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And this office he performed, to the unspeakable comfort of this church and people

The Evangelist unites his testimony with that of John the Baptist in confirmation of this truth

We shall enquire

I. What Christ has declared of the Father

God himself is invisible to the eye of sensea—

Even Moses was permitted to see only his back parts

But Christ had a peculiar relation to the Father as "his only begotten son;" and a most intimate acquaintance with him, as being from all eternity, and at that very hour," in his bosom".

He has made known the Father to us, and declared 1. His nature

[Mankind had gross conceptions of the Deity as a material being

But Christ has assured us of his perfect spirituality

Nor was the Unity of God clearly ascertained among the Gentiles

But Christ has left no room for doubt upon this subject— He has moreover revealed to us a Trinity of persons in the Godhead

He has affirmed in the plainest terms his own Oneness with the Father

He has spoken of the Holy Ghost as co-existing with himself and with the Father

And has joined the Three together as equal in authority

and honours

Thus has he enabled us by faith to "see him who is invisible"-]

3. His perfections

[God had long since proclaimed his own name to Mosesh

But Christ has afforded us more abundant disoveries of all his attributes

He has clearly shewn us that his goodness is unbounded,i his sovereignty uncontrolled, his power irresistible,' his justice inflexible, his mercy infinite," and his truth inviolable—

a 1 Tim. vi. 16.
d Márk xii. 29.
8 Matt. xxviii. 19.
* Matt. xi. 25. 26.
a John iii. 16, 17.

b Exod. xxxiii. 23.
e John x. 30.
h Exod. xxxiv. 6, 7.
1 Matt xxvi. 53.
• Luke xvi. 17.

e John iv. 24. f John xv. 26.

i Matt. v. 45. m Ib. 42.

There is not any thing relating to his Father, the knowledge of which could be at all serviceable to us, that he has not revealedP-1

He did not however merely utter these things like the prophets of old

II. How he declared him

Christ had formerly spoken of God in and by the prophets

But now he declared the Father in a different manner 1. By exhibiting a perfect pattern of him

[He was himself an exact resemblance of the Father"— And in his conduct exhibited every perfection of the Deity'

Hence a sight of him was, in fact, a sight of the Father himself-]

2. By making known his counsels

[Much of the Father's counsels had lien hid from the foundation of the world, or had been very imperfectly revealed

Christ opened them to his hearers as they were able to bear them"

He made known God's intention to admit the Gentiles into his church

And assured us that the most abandoned of mankind should be cordially received the very instant he returned to GodBut that none of whatever character could be saved, unless they sought acceptance with God through his mediationThus by these declarations he has enabled us to attain a more perfect knowledge of the Father's mind and will-]

3. By exerting a secret energy on the minds of men

[No man could know the Father unless Christ revealed him inwardly by his Spirit, as well as outwardly by the

word

His very disciples understood not until he opened their eyesb

Nor can we attain to a true knowledge of God in any other

way

The "word must come to us in power and in the Holy Ghost," or it will come in vain

P John xv. 15.
John viii. 29.
* Matt. viii. 11, 12.
a Matt. xi. 27.

1 Pet. i. 11.
t John xiv. 7-9.
y Luke xv. 20.
b Luke xxiv. 45.

r Heb. i. 3.
" John xvi. 12.
z John xiv. 6.
c 1 Thess. i. 5.

But when applied by his Spirit, it shall teach us plainly of the Father-]

INFER

1. How glorious a person must Christ be!

[The description given of him shews his superiority above every created being

He is not the Son of God by creation, as the angels are, nor by regeneration and adoption, as men; but by an inexplicable generation, his "only-begotten"

And, as well in his incarnate as in his pre-existent state, was continually " in the bosom of the Father"e_

Nor was any other worthy to reveal the Father to usLet us then entertain just conceptions of his worth and dignity

And manifest our delight in him as the saints in heaven did-]

2. How precious ought the scriptures to be to us! [Job and David had but a small portion of the scriptures in their hands

Yet did they value them above every thing in the worldsHow much more should we, who possess the sacred oracles entire!

In these is recorded every thing that Christ has declaredAnd by these we may be made wise unto salvation"—

Let us then search them with diligence, and treasure them up in our hearts

Nor let a day pass without digging into those invaluable mines1-]

3. How inexcusable are they who are ignorant of God!

[It is to our shame that many of us are still ignorant of Godk

We have not that knowledge of him that produces correspondent affections towards him

But what excuse can we offer in extenuation of our guilt?— Has not Christ declared the Father in order that we might know him?

And is he not willing also to reveal him in us by a powerful energy on our souls?

Some, doubtless, are more guilty than others in proportion as they have possessed means of instruction—

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8 Job xxiii. 12. Ps. cxix. 72. 2 Tim. iii. 15.

1 Cor. xv. 34.

f Rev. v. 5-9.

i Prov. ii. 4.

But all will find the consequences of their ignorance most tremendous'

Let all begin then to enquire after God with their whole hearts

Nor rest till they have attained that knowledge of him. which is life eternal-]

12 Thess. i. 8.

m John xvii. 3.

CCCLXXXV. NO WAY TO GOD BUT THROUGH

CHRIST.

John xiv. 6. Jesus saith unto him, I am the way and the truth, and the life: no man cometh unto the Father, but by

me.

THERE is in the Christian church a great diversity of character: some, like Nebuchadnezzar's image, have heads of gold, while their feet are of materials, as unstable as they are unsuitable, even of iron and clay. Others are upright in their conversation, while yet their. views of divine truth are very imperfect. Such the apostles shewed themselves all the time of our Lord's sojourning on earth: nor could the plainest instructions wholly eradicate the errors in which they had been educated from their earliest years. Our Lord had just informed them, that he was about to die, and to go to his Father; and that he would soon come again and receive them to himself that they might be with him for ever. And, knowing that, in general, they were acquainted with his intentions, he said, "Whither I go, ye know; and the way ye know." But, alas! though this was true in the general, their minds were at present so engrossed with the notion of an earthly kingdom, that they supposed him to be speaking of some great palace, where he was about to erect his standard. Hence St. Thomas requested further information: to which our Lord replied in the explicit manner related in the text.

In discoursing on his words, it will be proper to consider

I. Our Lord's description of himself
He speaks of himself as

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[The first way to heaven was, by the covenant of works. But, when man had sinned, that way was closed for ever. From that time another way was opened, through the incarnation and sufferings of God's only Son. This was announced to the unhappy pair, who were informed, that "the seed of the woman should bruise the serpent's head." To him therefore they were to look as their mediator and advocate, and through him they were to obtain reconciliation with God. There were two obstacles, to their re-admission to the divine favour: these were, guilt and corruption. But both of these were to be removed by Jesus; the former by his blood, the latter by his Spirit. Thus is Christ our way also to the Father, making atonement for us by his meritorious death, and renewing us by his all sufficient grace.b]

2. The truth

[As the disciples might not be able to reconcile this with the ceremonial law, which appeared to prescribe other means of access to God, our Lord informed them that the legal sacrifices were only shadows, of which he was the substance; and figurative representations, of which he was the truth. There had been many persons raised up as saviours and deliverers. Many different things also were intended to mark out the way of salvation: the manna from heaven; the water from the rock; the brazen serpent; the daily sacrifices, with innumerable others; but they all pointed at him as the one true source of reconciliation, of healing, of spiritual vigour, and of eternal salvation. He was the one scope and end of all, in whom all were united; from whom all derived their efficacy; and by whom they all were both accomplished and annulled.]'

3. The life

[It would have been to but little purpose to direct his disciples in what way to go, if he had not told them how they might obtain life and strength to walk in that way. They, as well as all others, were by nature dead in trespasses and sins. Jesus therefore added yet further, that he was "the life." By this we are not to understand merely that Jesus is the author and giver of life; but that he is really to the soul what the soul is to the body. Without the soul, the body is altogether motionless and senseless. It is the soul that animates, as it were, the different members, and enables them to perform their proper functions. So, without Christ, the soul has

a Gen. iii. 24.

b Amidst a multitude of passages to this effect, see Eph. ii. 13, 16, 18. and Heb. x. 19, 20.

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