God-Man, Exposition · Verse 18
Verſ. 18. No man hath ſeen God at any time. The onelyonly begotten Son which is in the boſome of the Father, He hath declared Him.
Ye may perceive by what ye read, Joh. 9. how zealous the Jews were for Moſes, and how prejudiciall againſt Chriſt: Joh. 9. 28, 29. Then they reviled him, and ſaid, Thou art his diſciple, but we are Moſes his diſciples. We know that God ſpake unto Moſes; but as for this fellow, we know him not whence he is. And therefore the Evangeliſt here, to take away this miſapprehenſion of theirs, having in the ſeventeenth verſe preferred Chriſt before Moſes, and the Goſpel before the Law. Becauſe the Jews, that ſpake ſo much of God's ſpeaking to Moſes; and appearing to him, were ready to object, But God ſpake face to face with Moſes; Therefore, the Evangeliſt here prefers Chriſt, and ſheweth a greater intimacy between God and Chriſt, than between God and Moſes. No man hath ſeen God at any time, (no, not Moſes) but the onelyonly begotten Son. Moſes had ſome ſight of God, but in apparition: He deſired to ſee God face to face, but was denyed; onelyonly he was not denyed the ſight of ſome ſimilitude of God. Numb. 12. 8. With him will I ſpeak mouth to mouth, even apparently, and not in dark ſpeeches; and the ſimilitude of the Lord ſhall he behold. Moſes beheld the ſimilitude of the Lord; but Chriſt was in the Father's boſom, and ſo ſaw him face to face, as never man ſaw him.
There are three Aſſertions in this place.
The firſt concerneth the Inviſibility of God, No man hath ſeen God at any time.
The ſecond concerneth the Intimacy of Chriſt with the Father, The onelyonly begotten Son which is in the boſome of the Father.
The third concerneth the Diſcovery of the Father by Chriſt, He hath declared him.
Of theſe three, in their order.
Firſt, That which concerneth the Inviſibility of God, No man hath ſeen God at any time. For the right underſtanding whereof, ye muſt know, that God may here be conſidered, either in reference to his Eſſence, or his Counſell, and accordingly there is a two-fold ſight of God.
A Beatificall viſion, and
A Scientificall viſion.
A Beatificall viſion of God, in reference to his Eſſence.
And a Scientificall viſion of God, in reference to his Counſel.
I dare not exclude neither of theſe, in reference to the Text, becauſe the words which follow ſeem to have Chriſt in both, The onelyonly begotten Son which is in the boſom of the Chriſt in the boſom of his Father, when on earth.Father. That implyeth Chriſt to have a beatificall viſion of God, in his Eſſence, even here upon the face of the earth, becauſe he was then even in the boſome of the Father. And he muſt needs ſee the Eſſence of God, that is, eſſentially God himſelf. He that hath the ſame eſſence with the Father, muſt needs ſee the eſſence of the Father. He is the onelyonly begotten Son, therefore he hath the beatificall viſion of the Father.
Then, He lyeth in the boſome of the Father, therefore He hath the ſcientificall viſion of the Father too; in both which reſpects, he was able to declare the Father. Speak we then firſt of this Clauſe.
No man hath ſeen God at any time, as it refers to the No man, during the ſtate of mortality, can ſee God.beatificall viſion of God in his eſſence. The meaning will be this, No man, that is, no meer man; for Chriſt, who is God-Man, muſt be excepted. No man hath ſeen God, that is, God in his eſſence; for God, in apparitions, hath been ſeen by many. No man hath ſeen God at any time, namely, during his life, during the ſtate of mortality; ſo it is to be limited. That anſwer which God gave to Moſes, Exod. 33. 20. when he deſired the ſight of God, The Lord ſaid, Thou canſt not ſee my face; for no man ſhall ſee me and live; you muſt take it, in ſenſu compoſito; that is, No man upon the face of the earth ſhall ſee me, no living man, while he liveth upon the face of the earth, can ſee the face of God in his Eſſence. Otherwiſe, there is a time while men do live (and live moſt happily) namely, when they are in a ſtate of glory; then they do ſee the face of God (then face to face, ſaith Paul) even as the Angels. It is ſaid of them, that they behold the face of God, Matth. 18. 20. Chriſt ſaith there, I ſay to you, that in heaven, their Angels do alwaies behold the face of my Father which is in heaven. So, when men come to be like Angels in a ſtate of glory, they ſhall alſo ſee the face of God. But no man hath ſeen God at any time, during this life, God in his Eſſence. For this we have more than one place of Scripture; the ſame words in the Text are repeated in 1 Joh. 4. 12. No man hath ſeen God at any time. And Paul hath a place to the ſame purpoſe, 1 Tim. 6. 16. Who onelyonly hath immortality, dwelling in light which no man can approach unto, whom no man hath ſeen, nor can ſee.
There are but three waies that can be imagined, by which man, in a ſtate of mortality, can ſee God in his Eſſence: either it muſt be by his
Bodily eyes,
or by the eye of Reaſon,
or by the eye of Faith.
But a man cannot ſee God by any of theſe, therefore no man can ſee God in that ſenſe.
Firſt, No man can ſee God by his Bodily eye; for the very 1. The eyes of our bodies cannot behold the Eſſence of God.light wherein he dwelleth, is inacceſſible to the eye of ſenſe; we cannot ſo much as ſee our own ſouls, or the Angels that are inferiour ſpirits; How then ſhall we be able, with our bodily eyes, to ſee the Father of ſpirits, the Lord of glory? The Iſraelites could not ſo much as endure the ſhining of Moſes his face; How then can the eye of the body be imagined capable of that infinite glorious light, that is in the eſſence of God? And yet there is a place that ſpeaks, as if a man, in the ſtate of mortality, by his bodily eyes, had ſeen God, Gen. 32. 30. Jacob called the name of the place Penuel; for I have ſeen God face to face, and my life is preſerved. Here is a man in the ſtate of mortality, that ſaw God face to face. For this ye muſt know, that Jacob did indeed ſee God, but God in a repreſentation, not God in his eſſence. He ſaw the Second Perſon in the Trinity in the ſhape of a man, that wreſtled with him. This was all the ſight of God that he had. The Second Perſon in the Trinity, before he took the nature of man, took the ſhape of man; ſuch a ſhape had Chriſt taken here, in which he wreſtled with Jacob; and this is that God which Jacob ſaw face to face, not God in his eſſence, but God in a repreſentation. And that very thing of God, appearing in the Old Teſtament in a repreſentation, to the eyes of the body, ſheweth, that he never appeared to them in his eſſence, becauſe his repreſentations are many, and his eſſence is one. He appeared in a Buſh to Moſes, and to Eliah in a ſtill Voice; to Jacob as a Wreſtler, to Joſhua as a Captain of the Lord's hoaſt. Theſe were all repreſentations, that God was pleaſed to make of himſelf; and thus men ſaw him. But his eſſence all this while was inviſible, neither could it be diverſified as his repreſentations were, being but one. That is memorable which Iſaiah ſaith, Iſa. 6. 5. Mine eyes have ſeen the King, the Lord of hoſts. The Jews took this advantage againſt him, and ſaid, he was a falſe Prophet; Why? He ſaid, he had ſeen the King, the Lord of hoaſts; whereas God ſaith to Moſes, Thou canſt not ſee my face and live. Therefore they put him to death. No man can ſee God in his eſſence, and live. But Iſaiah ſaw him, and he ſaid true; but it was in a repreſentation
Secondly, No man can ſee God in his eſſence, no, not by the eye of Reaſon. Reaſon hath but three waies, by which it 2. The eye of our Reaſon cannot behold him in his Eſſence. Reaſon knoweth God three waies. 1. By way of Cauſality.comes to the knowledge of God, and thoſe are known to Schollars by theſe names, Via cauſalitatis, via Remotionis, and via Eminentiae.
Firſt, By way of Cauſality; and ſo reaſon comes to gather of God by all the creatures which it ſeeth lovely; and looks at all theſe as effects of God, as the cauſe of all, and ſo comes to the knowledge of God as the firſt cauſe. Thus Reaſon collects of God: But how far is this from ſeeing the eſſence of God? Reaſon diſcovers a God, but not what God is in his Beeing, onelyonly that He is. For, no effect can ſhew the nature of its cauſe fully, but either ſuch as manifeſteth the whole force of the cauſe, or elſe ſuch as is of the ſame kind with the cauſe; as burning, that ſheweth the nature of the fire, becauſe the fire, being a naturall agent, burns to the utmoſt of its power. Therefore burning ſheweth what nature the fire is of, as carrying the nature of the force in it. As a child ſheweth the nature of the father, becauſe of the ſame nature with the father. But the creatures cannot ſhew God, becauſe they are of effects different from him. Theſe are parts of the way, but how little proportion is readd of him? The thunder of his power, who can underſtand? Neither are the creatures of the ſame rank and kind with God, as the child is with the father; they are all of them finite, God is infinite. So that all that Reaſon can do this way, is, to gather, that there is a God, but not what he is.
Secondly, There is the way of Remotion, by looking over 2. By way of Remotion.all the creatures, and by ſetting aſide whatſoever ſavours of imperfection in them, and aſcribing the remainder to God. Thus we ſay, that God is Immortall, Impaſſible, Impeccable; becauſe we ſay, that to die, to ſuffer, and to ſin, are the imperfections of the creature. God cannot ſin, God cannot die, God cannot lie, God cannot ſuffer. But this ſtill comes ſhort of ſeeing God in his eſſence; for, by this, we ſee what God is not, not what he is, by this way of Remotion.
3. The third way, which is a way of Eminency. Reaſon 3. By way of Eminency.goeth over the creatures once again, and looks whatſoever is good in them, and ſavours of perfection in them; and aſcribes that to God, as the Author of thoſe perfections. So, when it ſeeth in Man, wiſdom, and ſtrength, and goodneſſe; Reaſon can aſcribe to God (as the cauſe of them) a more eminent goodneſs, and wiſdom, and ſtrength. And this is the neareſt, and the fartheſt, Reaſon can go. And yet in all theſe, it cometh ſhort of the eſſence of God; becauſe in this way, it findeth out what he is, rather in regard of his qualities, (ſpeaking after the manner of men) then what he is in his eſſence. Thus we cannot ſee God in his eſſence, no not by the eye of Reaſon.
There is onelyonly one more, that is, the eye of Faith, which …. The eye of Faith cannot apprehend God in his Eſſence.goeth a great deal further into the knowledge of God, than Reaſon can; and yet we cannot apprehend God in his eſſence, no not by the eye of Faith. Thence it is, that faith is oppoſed to ſight, 2 Cor. 5. 7. We walk by faith, and not by ſight. Implying, that all the while we have no higher principle than faith in us, all that while we come ſhort of God, to ſee him face to face. 1 Cor. 13. 12. Now we ſee through a glaſs darkly, but then face to face. Then, ſpeaking of a time after this life, when that which is perfect is come, and that which is imperfect ſhall be done away; Then, face to face, not till then. Here, by the eye of faith, we ſee as through a glaſſe darkly; Theſe are two excellent expreſſions, though ſomething darkned by the Tranſlation. For it is, as through a glaſſe, & in a riddle; here is the glaſſe to the eye, and the riddle to the eare; both imply, that faith giveth us but a dark knowledge of God, in compariſon of the light of glory. What we ſee in a glaſſe, we ſee by reflection; The Angels ſee God face to face, by direct beams. We ſee him as in a glaſſe, the glaſſe of the Creatures, and of the Scriptures; There ſhall be no need of theſe glaſſes in Heaven, where all Ordinances ſhall ceaſe, and God ſhall be all, in all. But here, as through a glaſſe, and as in a riddle. What men apprehend in a riddle, they may have true apprehenſions of it; As in the riddle, that Sampſon put Judges 14. 14.forth. But it doth not convey a thing ſo clearly, as if it were ſpoken in plain words; Whatſoever we ſee, we ſee it, as in a glaſſe. Whatſoever we hear, we hear, as in a riddle; but then, face to face, ſaith the Apoſtle; then we ſhall ſee him, as he is, 1 Joh. So now, ye have had an explication of this propoſition, according to the firſt ſenſe; That no man hath ſeen God at any time. That is, No man, in the ſtate of mortality, hath a beatificall viſion of God in his Eſſence.
I proceed now to the ſecond. That, No man here, attaineth No man attaineth a ſcientificall viſion of God here, in reference to his Counſell.to a Scientificall viſion of God, in reference to his Counſell; That alſo is proper to Chriſt. Compare, if you pleaſe, Joh. 6. 46. with Luk. 10. 22. In John, thus of that; No man hath ſeen the Father, ſave h… ▪ which is of God, he hath ſeen the Father. What is that? Luk. 10. 22. All things are delivered to me of my father, and no man knoweth who the Son is, but the father, and who the father is, but the Son, and he to whom the Son will reveal him; Seeing, is uſually put for knowing in Scripture, and ſeeing of God, for the knowing of his Counſell. This, onelyonly Chriſt doth. Therefore, called the wonderfull Counſellor, Iſa. 9. 6. He could not be a Counſellor to us, in diſcovering the great ſecrets of God, if he were not firſt privy to Gods ſecrets. Who but Chriſt, could have made known that way of ſalvation, which he hath opened through his owne fleſh, to the way of Heaven. It was impoſſible, for Angels, or Men, to have found out a way to have been recovered to God, (when man was once fallen) had not Chriſt revealed it; This knowledge of God, no man hath. For he ſaith, Rom. 11. 34. (having ſaid, verſ. 33. Oh the depth of the riches, both of the wiſdome, and knowledge of God; How unſearchable is his wiſdome? He addeth,) Who hath known either the mind of the Lord, or who hath been his Counſellour? That, is proper to Chriſt. No man may aſſume it; I ſay no more of it here, becauſe it will come in again in the next Clauſe. The onelyonly begotten Son, who is in the boſome of the Father.
Come we now to the Obſervation, of the inviſibility of God; for Application.
Firſt, By way of reproof, we might from hence take occaſion of laſhing the Papiſts in the firſt place; And in the Vſe 1 next place, the diſputers of this World, and eſpecially, the Arminians.
The Papiſts, Firſt, and that both in point of their Idolatry, Popiſh Idolatry reproved:and of their boaſting of their Idolatry.
Firſt, No man hath ſeen God at any time; And yet they preſume to make Images of Him, viſible ſhapes of the Inviſible God, Deut. 4. 15, 16. Take ye good heed to your ſelves, for ye ſaw no manner of ſimilitude, on the day that the Lord ſpake unto you in Horeb, out of the midſt of the fire, leſt you corrupt your ſelves, and make you a graven Image; the ſimilitude of any figure, the likeneſſe of Male, or Female. If we will be worſhipping any Image of God, let us worſhip Chriſt, who is the expreſſe Image of his Father's Perſon; And no Image of God, but Chriſt, may be worſhipped. They were wont to kiſſe their Images of old; Ye know what God ſaith of ſo many ſouls, who have not bowed the knee to Baal, nor kiſſed him. In reference to 1 King. 19. 18.this, kiſſe the Son, Pſal. 2. No man hath ſeen God at any time: And yet, if you believe them, they tell you ſtrange ſtories of ſome of their Grandees, that have ſeen the bleſſed Trinity; as they ſay of one Matinius, that was continually incompaſſed with the glorious light, either of the whole Trinity, or of ſome glorious Perſon of the Trinity. As he ſaid of a Jeſuite, That he lay a long time in priſon, becauſe, during his life-time, he had not earneſtly deſired to ſee the glorious Trinity. They ſhall never make me believe, that God will diſcover to any Jeſuite of them all, what he denied to his ſervant Moſes.
I come to what is more for Edification, to refute the Arminians refuted.great diſputers of this World; and eſpecially, the Arminians, that ſpeak, as if they were privy to the Counſels of God, and had a Scientificall viſion here below; and therefore, will believe no more, then they can bring within the compaſſe of their owne reaſon. Not conſidering what Job ſaith, Job 33. 12, 13. Behold, in this thou art not juſt, I will anſwer thee, That God is greater then man; why doeſt thou ſtrive againſt him? for he giveth not account of any of his matters.
Two Queries are made by Paul, that might ſtop the mouths of all over-curious Quaeriſts in the World. Nay, but oh man, Who art thou, that replieſt againſt God? There are too many, that are ready to reply againſt God, to chop logick with their Maker; when they will not believe, what God revealeth, becauſe they cannot fathome it, 1 Cor. 1. 20. Where is the Wiſe, and the Scribe, and the Diſputer of this World? The diſputer of this world, (and, Emphatically, Of this world;) becauſe, there will be no diſputing in the next World. Then cometh the day of … Revelation of the righteous judgements of God, as Paul ſpeaks, Rom. 2. When God will make it apparent to every man, that, whatſoever he hath ſaid, is True; and whatſoever he hath done, is Juſt; whether we can believe the truth of the one, and conſent to the Juſtice of the other, yea, or no. Therefore, it is good to take the counſell of Auguſtine; Vis tu diſputare mecum? Potiùs admirare mecum: Wilt thou be diſputing with me? rather wonder with me, and cry, Oh Profunditas, Oh the depth! Let us, both thou, and I, agree in fearing, and trembling at the Counſels of God; leſt we, both, periſh for our Curioſity, in ſearching too farre into them. And of all Diſputers, none more guilty in this kind than the Arminians, therefore I name them. Men that take upon them to ſtate the Decrees of God, as if they had been of his Councill, when he made them; men that ſeem to wade where Paul was paſt his depth, which made him cry, O the depth! They make it clear to you, to give you a reaſon of all God's Decrees, if you take for granted what they ſay. If you ask them, Why Peter was elected, and Judas not? they ſay, Becauſe God foreſaw Peter would believe, and Judas not. Why Peter was ſaved, and Judas not? Becauſe Judas willed to perſevere in ſin, and Peter did not. Are not here men of God's Council, that leave nothing unſearched? Saith Paul, when he was diſcourſing of theſe high points, Rom. 9. 13, 14. It is written, Jacob have I loved, and Eſau have I hated. What ſhall we ſay then? Is there unrighteouſneſs with God? God forbid. He ſpeaketh as a man puzl'd and non-pluſſed at the thoughts of this, how God ſhould come to chuſe Jacob, and hate Eſau. He ſaw no unrighteouſneſſe with God; God hath done it, and therefore Juſt. And yet theſe people ſpeak, as if they could have fetched Paul out of his non-plus, which is but to ſay, That God foreſaw that Jacob would believe, and Eſau would not; therefore he loved the one, and hated the other. So as a man; according to this reckoning, may learn more in Arminius his School in a few daies, then Paul had learned in the third heavens. Let us take this for a concluſion: As God cann… … ſeen in his Eſſence, ſo not known in his Counſels, to any man on this ſide Heaven.
2. The ſecond Uſe is this, No man hath ſeen God at any time. Why then, let us all from hence be ſet to long for Uſe 2 heaven, where we ſhall enjoy that, which is not attainable by any man here below; a ſight of God, a beatificall ſight, a ſcientificall ſight: ye ſhall have them both there in one place, 1 Cor. 13. 12, 13. Now we ſee through a glaſſe darkly, but then face to face; there is the beatificall. Now I know in part, but then ſhall I know even as alſo I am known; there is the ſcientificall. St. John tells you in another place, a ſpeech, that might ſet the hearts of the people of God a leaping within them for joy, to think of that day; 1 Joh. 3. 2. Beloved, now are we the ſons of God, and it doth Excellent things are ſpoken of the City of God.not yet appear what we ſhall be: but we know, that when he ſhall appear, we ſhall be like him, for we ſhall ſee him as he is. Who would not long for this day, and for this appearance? When he ſhall appear, we ſhall ſee him as he is. No day ſo joyfull as this, to the people of God. The Sabbath, that is a joyfull day; therefore the Saints have learned, to call the Sabbath a delight, as it is in Iſaiah. Behold here a reſt for the people of God, an eternall Sabbath, a Sabbath that hath no working-day after it; a Sabbath, which whoſoever hath once arrived at, ſhall reſt from his labours for evermore. It was a joyfull day, that, when the people of Iſrael paſſed over Jordan, and got into the land of Canaan, which they had been ſo long looking for. Think of that ſpirituall Canaan, of which the other was but a type, flowing with better milk and hony, in likeneſs to God, and viſion of God. We ſhall be like him, and ſee him as he is. If Moſes longed for that, think what cauſe the people of God have, to long for the other, becauſe there, they ſhall have the ſight of God. The year of Jubilee was a joyfull time, before the appearing of Chriſt. When we ſhall be reſtored to that we fell from in Adam, we ſhall partake of the glorious liberty of the ſons of God, as the Apoſtle ſpeaketh. But that which is ſo joyfull, is the ſight of God, which cannot be attained till then. The very ſight of Ghriſt in the fleſh afforded much joy. Simeon got him in his arms, and deſired to die, Now let thy ſervant depart in peace, for mine eyes have ſeen thy ſalvation. The Greeks, Joh. 12. they came to Philip, and ſaid, Sir, we would ſee Jeſus. It was a joyfull ſight to ſee Chriſt, even in the fleſh, What is it then to ſee Chriſt in his glory, and God in his Eſſence, as far as a finite creature can be capable of ſuch a ſight. If the Diſciples upon the Mount were ſo over-joyed with the ſight of Chriſt, and two glorified creatures with him, Moſes and Elias, ſo as Peter forgot himſelf there; What joy will there be in the ſouls of men, that come to ſee Chriſt attended with thouſand thouſand times ten thouſand Saints and Angells, not Chriſt transfigured, but Chriſt in his utmoſt glory? Wonder not, if I ſpeak but Balbuſantèr of theſe things, for all words come ſhort; let us make it up in affections. Learn to long for this ſight, and for that place where it is attainable.
But then take this with you, before I leave the Point, Caution, how to walk that we may ſee God.Be carefull, as you deſire to have that, which you cannot attain here, a beatificall and ſcientificall ſight of God; be carefull to walk in Purity, and in Peace; for the ſight of God is promiſed upon theſe conditions.
Firſt, In Purity. Matth. 5. 8. Bleſſed are the pure in heart, for they ſhall ſee God. It is not for every eye to ſee 1. In Purity.God; the pure in heart, they ſhall ſee him. Sore eyes cannot endure to ſee the light, impure ſouls ſhall never be honoured with the ſight of God. The Jews, whom Chriſt was ſpeaking to here, were men that ſtood much upon legall purifications: He putteth them off from them, and ſaith, Bleſſed are the pure in heart. A man that was not legally pure, might not come to ſee God in the Sanctuary; ſo will morall uncleanneſs much more keep us from the ſight of God in Heaven. Walk in Purity.
I, and in Peace too; ſo ſaith the Apoſtle, Heb. 12. 14. 2. In Peace.Follow peace with all men, and holineſs, without which, no man ſhall ſee the Lord. As not without holineſs, ſo not without peace. He that hopeth to ſee the Prince of peace in another world to his comfort, muſt carry the Son of peace here. That of Auguſtine is an excellent ſpeech, which he writeth concerning this ſubject of ſeeing God; (in his hundred and twelfth Epiſtle, where he had diſputed largely about this thing, he taketh himſelf off, and ſaith,) Let us be wiſe …o ſobriety, and not be too full of heat. In the carrying on of this Argument, let us diſpute fairly, leſt while we ſeek, in a way of contention and bitterneſſe, how God may be ſeen, we loſe that peace, without which, God cannot be ſeen. Follow peace and holineſs, without which, it is impoſſible to ſee the Lord.
I come now to the ſecond thing, the Intimacy of Chriſt The Intimacy of Chriſt with his Father.with the Father, which lyeth in theſe words,
The onelyonly-begotten Son, which lyeth in the boſome of the Father.
Chriſt is the onelyonly begotten Son, that is in the boſom of the Father: that lyeth clearly in my Text. Of his being the onelyonly begotten Son, I ſhall need to ſay nothing now, becauſe I ſpake before to it upon the fourteenth Verſe, And the Word was made fleſh, and dwelt amongſt us, and we beheld his glory, as of the onelyonly begotten of the Father, full of grace and truth.
This expreſſion is to be opened here, Which is in the boſome of the Father, foreign which is, not, which was to be before the Incarnation; or, which was to be in the boſome of the Father, after the Aſcenſion; but, foreign, which is in the boſome of the Father. When theſe words were uttered; and in every moment of time; yea, from eternity, Chriſt is in the boſom of the Father.
The phraſe, I take it, implyeth theſe three things.
The unity of Natures.
The dearneſſe of Affections.
The communication of Secrets.
Firſt, It implyeth unity of Natures; and ſo there is ſomething 1. To be in the boſome of the Father, implyeth unity of Naturesmore in foreign, then foreign; more in unity of Natures, then diſtinction of Perſons. In the boſome of the Father. The word is, foreign, not foreign. But, for the unity of Natures, they uſe foreign. Thus the boſome is the child's place. Look to the Scripture-expreſſions. Ye find Moſes ſpeaking of himſelf as a father, carrying Iſrael, as a child, in his boſome, Numb. 11. 12. Have I conceived all this people, have I begotten them, that thou ſhouldeſt ſay unto me, Carry them in thy boſom? And ſo, in Nathan's Parable, 2 Sam. 12. 3. A poor man had nothing, ſave onelyonly a little ewe-lamb, which he had brought and nouriſhed up, and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his boſome, and was unto him as a daughter. A daughter in the boſome. And ſo accordingly here, The onelyonly begotten Son, that is in the boſome of the Father, to ſhew the unity of Natures that is between the Father and the Son; Chriſt being God, co-equall with the Father.
Secondly, As it implyeth unity of Natures, ſo it implyeth 2. It implyeth dearneſſe of Affection.dearneſſe of Affection. Boſom, as it is for children, ſo for nearneſs of Relation. The wife of thy boſome; and, The huſband of thy boſome. Deut. 28. 54. His eye ſhall be evill towards the wife of his boſome; and verſe 56. Her eye, ſpeaking of a wife, ſhall be evill againſt the husband of her boſome. Becauſe of thoſe dear affections, which that nearneſſe of Relation, as that of Marriage calleth for, between man and wife. John, the beloved of the Lord, ye find him lying neareſt Chriſt, even in his boſome, Joh. 13. 23. And there was leaning on Jeſus his boſom one of his diſciples; whom Jeſus loved. The poſture of leaning upon Chriſt's boſome, was an argument that Chriſt loved him. In this ſenſe, Jeſus is the Son of the Father's boſome, becauſe the Son of the Father's love. He ſhall tranſlate us into the kingdom of the Son of his love. This is my beloved Son, in whom I am well pleaſed, ſaith the Voice from heaven.Matth. 3. 17.
Thirdly, Being in the boſome, implyeth communication 3. It implyeth communication of Secrets.of Secrets; the boſome is a place for them. It is a ſpeech of Tully to a friend, that had betruſted him with a ſecret, Crede mihi, &c. Believe me, ſaith he, what thou haſt committed to me, it is in my boſome ſtill, I am not ungirt, to let it ſlip out. But Scripture addeth this hint too, where it ſpeaketh of the boſome as the place of Secrets, Prov. 17. 23. A wicked man taketh a gift out of the boſome, to pervert the waies of judgment, ſpeaking of a bribe. Prov. 21. 14. A gift in ſecret pacifieth anger, and a reward in the boſome expiateth wrath. Here is ſecret and boſome all one, as gift and reward are one. So, Chriſt lyeth in the Father's boſome; this intimateth his being conſcious to all the Father's ſecrets. So have ye an opening of this phraſe. Much is to be learned from it.1. Give the ſame Worſhip to Chriſt as to the Father.
Firſt, Seeing Chriſt's being in the boſome of the Father implyeth unity of natures, this ſhould teach us to give the ſame worſhip to Chriſt, as we give to the Father, becauſe there is the ſame nature in both. It is that, that Chriſt expecteth and calleth for, Joh. 5. 23. The Father judgeth no man, but hath committed all judgment to the Son, that all men ſhould honour the Son, even as they honour the Father. He that honoureth not the Son, honoureth not the Father which hath ſent him. Jeſus Chriſt requireth the ſame honour, which we give to God the Father; it is fit he ſhould have it, and it is fit this honour ſhould be pleaded for, now in this age, wherein many plead againſt the Divinity of Chriſt. We ſhould give him the ſame honour that we give to the Father. Heb. 1. 6. When he bringeth him in as the firſt-born of the world, he ſaith, Let all the Angels in heaven worſhip him. If they, then how ought all the world to worſhip him? We ſhould give him the honour of Invocation, praying to him, as Stephen did, when they ſtoned him; he called upon God, and ſaid, Lord Jeſus receive my ſpirit. As with Worſhip, and Invocation, ſo with Faith. It is ſaid, that Abraham gave glory to God, by believing in him. We ſhould give honour to Chriſt, by exerciſing the act of believing in him; this he called for, Let not your hearts be troubled; ye Joh. 14. 1. Chriſt the proper object of Faith.believe in God, believe alſo in me. He is the proper object of faith, as he juſtifieth. Circumferentia fidei eſt Verbum Dei, ſed Centrum eſt Deus. The whole Word of God is the circumference of faith; every thing learned in it, is to be believed: But the center of faith (as the Word juſtifieth) that, is the Word, God; that, is Jeſus Chriſt, bleſſed for evermore.
Secondly, His being in the boſome of the Father, implieth 2. It teacheth us to ſet our affections upon Chriſt.the dearneſſe of affection, between the Father, and the Son. And this teacheth us (who are bound to be followers of God, as dear children) to ſet our affections upon Chriſt, becauſe God doth ſo; He, who is the Son of God's love, ſhould be the object of our love. God hath a boſome for Chriſt, we ſhould have a boſome for Chriſt too; It is ſaid of Ignatius, that, after his death, his body being opened, the name Jeſus was found written in his heart. That is a fable, yet hath a good morall; every ſoul ſhould have Jeſus written in the heart; becauſe the love of the heart ſhould be beſtowed upon Chriſt, as the nobleſt object, and beſt deſerving it.
Again, ye have an expreſſion that comes home, to that in the Text, Cant. 1. 13. (ye ſhall ſee where the Church laid Chriſt;) A bundle of myrrhe, is my well-beloved to me, He ſhall lie all night between my breaſts. Here the Church maketh a room for Chriſt to lie in her boſome; This is a moſt ſignificant expreſſion, This comparing Chriſt to a bundle of myrrhe, which is of a bitter taſt, but a ſweet ſmell. And ſo, fitter to repreſent Chriſt Crucified; in whoſe death, there was a concurrence of theſe two, bitterneſſe, and ſweetneſſe. Nothing ſo bitter in it ſelf, as the paſſion of Chriſt; the token of which, was the paſchall Lamb, which was to be eaten with bitter herbs. He indured more, then we can comprehend; His owne ſoul onelyonly, could know that bitterneſſe. As there was a great deal of bitterneſſe in it, ſo a great deal of ſweetneſſe too, as in myrrhe; He offered himſelfe to God a ſacrifice, of a ſweet ſmelling ſavour, Epheſ. 5. 2. ſaith the Apoſtle. Myrrhe, they ſay, is of ſpeciall uſe to keep from putrefaction, to dry up moiſt humours; therefore, they took myrrhe to inbalm Chriſt's body withall; And ſuch drieth up the ſuperfluous humours of the ſoul. As Phyſitians ſay, That in nature, a bundle of myrrhe between the breaſts is Cordiall; ſurely, we have no ſuch Cordialls as Chriſt in the boſome. Therefore, A bundle of myrrhe my beloved is to me, He ſhall lie all night between my breaſts; Nothing ſo bitter as my ſins were, but the crucifying of Chriſt; and yet nothing ſo ſweet, as that Chriſt was crucified for my ſins, to take them away. Therefore, let us find a boſome to lay Chriſt in, for the time to come; If we will be glad of his boſome, when we die. He will be content to lie in ours now, if we will but receive him; Certainly, it concerneth us to know what we do with our affections: How we beſtow our love. Loe, here is an object, to be beloved, more then the wife of the boſome, more then the husband of the boſome; Here is the Mediator in the boſome. If any thing will draw-out love from us, it is the conſideration of that love, which he hath ſhewed to us; Love is the Load-ſtone of love. See how he Amor magnes amoris.hath opened his boſome to us, how he hath exceeded all the patterns of love; We find in Scripture, Rebecca loved Jacob, better then Eſau; Therefore, ſhe put him into a way of getting the bleſſing. And when Jacob was afraid of the event, leſt his father ſhould curſe him, The curſe be Gen. 27. 13.upon me my ſon, ſaith ſhe; The Lord putteth us into a way of getting an eternall bleſſing from God the Father, and for the procuring of this, he himſelfe is become a curſe for us. He was made ſin for us, and a curſe, that we might be made the righteouſneſſe of God in him. Jacob loved Rachel, better then Leah; therefore, was content to ſerve ſo many years. For us, the Lord took upon him the form of a ſervant, and in that form ſerved for us three and thirty years, and more, here in the fleſh. Jonathan loved David, and, to manifeſt his love, he put his owne garment upon him; Chriſt ſo loved us, as to cloath us with his owne righteouſneſſe. David loved Mephiboſheth, and therefore ſet him at his owne Table, to eate bread continually, though he were lame. Chriſt ſo loveth us, notwithſtanding all our lameneſſe, and imperfections, as to provide a Table for us, where we ſhall one day ſit down with Iſaac, and Jacob, in the Kingdome of Heaven. Beloved, do you provide a room for Chriſt in your boſomes; and he will provide a room for you in Abrahams boſome, yea, in his owne.
Thirdly, This being in the Fathers boſome, implieth Communication 3. It teacheth us to go to Chriſt for illumination.of ſecrets. Let us learn from hence, to go to Chriſt for Illumination, that he who knowes the ſecrets of the Father, would diſcover them to us; ſo farre as they are neceſſary for our ſalvation, or the edification of our brethren. Whither ſhould we go, but to the great Counſellour, for advice? The Diſciples took this courſe, Luk. 11. 1. One of the Diſciples, ſaid to him, Lord, teach us to pray. So, Lord teach us to hear, Lord teach us to meditate, and, Lord teach us to conferre; to go to Chriſt for all teaching. If any man want wiſdome, let him aske it of God, Jam. 1. 5. Who giveth to all men liberally, and upbraideth not; we cannot be wiſe to Salvation, unleſſe Chriſt be made wiſdome to us: otherwiſe, the Devill will be too hard for us, he is ſo cunning, and ſubtile, as to make fools of us. As ſoon as a ſubtile man will cheat a Child of what he hath, ſo ſoon will the Devill cheat us; There are wi…es of the Devill, depths of Satan, myſteries of Iniquity. How ſhall we be able to ſhun theſe, to avoid the danger of them, if we be not inſtructed by Him, who knoweth the ſecrets of the Father? As there are myſteries of Iniquity, ſo of Godlineſſe too. The Goſpell it ſelfe, Paul calleth it, wiſdome in a Myſtery; And that even amongſt the perfect, 1 Cor. 2. 6. Howbeit, we ſpeak wiſdom amongſt them that are perfect, ver. 7. We ſpeak the wiſdome of God in a myſtery. Which myſtery? wiſdome in a myſtery: ſuch, is the Goſpell. So myſterious, that one myſtery is wrap't in another; wiſdome in a Myſtery, and that hid, and that amongſt the perfect. How ſhall we come to find out this wiſdome, if the Lord Jeſus, the wiſdome of God, be not made wiſdome to us? As there are myſteries in every point of Doctrine, ſo there are ſecrets in every point of Practice; which without the help of Chriſt, we cannot come to be made maſters of, Pſal. 25. 14. The ſecrets of the Lord are with them that fear him; In every duty we can put our hands to, there is a ſecret. It is a Common thing to pray, but to pray in the Holy Ghoſt, is a great ſecret; It is a Common thing to come to the Lords Table but to diſcern the Lords body, that is a ſecret. It is a Common thing to hear the word, but ſo, as it may be mixt with faith in us, that is a ſecret; To keep the Sabbath is a common thing; but, to call the Sabbath a delight, that is a ſecret. Would we be acquainted with the ſecrets of the power of godlineſſe, let us go to Jeſus Chriſt, who is onelyonly conſcious to all the ſecrets of God; ſeek to him, that he would reveal them to us by his Spirit; for, He is in the boſome of the Father. So I have done with the ſecond thing.
I come now to the third thing, concerning the diſcovery of the Father by Chriſt.
He hath declared him.
You have heard of a two-fold ſight of God, a Beatificall, and Scientificall viſion.
A Beatificall Viſion, in Reference to his Eſſence.
A Scientificall Viſion, in Reference to his Counſell.
And that Chriſt, the onelyonly begotten Son, may not be excluded from either of theſe; the next Clauſe implieth, Which is in the boſome of his Father. I ſay, It implieth, That Chriſt the Son hath a beatificall viſion of God the Father, even in his eſſence; here, while upon the face of the earth, amongſt the Children of men. And beſides this, He muſt needs ſee the eſſence of God, that is, eſſentially, God himſelfe.
And His lying in the boſome of the Father, implieth, That he could not but have the ſcientificall viſion of the Father; Hence we inferre, that none is fitter, to declare the Father, then he that ſaw the Father, and none more able to ſhew forth the mind and the Counſell of the Father, then he that lay in the Father's boſome.
The onelyonly begotten Son, which is in the boſome of the Father, He hath declared him.
The word in the Originall is, foreign. There is an Emphaſis in the expreſſion, and Eraſmus noteth, that foreign, de eo dicitur, qui res alioqui latentes, & obſcuras, planè ac dilucidè declarat; It is oftentimes ſpoken of him, that revealeth obſcure and hidden things, and maketh manifeſt, things otherwiſe not to be revealed. And it is properly to be applied, to Divine and Heavenly Myſteries; Hence there ariſeth a difference between foreign, and foreign. The firſt is properly applied to divine and heavenly myſteries; the other to vulgar; and things more obvious, and common. And ſome think that Chriſt in the beginning of this Chapter, is called foreign, the Word, becauſe he is foreign, the Father's Interpreter; or he that declareth the mind, and will of the Father.
So then, Concerning the diſcovery of the Father by Chriſt, two things are to be obſerved.
Firſt, The perſon declaring, Chriſt.
Secondly, The perſon declared, the Father.
Firſt, The perſon declaring. From hence note two things.
The Fitneſſe of the Meſſenger.
The Fulneſſe of the Meſſage.
Firſt, The fitneſſe of the Meſſenger, by whom in theſe latter times, the deep myſteries of the Father's Divine eſſence, and will, (ſo farre as is neceſſary to Salvation) is declared. For Jeſus Chriſt the onelyonly begotten Son of God, that lay in the boſome of the Father, who is the expreſſe Image of his Perſon, Heb. 1. 3. hath ſhewed to us the Inviſible glory, and made it viſible; ſo farre, as we are capable to behold it. An expreſſion you have to confirm this out of the mouth of Chriſt himſelfe, Matth. 11. 27. All things are delivered unto me of my Father, and no man knoweth the Son, but the Father, neither knoweth any man the Father, ſave the Son, and he to whom ſoever the Son will reveal him, Joh. 6. 46. No man hath ſeen the Father, ſave he that is of God, he hath ſeen the Father.
Secondly, The fulneſſe of the Meſſage, that Chriſt hath declared, which is indeed, Every thing neceſſary for man's Salvation; and whatſoever Chriſt hath declared, is true, profitable, wholeſome, and ſufficient. Therefore, no leaving the Word of Chriſt, and flying to human Traditions: for ſaith he, Joh. 3. 11. Verily, verily, I ſay unto you, we ſpeak that we do know, and teſtifie that we have ſeen, And, Hebr. 1. 1. God, who at ſundry times, and in diverſe manners, ſpake in times paſt unto the fathers by the Prophets, hath in theſe laſt dayes ſpoken unto us by his Son. The words in the originall are, foreign, by piece-meal, darkly, by riddles, and viſions formerly: but now, he hath clearly declared, not onelyonly himſelfe, by his Son, but whatſoever elſe (ſo much as our frail natures and weak capacities can reach unto) tending to the ſalvation of all the Elect of God.
Secondly, The next thing is the Perſon declared, That is the Father, or the mind, and will of the Father, or, more plainly: Chriſt, that lay in the boſome of the Father, hath declared from the Father's boſome, the glorious myſtery of man's Redemption; his Juſtification by faith, and the way to everlaſting happineſſe, and glory.
I now go on to as brief an Application.
Firſt, Doth Chriſt declare the mind of the Father? get then Intimacy, and Familiarity with Jeſus Chriſt; Take Him into thy heart, that lay in the boſome of the Father. For what greater ſtay can we have in the time of trouble, and what more ſupporting Comfort and conſolation in the hour of Temptation, than to be acquainted with, and united to him, that is the Churches Head; and our Lord, and Saviour, the onelyonly begotten Son of God; and to lye in the boſome of the Father?
Secondly, Take notice of the Dignity of a Chriſtian; that hath ſo able, and ſo gratious an Interpreter, even the Eternall Son of God. He it is, that to us declareth the will, and layeth open the whole Counſell of his Father.
Thirdly, Let dignity oblige you to duty. If Jeſus Chriſt declareth the will of the Father: then, upon the life of your ſouls, it exceedingly much concerneth you diligently to obſerve, and carefully to attend unto what Chriſt declareth; Learning alwayes to ſubmit to the will of the Father, thus declared by his Son, that his Name alone may be glorified, and our ſouls Eternally ſaved.
FINIS.
End of the text · John Arrowsmith, God-Man (1660)