a sense of Heaven itself; if we could by an impossible supposition imagine a wicked man to be in Heaven, he would not know what to do there, nor how to carry or behave himself in it, because not fitted or qualified for it. Therefore, says the Apostle to the Colossians, Giving thanks to the Father, who hath made us met to be partakers of the inheritance of the Saints in light, Col. 1.12. It is not only giving thanks to the Father for the Inheritance, but giving thanks to the Father for making us meet to be parakers of it. An Inheritance without meetness is as good as no Inheritance at all. This is that therefore we would labor in this case to be partakers of; and that (I say) so much the rather, as Christ takes care to fit the Inheritance for us, as he is said here to do in this Text, when he is said to prepare us a place.

This is done by geting our hearts to be changed and renewed in us, and taken off from the ways of sin, and by geting our hearts mortified in us, and estranged and alienated from the world; by getting heavenly minds, and dispositions, and affections in us answerable to that heavenly state and condition which is expected by us: For nothing that is unclean or undefibed may enter into that holy place. Coruption cannot inherit incoruption. Those that look to rise with Christ, and to be there where he now is, they must seek those things which are above, where Christ sitteth at the right hand of God; they must set their affections on things above, and not on things on the earth, Col. 3.1, 2. And so now I have done with this whole Text in all the parts of it; In my Fathers house are many mansions; if it were not so, I would have told you, &c.

SERMON XIX.

THis Verse which we have now before us, is a Narrative or Declaration to us of the consequences of Christ's Ascension, and departure from his Church to his Father: Consisting of two promises for their comfort, made by him to them; which may serve to make up to us the Parts of the Text. The one is the Antecedent, or Intermediate promise: And that is, that he will come unto them. And the other is the Subsequent, or Ultimate promise: And that is, that he will receive them to himself. Which is further amplified and illustrated, from the blessed and happy end or effect of this Assumption: in these words; that where I am, there ye may be also These ae the Branchs considerable.

We begin first of all with the former, viz. The Antecedent, or Immediate promise: I will come to you again. This is that wherein Christ does engage himself here to his Disciples; that although for the present he did depart, and go away from them; yet he would at length return unto them. There is a various coming of Christ, which the Scripture does intimate to us. First, his coming in his Spirit, in the Gifts, and Graces, and Comforts of the Holy Ghost confer'd upon the Church. This is tha which we find mentioned in the 18th verse of this present Chapter: I will not leave you comfortless, I will come unto you. Come unto you? How? namely, in the Comforter, who is the Holy Ghost, whom I will send unto you. When Christ withdrew his corporal presence, he then was pleased to vouchsafe his spiritual. By which he does still come, and present himself to the hearts of all Believers. Thus still, in verse 22 of this Chapter; He that loveth me, I will love him, and will manifest myself unto him. And again, verse 23. My Father will love him, and we will come unto him, and will make our abode with him. Rev. 3.20. Behold, I stand at the door, and knock; if any man hear my voice, and open unto me; I will come in unto him, and sup with him, and he with me. Thus Christ comes in his Ordinances, in the assemblies of his People, and in the dispensations of his Ministers: Where two or three are gathered together in my name, there am I in the midst of them, Matth. 18.20.

Secondly;There was his coming in his resurrection. He came again to his Disciples: so, when he rose from the dead, he appeared unto them, and conversed with them for forty days together. And so likewise, when he came and appeared to divers others besides: as St. Paul records it of him, That he was afterwards seen of above five hundred Brethren at once; and at last of all, of himself also, 1 Cor. 15.6, 7, 8. This was a kind of coming of his; and a coming (as we may say) again, as of one in a swoon. But this is not that coming, nor coming again, which is here meant in the Text.

But Thirdly, therefore; There is his coming at the last day to judge the World. This is the coming indeed, which is here intended by him, and is now to be taken notice of by us, as a grand and principal Article of our Christian Faith. This is that which we find to be declared by the Angels at the very instant of his Ascension. Acts. 1.11. This same Jesus which is taken up from you into Heaven, shall so come in like manner, as ye have seen him go into Heaven. Come, and come in like manner; that is, as really, as conspicuously, as gloriously. Therefore it is usually expressed in Scripture, by the name of his appearing. When Christ, who is our life, shall appear, Col. 3.4. Who shall judge the quick and dead at his appearing, 2 Tim. 4.2. To them that look for him, he shall appear the second time, &c. in Heb. 9.28.

This coming and appearing of Christ after this manner, is very requisite upon a very good account: As namely, for the fulfilling af all the testimonies which are made to this purpose. It is that which Christ promises to us here in this Text, and it is scatered (as I have shewn already) in sundry other places of Scripture: now therefore it must needs be so, that the Scripture may not be broken. Forasmuch as no tittle of God's word shall ever be abolished, or diminished, or fall to the ground.

Then it follows also from the condition of wicked men; who must be reckoned withal, and brought to judgment. We see here in the World, how men carry it, by living as they list. What wrong, and injustice, and oppression, and violence there is amongst them: What looseness, and profaneness, and wickedness, and all manner of impieties: Now these things will not always hold thus; however men think they will do so. There will a day of account come at last; and Christ himself will therefore come to call men to to this account; and it is very requisite he should do so. God hath appointed a day, in which he will judge the World in righteousness, by that man whom he hath ordained; that is to say, by Jesus Christ: as the Apostle Paul tells the men of Athens, Acts 17.31. And therefore must this man come for the execution of this judgment thus ordained. And then again also; Christ will thus come, for the accomplishment of his work of Redemption towards his Elect; in the full effects and consequents of it. That as he has redeemed their souls from sin, so he may also redeem their bodies from corruption. And as he is contracted already to them; so he may further consummate and perfect his Marriage with them: and as it is expressed afterwards in the Text, (which in its place we shall come unto) that he may receive them, and take them to himself. These, and the like considerations do enforce this second coming of Christ, which is here signified to us.

This, for the better amplifying of it to us, is considerable in all the circumstances attending them.

First; He will come visibly: He will come so as to be seen. Tha we had before hinted to us in the word appearing. And it is suitable to some other places; as Rev. 1.7. Behold, he cometh with clouds, and every eye shall see him; even those that pierced him, &c. 2 Thef. 1.7. The Lord Jesus shall be reveald from Heaven with his mighty Angels. He shall come in state, and he shall come in pomp, and he shall come with great solemnity. Jude, ver. 14. Behold, the Lord cometh with ten thousands of his Saints, to execute judgment upon all. Thousand thousands stood before him, and ten thousand times ten thousand ministered unto him: the Judgment was set, and the Books were opened, Dan. 7.10.

Secondly; He will come unexpectedly: He will come when people do not think of him, or are aware of his coming. Come, perhaps, before they do some of them desire, or wish for his coming. Behold, I come as a thief, says he. And therefore, blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And so, 1 Thess. 5.2.3. Your selves know perfectly, that the day of the Lord so cometh, as a thief in the night. For when they shall say peace, and safety; then sudden destruction cometh upon them, as travel upon a woman with child, and they shall not escape. The certain time of Christ's second coming is unknown to us. Matth. 24.36. Of that day and hour knoweth no man; no, not the Angels in Heaven, but my Father only. Watch therefore, for ye know not what hour your Lord doth come; as it is accordingly enforced in the 42d verse of that Chapter.

Yet Thirdly; He will come quickly too. There's that also signified in Scripture, speaking of his coming. In Rev. 22.12. Behold, I come quickly, and my reward is with me; to give to every man according as his work shall be. And again, in ver. 20. to put it out of all doubt; Surely I come quickly. Here in the Text, according to the Greek which is in the Original; it is expressed in the present tense. 〈 in non-Latin alphabet 〉 . I do come; as if he were come already: So ready is he to come, and as it were, near at hand. The Lord is at hand, Phil. 4.4. And the Judge standeth before the door; as it is, Jam. 5.8, 9. And thus we see tis coming of Christ, both in the thing itself, and in the circumstances of it.

The consideration of this Point is thus far useful to us: First, as it is matter of great comfort and encouragement to us in our present estate and condition here in the world. That which is the scope of the Text, should be the use of the Doctrine; which the Text does exhibit to us. Now we see what that is; namely, to cheer and satisfy the hearts of the Disciples upon Christ's going away from them. And so it should be likewise with ourselves here in our pilgrimage, and in our or phanage, as I may so call it. It is true, that Christ is gone; but he is not lost; because he is gone, cum ammo revertendi; with a mind and purpose of reurning again: which is matter and ground of very good satisfaction to us. To part with our friends absolutely, so as never to meet with them more; that has some kind of irksomeness with it, and we know not well how to digest it: but when they promise us to return again to us, we do then more easily dismiss them. Why, this now here is the case betwixt our Blessed Savior, and his Disciples; and in them, towards all his children. He goes away, so as to come again. It is not a final farewell; but only a temporary retirement, and withdrawing of himself. And that, as we have heard before, out of the fore going verse; for our benefit and advantage, that he may prepare a place for us. This is the end of his departure. The end for which: And the end in which. The end for which it is so ordered: And the end in which it is so concluded. It is necessary departure, ending in a sensible return. This is matter of joy, and great rejoicing to us. Be therefore patient, and stablish your hearts; as the Apostle St. James reasons, and argues in the place before-cited. A Spouse, when she thinks her Bridegroom will return, and come back to her again; it contens her in his present absence. And so it should also do us in the present absence of Christ from us. As the Apostle als urges it upon the Hebrews: Heb. 10.36, 37. Ye have ned of patience, that after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come, will come, and will not tarry. And so also, as to the departure of Christian friends; there's the same ground of satisfaction likewise, because they go away upon the same terms also, as Christ himself does: namely, of coming again. Not of coming again into the world, to lead here a emporal life, as sometimes they did: but of coming again, so as we shall again see them, and have communion with them. Thus, 2 Cor. 4.14. Knowing that he that raised up the Lord Jesus, shall raise up us also by Jesus, and shall present us with you. And 1 Thess. 4.14. If we believe that Jesus died, and rose again; even so them also which sleep in Jesus, will God bring with him. When Christ himself comes again, all the Saints shall then come again with him; which is matter of great satisfaction, and encouragement, in reference to their departure.

Secondly; Whiles we hear that Christ will return, and come back again; it should make us very much to wish and long for his coming, that it may be speeded, and hasened to us. Looking for, and hastening to the coming of the day of God; as it is in 2 Pet. 3.12. This is the temper and disposition of all gracious and faithful Souls. As Believers under the Old Testament, they longed for the first coming of Christ: And therefore old Simeon is described by one that waited for the consolation of Israel, Luke 2.25. So Believers now, under the New Testament, they do also long for the second coming of Christ: and therefore are described by such as love his appearing, 2 Tim. 4.8. This is that which we ourselves should do. The Spirit and the Bride say, come: and let him that heareth, say, come; as it is in Rev. 22.17. And so indeed he does, if he be that which he should be. The Church here echoes to Christ; and they are the very last words of the Bible, where-with all (besides he blessing) it is concluded. Rev. ult. 20. Surely I come quickly, says Christ. And the Church says Amen to it. Even so come, Lord Jesus. An affection suitable to the dispensation.

Thirdly; It teaches us likewise to be in readiness, and preparation hereunto. Seeing Christ will indeed come, we should be fitted for the entertainment of him. Prepared as a Bride adorned for her Husband; as it is in Rev. 21.2. When we hear the Bridegroom cometh, we should go out to meet him. We should be like the wise Virgins, that had their Lamps trimmed, and oil in their Vessels, and all things in readiness when the Bridegroom came, Matth. 25.10. And we should be like faithful servants, that wait for their Lord when he will return from the Wedding; that when he cometh, and knocketh, they may open unto him immediately; as it is in Luk. 12.36. This is done by walking curious paths, and exactly; and having our hearts and affections above. As the Apostle Paul seems to carry it. Phil. 3.20. For our conversation is in Heaven; from whence also we look for the Savior, the Lord Jesus Christ; &c. Because we look for our Savior from Heaven, therefore our conversation is in Heaven; as a carriage suitable and agreeable to such expectations.

Lastly; Here's matter of terror to all those that are the enemies of Christ; and who, with that slothful servant in the Gospel, say; Their Lord delayeth his coming; and therefore go on still securely in sinning, eating and drinking, and being drunken. These scoffers of the last days, such as are these in which we live, may say, Where is the promise of his coming? For since the Fathers fell asleep, all things continue as they were from the beginning of the creation; as it is in 2 Pet. 3.4. Let all such as these now here take notice; that will indeed come again, though they think that they are quit of him, and shall never hear of him more. I say, that he will again come. Come in such a day as they will not look for him, and at such an hour as they are not aware; and will cut them in sunder, and will appoint them their portion with Unbelievers. It is that which Christ has signified to us in this present Text, and he will be as good as his word. I will come again.

While it is said here; I will come again: We are (for the better and fuller understanding of this Passage) to take it still in its connection and dependence upon that which went before. I go to prepare a place for you. Now, says our Savior, If I do thus, I will then come again. And the one follows from the other. These foregoing words have both a discreet Emphasis, and an Hypothetical, according to a different reading of them. For some read them thus; Though I go to prepare a place for you, yet I will come again. And so it is a discreet Proposition. Others read them thus: If I go away, and prepare a place for you; then I will come again, &c. And so it is an Hypothetical. We may take them either way. The former of these has been spoken to as it were all this while: where we have shewn, that Christ's departure is not absolutely, but only temporary: it is not so, as utterly to forsake them, but with thoughts of returning again unto them. And so he makes his return to be concomitant to his departure: it is as well one with him, as toother: and the latter not excluded by the former.

The latter reading, by taking it Hypothetically, is now further considerable of us; and as suiting with our own last Translation: If I go away, &c. then I will come again. Where his coming again, is infer'd upon his going away; especially in the circumstances of it, and the end for which it was undertaken, To prepare a place for them. And indeed we may (if we please) conjoin them, and take them both together; and that thus: Though I go away from you, yet I will come again unto you. And because I go to prepare a place for you; therefore I will also, in due time, return unto you. His foregoing preparation would be in vain, without his following return to make answet unto it. Till he has prepared a place for us, he will not come. And when he has prepared a place for us, he will not stay. So great is the love and kindness of our blessed Lord and Savior towards us. And so now I have done with the First General Part of the Text; which is the Antecedent or Intermediate promise which Christ here makes to his Disciples, upon his departure from them: And that is, that he will come again unto them.

The Second is, the Subsequent, or Ultimate promise; in these words: And will receive you unto myself; that where I am, there ye may be also. Where again, there are two Branches considerable of us. First, the simple Intimation: and Secondly, the additional Amplification. The Intimation, that we have in these words; I will receive you unto myself. The Amplification, that we have in these; That where I am, there ye may be also.

First; To speak of the simple and absolute Intimation. I will receive you to myself. And this again; he may be looked upon by us two manner of ways: First, in its connection with that which went immediately before. Secondly, in its distinction, as considered alone by itself First, take it connexively, and in conjunction with the preceding words: I will come again, and receive you to myself. Here's not only the descension, but the condescension also of Christ; that he was pleased thus graciously to express himself to his Beloved Disciples. He does not say; I will appoint you to come to me at such a time, of yourselves: Nor he does not say, I will send somebody else to bring you, and convey you to me. No; but I will come, and fetch you myself, and bring you along with me. What an high piece of favor was this; if it be rightly, and duly considered, and laid to heart? But it came from the same root of love which fetched him, and brought him down frm Heaven at first. That love which made him to leave he bosom of his Father, to take our nature upon him, to be incarnae, and become flesh; and therein to suffer death for us, with all the preparatories thereunto: the same love caused him now likewise, to be thus willing to come to us again, as he promised here to do: and, for fureness sake, himself to come for us.

This should accordingly work in us all suitableness and corespondency of affection. First; It should teach us the like meekness and humility one towards another, upon all occasions. We see how ill it becomes Christians oftentimes to stand too much upon terms, to take state upon them; or to decline the offices of love and respect to those which are their brethren. When as our Blessed Lord and Savior himself does thus tenderly cndescend to his poor Servants, and Disciples, as is here expressed. This is the Use which we are to make of this Passage; as the Scripture itself teaches us to make it. Phil. 2.5, 6. Let the same mind be in you, which was also in Christ Jesus; who being in the form of God, and thinking it no robbery to be equal with God; yet made himself of no reputation, but took upon him the form of a Servant, and was made in the likeness of man, &c. As the humility of his Incarnation does commend humility unto us; the humility of his first coming: So the humility of his Assumption, it does commend the same likewise to us; even the humility of his second coming; as it is here signified in the circumstances of it.

Secondly; It teaches us also to decline no service for him, nor to think any work too mean to undertake in his behalf. We should not put off Christ wih others, to do that which he requires of us; but be willing rather to do it ourselves, as he is here for us. Whiles the nature of things does so require it, so long indeed he supplies us by his Spirit; whom he sends to comfort us in his stead. But as soon as ever he can, with any convenience, he takes care to come to us himself, and thereby to bring us to Heaven. Thou shalt guide me by thy counsel, and afterwards shalt bring me to glory, Psal. 73.25. And so much may suffice to have been spoken of this Intimation, considered in its connection, and in its conjunction with the words immediately preceding: I will come again, &c.

Now Secondly; We may view it also in its distinction, and as considered alone by itself: I will receive you to myself. Where again, two things more. First, we shall look upon in the Negative, and consider what is not said in it. Secondly, we shall look upon it in the Positive, or Affirmative; and consider what is. Both of these are very proper to this Discourse.

First; To look upon them Negatively, by considering what is not here declared. And that thus. First, our Savior does not here say, I will come again, and stay with you: He does not lay the point of their comfort in that particular. There are some that would make it so: Instead of carrying up the Saints to Christ, would rather bring him down to them: And therefore do very much urge his personal Reign here upon Earth, as a mixed condition to him: neither wholly in a state of Humiliation, nor yet wholly in a state of Glory; but paricipan of either: which was the opinion of the ancient Chiliasts, or Millenaries; and is likewise the opinion of some others still in these days. But the Scripture seems to hold forth no other coming to us, than that which is joined with the present Assumption of Believers into Heaven, and their abiding with Christ in that place; as is expressed here in the Text. The place that Christ prepared for his Disciples, it was not Earth, but Heaven: And as soon as ever he comes again, he will be sure to take them up into that place, which he hath thus prepared. And therefore is there no other place or abode remaining for them, which is hereafter to be expected by them. He will not come to live with them; but he will take them to live with him. Therefore he does not say neither; That where you are, I may be also; but where I am, you may be also. Acts 3.21. It is said that the Heavens must receive him till the time of the restitution of all things. Receive him, that is, retain him; as the word 〈 in non-Latin alphabet 〉 does also signify, and is so to be understood there in that place. And 2 Cor. 15.23, 24. The coming of Christ, and the end of all things are join'd together.

Therefore we should have our thoughts carried up higher than so: It savors somewhat too much of a terrestrial and earthly spirit; when we would rather so order it, that Christ might stay here with us, than that we might remove to him. But this is not that which he does intend, nor should we neither. If we be risen with Christ, we should seek those things which are above, where Christ sitteth at the right hand of God. Set our affections on things above, and not on things on the earth, Col. 3.12. And that's one thing in this Negative Christ does not say, I will come again, and stay with you.

Nor yet Secondly, Does he say; I will only come see you, and then leave you behind. Give you a visit for a short time, and then take my leave wholly of you. He does not say so; no, but I will come, and take you up to me, to continue still with me. Christ will not absolutely forsake his Church, which he has purchased, and redeemed with his own blood. But though for a time (as need requires) he may perhaps absent himself from them, yet he will find out a season when he will be inseparably joined unto them, and they to him; as we shall see afterwards in the Text. The Parents of Christ, they left him behind them in their journey, as they came back from Jerusalem, before they were aware. But Christ himself will not do so wih his children, when he comes again unto them; as we may very well gather, from this expression we have here before us.

Thirdly; He does not say neither, that he will devolve them, and put them off to somebody else to take care of them: no, but he will receive them to himself. This place which he prepares for them, it is not abroad in another man's house; no, but it is at home, in his own. He does not put his children, as it were, to board; send them forth out of his own doors, to live with strangers; but he does take them, and receive them into his own proper habitation; that they may be, as it were, under his own eye. And thus we have briefly taken notice of the Negative; and what is not here declared.

Now further, Secondly; To consider the Affirmative, and to come more close to the expression itself, which is here before us. I will receive you to myself. This is to be understood of his last and final reception of them at the day of Judgment. There is a reception of Believers to Christ, in some sort, long before; namely, a reception of them in their souls, which is the chiefest of all, and preparatory, and introductive to the other. As soon as ever the servants of God do depart this present World, they are immediately taken up to Christ, in this respect. This day shalt thou be with me in Paradise, says our Savior to the penitent Thief, whiles he hung upon the Cross, and was ready to be crucified, Luke 23.43. And I desire (says St. Paul ) to depart, and to be with Christ: implying, that when he did depart, he should indeed be so, Phil. 1.23. And again, When we are absent from the body, we are declared to be present with the Lord, 2 Cor. 5.8. Thus there's a reception of the Saints to Christ before his coming. But tha which is here spoken of in this place, is that reception which is made at the resurrection, in their perfect and constant consummation of happiness both in body and soul. When their whole person shall be glorified, taken up into the full enjoyment of God and Christ to all eternity. This reception we find to be more particularly described unto us, in 2 Thess. 4.15, 16, 17. Where it is said, that the dead in Christ, with those Saints which are then alive, and remain, shall be caught up together in the clouds, to meet the Lord in the air. That catching up, is this receiving which is here mentioned. Now this, it is not to be till the second coming of Christ, and then it shall be. When Christ, who is our life, shall appear; then shall ye also appear with him in glory, Coloss. 3.4.

Whiles it is said here, tha Christ will at this time receive his Disciples, and, with them, all other Believers, and take them to himself: this reception (that we may take it in the full and competent notion,) does imply two things in it: both Admission, and Entertainment. He will receive them; that is, he will give them room. And he will receive them; that is, he will give them Heaven. There's both of these in this receiving; and both of them to be regarded by us.

First; By reception, we are here to understand admission. He will receive them; that is, he will give them room. He had said before, that he had prepared a place for them: And now he says, that he will take them into that place which he had so prepared. He had made his House ready for them. And now he admits them into it, and gives them a share and part in it. This is a great piece of his respect to them. The taking of any one into ones house, and giving them a being with themselves, is counted a great matter of favor: and so indeed it is. Therefore Lydia, upon her conversion to Christ, that she might testify her respect to the Apostles, who had been the instruments of that conversion to her; she thought she could not do it better, than by such a way as that was. If ye have judged me (says she) to be faithful to the Lord, enter into my house, and abide there, Acts 16.15. Now this respect does Christ manifest to those that belong to him; he takes them home to hisown house. As the Beloved Disciple did his Mother. Joh. 19.27. He took her unto his own home.

But Secondly; As is here implied Admission: so likewise Entertainment. Here's not only room, but welcome, in this expression; When Christ says that he will receive them. The word 〈 in non-Latin alphabet 〉 in the Text, it will admit of such a sense as that likewise to be put upon it. Those whom Christ takes home o himself, they shall have a supply of all necessaries and accommodations whatsoever unto them; and have everything to their hearts content and desire.

What a great comfort is this, in the due thoughts and digestions of it? The Servants of God here in this world, they are subject to many wanderings, and aberrations, and scatterings, and tossings to and fro; subject to many dangers and hazards which they are ready to fall into. They cannot promise themselves safety or security anywhere here below. Oh, but there's a time a coming, when they shall be put out of harmsway, and no evil shall light upon them, or happen unto them. Christ will take them up to himself; and then they shall be as safe as Christ himself, and in as good plight as he. The souls of the righteous are in the hands of God, and no torment troubleth them, Wisd. 3.1. Their souls, yea, and their bodies too; even their whole persons. They are safe, being under God's keeping.

This is a reason of Christ's carriage towards his Servants in his Providence over them, as concerning either their stay or abode here in this present World. And it gives us an account of his taking them sometimes out of it: It is, that he may provide for them better than they are here likely to be provided for. He houses them before a storm; and he removes them, and takes them away from the evil to come. Their dwellings, and their habitations are here: and so consequently their persons in them are subject to a great deal of casualty, and violence, and misusage But his house, it is free from all these. And so those also that are admitted into it, and are entertained in it. And so much may suffice to have been spoken of the First Branch of this ultimate promise; And that is, the simple Intimation, in these words; I will receive you to myself.

The Second is the Additional Amplification, in these: That where I am, there ye may be also. Wherein we have expressed both the end and effect of this Assumption. The end on Christ's part, as that which he aims at. And the effect on our part, as that which we enjoy.

First; Here's the end, on Christ's part, as that which he aims at, and propounds to himself, in taking us to him. It is, that where he is, there we may be also. Christ desires that he and his Members should be inseparably joined together, and continually one with another. This is one thing here implied; and it is agreeable to other places of Scripture, where he expresses as much. As Joh. 17.24. Father, I will, that they also whom thou hast given me, be with me where I am.

This proceeds from that extremity of affection, and holy fondness which he has to them. This is the nature of fondness, and of love in the exuberances of it, that it cannot endure to have the person that is so beloved to be out of sight, but must have him always near unto it. And so is it also in a spiritual sense betwixt Christ and his Disciples. Because he does so intensively love them, therefore he desires to have them always with him. Because he does so passionately affect them, therefore he cannot endure to think of them to be out of his sight. Where he is, he would have them to be also, out of his bowels and yearnings towards them.

And there are two things further, which are involved in this. The one is, that so he may have the greater contentment in them. And the other is, that so they may have the greater benefit from him. Both of which are obtained from this their mutual presence one with each other. As we have it in that place before cited, Rev. 3.20. I will come in to him, and sup with him, and he with me. I will sup with him; that is, I will take contentment in him, and he shall sup with me; i.e. He shall have benefit from me likewise.

First; That he may have more contentment in them. Christ delights in the presence of his Servants, as a reflection of his own Graces, which he bestows upon them. And reflections are very delightful, because they are representations; and, as it were, ingeminations of ones self. Thus are the Graces of Christ in Believers: which, whiles he looks upon in them, he beholds his own image in them. And it is very pleasing to him so to do.

Secondly; That they also may have more benefit from him. The nearer that any are to Christ, the more good do they receive from him. And so it is here in their being taken up to him. It is true; that even here in the World, they are not without their influences from him, which they do partake of even at this distance, through the impartments and communications of his Spirit. But when they shall come to him, and be with him, and behold him, and see him face to face; it will then be otherwise, and better with them. And he desires that it should be so, for this reason. He desires that they may be where he is, that so they may see that which he sees, and partake of it with him; as it is expressed in the place before alleged, Joh. 17.24. That they may behold the Glory which thou hast given me; for thou lovedst me before the foundations of the World.

The Consideration of this Point makes much for our love again to Christ; and it should enlarge our affections towards him. While he has so great a desire that we may be there where he is; how much more should we desire it ourselves, and breath and long after it? Especially considering, that it is not so much his interest, as ours. It is his, in regard of his affection, who is pleased so to make it. But it is ours, in regard of the real benefit and advantage that comes by it, which should so much the more and the rather inflame our desires after it, and make us, in a manner, restless till we attain unto it. That's the first thing here considerable, The end of this Assumption, on Christ's part: It is that which he himself desires; That there where he is, there we may be also.

The Second is, the Effect of it, on our part. It is that which we hereupon enjoy, and partake of ourselves, as consequent hereupon. Christ's assuming of us, makes for our perpetual abode and continuance with him. Those that are true Saints and Believers, they shall continually be with Christ in another World; Where he is, they shall be likewise. This is the Doctrine of this present Text, and of the whole Scripture besides in sundry places. Thus, in the place before cited, Col. 3.4. When Christ, who is our life shall appear; then shall ye also appear with him in Glory. And that we might not think it to be only an appearance for such a time, and particular dispensation, and then to cease; we have it further in that other place; That we shall ever be with the Lord, 1 Thess. 4.17.

This must needs be so, from the consideration of those several relations wherein God's people sland unto him. First, of Husband and Wife, of Spouse and Beloved. There's nothing more natural, or suitable, than that these should live and dwell together. Where the Husband is, there is also to be the Wife. Now this is one relation which is drawn betwixt Christ and Believers: He is their Husband, and they are his Spouse: He has espoused them, and betrothed them to himself; and they are contracted, and married to him. Now therefore it follows from hence, that they should remove, and abide with him. Of those it is said, in Rev. 14.4. That they follow the Lamb whithersoever he goeth. And upon what account do they thus follow him? It is, because they are the Lamb's Wife, Rev. 21.9. The Lamb's Wife must be at the Lamb's disposing, and be there where the Lamb himself is. And thus are Believers to Christ.

The Second relation here considerable, and as making for this purpose, is of a Father and his Children. Parents and children, they do still best together. And it is very requisite, that sooner or later they should be one with another. It was that which Job counted as a great privilege to himself, (so long as he was partaker of it,) not only that the Almighty was with him; but that his children also were about him. Where the Father is, there would also be the children. Now thus are we also to Christ: for the enforcing of this upon us. He is our Father, and we are his children: Begotten by him to a lively hope; and born again, &c.

Thirdly; There is also here considerable, the relation of a Master, and his Servants. Servants, they are to be with their Masters, that so they may the better attend them, and be serviceable to them. And thus now are we also to Christ; and for this purpose likewise, to be with him. As Christ himself also urged, and carried it. Joh. 12.26. If any man serve me, let him follow me: And where I am, there shall also my Servant be. If any man serve me, him will my Father honor. Thus, in respect of all these relations; Where Christ is, there shall also be Christians.

The proper Use which we are to make of this Doctrine, is that which the Scripture if self teaches us to make of it, in the Apostle Paul 's own advice. 1 Thess. 4.18. Wherefore comfort ye one another with these words. Comfort yourselves; and comfort ye one another: both are to be done by us. And the one making way for toother. When we have first by prayer and meditation wrought these ruths into our own hears, and sucked out the comfort of them: we shall from hence be so much the more enabled to comfort others, with the comforts wherewith we ourselves are comforted of God, 2 Cor. 1.4. And there's a great deal of comfort which may be drawn from such Points as these are. Especially if we shall take this Passage in the full Tatitude and extent of it, as it becomes us to take it. Not only as to an identity of place, but also as to an identity of condition; which is likewise to be understood in it, as belonging unto it. That where I am, there ye may be also: And that as I am, so ye shall be also. Believers, as they shall be in the same house, as it were, with Christ; so they shall likewise be in the same estate; which is a state of Glory, and Bliss. According to that of the Apostle, 1 Joh. 3.2. We know that when he appears, we shall be like him; for we shall see him as he is. Christians, they are predestinated to be conformable to the Image of Christ; as in other things, so also in this. Therefore, says the Apostle; It is a righteous thing with God, to give to you which are troubled, rest; when the Lord Jesus shall be revealed from Heaven. And when he shall come to be glorified in his Saints, and to be admired in all them that believe, 1 Thess. 2.7.

Now, what a comfort are such Points as these, to a gracious and spiritual heart? It is comfortable in all the roubles and pressures of this present life; and the manifold sad conditions which God's children are in here in the World; in Banishment, in Imprisonment, in Desolation, in want of place of abode; That there is a place prepared for them, where they shall rest with Christ himself, and fare even as he himself does.

It is comfortable, as to present desertion; and as to God's withdrawing of himself from his people; and seeming as a stranger to them: That there will a time one day come, when they shall meet so together, as never to be separated from each other. They shall ever be with the Lord; and he also ever with them.

So likewise; As to the thoughts of death, and dissolution; it is comfortable here also. That though body and soul be divided, and severed from each other for a time; yet they shall be both joined together at last, and both to Christ. And we may reason from Christ to ourselves; By considering in what condition he is, together with what we shall be in also in reference to him. Therefore, as he is risen from the Grave; so likewise shall we. As he is ascended up into Heaven; so likewise shall we. As he is in full glory and happiness both of Body and Soul, so we in due time shall be likewise; He shall change our vile bodies, that they may be made like to his glorious body, &c. Those that are made like to Christ here in regard of Grace, have his image of likeness upon them, they shall be made like Christ also hereafter in regard of Glory; being changed into the same image from glory to glory, 2 Cor. 2.18.

Last of all, it is comfortable also, in respect to Christian Friends, in their departure here one from another, that they shall at last be sure to meet together again, and never part; for their being always with Christ, it does consequently infer their being also always one with another. Besides, they shall all be in the same place, where Christ himself is. And as the Members shall not be disjoined from the Head, so neither shall they be disjoined from one another, but be all of them together.

And so now I have done with this whole Verse in both the parts of it, the intermediate Promise, and Ultimate: And if I go, I will come again, and receive you unto myself, that where I am, there, &c.

SERMON XX.

IN the Text itself there are two General Parts considerable: First, a Defect premised. Secondly, a supply of this Defect propounded. The Defect premised we have in these words, No man hath seen God at any time. The Supply of this Defect, that we have in those, The only begotten Son who is in the bosom of the Father. &c.

We begin with the first of those Parts, viz. the Defect which is here premised, No man hath seen, &c. This is agreeable to some other places of Scripture besides, which have the same or like expressions in them. In 1 Joh. 4.12. we have the same words expressly, No man hath seen God at any time; and in 1 Tim. 6.16. that which is equivalent, where St. Paul speaking of God, says, He dwells in that light which no man can approach unto, whom no man bath seen, nor can see. And in other places he is called the Invisible God. This will require a little Explication from us, because at the first hearing of it, it seems to be repugnant and opposite to some others as declaring the contrary; as if God indeed both might and had been seen. Thus we read of Moses, Exod. 33.11. that God spake with him face to face; Panim elpanim. and Num. 12.8. mouth to mouth; Peh el peh a-mareeh, apparently or visibly, after an open and familiar manner. So likewise of Jacob. Gen. 32.30. he relates it concerning himself, I have seen God face to face, and my life is preserved. And therefore he called the name of the place Peniel, which signifies the face of God. So likewise the Prophet Isaiah, in Isa. 6.2. I saw the Lord sitting upon a throne, high and lifted up, &c. And that we might know what Lord he means, he adds presently afterwards in the fifth verse, Mine eyes have seen the King the Lord of Hosts; not Adonai only, but Jehovah, that is, the true God. These and such like places of Scripture, which sometimes we meet withal, they do seem to imply, as if God sometimes had been seen by men. And therefore we must speak somewhat for the explanation of this passage here before us, and the reconciling of it with those other Scriptures, that at first hearing seem to contradict it.

Now this will best be done by removing Truth from Falsehood, and by considering how far it does hold good; and again, how it does not hold good, that any man hath seen God, &c. For in a different sense and respect, there is a truth in either Proposition, which may be observed by us. We may, for methods sake, reduce the terms of Explication to three Heads. First, to the Object. Secondly, to the Act. And thirdly, to the Medium. When we have fully considered of these three, we shall be able to understand this Proposition which we have now before us, according to its true, proper, and genuine meaning.

First, the Object; that is here expressed to be God: No man hath seen God. Now God, in this Text, is not to be taken Essentially, but Personally: God, that is, God the Father, the First Person in the Blessed Trinity; no man hath seen Him at any time. It was not the Father that appeared to the Patriarchs, but the Son, who though invisible also in his own Nature, yet by way of Preamble to his Incarnation, would appear unto them in human shape, or in the similitude of an Angel; and thus he appeared to Jacob: Hosea calls him an Angel, Hos. 12.4. So the Holy Ghost is said to have appeared in the shape of a Dove, at the Baptism of Christ, in Matth. 3.16. and of cloven fiery tongues on the day of Pentecost, in Acts 2.3, 4. These two Persons, the Son and the Spirit, they have sometimes appeared and been seen; but the Father never took upon him any visible shape, but hath always and altogether remained invisible, namely, as to Dispensation. That's the first thing here considerable, viz. the Object, God.

Secondly, here is considerable the Act, which is denied to this Object, and that is Sight, hath not seen. This is to be taken in the full latitude of seeing, whether corporal or mental, whether with the eyes of the body, or with the eyes of the mind; no man hath seen God either of these ways.

First, not with the eyes of the Body, he cannot be seen so. For the act seeing presupposes the Object to be visible; now this God is not, because he is a Spirit, and so hath neither corporeal Light, nor Colour, nor Figure, nor anything else which is requisite to the visibility of any Object.

No, nor secondly, with the eyes of the Mind can he be seen here neither; namely, as to his Divine Substance and Essence. There is a twofold kind of seeing of God, which our minds in some respect are capable of; but neither of them reaching or extending to this which we now speak of. The one is the sight of God by the Light of Nature and Human Reason; and the other is the sight of God by the Light of Grace and Divine Revelation, which is a further advancement of it.

First, take it as to the Light of Nature and Human Reason. There is thus far some kind of sight and knowledge of God, which even the Heathens themselves did partake of, as the Apostle Paul declares to us sufficiently, in the first Chapter of his Epistle to the Romans. But this comes short of the sight of him in his Essence, which is here now intended. There are three manner of ways especially which Divines do usually assign to Reason for the discovery of God; the one is by way of Causality; the other is by way of Negation; and the third is by way of Eminency. But each, and all of these are, I say very imperfect and defective.

First, by way of Causality, when as by the Creatures, whereof God is the Cause, we do contemplate the Creator. But notwithstanding this Knowledge, the Essence of God is invisible: For the Effect cannot show the Essence of its Cause, but when it is the same with it in kind, and has the whole virtue of the Cause in it. The Creature shows that there is a God, from whom all things receive their Being; but what this God is it doth not show. And so the sight of God on our part it is but short in the way of Causality.

The second is by way of Negation or Remotion; when considering the imperfections of the Creatures, as Mortality, Passibility, Peccability, and the like, we do remove these from God in our minds, and conceive him as wholly free from them, and uncapable of them, as who cannot die, suffer, nor sin. But this does not yet discover to us what God is, but only what He is not. And no Privatives are de Essentia positivi. We are still to seek of the Essence of God for all this.

The third and last is by way of Eminency, when as considering the several perfections which are scattered and dispersed through the Creatures, we do attribute them and ascribe them to God after a more eminent and transcendent manner. As because Goodness, and Wisdom, and Holiness, are Perfections of the Creature, therefore we conclude them to be in God in the highest degree, when we call him most Good, most Wise, most Holy, and so of the rest. But neither hereby do we yet attain to the sight of God in his Essence, because none of those are predicated of God and the Creature after an univocal manner; and they do only show what manner of one he is, but not what he is. And thus for the sight of God by the Light of Nature, or Human Reason, as being here deficient.

The second is the Light of Grace, or Divine Revelation, whereby we come also to the Knowledge of God; but yet not of his Essence neither, whiles we are here in this world. And this again is of two sorts, either Ordinary, or Extraordinary; Ordinary, in the Discoveries of Faith; Extraordinary, in that which is caused from Prophetical and immediate manifestation by God himself.

First, there is the discovery of Faith, and the sight of God by that. This is that whereby Moses is said to have seen him that is invisible, Heb. 11.27. but this but an obscure and imperfect sight of him, and therefore sometimes opposed to sight, 2 Cor. 5.7. We walk by faith, and not by sight; as if it were hardly any sight at all. Surely it is not a seeing of God in his Essence, but only of what he is towards us, for our particulars. And the Scripture does speak of it as imperfect. Thus, 2 Cor. 13.12. Now we see through a glass darkly, but then face to face. Now I know in part, but then shall I know even as also I am known. Where are three words of disparagement which are put upon this kind of sight, in comparison with that which is more perfect.

First, it is but in a Glass, 〈 in non-Latin alphabet 〉 ; we know that such sights as those are, they are but imperfect, because they are but reflexive. As the sight of the Sun-beams in Heaven, which cannot be looked upon directly; so is knowledge of God by Faith, it is tantum in speculo.

The second is darkly; 〈 in non-Latin alphabet 〉 , as we conceive of things in a Riddle or Mystery, which implies a great deal of cloudiness and mistiness, and obscurity in it.

The third is, but in part; 〈 in non-Latin alphabet 〉 , which still denotes a shortness in it. And this for that disco very which we have of God in a way of ordinary Revelation, by the sight of Faith.

The second is Extraordinary, in Prophetical manifestation. Thus some of the Servants of God in former times had a special elevation of mind peculiarly vouchsafed unto them, whereby they were enabled to have notable apprehensions of God, and a glorious sight of him; as in the instances above-mentioned: Isaiah seeing him upon the Throne; Jacob, face to face; Moses beholding his glory, &c. But yet neither did these reach so high as the Essence of God: Moses, that saw the most of him, he is said to see but his back-parts; that is, some imperfect image and representation of his glory, his face he could not, nor might not see, Ex. 33.20. Thou canst not see my face; for no man shall see my face and live. This imports, That Moses did not see the Substance of God; but only that God did, after a familiar manner, reveal himself to him, and in some resemblance show him his Glory, so far forth, namely, as Moses was capable of it; which did wonderfully affect him. And thus we have the second thing here considerable, for the explaining of this passage; and that is, the Act, No man hath seen God at any time; that is, perfectly, in his Divine Substance and Essence; and that as to sight, in the full latitude and extent of it; whether Corporeal, with the eyes of the Body; or Mental, with the eyes of the Mind. And for this latter, in all its varieties also, whether of Nature or Grace, of Reason or Revelation: not by way of Causality, not by way of Negation, not by way of Eminency, as to the obscurity of Reason; nor yet either by the sight of Faith, as more ordinary; or by the light of Prophesy, as more extraordinary; as to Divine Revelation.

The third and last is the Medium, or Means by which. That must be also here taken in for the explication of this passage to us. No man hath seen God but in Christ, whereby he hath made himself in a manner visible and conspicuous to us; so that He who cannot be seen otherwise, yet in Him is seen after a most illustrious manner. Hence he is said to be the Image of the invisible God, Col. 1.15. because all the Excellencies and Perfections of God, they are entirely in Christ. Thus even the Father Himself, which we shown before was never seen, yet comes to be so; according to that of our Savior to Philip, Joh. 14.9. He that hath seen me, hath seen the Father; namely, because the glory of the Father does shine forth in the face of Jesus Christ. As it is again in Joh. 1.14. We beheld his glory, the glory as of the only begotten of the Father, &c. No ma hath seen God to purpose any other ways, than as revealed in his Son. And thus we have the full explication (as I conceive) of this present Proposition, That no man hath seen God at any time, No man hath seen the Father: No man hath seen the Father Essentially; No man hath seen the Father but in Christ. There's the Object, the Act, the Medium.

Now (to give you some account of the Point) there is a twofold ground which may be assigned hereof unto us, why God cannot be seen by us, whiles we live here in this world, in the sense which I have now given of it; the one is taken from God, and the other is taken from ourselves.

First, on God's part; there's an obstruction from the Incomprehensibleness of his Nature, which cannot be fully reached unto by any Creature, whether in Heaven or Earth. Even the blessed and glorious Angels themselves, who are in a state of Comprehension, though they comprehend so much of God as the Creature is comprehensive of; yet they can never comprehend so much of him, as is indeed comprehended in him. Our God (to speak strictly of him) is beyond and above all Comprehension. Therefore this 〈 in non-Latin alphabet 〉 ; here, which we translate no man, may be as well rendered no Creature; and it agrees with other places in Scripture, as Matth. 11.27. No man knoweth the Son but the Father, neither knoweth any man the Father but the Son. It is 〈 in non-Latin alphabet 〉 , that is, no person whatsoever. So Rev. 5.3. No man in heaven and earth was able to open the book; it is also 〈 in non-Latin alphabet 〉 , that is, no creature. The Nature and Essence of God in the Fulness, it is beyond any created Comprehension. And so there is an obstruction to our perfect seeing of Him on His part.

But secondly, There where he is also comprehensible, and shall be also comprehended hereafter; yet there is at present an Obstruction of it on ours; and that again two manner of ways. First of all, from the frailty of our Nature, as we are flesh and blood. And secondly, from the corruption of our Nature, as we are sinful flesh and blood.

First, there's the frailty of our Nature, as we are flesh and blood. Who shall dwell with the devouring fire, &c. There is such an Infinity betwixt the glorious God, and poor mortal man, as there is no coming near unto him. Here some even of the Servants of God, when God has appeared unto them, have conceived presently they should die; as Gideon, in Judge. 6.22. and Manoah, Judge. 13.22. We shall die, because we have seen God face to face.

Secondly, As from the frailty of our Nature, as it is flesh and blood; so from the corruptions of our Nature, as it is sinful flesh and blood. Thus in the place before cited, Isa. 6.5. Isaiah bewails himself as one undone, because being an unclean person, and of polluted lips, he had seen the King the Lord of Hosts. And Job, when his eye had once seen God, he then says, he abhorred himself, and repented in dust and ashes, in Job 42.5, 6. Thus is there an obstruction on our part, for our seeing and beholding of God after such a manner.

Now the use of this Point may be drawn forth into a varions improvement: First, as a confutation of that fond conceit of the Anthropomorphites, certain Heretics of old, who would make God like unto man, ascribing to him human shape, and bodily lineaments. If he were so, he might then be seen by the eyes of man, which, it is here said, he cannot be. That which they ground their error upon, which is such parts mentioned in Scripture, as Eyes, and Ears, and Hands, will not hold, they being taken in a Metaphorical sense, and not properly.

Seondly, It is a confutation also of Papists, in their Idolatrous Worship of God under the Image of a Man. God himself presses this as an Argument against such kind of practices, as we may see in Deut. 4.5. Take ye therefore good heed unto yourselves; for ye saw no manner of similitude on the day that the Lord spake unto you.

And so (which is pertinent hereunto) it is likewise against all apprehensions in the mind of God in the likeness of any visible Object; and teaches us how we should in our thoughts conceive of him; namely, as he is revealed in his Word, as of an Eternal Essence, most Holy, most Wise, &c. who made all things, and governs them by his Infinite and Almighty Power.

Thirdly, seeing no man can see God perfectly, whiles he is here below, it should make us therefore so much the more to cherish that imperfect sight of Him, which at present is vouchsafed unto us in our communion with him by his Spirit, and in the exercise of the grace of Faith. We should see him as much as we can, till we can see him better. Whiles we cannot look upon him directly, let us at least look upon him in his reflections, look upon him as he shines forth in the Gospel, and in the face of Jesus Christ, wherein we have a glorious view of him, according to that state and condition in which we are. It is the privilege of us under the New Testament, above them which were under the Old, that we now all with open face may behold, as in a glass, the glory of the Lord, and may be changed into the same image from glory to glory, even as by the Spirit of the Lord; as it is in 2 Cor. 3.18.

We should look upon God in his Ordinances, in his Creatures, and in his Children, wherein he has represented himself to us, and whereby, in a sort, we may have communion with himself; if we love not them whom we have seen, how shall we love him whom we have not seen? 1 Joh. 4.20.

Lastly, Seeing here in this present life God becomes thus invisible to us, that we cannot see see him, and yet notwithstanding our happiness does consist in the vision of him, it should make us to breathe and long after that blessed place, and state, and condition, wherein we shall see him face to face, as the Apostle Paul gives us an instance and example in himself, in Phil. 2.23. and in 2 Cor. 12.2, &c.

And further, we should so order and frame our lives at present whiles we are here below in the flesh, that we may be made meet at last for the beholding of such a sight as this is. We should by all means labor and endeavor to be pure in heart, because that such shall see God, Matth. 5.8. And we should follow after peace and holiness, without which, no man shall see the Lord, Heb. 12.14. And as we desire, when he appears, to be like him, and to see him as he is; so having this hope in us, we should be careful to purify ourselves even as he is pure, as the Apostle John exhorts us, 2 Joh. 3.2, 3. And so now I have done with the first General Part of the Text, which is the Defect premised, in those words, viz. No man hath seen God at any time.

The second is the supply of this Defect propounded, in these, The only begotten Son, who is in the bosom of the Father, he hath declared him; where what is wanting on our parts, we have very happily made up to us in Christ. In this passage itself there are two branches further considerable. First, the Person mentioned. Secondly, the Action, which is attributed or ascribed to this Person. The Person mentioned, that is Christ, in these words, The only-begotten Son, who is in the bosom of the Father. The Action attributed to this Person, is the discovery of the Father unto us, in those words, He hath declared him.

First, to speak of the former, viz. the Person mentioned, who is Christ; and this Person is here exhibited to us under a double description: First, from his Relation: and secondly, from his Residency. From his Relation, that is; that he is the Only-begotten Son of the Father. From his Residency, that is, that he is in the bosom of the Father.

First, here is considerable his Relation, whereby Christ is here described unto us, and that is, 〈 in non-Latin alphabet 〉 , the only-begotten Son. Thus we find him called in other places by this Apostle. There is two things at once in it. First, that he is begotten. And secondly, that he is the only-begotten. He is the begotten first of all; Thou art my Son, this day have I begotten thee; it is the speech of God to Christ, Psal. 2.7. and it is again recited by the Apostle in Heb. 2.5.

The manner of this begetting is to us incomprehensible, and so ineffable; but we may take it according to these following conceptions of it, as pertinent to it. First, that God the Father begat the Son of his very Substance; very God of very God. And hence hath the Son the Name of God fastened upon him; The Word was God, Joh. 1.1. and, God blessed for evermore, Rom. 9.5. Yea, he has the name of Jehovah, which is attributed to none but to him that is the true God; Gen. 19.24, &c.

Secondly, God the Father communicateth his whole Essence to the Son: He begat another Self of Himself, even that which Himself is. In which respect the Son of God saith, I and the Father are one. The Father is in me, and I in him, Joh. 10.30.38.

Thirdly, God the Father's begetting of the Son, it is truly and properly Eternal: I was set up from everlasting, says he, Prov. 8.22, &c. I was brought forth before the hills, &c. as I shown the last day. This Generation of the Son of God, it is coeternal with God himself, which is further considerable unto us.

Lastly, This Divine Generation, it denoteth an Equality of Nature and Essence in those Two Persons, the Father and Son. Hence in Phil. 2.6. it is said, that being in the form of God, he thought it no robbery to be equal with God. No robbery, because it was his due, and of right belonging to him, as of the same Essence.

That which lies upon us is to adore this great Mystery, and to stand in admiration of it, whiles we are unable to dive into it, or to comprehend it; And withal, to be comforted from it, as matter of great comfort unto us, that we have indeed such a Glorious Redeemer as this is: The great God, and our Savior, the Lord Jesus Christ, as the Apostle Paul stiles him, in Tit. 2.13. And this for this expression of him, in that he is singly called, The begotten of the Father.

We may here also further take notice, that he is called the Only-begotten of him 〈 in non-Latin alphabet 〉 not only Genitus, but Uni-genitus. And this will require briefly a little explication from us. How Christ is said to be the Only begotten of God, when-as there are divers others begotten besides; for thus are all true Christians and Believers. Of his own will begat he us by the word of truth, says St. James, in Jam. 1.18. Who hath begotten us again to a lively hope, says St. Peter, in 1 Pet. 1.3. He that is begotten of God, keepeth himself, and that wicked one toucheth him not, says St. Joh. 1. Joh. 4.18. All this is spoken of the Saints and Servants of God, who are said to be begotten by him. And yet here, and in other places besides, it is spoken of Christ, that He is the Only begotten.

For the solution of this, we must consider in what sense this is spoken, that Christ is the Only-begotten, namely, in regard of his Divine Nature, and as to Eternal Generation, as begotten of the Substance of his Father; so there is none begotten of him but alone; He is the Son of God from all Eternity, we in Time; and he is the Son of God by Nature, we by Grace; He by Natural Generation, we by Voluntary Adoption, as Divines use to express it; he 〈 in non-Latin alphabet 〉 , we 〈 in non-Latin alphabet 〉 , &c. He is the Only-begotten Son, because he is the same that is only-begotten after an extraordinary manner: As Isaac is said to be the only-begotten of Abraham, Heb. 11.17. although he had Ishmael begotten of him also, because he was begotten of him after a strange and miraculous dispensation. And so much may suffice to be spoken of the First description here of Christ's Person, namely, which is taken from his Relation, The only-begotten Son of the Father.

The second is, which is taken from his Residence, as I may so express it; Who is in the bosom of the Father. This was a phrase which fitted very well the mouth of the Apostle John, and who himself lay in the bosom, and was the bosom-Disciple of Christ; what he himself was to Christ, he signifies Christ to be to his Father; yea indeed a great deal more: It is a Metaphorical expression, and so we are to look upon it; not as if God had properly any bosom in him, but such as speak after the manner of men, for our better capacity and apprehension of so great a Mystery, as is indeed couched and comprehended in it. Thus, as God has his Bowels, so also his Bosom. There are divers things which seem to be implied and contained in this expression, as applied to Christ, of his being in the Bosom of God; we may reduce them to these following particulars.

First, a Conjunction of Nature, or Identity of Essence: He is in his Bosom, that is, he is of the same Substance with him; 〈 in non-Latin alphabet 〉 , as Chrysostom expresses it, is that which is here pointed out unto us, the parity and propinquity of Being. This agrees with that which was said before of his Generation, where it was said, that he was begotten of the Father; and it contains the same Truth enlarged and amplified unto us, concerning the Consubstantiality of the Second Person in Trinity with the First, as being Both of them One; one in Essence, though distinct in Personality.

Secondly, The Intimacy of Affection, that's also in being in the Bosom; and it is usually so expressed unto us in other places, where things which are anything dearer than other, are there disposed of. Ruth 4.16. Naomi, of Boaz 's child, it is said, that she took it, and laid it in her bosom, as a testimony, namely, of her great love and tenderness towards it. Moses carried the Israelites in his bosom, Numb. 11.12. and Christ himself his Lambs, Isa. 40.11. We read of the Husband of the bosom, and the Wife of the bosom; that is, the dear Husband or Wife. The Bosom, it is an expression of dearness. And this is another thing observable in Christ towards God, he is very near and dear unto him. The Father loveth the Son, Joh. 5.20. and he is therefore called the Son of his love, in Col. 1.13. and so he testisied of him both at his Baptism, and his Transfiguration; This is my beloved Son in whom I am well-pleased. God has a great deal of affection for Christ, as a Father for the Son of his Bowels, and for the Son of his Bosom. And that's a second thing here implied, to wit, Intimacy of Affection.

Thirdly, The nearness of Presence. Things which are in the bosom are at hand, and presently come to. Whiles Christ therefore is said to be in the bosom of his Father, there is thereby signified his great Proximity or nearness unto him. He is always in the presence of God, and ready for converse with him. Thus, Prov. 8.30. I was by him, as one brought up with him, and I was daily his delight; rejoicing always before him. And so he is said to the like purpose to sit at the right hand of God; which are expressions of his continual fellowship and society with him.

Lastly, The participation of Secrets, that's also in his being in the Bosom. The Bosom, it has that notion and emphasis with it amongst the rest. A Friend in the bosom knows more of men's counsels, than strangers; and so it is here. Christ being in the bosom of the Father, he knows all that the Father himself knows, which he reveals unto him. Thus, Joh. 5.20. The Father loveth the Son, and showeth him all things that he himself doth, and will show him greater things than these, that ye may marvel. Thus we see how in all these respects, this expression does well agree to Christ, of being in the bosom of his Father; from the Conjunction of Nature, as of the same Substance with him; from the Intimacy of Affection, as being dear and precious to him; from the Nearness of Presence, as being always and continually before him; and from the Participation of Secrets, as being thoroughly acquainted with him.

Now the consideration of this Point is very useful by way of Application; namely, as matter of great comfort and consolation to the Servants of God in all particulars. Seeing Christ is in the bosom of the Father, this reflects very satisfactorily upon all those that are the Members of Christ, and that according to the several explications of this phrase unto us.

First, as to the Conjunction of Nature; it is very pleasing and satisfactory here to consider, that our Nature is so highly advanced, as to be taken into union with the Nature of God himself, for so it is whiles it is taken into conjunction with the Son of God. Our Nature is hereby ennobled, and raised to a very high pitch, even in this respect, above the Nature of the blessed and glorious Angels themselves, which has no such conjunction.

Secondly, as to the intimacy of affection; it is a most sweet and comfortable point as any else is besides, and none like it, that Christ is thus dear to his Father; for by this means we are so likewise from our union and relation to him. Christ being in the bosom of the Father, and we being in the bosom of Christ; therefore that affection which the Father bears to Christ, he does proportionably bear to us also for Christ's sake, and in respect to him. And thus we have it expressly in Joh. 17.26. That the love wherewith thou lovest me may be in them, and I in them.

What a wonderful sweet point, I say, is this, especially if it be thoroughly digested; and we should improve it, and make use of it upon all occasions, and set it in opposition against all doubtings and suspicions to the contrary. When Satan would go about to persuade us to question the love of God towards us, and our own misgiving hearts are ready also to join with him in this particular, let us have recourse to this present Argument and Consideration which we have here now before us, of the love of God to Christ; and think, that whiles he loves him, he cannot hate us, who by Faith are united to him; and who have Him also given to us Because he looks upon us so far forth as one indeed with Him. And we should be content with that love likewise which God afforded to Christ; and not think he does not love us, if he deals but with us as he did with Him afore us, by suffering us to fall into sad and afflicted conditions, as he sometimes did with Him. God did not put Christ out of his bosom, when he suffered him to be tempted, to be persecuted, to be reproached, and shamefully used; no, nor then, when he seemed himself, in a manner, to desert him; no more does he do so with any others that are Members of him; he does not forbear to love them, notwithstanding these his dealings with them. If the Adopted Sons of God be no worse dealt with than was once His Natural, they will have no cause to complain of the want of God's love unto them at all, but to satisfy themselves with it; because when he dealt worst of all with him, he bare an intimate affection to him.

And so as for the Certainty, and Constancy, and Perpetuity of the love of God towards us, it holds likewise here; that as God's love to his Son is eternal, as lying in his bosom, so it is eternal likewise towards those who are his Members, as in whom he loves them: and as neither can separate or remove God's love from the one, so neither can it do it from the other, who has respect unto it; the Superstructure being answerable to the Foundation.

Thirdly, From the nearness of Christ's presence, we may raise matter of comfort from hence also, as that therefore we have one still at hand to stand by us upon all occasions, we need not be afraid of any evil which may surprise us unawares, or Adversary which may take advantage against us; for He is near that justifies us, as it is, Isa. 50.7. What ever accusations may be brought to God against us, he is in his bosom to take them off.

Lastly, From the Communication of Secrets, we have great comfort here likewise; that therefore there can be no secret kept or concealed from us. which is fitting for us ourselves to know. The secret of the Lord is with them that fear him, Psal. 25.14. and, his secret is with the righteous, Prov. 3.31. To you it is given to know the secrets of the kingdom of heaven, &c. Matth. 13.11. and, Eye hath not seen, nor ear hath not heard, neither hath it entered into the heart of man to conceive, the things which God hath prepared for them that love him. But God hath revealed these things to us by his Spirit; for the Spirit searcheth all things, 1 Cor. 2.9, 10. And again, Matth. 11.27. No man knoweth the Son but the Father, neither knoweth any man the Father but the Son, and he to whom the Son will reveal him. And, He has hid these things from the wise and prudent, and revealed them unto babes. But so much may suffice to have spoken of the first Branch in this second General, to wit, the Person mentioned; and that according to his twofold description; First, from his Relation, the only begotten Son. And secondly, from his Residence; In the bosom of the Father.

The second is the Action attributed to this Person; and that is in these words, He hath declared him. Which words may again be taken two manner of ways, and so at this time looked upon by us. First, by way of simple Proposition. And secondly, by way of emphatical Appropriation. The Son hath declared the Father, and it is he (upon the point) alone that hath declared him.

First, To look upon this clause in its simple and absolute Proposition, where we have signified to us, That Christ, the only begotten Son, and that is in the bosom of the Father, hath indeed declared him. According to the common form and regularity of Speech, the words should have been set thus, No man hath seen God at any time; but the Son, he hath seen him. But the Evangelist chooses rather to say, declared him, as being a word of greater comprehension, and expressing both the perfection and Sufficiency of Christ himself; as also the extent of it to us, for our benefit and advantage. There are three things at once which are included in this expression, He hath dclared him. First, it is a word of Knowledge. Secondly, it is a word of Communication. And thirdly, a word of Perspicuity.

First, He hath declared him; it is a word of Knowledge, which is implied and involved in it. If Christ had not known the Father himself, he could not have revealed him to others; but whiles he declares him, he does first of all discern him. Christ being in the bosom of the Father, and so intimate with him, and to him, he does fully and perfectly know him and understand him; yea, so indeed, as none in a manner does know him but he: as we have it in the place before cited. In Christ are hid all the treasures of wisdom and knowledge, in Col. 2.3. Those Mysteries which are said by the Apostle to be hid in God, they are not hid from Christ, but he has a distinct knowledge of them; yea, he has the knowledge of God himself, in the full extent and infiniteness of his Essence.

Secondly, He hath declared him; it is a word of Communication: As he hath known him, so he hath made him known. The knowledge of God by Christ is not only in Christ himself, but from him, imported to us for our information. There is neither envy in Christ, nor neglect, nor affectation of reservedness in this particular; but free and open dealing, with a great deal of alacrity indeed. His declaration is not answerable and proportionable to his apprehension; we may not imagine so, for that is incongruous. Christ does not declare so much of the Father as he knows, because we are incapable of it; but so much as is fitting for us, and that we can receive, he does discover: He declares God himself, and all such Truthes as lead us to further fellowship and communion with him.

Thirdly, He hath declared him; it is a word of Perspicuity. He hath not only barely and simply propounded him in a dark and obscure manner, but he hath explicated him, and revealed him unto us. This is emphatically signified in the Greek word 〈 in non-Latin alphabet 〉 , which is an expression of manifestation, and does imply a bringing of things to light, which before were more hard and difficult to be understood: And as the Critics and Grammarians observe of it, it is properly applied to Divine and Excellent matters; whereas 〈 in non-Latin alphabet 〉 does more properly belong and appertain to things vulgar and obvious. This is that which Christ hath done for us, as Philip sometime desired of him; he hath shewn to us the Father, he hath cleared to us the great Mysteries of our Salvation, which were unknown unto us, or which before were propounded but in a dark and enigmatical manner, and with much obscurity.

This is the great excellency of the New Testament above the Old, and of the time of the Gospel above the Law; that the Vail is now taken away, and we have things more clearly revealed unto us than were to them in former days. There is the light of the knowledge of God now shining out unto us; Christ hath cleared both the things themselves, as also our minds and understandings for the conception of them; and exhibited these things in reality, which Moses gave an hint of but in Types and Legal adumbrations.

The consideration of this point makes much for our heed and attention to such things as these are, and closing with them. See that ye refuse not him that speaketh, as it is, Heb. 12.23. seeing Christ declares them, let not us turn away from them; we ought to give the more earnest heed unto them, lest at any time we let them slip; else we shall not escape, if we neglect so great salvation; as it is again, Heb. 2.3. There is nothing which we can here plead by way of excuse and tergiversation, but all the Arguments that may be to engage us. Here is the knowledge of our Teacher himself; here is his willingness to impart his knowledge to us, and also his skill and ability for it, that we may be partakers of it. And so much may be spoken of this passage in its first notion, to wit, in its simple Proposition.

The second is in its Emphatical Appropriation, He hath declared him; that is, upon the matter, He alone. This word 〈 in non-Latin alphabet 〉 in the Text, it is not demonstrative only, but restrictive. This declaring of the Father, it is restrained and appropriated to the Son, as more peculiarly belonging unto him, to be done by him: He has declared him; that is, he only has declared him. Therefore it is that he is called, 〈 in non-Latin alphabet 〉 , the Word, not only upon the account of his Nature or Person, but upon the account of his Office; he is called so upon the account of the former, in regard of His Eternal Generation; because as Speech is the birth of the mind, so is the Son of the Father. And he is called so upon account of the latter, in regard of His Ministerial Dispensation; because as a man remembers the meaning of his heart by the words of his mouth, so God revealeth his Word by his Son: He is the Interpreter of the will of his Father, and the Prophet and Teacher of his Church. And both of the Titles, whereby Christ is here in the Text described unto us, do seem especially to qualify him for this purpose. Therefore he is fittest to declare God, because he is His only-begotten Son; and therefore also he is fittest to declare him, because he is in the bosom of the Father. Thus, Heb. 1.1, 2. God, &c. hath now spoken to us by his Son. That which is our business at this time, is, to consider how far forth this Action is here appropriated to Christ, which we may take according to this ensuing explication. First, it is He Primarily, and by His own Authority, that does declare him; others have been used as Instruments, but they have done it by delegation from Him, who has instituted them and appointed them hereunto; they have done it by his appointment, and they have done it by his ennablement, who has directed them and assisted them in it. The Son of God first made known to his Apostles all those things that he heard of his Father; as we have it in Joh. 15.15. All things that I have heard of my Father, I have made known unto you. And the same Son sent his Spirit to instruct them, and to bring all those things to their remembrance which he had formerly taught them; as we have it also in Joh. 14.26. And so Acts 1.7, 8. Ye shall have power, after that the holy Ghost is come upon you, and ye shall be witnesses unto me, &c. So is Christ Primarily, though it be others Ministerially that do declare him Christ does it in his own Name, but the Apostles and other Ministers in the Name of Christ.

Secondly, It is he Perfectly and Infallibly Others, unless such as were immediately inspired by him, they were subject to human error and infirmity, and they have now and then somewhat of themselves mixed in their declarations; but Christ does it without all exception, and so as there is no doubt, or scruple, or question at all to be made of it, he does it so exactly.

Thirdly, It is he that declares it effectually, and with the best success. He declares the Father, and persuades our hearts to the receiving of him; shows us the Truth, and leads us and persuades us into it; enlightens our understandings, and inclines our wills, opens our eyes, and overpowers our consciences; reveals God not only to us, but reveals him in us. As God does likewise his Son, according to the phrase which is there used to this purpose in Gal. 2.16. Thus we see how it is He, and he alone, that declares the Father unto us.

The sum of all may be drawn up to these Heads. First, from hence to take notice how much we are beholding to Christ. We have heard of late of many singular benefits and advantages which we have by him; let us now take in this to the rest, in that by him we come to have a further discovery and knowledge of God, whom he declares unto us; and whom he declares also still with advantage, as reconciled in himself, for that's also pertinent to the right knowledge and discovery of him. To declare God absolutely considered, that has but little contentment in it; but to declare him to purpose, is to declare him as pacified in his Son, in whom he is well pleased. And this is that which is here done even by the Son himself, which should accordingly engage us in all acknowledgments and thankfulness to him.

Secondly, We learn from hence also, to yield all Honor, and Service, and Worship, and Obedience to God that possibly we can, who is thus manifested and made known unto us. We cannot now plead ignorance for an excuse or defense of ourselves; for he is now here declared, and that also by such a Person as is able to declare him unto us. If the Gentiles be so liable to condemnation, for not living answerably to that knowledge of God which they have by Nature, what shall be their condemnation that improve not that knowledge which they have of him by such special and particular revelation as is imparted to them by Christ.

Thirdly, We see here the excellency of Christianity above all other Arts and Mysteries whatsoever besides in the world; wherein we meet with such excellent Points and Truths communicated to us, as we have here now before us: and those are concerning God himself, who herein is made known unto us; and whom to know, and His Son Jesus Christ, is even eternal life itself, as himself has told us in Joh. 17.3. If there be any felicity or contentment in Speculation, and Knowledge, and the like; here is that which transcends and carries it above any Art or Science whatsoever.

And so I have done with the Second General Part of the Text, which is the Supply of the Defect premised; and so with this whole Verse, in the words which I have now handled and finished, No man hath seen God at any time. The only begotten Son, which is in the bosom of the Father, he hath revealed him.

SERMON XXI.

IN the Text itself there are two General Parts considerable. First, the Simple Proposition. Secondly, the Additional Amplification. The Proposition, that we have in these words: I am the Way, and the Truth, and the Life. The Amplification in these; No man cometh unto the Father, but by me.

We begin with the First of these Parts, viz. The Simple Proposition. Wherein we have a description to us of the person of Christ, according to a threefold distinct notion of him, wherein he is considerable. First, as the Way. Secondly, as the Truth. And Thirdly, as the Life. Where every particular word has its particular article prefixed unto it, to make it more emphatical.

We'll take each of them in that order in which they lie before us in the Text; and begin with the First. I am the Way. This is one thing which is here declared of him, and attributed to him. We are to take it with respect to what was mentioned in the Verses before; where Christ had spoken of his going to Heaven, and of the way to that place. Now here he signifies that himself is that way. Christ is the proper way that leads to eternal Happiness, and Salvation. And so if we take the words in their conjunction; we may interpret them thus: He is the Way, and the Truth, and the Rise: that is, he is the true way that leads unto life.

But we will take it rather, as it is here rendered, distinctly; though still with this reference: Jesus Christ, he is the way to Heaven. That's the Point which we have now before us. We have it out of his own mouth; who, as he tells us, is Truth itself; and so therefore we may believe it. A way, in the proper notion of it; is that space wherein, and whereby, one passeth from one place to another. And this is Christ to Believers, from Earth to Heaven, or from a state of misery, to happiness, &c. If we take Heaven for an House; so Christ is called a Door, or entrance into it, Joh. 10.7. If we take Heaven for a journeys end; so Christ is called a way, or passage towards it. And thus here in this place.

This he is said to be, in the discharge of his threefold Office; as a Priest, as a Prophet, and as a King. In each of these respects, he is very fitly and properly denominated the way to Heaven.

First; He is so as a Priest, by the merit of Death and Passion. He did not hereby make way for himself, but he made way for us. As for Christ himself, Heaven was due unto him from the very first moment of his Incarnation, by virtue of the Union of the Human Nature with the Divine: but he had need to make way for us, and that he did by his Blood. Take him, considered as our Surety, and as carrying the guilt of our sins upon his shoulders; so he had no way to come to Glory, but by suffering. And so the Scripture still sets it. Thus, Heb. 9.12. By his own Blood he entered in once into the holy place, having obtained redemption for us. Luke 24.26. Ought not Christ to have suffered these things, and then to enter into his Glory? Phil. 2.8, 9. He humbled himself, and became obedient to the death of the Cross: wherefore God hath highly exalted him, &c. And again, Heb. 2.10. It pleased him, &c. to make the Captain of our Salvation perfect, through sufferings. Our sins had wholly obstructed, and stop'd up the way to Heaven, and made it unpassable to us: now Christ, by his death, hath opened it, and made way for us. The Blood of Jesus Christ hath cleansed us from all sin, 1 Joh. 1.7. Having taken our nature upon him, and, in that nature, suffered in our behalf, he hath now made us capable of partaking of eternal happiness. This is that new and living-way which we find mention made of by the Apostle; in Heb. 10.19, 20. Having therefore, Brethren, boldness to enter into the Holiest, by the Blood of Jesus; by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh: And having an High Priest over the house of God: Let us draw near, &c. This is the benefit which we have by Christ's death, and the satisfaction of God's Justice for our sakes; not only that our sins are pardoned, but also that we have favor and grace to be entitled to eteral life. This, in the discharge of Christ's office of Priesthood. He is the way first of all so.

The Second is, in discharge of his Prophetical Office. He may be said to be the way also thus; so far forth as he hath revealed, and made known this way unto us, which he hath done for us. This he did in his own person, whiles he was here upon earth: He went about teaching in the Synagogues, and preaching the Kingdom of God: as we may see in divers places of the Gospel. Joh. 1.18. No man hath seen God at any time: The only begotten Son, which is in the bosom of the Father, he hath declared him. He hath declared him; he hath declared God himself, and he hath declared the way of coming to God, as being privy to God's mind in this particular. This he did whiles he lived here in the World. And since that he is gone up into Heaven; he hath done it also, and still does it by his Ministers, and Ambassadors, whom he hath sent to this purpose, to prepare the way of the Lord, and to make his paths known. The Preaching of the Gospel, it is no other than the way of Christ, which he hath consecrated for us, as a means to bring us to Heaven: and Christ himself may be said to be the way, in reference to it.

Thirdly; As to his Kingly Office; he is the way to Heaven also thus. He is Via Regia, so far forth as he does cause this way to be laid out for us; and does order us, and regulate us in it. When we have found out the right way to Heaven, yet, being left to ourselves, we are apt to stagger, and stumble in it; and ever and anon to be wandering, and running out of it. Now this is a part of Christ's Government, which he does exercise over his chosen, to reduce them, and keep them right. To make strait paths for our feet, lest that which is lame, be turned out of the way; and that it be rather healed: as it is in Heb. 12.13.

And then also, by the same Kingly Power, he does likewise remove and take away anything that may hinder and obstruct us herein. Oh, there are a great many difficulties in our passage to Heaven, which are hindrances and impediments to us: many lusts, and temptations, and afflictions, and enemies of all sorts; as so many Pirates and Robbers which we are to grapple withal. Therefore Christ is fain to be our way, as to the removal of these difficulties from us; which he does, as our King.

To all this, we may further add his conduct and guidance of us by his own pattern and example. He is thus far the way to Heaven, as himself hath walked in that way, in the tenor of an holy conversation. So the Apostle Peter expresses it: 1 Pet. 2.21, 22. Christ hath left us an example, that we should follow his steps; who did no sin, neither was guile found in his mouth. Our Savior's life, whiles he was ere upon earth, it was an heavenly life, and favor'd of that blessed place which he was tending and going to; and thereby shown us what ours should be too. He chalk'd out the way to Heaven for us, for the direction of us. And therefore the Scripture still calls us to the following and imitation of him, and walking in his ways. Thus Matth. 11.29. Learn of me, for I am meek and lowly, &c. Joh. 13.15. I have given you an example, that ye should do as I have done to you. Phil. 2.5. Let the same mind be in you, which was in Christ Jesus. And 1 Joh. 2.6. He that saith he abideth in him, ought himself also so to walk, even as he walked. Thus still is Christ himself propounded as a Guide and Conduct to us. And thus, in all these respects, is he very fitly and properly termed the way.

This is a Point of great comfort and satisfaction to us, that there is such a way as this is, which is found out for us to everlasting Salvation: which, whiles we are careful to enter into, and to persevere, and hold on in, we may at last come to the enjoyment of it. That it is not only provided for us, but also discovered to us; as it is now here in this present Scripture. That Christ himself, who is it, is pleased to show it, and to acquaint us with it; as here he does. Every man, by nature, is a stragler, and has lost his way: We all, like sheep, have gone astray; and have turned everyone to his own way; as the Prophet makes complaint, Isa. 53.6. But here there is a way opened for us, which it concerns us therefore to attend unto, and not to depart from it. This is the way, walk ye in it. It is our concernment so to do; especially, if we shall consider the divers properties and excellencies which are in it. There is nothing which is desirable in any way, but it is to be found and observed in this way, whereof we now speak. As to instance in some sew particulars. First, it is a true way. A way that comes perfectly home to the journeys end. And therefore (as I hinted in the beginning) some have thought the word Truth to be added in the Text. by way of special denomination. He is the way, and the truth. That is, he is the true way. There There are a great many ways which men sometimes do dream of in the World, as whereby to come to happiness; but they all fall short of home, and do not attain it: yea, but Christ, he is the way indeed; so as those that lay hold on him, shall be sure never to miss. Our way to happiness, when time was, lay in another tract; to wit, in ourselves, when Adam was entrusted with it for himself, and all his posterity. But that we parted withal of our own accord. But now there's a new and living way provided for us, which is a great deal better; and that is, in Christ. This is such, as whosoever keeps close to, shall undoubtedly attain this blessed end. It is new, in regard of the new Covenant: It is living, as it bringeth unto life.

Secondly; As Christ is the true way; so he is the short way, and most direct. All other ways besides, which men's fancies have devised to themselves, they are but so many labyrinths, and wheelings about. As by men's own merits, and single performances; or by the merits and satisfactions of Saints. This, it is but running at random, and will never come home at last. But now Christ, he brings us home presently, and directly, without more ado.

Thirdly; He is a safe way: That's a great matter in a way, and much to be desired in it. Now such an one is Christ. Though we meet with many assaults in it, yet we are fair to conquer, and overcome them; and at last to get victory over them. In the way of righteousness is life; and in the path way thereof there is no death: as it is in Prov. 12.28.

Fourthly; He is a pleasant way also; there's that considerable in it. His ways are ways of pleasantness, and all his paths are peace, Prov. 3.17. The ways of the world, and such as lead to destruction, they seem to have some pleasure in them; but they are pleasures but for a season; and they have no reality of pleasure indeed. But Christ, and the ways that he leads into eternal life, they are full of delight: especially to such kind of souls as are capable, and sensible of them. And that's the first thing whereby Christ is described unto us: namely, as the Way.

The Second is, the Truth. Christ describes himself also by this. He is not only true, but truth itself; and the truth emphatically. This is that which is declared of him. And whiles he is said to be so, we may take it two manner of ways especially. First, In a moral sense: and Secondly, in a rational. He is the truth, as it is opposed to shadows: and so he is the truth of Dispensation. And he is the truth, as it is opposed to errors: and so he is the truth of Doctrine. In each respect, he is said to be the truth.

First; Take it in a moral sense, and by way of dispensation. So Christ is the truth, as it stands in opposition to shadows, and legal ceremonies. The Jewish rites and ordinances, they were but types and prefigurations of Christ, who was shadowed out by them; and who was the main truth, and principal substance intended in them. Therefore, Joh. 1.17. It is said, that the Law was given by Moses, but Grace and Truth came by Jesus Christ. And Col. 2.17. Speaking of the Judaical observations; he says, that they were but shadows of things which were to come; but the body was of Christ: that is, the truth and substance of all the ceremonies is now enjoyed in and by Christ, in whom all is now sulfilled. The Jews (as the Apostle speaks) had the shadow of good things to come; but not the very image of those things: No, that is brought and exhibited to us in the Gospel, in Christ himself, who was signified by them. And who is as far different from them, and above them, as the body is different, and transcendent to the shadow; and the thing itself, to that which is but the picture, and representation of it. This shows what great cause we have of thankfulness, that live in these times of the Gospel, and New Testament, above those that lived under the Law; forasmuch as we have the truth and substance of these things, whereof they had no more but the shadows. It is true, that they had Christ propounded to them, as well as we; even the Fathers under the Old Testament; but after another manner of dispensation. For they had him propounded in the type; we in the substance, and thing itself. They had him exhibited in the shadow; we have him exhibited in the truth, as opposed thereunto.

From hence it will likewise follow; that there is, and ought to be a cessation, and perfect abolition of all those Jewish rites and observations upon the coming of Christ, because they were intended only to point out Christ till such time as he should come. And so we shall find the Apostle himself to make improvement of it; in Gal. 4.3, &c. Where now that God hath sent us his Son, he does diseharge us from all such rudiments as those were. That's one sense of this expression; wherein Christ is said to be the Truth; namely, as it may be taken in a moral sense, and by way of dispensation: The Truth, as it is opposed to shadows.

The Second is, as it may be taken in a rational sense, by way of revelation, and in reference to Doctrine: The Truth, as it is opposed to errors. Christ, he is the truth thus likewise. He is the true, and faithful witness; as he is else-where called. And he brings nothing but truth itself with him. Thus, Joh. 8.31. If ye continue in my word, then are ye my Disciples indeed: And ye shall know the truth, and the truth shall make you free. What's the truth, but the truth of the Gospel in the Doctrines and discoveries of it, which are exhibited by Christ. There was a truth in the Law, in its kind; and in the Doctrine of Moses. Oh, but the Gospel, and the Doctrine of Christ, is the truth with an emphasis; and 〈 in non-Latin alphabet 〉 ; as being of the greatest efficacy and influence of any other besides. It hath liberty, and strength, and peace, and comfort with it, and all that is good.

This should teach us so much the more to hearken to it, and to Christ himself; who is both the matter, and Author of it; and who hath revealed it, and made it known unto us. Here's that which does now justly scatter all infidelity and unbelief whatsoever; that men may have nothing to say for it, and in a defense of it; seeing it is a rejection of truth itself. Therefore let us take heed of it: And on the other side, stir up our Faith in this particular. When we find our hearts anything doubting, and calling in question the gracious promises of the Gospel, and the free offers and tenders of mercy which are made to us by Christ in it: let us think, and consider with ourselves, what our Blessed Savior here declares of himself; whiles he tells us, that he is the truth. Whiles he is the truth, it be comes us accordingly to receive him, and embrace him, and to give credit to him, as we would to truth itself. And that's also the second description of Christ, wherein he expresses himself to us; to wit, the truth; both in a moral sense, and in a rational. As it is opposed to shadows, and as it is opposed to errors and falsehood.

The Third, and last, is, the Life. This is another property, whereby Christ does describe himself to us; and it is such as is very agreeable to him. Not only as he is God, but as he is God-Man; as he is the Mediator, and Head of the Church; in which sense we are here to understand it. And so he is variously expressed in Scripture; as the Tree of Life; as the Bread of Life; as the Water of Life. Christ, he is every way, and in all respects, Life unto us; both in reference to Grace and Glory. I am come, (says he) that they might have life; and that they might have it more abundantly, Joh. 10.10. Christ, he is both the Author of our life, and the matter of our life too. He is the root and spring of it, in whom it is; and from whom it slows unto us. And he is the substance of it, in whom it consisteth; because he only is the propitiation for our sins, 1 Joh. 2.2. He is our life, as that which we feed on, and are sustained and nourished by, as a man is by his natural food in the life of nature. His flesh is meat indeed, and his blood is drink indeed; and conveys life indeed by it.

There's a threefold life which Christ does convey to all those who are true Believers. First, the life of Justification. Secondly, the life of Sanctification. And Thirdly, the life of Glory. And in the conveyance of each of these unto them, he is said to be emphatically, the life: as also in another place: The life was manifested, and we have seen it, in 1 Joh. 1.2.

First; Christ is the life of Justification, as to the pardon and forgiveness of our sins. Persons that are condemned, they are so far forth said to be dead; namely, as they are appointed to death; they are dead in Law. And this is the state and condition of us all by nature, by reason of our first transgression: there was a sentence of death past upon us, and we were adjudged thereunto. In the day that thou eatest thereof, thou shalt surely die, Gen. 3.17. Now Christ, he hath reversed this sentence, and removed this death from us, by dying for us. By his obedience, and suffering, he hath satisfied the Justice of his Father, and thereby hath reconciled us, and put us into a state of life again. Thus, Col. 2.13. You being dead in your sins, and the circumcision of your flesh, hath he quickened together with him; having forgiven you all trespasses. Mark; He hath quickened you by forgiving you. I orgiving, it is a kind of quickening; because it makes a man a child of life, who was before a child of death. And this is that which Christ hath done for us; he hath quickened us thus, so far forth as he hath absolved us, and set us free from condemnation, by taking our guilt upon himself: and that's called a Justification of life, Rom. 13.18.

Now this, it hath another life, which is pertinent, and belonging hereunto, and consequent from it; which therefore we may look upon under the same head with it: And this is a life of peace, and spiritual comfort. For as by reason of sin, we are plainly and absolutely dead, and have a sentence of condemnation past upon us: So from hence, where it is discovered to us, and we are made sensible of it, we come to be dejected, and cast down in ourselves. We are not only all dead, but we are all a mort likewise. Therefore, as answerable to one death of sentence; we have need of a life of absolution. So, answerable to the death of despair, which is apt to follow upon that death of sentence, where it does not appear to be remitted; we have need of a life of consolation to be bestowed upon us. And this is Christ also unto us. He is our Peace; (as the Scripture stiles him) not only in the thing itself, but also in our own consciences; not only as to our state, but as to our spirit: not only as to our state, to make it justifiable; but as to our spirit, to make it comfortable. And in that respect also our life. Being justified by Faith, we have peace with God, through our Lord Jesus Christ; and rejoice, &c. in Rom. 5.1. &c.

Secondly; As Christ is the life of Justification; so he is the life of Sanctification likewise. When God pardoned our sins through the Blood of Christ; he gives us Grace and Holiness from the Spirit of Christ, as a fruit and consequent of that pardon and reconciliation. And Christ himself does impart and communicate his Spirit unto us for this purpose. He is of God made unto us wisdom, righteousness, sanctification, and redemption, 1 Cor. 1.30. The law of the Spirit of life, which is in Christ Jesus, hath made me free from the law of sin and death, Rom. 8.2. Not only from the law of death, as to matter of guilt, and condemnation; but also from the law of sin, as to matter of filth, and pollution: and hath put a new, and another law into me; which is the law of Grace, and holiness of the Spirit. This is the method wherein we partake of this spiritual life; that it is first of all, subjected in Christ, and from him, derived unto us. The Spirit of God first sanctifies the human nature of Christ, and from thence sanctifies us, and conveys a new nature unto us. Christ lives in us by his Spirit, Gal. 2.20. And therefore called a quickening Spirit, 1 Cor. 15.45.

This Life is further considerable, not only in the principle of it, but in the activity of it: not only as that whereby we are simply enabled, and made capable of doing our duty; but also are made vigorous in it. Christ is our life so far forth, as we have a livelihood in anything which is good. And thus also the life of Sanctification.

Thirdly; The life of Glory: Christ is that likewise, so far forth as he makes all his Servants to be partakers of it. For so he does; he raises up their bodies from the grave, and he possesses both body and soul with eternal happiness. And so the Scripture informs us. Thus, Joh. 11.25. Jesus said unto Martha; I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth, and believeth in me, shall never die, &c. Christ is the life of the resurrection; forasmuch as his resurrection hath an insluence and effect upon ours, and is the cause of it. Whatsoever is done to us, it is done first of all to him. He lives, and we live in him: He is risen again, and we shall rise again by him, and from him. According to that of the Apostle, in 2 Cor. 6.14. God hath raised up the Lord, and will also raise up us by his own power. And again, 2 Cor. 4.14. Knowing that he that raised up the Lord Jesus, shall raise up us also by Jesus, and shall present us with you. And again, Phil. 3.22. Who shall change our vile body, that it may be fashioned like to his glorious body; according to the working, whereby he is able to subdue all things to himself. Thus is Christ the life of the resurrection.

And then also after the resurrection; He is that life of Glory which Believers shall live afterwards in Heaven to all eternity: And they are herein likewise made conformable to his image. When Christ who is our life shall appear, we also shall appear with him in Glory, Col. 3.4. And 2 Joh. 3.2. We know that when he shall appear, we shall be like him; for we shall see him as he is. Thus we see how Christ is the life, and our life in all particulars; of Justification, of Sanctification, and of Glory.

Now, if it be demanded how this comes to pass? I answer, by virtue of that true and near union which is betwixt Christ and all true Believers: They are members incorporate unto him, and so come to partake of life from him, as members do from their head. He hath merited life for them by his obedience and satisfaction to God's Justice: And he does also infuse life into them by his Spirit, which he bestows upon them. Christ lives in them, as the root does in the branches, which are knit and united unto it. And therefore that life which they have, it is said to be first of all in him. 1 Joh. 5.11, 12. This is the record, that God hath given to us eternal life; and this life is in his Son. He that hath the S • n, hath life; and he that hath not the Son, hath not life.

Indeed for the conveyance of it, so it is made ours by Faith, in all the several and particular distributions of it. The life of pardon, that's obtained by Faith: Rom. 5.1. Being justified by Faith, &c. And the life of holiness, that's also by Faith: I live by the Faith of the Son of God, Gal. 2.20. And the life of Glory, that also comes by Faith: He that believes on him, shall not perish; but have everlasting life. Faith, it is still the instrument and conveyance of this life of Christ unto us, in all its kinds: But it supposes as a ground and foundation, our union first of all with his person; which is the ground of all other benefits we receive from him.

Therefore we should exercise our Faith, and keep it up upon all occasions, and make use of it to such a purpose as this is, in all wants and decays of life whatsoever. We should not resuse to come to Christ, that we might have life; which was laid to the charge of the Jews, Joh. 5.40. And so now I have done with the First General Part of the Text, which is the simple Proposition, in the description of Christ himself unto us, from a threefold property: The Way, and the Truth, and the Life.

The Second is the Additional Amplification, in these;