3. 11. and Mark 1. 7. Luke 3. 16. where you find Iohn Baptist giving the same Testimony to Christ which here he gives to the Word especially v. 27. of this Chapter Which is a plain Evidence that Christ and the Word are only different Titles of the same Person But that I may more particularly explain to you the Meaning of this Phrase I will briefly deliver my Sense of it in these following Propositions 1. That this Phrase The Word as it is by way of Eminence applied to a particular Subject is derived into the New Testament from the Theology of the Iews and Gentiles 2. That the New Testament giving no distinct Explication of it it is most safe and reasonable to fetch the Sense of it from that ancient Theology whence it was derived 3. That the Theology from whence it was derived uses it to signify a vital and Divine Subsistence 4. That therefore our Saviour to whom it is applied in the New Testament is that vital and Divine Subsistence 1. That this Phrase The Word as it is by way of Eminency applied to a particular Subject is derived into the New Testament from the Theology of the Iews and Gentiles Which will plainly appear to any one that shall consider the exact Agreement between those Titles and Characters which are given to our Saviour in the New Testament and those which the Iews and Gentiles give to the Word so often mentioned in their Theology For as for this Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word it is very anciently used in the Writings both of Iews and Gentiles For Rab. Azariel in his Treatise of Holiness quotes it out of the Book of the Creation which was written by Rab. Abraham an ancient Cabalist who the Iews say was the Patriarch Abraham himself The Spirit saith he meaning the most High God bringeth forth the Word and the Voice and these Three are one God Thus also it is frequently used in the Chaldee Paraphrase as eminently appropriated to a Divine Person So in Isa. 45. 17. instead of Israel shall be saved in the Lord they read it by the Word of the Lord and Ierem. 1. 8. instead of I am with thee they read because my Word is with thee and Gen. 15. 1. instead of I am thy shield they read my Word is thy shield and so in sundry other places And which is very observable Ps. 110. 1. instead of The Lord said unto my Lord they read The Lord said unto his Word which Words our Saviour applies to himself Matth. 22. 44. as being himself that Eternal Word or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there mentioned And in the same Sense also it was very anciently used in the Writings of the Gentile Philosophy Thus Zeno as Tertullian tells us speaks of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the World was made and which he calls Fate and God and the Soul of Iupiter And the ancient Orpheus as he is quoted by Clemens Alexandrinus exhorts Men to behold and contemplate the Divine Word who is the immortal King of Heaven And Plato tells us that the Motions of the Stars were disposed and ordered by the Word By which it 's plain that this Phrase was used as appropriate to a Divine Person both by Iews and Gentiles long before the Writing of the New Testament And that the New Testament derived it from their Writings is apparent for that it attributes to Christ the same Titles and Characters which they were wont to attribute to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus as the New Testament calls Christ the Messias The Word so the Chaldee Paraphrase expresly tells us that Messias is called the Word of God Oseae cap. 7. Thus as St. Paul calls him the King immortal so Orpheus in the afore-named Place calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King immortal And whereas Christ is said to be the Image of God 2 Cor. 4. 4. to be the shining forth of his Glory and the express Character of his Person Heb. 1. 3. Philo calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Character of God and the Shadow and Image of God And Plotin That it is a Light streaming forth from God even as Brightness doth from the Sun And as St. Iohn in the first Verse of this Chapter tells us That the Word was from the beginning with God and that it was God so Philo tells us that by Prerogative of Eldership he abideth with the Father and Zeno in the afore-named place that he is God and Plotin tells us That being the Word of God and the Image of God he is inseparably conjoined with him And whereas Christ tells us That he is the Light of the World Iohn 8. 12. the Manna which cometh down from Heaven and the Bread of life Ioh. 6. 33 35. The same Philo stiles him the Word the Light the Manna the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Bread and Food which God hath given to the Soul And whereas it is said that the Father is in Christ that he dwells and abides in him Ioh. 14. 10. the same Author says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Word is the House of the Father in whom he dwells Whereas Christ is said to have a Name Phil. 2. 9. and to be advanced above all Principalities and Powers Eph. 1. 21. Philo tells us that this Divine Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is above all Worlds and the most ancient of all things that are Whereas Christ is said to be the High Priest over the House of God Heb. 10. 21. Philo tells us that the World is the Temple of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in which the First-born Divine Word is the High Priest Whereas Christ is said to be the Son of God and the First-born of every Creature Plato calls him the begotten Son of the Good Plotin the Son of God and Philo the First-begotten Son and Word of God Again whereas God is said to have created the World by Christ Heb. 1. 2. and to have committed the Government of it to him Philo calls the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Governour of all things and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vice-roy of God and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Instrument of God by whom he made the World As in Christ the Fulness of the Godhead is said to dwell Colos. 2. 9. so Plotin tells us of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is filled with God As Christ is called the great Shepherd of our Souls 1 Pet. 2. 25. so Philo tells us that God who is King and Pastor of the World hath appointed the Word his first-begotten Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to undertake the Care of his sacred
not believed the Messias to be a Divine Subsistence they would never have attributed to him this incommunicable Name of God of which they had so high a Veneration that they thought it too sacred for any Creature to name and much more to assume And the Commentary upon the fourth Psalm expresly saith Because the Gentiles cease not to ask us Where is our God the time will come that God will sit among the Righteous so as they shall be able to point him out with the finger which plainly refers to the Coming of the Messias And so also the Septuagint change Shaddai the undoubted Name of the Omnipotent God into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word Ezek. 1. 24. where instead of the Voice of God as it is in the Hebrew they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Voice of the Word of God And so also the afore-named Paraphrase as I have already hinted doth often use the Word of God for God himself and that more especially with relation to the Creation of the World Thus instead of I made the Earth Isa. 45. 12. they read it I by my Word made the Earth And instead of God made Man Gen. 1. 27. the Ierusalem Targum reads And the Word of the Lord made Man And instead of They heard the Voice of the Lord Gen. 3. 8. the Paraphrase reads it And they heard the Voice of the Word of the Lord God And Philo expresly calls this Word the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Second God next to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as the Iews believed The Word to be a Divine Subsistence so did the Gentiles also For so Numenius the Pythagorean as he is quoted by St. Cyril calls the Father the First and the Word the Second God and Plotin tells us that this Word or Image of God beholdeth God and is inseparably joined with him and Porphyry as he is cited by the fore-named Father tells us that the Essence of God extends to Three In-beings viz. the highest Good which is the Father and the Maker of all things which is the Word and the Soul of the World and these he also calls the First and Second and Third God And of Pythagoras Proclus the Platonist affirms that he commended Three Gods together in ONE even as Plato also doth the Second of which was the Word or Wisdom whereunto he attributes the Creation of the World And Plato in his 6th Epistle so far owns the Divinity of the Word that he earnestly exhorts his Friends that they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is invocate God the Governour of all things that are and shall be and also the Lord and Father of that Prince and Govenour by the first of which he evidently means The Word since 't is to the Word that he elsewhere attributes the Government of the Stars and Heavenly Bodies By all which it is apparent that by The Word they understood some Divine Subsistence whose Nature is exalted above all finite Beings whatsoever and therefore 4. And lastly Our Saviour to whom this Phrase The Word is applied must be that Divine Person or Subsistence And so we find him stiled in the first Verse of this Chapter In the beginning was the Word and the Word was with God and the Word was God Which Expressions are so exactly agreeable to the Phrase of the Gentile Theology that Amelius the Disciple of Plotin and a great Enemy to the Christians was forced to acknowledge that this is that Word which was from Everlasting and by whom all things were made as Heraclitus supposed And per Iovem saith he Barbarus isle meaning St. Iohn cum nostro Platone consentit Verbum Dei in Ordine Principii esse This Barbarian is of our Plato ' s Mind that the Word of God is ranked among the Principles And indeed unless we understand this Place of the Eternal Deity of The Word I know not how it will be possible to make any tolerable Sense of it for if by In the Beginning here we understand as the Socinians would have us in the beginning of the Gospel when Iohn Baptist began to preach the Words will imply a gross Tautology and the Sense of them must be this that Christ was when Iohn Baptist preached that he was or which is all one that he was when he was For how can it be worthy of an Apostle so solemnly to assert that the Word had a Being in the Beginning of the Gospel when we know the Baptist taught as much himself who therefore came baptizing with water that he should be made manifest to Israel Ioh. 1. 31. And when St. Matthew and St. Luke who wrote before taught us more than this viz. That he was in being thirty Years before when we are sure it was as true of any other then living as of the Word even of Iudas that betrayed him and Pilate who condemned him By in the Beginning therefore must be meant the Beginning of the World and that even then the Word was with God and the Word was God So Phil. 2. 6 7. Who being in the form of God thought it no robbery to be equal with God but made himself of no reputation and took upon him the form of a Servant and was made in the likeness of Men. From whence these three Conclusions do most naturally result First That Christ was in the form of a Servant as soon as he was made Man Secondly That he was in the form of God before he was in the form of a Servant And Thirdly That he was in the form of God that is did as really and truly subsist in the Divine Nature as in the form of a Servant or in the Nature of Man For the Words literally translated run thus But emptied himself taking the Form of a Servant being in the Likeness of Men Which plainly implies that Christ was full before he emptied himself that he emptied himself by taking the form of a Servant that he took the form of a Servant by being made in the likeness of Men which Emptying presupposes a precedent Plenitude and which Plenitude consisted in being so in the form of God as to think it no Robbery to be equal with God So Rev. 1. 11. he solemnly proclaims his own Divinity I am Alpha and Omega the first and the last which is the incommunicable Title by which God describes his own Being and distinguishes it from all others And Isa. 44. 6. I am the first and I am the last and besides me there is no God These and many other plain Assertions there are in the New Testament of the Eternal Deity of the Blessed Word But since the Eternal God was constantly both by the Iews and Gentiles signified by this Phrase the Word there is no Reason to imagine that St. Iohn should make use of it in any other Notion since in so doing he would have imposed upon the World and taken an effectual Course to make us believe that
Mind of God to Men So that it seems it was upon this Account as well as others that He was called by the Ancients The Word of God And the same Account is given of it in the New Testament So Ioh. 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 Where there is a particular Reason assigned why though other Men interpreted the Mind of God to us yet Christ alone is called The Word of God because he only was the immediate Interpreter of the Divine Will even as the Word which we speak is of ours For he was in the very Bosom of the Father and there understood his Mind not by the Instructions of an Angel nor by Dreams and Visions nor only by the Holy Ghost but by an immediate Intuition of his Thoughts and Purposes which from all Eternity were exposed to his View and Prospect For as St. Gregory Nazianzen hath observed He had the same Relation to the Father as the inward Thought hath to the Mind because of his intimate Conjunction with him and Power to declare him to the World For the Father is known by the Son who is a brief and easy Demonstration of the Father as every thing that is begotten is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the silent Word of that which doth beget it 4thly And lastly He is called The Word because he is the Executor of his Father's Will even as the Word and Command of a King is the Executor of his Will and Pleasure For according to the Sense of the Ancients God hath from the very Beginning governed the World by his eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom they therefore call the Immortal King the Governor of all things that are or shall be and the Vice-Roy of the great God as I have already shewed you at large And 't was by this Word that God executed his Will when he made the World For by his Word he made the Heavens and all the Host of them by the Breath of his mouth Ps. 33. 6. He did but say the word Let there be Light and there was Light and to his powerful and efficacious Fiat the whole Frame of Nature was but a real Eccho For these Expressions Let there be Light and let there be a Firmament c. are not perhaps so to be understood as if God did actually pronounce those Syllables but they rather seem to be a popular Description of the infinite Energy of the Eternal Word by which God made the Heavens and the Earth to whom it was as easy to give Being to the World as it was to command it to be and that Passage of the Psalmist by the Word of the Lord were the Heavens made and of the Author to the Hebrews Heb. 11. 3. that the Worlds were framed by the Word of God seem rather to denote that powerful Act of Creation which was exerted by the vital and substantial Word of God whereby he instantly and as it were with a words speaking gave Existence to those Beings he intended to create than any articulate Words or Phrases pronounced by God himself because in this Chapter and many other Places of the New Testament it is expresly said that God made the World by Christ who is that living and substantial Word that was with God from the Beginning Well therefore may Christ be called The Word of God since by him God doth as effectually execute his Will as if it were done by the Word of his own Mouth For Christ hath such Power both in Heaven and Earth that at his Word and Command all things are presently done according to his Will and therefore you may observe in that Vision to St. Iohn Rev. 19. 13. Iesus being represented as the King of Kings and Lord of Lords clothed in a royal Purple Robe is called by the name of the Word of God when he was executing the Divine Vengeance upon the Nations by that Power which he hath at God's Right-hand 3. I now pass on to the third and last Thing namely what we are to understand by the Word 's being made Flesh of which I shall give you a brief Account and then conclude with a few short Inferences from the whole Which Words being made Flesh we ought not so to understand as if the Eternal Word was changed or converted into Flesh as Cerinthus taught or as if the Flesh was changed or converted into the Word as Valentinus ridiculously asserted for the Deity is immutable and as it can be changed into nothing so nothing can be changed into it But by Flesh we are to understand Man a Part being put for the Whole for so the Scripture doth very frequently call Man Flesh that being one of the Ingredients of his Nature Thus Ps. 56. 4. I will not fear what flesh can do unto me Ierem. 17. 5. Cursed be the Man that maketh flesh his arm that is that puts his Confidence in Man Matth. 24. 22. Except those days be shortned no flesh shall be saved that is no Man And Rom. 3. 20. No flesh shall be justified in his sight that is no Man shall be justified So here The Word was made flesh that is The Word was made Man Not that the Divine Nature was converted into the Nature of Man but the Meaning is it was made one with Man even as our Soul is not turned into nor confounded with the Body yet they two though distinct in Natures grow into one Man so the Manhood of Christ was assumed or taken into The Word both being united into one Person the Natures being preserved entire and distinct without any Mixture or Confusion For as the Fourth General Council hath defined it He was so made Flesh that he ceased not to be the Word never changing that he was but assuming that which he was not And though our Humanity was advanced by it yet his Divinity was not at all diminished and the Mystery of Godliness God manifested in the flesh was no Detriment to the Godhead which is always unchangeably the same And therefore the seeming Harshness of this Expression may be easily mollified by comparing it with others of the same import for elsewhere it is said that he was manifest in the flesh 1 Tim. 3. 16. Which only denotes that the Divinity was made known and did appear in the World in a Humane Nature Elsewhere it is said that he took on him the Nature of Man Heb. 2. 16. which only denotes that the Divinity did assume the Humane Nature to it and was personally united with it So here The Word was made flesh that is The Word was made one with the Flesh by assuming the Humane Nature into a personal Union with it self Having thus explain'd to you the Sense and Meaning of the Words I shall now conclude this Argument with three or four short Inferences from the whole 1. From hence we may infer the Eternal Divinity of our Blessed Saviour
those Sacrifices which were only the Shadows and Resemblances of it So that that Remission of Sins which the Eternal Word gave whilst he tabernacled among the Iews was nothing near so perfect and compleat as that which he afterwards proclaimed in the Tabernacle of our Flesh because it neither extended to all Kinds of Sins nor yet to all Kinds of Punishments it left some unforgiven as to the Punishments of this Life and it left all unforgiven as to the Punishments of the Life to come But having pitched his Tabernacle in our Flesh he did by the meritorious Sacrifice of himself obtain of his Father this publick Act of Grace this free Charter of Mercy for all Mankind That whosoever would repent and amend whatsoever Sins he is guilty of whatsoever Punishments he is obliged to he shall certainly be forgiven them all and be as freely received into God's Grace and Favour as if he never had offended him for he is the Propitiation for the Sins of the World And by him saith the Apostle all that believe are justified from all things from which they could not be justified by the Law of Moses Acts 13. 39. In this respect therefore the Eternal Word dwelt among us full of Grace in that he proclaimed such a full and perfect Pardon of all Sins and of all Punishments to all that with a true Faith and hearty Repentance should turn unto him and accordingly this Pardon is frequently called by the Name of Grace or of the Grace of God and of our Lord Iesus Christ Acts 15. 11. Heb. 12. 15. Rom. 3. 24. 4thly He dwelt among us full of Grace in respect of the internal Grace and Assistance which he so abundantly afforded us above what he did to the Iews under the Law of Moses when he tabernacled among them I make no doubt but God in all Ages hath been always ready to assist good Men in their Duty This the very Heathens themselves believed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God did concur with all good Men and that no Man did ever arrive to any eminent Degree of Virtue without a Divine Afflatus or Assistance And had the good Men among the Iews been ignorant of this what should move them to pray as we find they often do that God would wash and cleanse and quicken and strengthen and inliven them For so in the Book of the Psalms you find good David very often praying that God would teach him his Commandments and incline his Heart to keep them and keep him back from presumptuous Sin By which Prayers it's evident they had good Encouragment to hope that God would be ready to concur with them and to bless their pious Endeavours with the internal Assistance of his Grace and Spirit And this Encouragement I suppose they might have partly from their natural Notions of God which must needs suggest to them that He being infinitely good as he is will never be wanting to his Creatures in any thing that is necessary to the obtaining those noble Ends for which he created them and consequently that he will be assistant to them in their Duty which is the way to that End and not leave them to contend with Difficulties which are insuperable to their natural Power and Ability and partly from those general Evangelical Promises which God made to them by the Patriarchs and Prophets from whence they might fairly infer that he who had promised to do so much for them upon Condition they persisted in their Duty and Allegiance to him would never be wanting on his Part to strengthen and enable them to it But I can by no means allow that they were encouraged to hope for any such Assistance from any Promise of that Law which the Eternal Word gave them when he tabernacled among them and by which in his Father's stead he ruled and governed them and that both because there is no such Promise found in all that Law and because the Apostle tells us that the Law was weak through the flesh Rom. 8. 3. and calls it the Ministration of Death written and engraven in stones in opposition to the Ministration of the Spirit that is not written in Tables of stone but in fleshly Tables of the heart 2 Cor. 3. 7 8. comp with v. 3. And Galat. 3. 13 14. you find the Apostle opposes to the Curse of the Law the Blessing of Abraham and the Blessing of Abraham he tells us is the Promise of the Spirit through Faith that is by the Gospel And thus under the Law there was doubtless an internal Grace and Assistance vouchsafed to good Men though not promised by it yet after the Eternal Word forsook the Tabernacle of Moses and came to tabernacle in our Flesh it 's evident that then he did more plentifully communicate this his Grace to the World than ever for then the Spirit was said to be shed upon us abundantly through Iesus Christ our Lord and in the 16th ver of this 1st of Iohn we are said of his fulness to receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace upon Grace that is Grace heaped upon Grace and a vast overflowing Abundance according to that of Theognis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is thou givest me Calamities upon Calamities So that unless we will our selves it is now impossible we should fall short either of our Duty or the blessed Reward of it since our Saviour is become such an overflowing Fountain of Grace to us and hath promised to communicate it to us in such plentiful Effusions if we will sincerely ask and honestly endeavour after it and therefore in this respect also he may well be said to dwell among us full of Grace in that while he dwelt among us he obtained for and promised to us such an accumulated Plenty of inward Grace and Assistance to encourage and enable us to do his Commandments 5thly He dwelt among us full of Grace in respect of the Vastness of the Recompence which he promised to us and which infinitely exceeds whatsoever he promised when he dwelt in the Tabernacle of Moses For when the Eternal Word reigned over Israel as the Vice-Roy and Substitute of his Father he only acted the Part of their Civil Sovereign or Governour which Part he continued till they chose another King and then he resigned his Title to the succeeding Heirs of David And accordingly we find that when the Israelites first desired a King of Samuel God bids him hearken to their Cry For saith he they have not rejected thee but they have rejected me that I should not reign over them 1 Sam. 8. 7. Which is a plain Argument that before he only acted as their Political Prince in that he interprets their desiring another King to be a rejecting of him from reigning over them For had he been no otherwise King over Israel than as he is over other Nations where the true Religion is owned and professed his Dominion might have fairly consisted with that of another King or
Flock as his own Vice-roy and Substitute and accordingly in the same place he makes The Word to be that Angel whom God had promis'd to send before the Camp of Israel to conduct them through the Wilderness In short as the Angels are said to be subject unto Christ 1 Pet. 3. 22. and as Christ is said to be the Angel or Messenger of God Ioh. 9. 4. so Philo calls the most ancient Word the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Prince of the Angels and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Angel or Messenger of God And to name no more as Christ is called the Mediator of the new Covenant Heb. 12. 24. and the Intercessor between God and Man Heb. 7. 25. and the Propitiation and Atonement So saith Philo which is highly worthy of our Observation the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. is the Intercessor for Mortals with the immortal God and also the Embassador of that great King to his Subjects which Office saith he he willingly undertook saying I will stand in the middle between the Lord and you as being neither unborn as God nor born as you but being a Medium between those two Extreams I will be a Pledge for both for his Creatures that they shall not utterly apostatize from him for God that he will not be wanting in his Fatherly Care towards them And in another place he tells us that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Beginning and the End of God's Good-will to the World which is all one with Propitiation And these Authorities of Philo I have the rather insisted upon because he being a Iew and a Platonick Philosopher must needs understand the Theology of Iews and Gentiles and living about the Time of our Saviour he must be supposed to have written in Terms that were then in use and were very well understood both by Iews and Gentiles And if so then it must necessarily follow that this Phrase The Word so common in that Author was very commonly used both by Iews and Gentiles in our Saviour's Time and consequently that it was derived from them and so appropriated to our Saviour by the inspired Writers of the New Testament And indeed it is not to be imagined how those inspired Writers should ever have so exactly agreed with the Iews and Gentiles in the Titles and Characters of the Eternal Word had not either they themselves or the Spirit of God which dictated to them purposely derived it from them 2. That the New Testament giving no distinct Explication of this Phrase The Word it is most safe and reasonable to fetch the Sense of it from that ancient Theology whence it was derived I do not deny but it is usual with all Writers to use Terms and Phrases by way of Accommodation and to illustrate their Sense by alluding to something that is like it and therefore are not always to be understood in the Sense which those Terms and Phrases do most commonly signify but in a Sense that hath some Proportion with it as the Drift and Connection of their Diâ—course doth plainly intimate But when Writers use Words in a literal Sense without any Note of Allusion and without explaining themselves into any different Sense either they must mean the same Thing which those Words do commonly signify or else they must mean to deceive and impose upon their Readers And thus stands the Case before us our Saviour is here stiled The Word a Term of Art which was very common both in the Iewish and Gentile Philosophy and neither here nor any where else is there the least Intimation that he is called so only by way of Allusion nor is it in all the New Testament explained into any other Sense than that wherein it was commonly used and therefore the Intent of the Sacred Writers in using it must be either to denote the same thing which it signified before or to deceive and impose upon the World But doubtless if the Holy Spirit which inspired those Writers had meant any thing else by it than what it ordinarily signifies he would have told us of it and not have given us such an unavoidable Occasion to mistake in so great a Doctrine by clothing its Sense in such a Phrase as generally signifies what he never meant For when he called Christ by the same Name and attributed the same Titles and Characters by which the Iews and Gentiles were wont to describe their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he could not but foresee that all inquisitive Persons would be apt to conclude that he meant the same thing and therefore if he had not meant so he would doubtless either not have given him that Name and those Titles or else to prevent our being imposed upon by them he would have explained them into some other meaning which since he hath not done we may safely and rationally conclude that he meant the same Thing by this Name and those Titles with those from whom he did derive them and consequently that the most certain way for us to underâ—tand what is the Sense of Christ's being The Word is to consider what those Iews and Gentiles meant by it from whose Philosophy it was first borrowed and derived 3. That both the Iewish and Gentile Theology used this Phrase The Word to signify a Vital and Divine Subsistence For as for the Iews it's plain that by The Word they meant the Messias and therefore Ps. 110. which they say contains the Mysteries of the Messias the Chaldee Paraphrase instead of the Lord said unto my Lord read the Lord said unto his Word that is consequently to his Messias And Rab. Arama upon Genesis explaining that Passage in the 107 Ps. 20. The Lord sent forth his Word and they were healed expresly tells us that by this Word is meant the Messias And Rab. Simeon the Son of Iohni expounding those Words of Iob 19. 26. Yet in my Flesh shall I see God saith that the Mercy which proceeds from the highest Wisdom of God shall be crowned by The Word and take Flesh of a Woman by which it's plain that by The Word he understood the Messias And that by the Messias they understood a Divine Subsistence is evident from sundry Places in the Chaldee Paraphrase which often applies the Name Iehovah to the Messias which according to the Opinion of the Iews ought not to be imparted to any Creature as particularly Isa. 28. 5. Iehovah Sabbaoth for so it is in the Hebrew shall be a Crown of Glory unto the residue of his People which those Interpreters understand concerning the Messias So also Isa. 18. 7. In that time shall the Present be brought unto the Lord of Hosts that is say they unto the Messias So also Ierem. 33. 16. By Iehovah our Righteousness they understand the Messias and by the Name of the Everlasting Moses Hadersan understands the Name of the Messias or Anointed King And certainly had they
Chaldee Paraphrase stiles the Word of God and therefore those Words of God to Ioshua Ios. 1. 5. As I was with Moses so I will be with thee the Paraphrase renders thus As my Word was assisting to Moses so it shall be assisting to thee And 't is the Observation of the Learned Masius that generally where the Hebrew Text speaks of God either conversing with Men or managing their Affairs that Paraphrase instead of God uses this Phrase the Word of God From whence it is evident that it was the received Doctrine of the Iews that God was always present with Mankind by his Eternal Word which is therefore the more considerable because it so exactly agrees with the Doctrine of the Primitive Fathers For so Tertullian Christus semper egit in Dei Patris nomine ipse ab initio conversatus est cum Patriarchis Prophetis And in his Book against Praxian he tells us That from Adam to the Patriarchs and Prophets Christ always descended to discourse with Men and that that God who conversed upon Earth with Men was no other than that Eternal Word that was to be made Flesh. And the same Thing is strenuously asserted also by Iustin Martyr in his Discourses with Trypho the Iew. Nor can I see any Reason why he should not be the Angel of God's Presence since elsewhere he is expresly called the Angel of that Covenant by which God hath oblig'd himself to be present with his Church for ever Mal. 3. 1. And the New Testament so often declares him to be the Image and Character and Representative of God and himself tells Philip that he did so perfectly represent the Father that whosoever had seen him had seen the Father Ioh. 14. 9. And if this be so as it seems highly probable that The Word was the Angel of God's Presence that is the Chief or Prince of those Angels that represented God in the World then it will follow that the Shechinah or Majestick Presence of God consisted in a glorious and visible Appearance of the Word with a Troop of blessed Angels attending him in bright and luminous Forms And this I conceive was the glorious Presence of God which came down first upon Mount Sinai and afterwards removed into the Tabernacle and abode between the two Cherubims And this I am rather induced to believe because I find the Descent of God's Presence upon Mount Sinai is described in the same manner as Christ's coming to Judgment for so Matth. 16. 27. it is said that he shall come in the Glory of his Father with his Angels and St. Iude tells us that he shall come with his holy Myriads or Ten Thousands v. 14. for so it ought to be render'd And the Lord in the same manner is said to come from Sinai with his holy Ten Thousands or Myriads for so it is in the Hebrew Deut. 33. 2. And since they are both described in the same manner it seems to follow that they were both the same Majestick Presence of God even the Eternal Word assuming a glorious Form and attended with Myriads of bright and shining Angels And this same Presence it was that was afterwards displayed in the Tabernacle which was said to be filled with the Glory of the Lord which shone from between the Cherubims with a bright and visible Splendour that is with the illustrious Appearances of the Eternal Word and those glorious Angels that attended him And upon that Mount and in that Tabernacle did this blessed Word represent his Father even as the Vice-Roy doth the Sovereign Prince for there in his Father's Person and by his Authority he gave forth his Laws and Oracles to the Seed of Abraham and as the Vice-gerent of the most High God governed the House of Israel and distributed to them Rewards and Punishments according as they behaved themselves towards him For upon all the fore-named Reasons it seems highly probable that he was the Lord who spoke to Moses and from between the Cherubims and that thence delivered the Law to him So that as he was the Shechinah or glorious Presence of the most High God in the Tabernacle he did there represent his Person by bearing his Authority and ruling the House of Israel as his Substitute and Vice-Roy And that the Words of my Text do refer to this glorious Appearance of the Word in the Tabernacle and to his representing of the most High God there is very evident in that it is not only said that he tabernacled among them which evidently alludes to his dwelling in the old Tabernacle but that they saw his Glory too which is a plain Allusion to that Glory of his which filled the Tabernacle So that the Meaning of these Words He dwelt among us seems to be this that as Christ who is the Eternal Word was the Shechinah the Divine Presence or Angel of God's Presence which in the Tabernacle of old represented the most High to the Iews so he also abode or tabernacled in our Flesh as the Representative of his Father to Mankind In the Tabernacle of our Flesh he displayed the Glory of his Father to us he openly manifested and represented him to the World even as of old he was wont to do in the Tabernacle of Moses For for The Word to Tabernacle among us must necessarily signify more than barely to dwell or live among us for it must signify to dwell as the Shechinah in the Tabernacle that is as the most glorious Presence or Representative of the most High God as one that was vested with the Divine Authority and that was the Vice-gerent of the Father of all things So that He dwelt among us seems to signify the same with He reigned among us in his Father's stead as one who bore his Authority and represented his Person and to whom for the future we were to pay the same Homage and Reverence that we were bound to render to the most High himself who under himself hath authorized him to be our Prince and Governour to declare his Divine Will to us and exact our Obedience thereunto by rewarding and punishing us according to the Tenour of those Laws which he hath established in his blessed Gospel for this is plainly implied in his Shechanizing or Tabernacling viz. his being the glorious Representative of God in the World He tabernacled among us that is he acted in God's stead as one that represented his Father and this he did in our Flesh in a far more glorious manner than ever he did in the Mosaic Tabernacle For in our Flesh and Nature he tabernacled full of Grace and Truth which brings me to the next Enquiry viz. 2. What is here meant by his dwelling among us full of Grace and Truth By these two Phrases the Design of the holy Penman is doubtless to distinguish the Manner of his dwelling among us from that of his dwelling among the Iews in the Tabernacle For a little after he uses the same Phrases in Contradistinction to the Law of
handling of which I shall do these two Things 1. Explain to you what this Glory of the Word was which the Apostle tells us they beheld 2. Shew you that it was the Glory as of the only begotten Son of the Father 1. What was that Glory of the Word which the Apostle tells us they beheld I answer in general By this Glory here must be understood something that is resemblant to the Glory of his dwelling in the Tabernacle because as I have already shewed you the Apostle seems plainly to refer to it in that he doth not only tell us that the Word tabernacled among us which alludes to his Tabernacling among the Iews but he also tells us that they saw his Glory which alludes to that Glory of the Lord which the Iews beheld in that ancient Tabernacle Since therefore the Apostle mentions this Glory of the Word Incarnate by way of Allusion to the Glory of his Divine Presence in the Tabernacle it must necessarily bear some Resemblance or Proportion to it because else it would be no proper Allusion The best Way therefore for us to discover what this Glory of Christ was which they beheld is to consider wherein the Glory of the Divine Presence in the Tabernacle did chiefly discover it self and that you shall find was in these four Things First In a bright and luminous Appearance Secondly In exerting of an extraordinary Power Thirdly In giving Laws and Oracles Fourthly In sensible Significations of its own immaculate Sanctity and Purity And in Proportion and Correspondence to these the Glory of the Word Incarnate also must consist in these four Things 1st In the visible Splendor and Brightness with which his Person was arrayed at his Baptism and more especially at his Transfiguration 2 dly In those great and stupendous Miracles that he wrought in the Course of his Ministry 3dly In the incomparable Purity and Goodness of his Life 4thly In the surpassing Excellency and Divinity of his Doctrine 1st That Glory of the Word which St. Iohn and the Apostles beheld consisted in that visible Splendor and Brightness with which his Person was arrayed at his Baptism and more especially at his Transfiguration in Resemblance to that visible Splendor and Brightness in which he appeared in the Mosaick Tabernacle where it is frequently said that the Glory of the Lord abode and appeared as you may see Exod. 24. 16. 40. 34. Which Glory it 's evident discovered its self in an extraordinary visible Splendor that shone forth from between the Cherubims and diffused it self thence all over that sacred Habitation And accordingly in Ezek. 43. 2. it is said that the Glory of the God of Israel came from the Way of the East and the Earth shone with his Glory which denotes that it was extraordinary bright and luminous since the Earth shone with the very Reflection of it And in this same glorious Splendor was Christ arrayed first at his Baptism and afterwards at his Transfiguration For at his Baptism it is said that the Heavens were open'd unto him and that he saw the Spirit of God descending like a Dove and lighting upon him Matth. 3. 16. where by the Holy Ghost's descending like a Dove it is not necessary we should understand his descending in the Shape or Form of a Dove but that in some glorious Form or Appearance he descended in the same manner as a Dove descends and therefore St. Luke expresses it thus And the Holy Ghost descended in a bodily Shape like a Dove upon him Luke 3. 22. that is he descended in some very glorious and visible Appearance in the same Manner as Doves are wont to descend when they come down from the Skies and pitch upon the Earth But what that Shape was in which he appeared is not here expressed but that which seems to be most probable is this that the Holy Ghost assuming a Body of Light or surrounded as it were with a Guard of Angels appearing in luminous Forms came down from above just as a Dove with his Wings spread forth is observed to do and lighted upon our Saviour's Head and the Reason why I think so is this both because where-ever any mention is made of God's or the Holy Ghost's appearing in an indefinite Form it is always in a Body of Light and visible Splendor of which I have given you sundry Instances and also because it seems to have been a very early Tradition in the Church that it was in a very glorious Appearance of Light that the Holy Ghost came down upon our Saviour And therefore in the Gospel of the Nazarens as Grotius observes it 's said that upon the Holy Ghost's Descent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immediately a great Light shone round about the Place and Iustin Martyr speaking of our Saviour's Baptism saith expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there was a Fire lighted in the River Iordan that is the Water immediately after he was baptized in it seemed to be all on fire by the Reflection of that bright and flaming Appearance in which the Holy Ghost descended upon him so that while he wore this Crown of visible Light his Head as the Painters are wont to express it was circled round with the Rays of that Glory in which he was wont to appear from between the Cherubims And this Glory of his was questionless seen by many of the Apostles who were sundry of them Disciples to Iohn the Baptist and so many reasonably be supposed to be present at the Baptism of our Saviour And as for his Transfiguration upon Mount Tabor it is said that upon it his Face did shine as the Sun and that his Raiment was white as the Light or as St. Luke expresses it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is his Raiment was like the Whiteness of a Flash of Lightning Luke 9. 29. So that from Head to Foot he was all inrobed in a visible Glory and covered with all that Brightness and dazling Splendor in which he was wont to appear in the Tabernacle of Moses And accordingly you have mention made of a Cloud that over-shadowed the three Disciples whilst Iesus remained in his Transfiguration which is exactly agreeable with that Cloud that covered the Tabernacle of Moses whilst the Glory of the Lord filled it as you may see Exod. 40. 34. And that this glorious Transfiguration was a Part of that Glory of the Word which St. Iohn here says they beheld is evident because himself was one of the three Disciples that were Eye-Witnesses of this glorious Scene and it is expresly said of him and his Brethren that they saw his Glory and the two Men that stood with him Luke 9. 32. 2dly This Glory which they saw consisted in those great and stupendous Miracles that he wrought in the Course of his Ministry in Proportion to that extraordinary Power in which the Glory of the Divine Presence discovered it self in the Tabernacle of Moses For thus we find that it was from the Tabernacle
and out-shone by him and all the Philosophy that ever succeeded him hath been forced to derive and borrow Light from him And accordingly we find his Gospel in which his Doctrines are contained stiled by the Name of the glorious Gospel 2 Cor. 4. 4. which in Comparison with those dark and confused Discoveries which the World had formerly made the Apostle resembles to the first breaking forth of the Light out of the rude and obscure Chaos 2 Cor. 4. 6. For God saith he who commanded the Light to shine out of Darkness hath shined into our Hearts to give the Light of the Knowledge of the Glory of God in the Face of Iesus Christ where by the Face of-Iesus Christ the Apostle seems plainly to allude to that Divine Glory and Luster with which Moses's Face shone when he came down from seeing the Glory of God Exod. 33. 29. So that his Meaning is this that as the Children of Israel with their bodily Eyes saw the Glory of God shining upon the Face of Moses so they the Disciples and Apostles of our Saviour had far more clearly beheld with the Eyes of their Minds the Divine Glory displayed in his Doctrine and Ministry 4thly And lastly This Glory of the Eternal Word which they saw consisted also in the incomparable Sanctity and Purity of his Life semblably to that Expression of his glorious Presence in the Old Tabernacle viz. the sensible Significations he gave of the immaculate Purity and Holiness of his Nature For by those outward Cleansings of all Things and Persons that did any ways belong to the Tabernacle or did at any time approach it he did openly represent and signify the Purity and Sanctity of his own Nature which being infinitely separated from all manner of Impurity and Vncleanness cannot endure that any thing that is filthy or impure should approach it For thus we read that the Tabernacle it self and all the Vtensils of it were to be purified and sanctified with Oyl before the Entrance of the Shechinah or Divine Presence So also the High Priest the Priests and the People were to be cleansed and purified before they were suffered to approach the Holy Habitation and if at any time they had contracted any of those legal Uncleannesses that are specified in the Law of Moses they were to be excluded from the Communion of the Congregation and from all the Exercises of Publick Worship and Devotion till they were cleansed and purified again The Intent of all which was to signify to that People how irreconcilable his Nature was to all Impurity and Wickedness that it could not admit of the Neighbourhood of any Evil nor dwell within any Lines of Communication with it for this is expressed in the very Reason why these Legal Purifications are so strictly required For I the Lord your God am holy Levit. 19. 2. For I the Lord which sanctify you am holy Levit. 21. 8. Plainly intimating that the Intent and Reason of all those Ceremonial Purifications was to signify to that dull and stupid People the immaculate Holiness and Purity of his own Nature which is so infinitely removed from any thing that is impure and unholy that he could neither communicate with nor endure the Approaches of it And in this 't is evident he placed a great Part of the Glory of his Majestatical Presence in the Tabernacle since a great part of that Religion which he there instituted was intended to signify the Glory of his Holiness to them and accordingly he is described to be glorious in Holiness Exod. 15. 11. And agreeably hereunto did the Eternal Word when he tabernacled in our Natures signify to the World the unspotted Purity of his Nature by that incomparable Example of Holiness which he gave in his Life and Conversation among us For whereas before he express'd his Holiness by Mystical Types and Ceremonial Observances he hath now signified it by a Life full of Virtue and Goodness and a Conversation exactly conformable to the eternal Rules of Righteousness For as a Creature in respect of his Humanity he never failed in the least Punctilio of that Duty Homage and Devotion which he owed to the most High God his Creator as a Man he never swerved either in his Passions or Appetites from the strictest Rules of Sobriety and Temperance as a Member of Humane Society he never was guilty of an unrighteous Action either towards his Superiors Inferiors or Equals but all his Life was a walking Monument of Goodness and his whole Conversation a most perfect Transcript of those Divine and Heavenly Laws which he gave to the World So that he was all glorious without as well as within his Practice being a living Comment and Paraphrase upon that immaculate Purity and Holiness which is the Glory of his Divine Nature This therefore was doubtless a Part of that Glory which the Apostles beheld in the Eternal Word even that immaculate Sanctity and Holiness of which he gave so many glorious Significations in the whole Course of his Conversation And accordingly we find this his Purity and Holiness described by the Name of the Glory of the Lord 2 Cor. 3. 18. But we all with open face beholding as in a Glass the Glory of the Lord are changed into the same Image from Glory to Glory even as by the Spirit of the Lord Where it 's plain that by the Glory of the Lord must be meant his Holiness because it is into the Image of that that we are transformed So that the meaning of the Words is this we all beholding the Holiness of Christ which is his Glory in the Glass of his Doctrine and incomparable Example are transformed into the Likeness of it and do gradually pass on from one Degree of this Glory of his Holiness to another under the Conduct and Assistance of the Spirit of Christ. And so I have done with the first thing proposed which was to shew you what that Glory of Christ was which the Apostle here tells us they beheld 2. I now proceed to the second Branch of my Discourse which was to shew you that this was the Glory as of the only begotten Son of the Father But before we proceed to the Proof of it it will be necessary to explain this Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Glory as of the only begotten Son Which Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as is in Scripture taken two Ways sometimes as a Note of Similitude or Comparison so Mat. 6. 10 Thy Will be done in Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in Heaven that is like as it is in Heaven and if we take it in this Sense then the Meaning of the Words must be this And we beheld his Glory which was like unto the Glory of the only begotten Son of the Father that is like unto that Glory in which the only begotten Son was wont to appear when he dwelt in the Tabernacle and conversed with the ancient Patriarchs And in this Sense I have
that we should regulate our Practice by the Rules of Right Reason and direct all our Faculties and Affections to their proper Ends and Objects and when we come to this Pitch always to think that which is most reasonable and always to practise what we think so then we are advanced to the topmost Round of our Prefection in which is founded the utmost Happiness we are capable of So that in all the Course of our Christian Practice we are in a direct Progression and Tendency towards our Perfection and Happiness And as for the Credenda of Christianity the Doctrines it requires us to believe they are all of them pregnant with the most strong and vehement Motives to engage us to the Practice of what it enjoins Motives that have such a Potent I had almost said Omnipotent Force in them that 't is impossible for any Man heartily to believe and throughly to weigh and consider them and not be effectually perswaded by them Since therefore it was so highly convenient that the Son of God in Person should come down from Heaven among us that so the Dignity of his Person might give Authority to that Religion by which the World was to be governed and since he did come down upon this honourable Errand it was impossible for him to have taught any Doctrine that could more effectually have promoted the great End of Religion or more fully expressed his infinite Wisdom and Goodness and Zeal for the Welfare of the Souls of Men than that which is contained in the Christian Religion which is every way so adapted to make Men good and happy so accommodated to the Nature and Condition of Mankind that there is nothing could better become the only begotten Son to teach in the World or that could be more worthy of all those infinite Perfections that are lodged in his Nature and do speak him to be the most genuine Off-spring of the most High For so excellent was his Doctrine that his very Enemies were astonished at the Wisdom that was given him Mark 6. 2 3. and wondered at the gracious Words that proceeded out of his Mouth Luke 4. 22. Well therefore might he say of himself I am the Light of the World he that followeth me shall not walk in Darkness but shall have the Light of Life Ioh. 8. 12. 4thly And lastly The incomparable Sanctity and Purity of his Life was such as very well became the only begotten Son For as it was highly convenient that he should come down into the World and in his own Person teach us that Religion by which he intended to govern us that thereby he might stamp it with a more awful Authority so to render it more successful it was no less convenient that he should come down in our Natures that therein he might be capable of practising what he taught us and setting us an Example of what he would have us to do that so we might see that he enjoined nothing upon us but what was practicable and what did become the most glorious Person that ever did assume our Natures that thereby we might be encouraged to our Duty and animated with a noble Emulation of treading in his blessed Footsteps Since therefore all this was so highly convenient and the Son of God in Compliance with this Convenience did actually assume our Nature it was impossible for him to lead a Life that better comported with this Design of his Incarnation or better became the Dignity and Excellency of his Person than he did For now that he was become a Man he was obliged to act suitably to his Nature and should he have done any thing that was unsuitable to the State and Circumstances of his Nature he would not have acted becoming himself So that it was highly convenient that he should become a Man and being a Man it was indispensably necessary that he should live like a wise and a good Man in the Condition and Relations wherein he was placed and nothing could be more worthy of or becoming him than so to do though he was still the only begotten Son of the Father For it is the Glory of God himself that he always acts most reasonably according to the State and Relations of a God and therefore when God becomes Man by assuming our Nature to his own it is his Glory to act most reasonably in the State and Relations of a Man And thus did the blessed Iesus do in the whole Course of his Conversation upon Earth for his Life was a most exact Pattern of all humane Virtues in which all that is ornamental to humane Nature was represented in its fairest Colours There you may see a fair Example of the most ardent Love to and constant Dependance upon God of the most profound Humility and perfect Resignation to his Heavenly Will There you may behold the Moderation of Humane Passions and Appetites set forth to the Life and fairly delineated in all its most exquisite Perfections in a word there you will find Loyalty and Submission to Superiors Fidelity and Iustice to Equals Courtesy and Candor and Condescention to Inferiors universal Love and an unbounded Charity to all practised to the Height and Exactness and which way soever you turn your Eyes on this fair Monument of Virtues you can discover nothing but what is lovely and adorable and infinitely becoming the only begotten Son of the Father Having thus explained and demonstrated the Proposition to you I shall conclude with these four Inferences from this four-fold Glory of the Word which they saw 1. They saw the glorious Splendor which invested his Person at his Baptism and Transfiguration From whence I infer his Deputation from the most High God and Father of all Things to be his Representative and Vice-Roy in the Christian Church For this visible Glory with which he was invested was always the peculiar Character of the immediate Representative of God and therefore by way of Appropriation it is called the Glory of God and the Glory of the Lord and wheresoever God as Supream Monarch and Governor is represented as residing and taking up his Royal Habitation there you always find him displaying himself in this visible Glory and Splendor Thus when by the Eternal Word he was represented among the Iews as their supreme Lord and Governor he always manifested his Majestick Presence among them by some bright and shining Appearance the first Instance of which was his Appearance to Moses from out of the burning Bush upon Mount Sinai where he first acted under God the Father as Sovereign King of Israel in commissioning Moses to be their Captain and Leader out of Egypt for here it is said that he appeared in a flame of fire Exod. 3. 2. that is in a visible Glory that resembled the Brightness of a Flame of Fire For this Mountain he had chosen for the Seat and Throne of his Majestical Residence from whence he intended to give Laws to Israel and to exert his Royal Dominion
briefly as I can argue the Point from these following Topicks 1. From the Obligations which the Iews were under to Read and Search the Scriptures of the Old Testament 2. From our Saviour's and his Apostles Approbation of their Practice in pursuance of this their Obligation 3. From the great Design and Intention of Writing the Scriptures 4. From the Direction of these Holy Writings to the People 5. From the great Concernment of the People in the Matters contained in them 6. From the Vniversal Sense of the Primitive Church in this matter 1. From the general Obligation which the Iews were under to Read and Search their Scriptures For so God requires them to keep the words which he commanded them in their Hearts and to teach them diligently to their Children and to talk of them as they sat in their Houses and as they walked in the way and when they lay down and when they rose up and to bind them as a sign upon their hands Deut. 6. 6 7 8. And elsewhere This book of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night speaking to the Children of Israel in general Ios. 1. 8. And again Ye shall lay up these my words in your heart and in your soul that your days may be multiplied and the days of your children in the land which the Lord sware unto your Fathers to give them as the days of heaven upon the earth Deut. 11. 18 21. And to meditate on God's Law day and night David makes a Part of the Character of the Blessed Man Psal. 1. 3. Now if they could not keep God's Laws in their Hearts as most certainly they could not if they could not teach them to their Children if they could not talk of them upon all just and proper Occasions and in a word if they could not meditate on them day and night without being very well acquainted with them by diligent Search and Reading them it is most certain that to Read and Search into them was their indispensable Duty Now if there be the same Reason why we should Read the Scriptures as there was why the Iews should then the Obligation of these Commands must extend to us as well as to them because the Reason of the Law is the Law but 't is evident even beyond Contradiction that there is no good Reason assignable for the one which is not of equal force for the other and whatsoever is objected by our Adversaries in this Point against our Reading the Scriptures is of equal validity against the Iews Reading them It is Objected That our Reading them through our Incapacity to understand them must occasion a great many Errors and Heresies in the Church And why should not their Reading them occasion the same since neither their Understandings were larger than ours nor their Scriptures clearer and more intelligible than ours It is farther objected that because of the many ill Examples recorded in Scripture it is dangerous for the People to read it because of their Aptness to be misled and corrupted by Example But I beseech you are there not more bad Examples in the Old Testament than in the New And were not the Iews as apt to be corrupted by them as we Christians And therefore since these Objections do press as much against their reading the Scriptures as ours it is certain they ought to keep both from it or neither Seeing therefore notwithstanding these Objections God obliged the Iews to read them it 's plain they are not of Force enough to disoblige us from doing the same 2. From our Saviour and his Apostles Approbation of this Practice of the Iews in Pursuance of their Obligation to it it is also evident that we are obliged to the same That the Common People of the Iews did ordinarily read the Scriptures in our Saviour's Time is evident not only from the Text Search the Scriptures which if you take them Indicatively are an express Declaration that they did read them and if you take them Imperatively necessarily imply that they themselves owned that they ought to read them but also from those Questions which our Saviour frequently ask'd them in his Conferences with them such as Have ye not read Have ye never read in the Scripture And hath not the Scripture said so and so Which Question would be very impertinent if reading the Scripture were not then ordinarily practised by that People And that even their holy Women were then so well instructed in the Scriptures as to be able to instruct their Children Timothy is a signal Instance who though his Father were an Heathen had known the holy Scriptures from a Child 2 Tim. 3. 10. which Knowledge he must necessarily have derived from his Grand-Mother Lois and his Mother Eunice whose Faith St. Paul celebrates 2 Tim. 1. 10. And this Practice of reading the Scriptures which was so common among that People in our Saviour's time is so far from being discontinued either by himself or his Apostles that it is always mentioned by them with Applause and Approbation Thus the Bâ—reans are commended as a People of a nobler Strain than those of Thessalonica because they searched the Scriptures daily whether those Things which St. Paul had preached to them were so or no. And St. Paul is so far from reprehending Timothy for medling with the Scriptures whilst he was a Lay-man that he mentions it to his Honour that he had known the Scriptures from a Child And in all those Passages wherein our Saviour takes it for granted that the Common People of the Iews did read the Scripture we have not the least Intimation of his dislike of their Practice which we should certainly have had had he apprehended it to be either dangerous or unwarrantable Seeing therefore neither our Saviour nor his Apostles do in the least disallow of the Scriptures being read by the Common People but on the contrary do expresly commend it this is a plain Argument that it was their Intention to perpetuate the Practice of it to future Ages For seeing the Iews read the Scriptures in Obedience to an express Command of God as was shewn before had our Saviour intended that they should not continue it he would doubtless have repealed that Command by some Countermand which he was so far from doing that he not only every where allows of their reading the Scriptures but also expresly approves and commends it whereby he plainly establishes the Obligation of that ancient Command in Obedience to which they did read them 3. From the great Design and Intention of Writing the Scriptures it is also evident that the People are still obliged to Read them It is plain that the great Design of Writing the Scripture was to instruct Men in the Knowledge and persuade them to the Practice of True Religion For thus of the Scriptures of the Old Testament St. Paul tells us That whatsoever things were written afore-time were written for our learning
Rom. 15. 4. and for our admonition 1 Cor. 10. 11. And as for the New Testament we are told That it was written that we might believe that Iesus is the Christ the Son of God and that believing we might have life through his name Joh. 20. 31. And St. Peter tells us That he wrote both his Epistles to stir up the pure minds of Christians by way of remembrance and to put them in mind of the words which were spoken before by the Holy Prophets and of the Commandment of the Apostles of our Lord and Saviour 2 Pet. 3. 1. And St. Iohn gives us this account of his Writing his Epistles These things have I written to you that ye sin not 1 Joh. 2. â— And St. Iude this of his Beloved when I gave all diligence to write unto you of the common Salvation it was needful for me to write unto you and exhort you that ye should earnestly contend for the faith which was once delivered unto the Saints v. 3. These are the Ends for which the Scripture was written but how can the Writing of it contribute to these Ends if we are not permitted to Read what is written For the Scripture was written to the People as well as to the Clergy as I shall shew by and by but to what purpose should it be written to the People to instruct and admonish them if the People are not allowed to Read its Instructions and Admonitions What Influence could the Writing it have upon the People's Belief that Iesus Christ is the Son of God if they had been debarr'd from acquainting themselves with what is written concerning him How could it stir up their Remembrance if they might not Read what it suggested to their Memory By what other way can it keep the People from Sinning but by Motives and Persuasions But how should its Motives and Persuasions affect their Minds if they are not allowed to consult and understand them Upon what Account can it move the People earnestly to contend for the Faith once delivered to the Saints if they are not allowed to learn from it either what that Faith is or what those Reasons are which oblige them to contend for it So that to write to the People on purpose to instruct and reform them and at the same time to purpose to debar them from Reading it is either to suppose that the Writing will operate like a Charm or to purpose a downright Contradiction For how oddly would it have lookt if in the afore cited Passages the Apostles had exprest themselves thus These things are written for your Learning and Admonition but 't is by no means fit you should learn from them what they teach and admonish you These Things are written that ye should believe that Iesus is the Christ and the Son of God but they are not written that you should enquire of them whether Iesus be the Christ or the Son of God These Things are written to put you in Mind of what hath been spoken by the Prophets and Apostles but they were not written that you might acquaint your selves by them what the Prophets and Apostles spake These Things are written that you should not Sin but beware you do not read them lest the bad Examples recorded in them occasion you to Sin In short These Things were written to excite you earnestly to contend for the Faith once delivered to the Saints but you are by no means allowed to enquire into them lest you should misunderstand them and so instead of contending for the Faith you should contend for Heresie and False Doctrine Had the Apostles thus express'd themselves I appeal to any reasonable Man whether these Passages would not have startled his Understanding and tempted him to question whether the Authors of them were well in their Wits and yet this must have been their meaning supposing that they meant that the People should not read what they wrote 4. From the Direction of these Holy Writings to the People it is also evident That the People are still obliged to Read or acquaint themselves with them For so we find the Law of Moses was delivered by God to all the People as well as to him and Aaron and as was shewn before they were all of them commanded to search and enquire into it And so also were the Sermons of the Prophets which are usually prefaced with an Hear O Israel Hear O House of Iudah Hear O House of Iacob and Hear all ye of Iudah So also our Blessed Saviour Preach'd his Sermons and Parables not only to his Apostles and Seventy Disciples but also to the People and to the Multitudes And so also his Apostles direct their Epistles not only to the Saints to the faithful in Christ Iesus to the Beloved which in the Language of Scripture includes every Christian but also to all that are at Rome to all that in every place call upon the name of Iesus Christ our Lord to all the Saints which are in Achaia to all the Saints which are at Philippi to the twelve Tribes which are scattered abroad to the Strangers scattered through Pontus Galatia c. and to them which have obtained like precious Faith with us that is to all the Iewish Christians dispersed over the World Seeing therefore the Scriptures were directed to all as well Laity as Clergy this not only gives a Right to all to Read them but also lays an Obligation npon all to acquaint themselves with them For the very directing such a Writing or Epistle to such or such Persons doth in the Sense of all the World imply that he who writes doth design and intend that they to whom he directs it should Read and Peruse it and therefore since the Scriptures were written to all that is a plain Intimation that it was the Intention of the Writers that all should Read them And for us not to Read what God hath written and directed to us is by Implication of Fact a Prophane Neglect and Contempt of his Mercy and looks as if we either thought him such an Insignificant Being or our selves so little concerned in any thing that he can say or write to us as that it would not be worth our while to receive and peruse the Contents of those Sacred Epistles which by the Hands of his Holy Penmen he hath vouchsafed to direct to us Nor is it a sufficient Excuse for our Contempt to say that in Consideration of our own Proneness to Err and Mistake we ought to content our selves with this that our Spirâ—tual Guides should Read God's Writings for us and deliver the Sense and Contents of them to us For to be sure had God intended that the Priests only should read them he would have directed them only to the Priests and ordered them only to deliver the Sense of them to the People and therefore since he hath directed them to both this necessarily implies that it was his Intention that both should read them For if God had not