to enter into that rest, lest any man fall after the same example of unbelief. For the WORD of GOD is quick and powerful," &c. Seeing the WORD is so powerful,-strict in judgment,-irresistible in operation, critical in discerning the heart,-whose intelligence pervades over all,-whose eye beholds every secret thing, to whom all shall give an account, and who is passed into heaven in the character of the great high priest of his people, JESUS the SON of GOD, "Let us hold fast our profession."

Now as it is pretty clear that it is JESUS CHRIST, who is here called the WORD, it cannot be denied that he bears that title with respect to his economical character.

*

The apostle taking his leave of the Ephesian church says,-" Now, brethren, I commend you to God, and to the WORD of his grace, who is able to build you up, and to give you an inheritance among all them who are sanctified." What is here said, agrees much better with CHRIST, than the written word or the gospel, which is only the means or instrument for the purposes mentioned. It is CHRIST who builds up his people by the Spirit: he builds this spiritual temple, and bears the glory. The gospel is the glass in which they see their inheritance: but it is JESUS CHRIST that gives it, and puts them in possession thereof.

Paul in all his salutations to the churches, joins GoD and the LORD JESUS CHRIST together, and therefore it is agreeable to his own phraseology, to consider JESUS CHRIST as intended, by the term WORD, in the text: and it is the more

*Acts xx. 32.

probable, as it argues his equality, which would not be agreeable with respect to the written word, to be put on a level with GOD, in so solemn a recommendation. To recommend the saints to CHRIST, is an honor which is due to him, and no diminution of the glory of GoD; but it would appear otherwise, if the gospel was here meant.

The Ephesians are here committed to the care of GOD, and the WORD; but the saints are never committed to the care of the written word; for, from several other texts, we find it is committed to them. The saints are under the care of CHrist, their shepherd, husband, and Savior, who shall at last present them to God, without spot or wrinkle. None but one possessed of divine perfections is capable to take the charge of the saints. They never commit themselves or others to the care of any but Christ, and with the apostle rest satisfied with their choice. "I know whom I have believed, and am persuaded that he is able to keep that I have committed to him, against that day.' And at death, they are all of the same temper with Stephen, who with his last breath, and the greatest confidence, could commit his departing spirit to the care of Jesus Christ, saying, "Lord Jesus, receive my spirit." From these considerations, we may conclude that Jesus Christ bears the title WORD in the text; and that this is one instance more of his being called so in his economical cha racter.

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As it would be tedious to be so particular on every instance, I shall only mention two or three more texts, in which I think the term WORD is used in the same sense. Peter says," The*

* 1 Pet. i. 23

saints are born of incorruptible seed, by the WORD OF GOD, who liveth and abideth for ever." Now Jesus Christ alone is the living Word of God. He tells us, that the scoffers in his time were-" willingly ignorant, that by the WORD OF GOD the heavens were of old, and the earth standing out of the water, and in the water,-but the heavens and the earth which are now, by the same WORD are kept in store, reserved unto fire," &c. Paul says," Throught faith we understand that the worlds were framed by the Word of God." The same WORD by whom John says,-" All things were made, and without HIM was not any thing made that was made." Paul charges Timothy to "preach the WORD." The words are, "preach the Logos," which must always be interpreted of Christ: and we may be very sure that Paul would charge Timothy to preach the same he did himself, but he says, we preach Christ crucified."

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In these, and some other texts, this title of Christ is barely mentioned, and we can only learn in what sense it is applied to him from the scope and contexts, or comparing them with others of similar import. We shall now consider John's account of the WORD, which in several places is more explicit.

It is a very needless enquiry which some have labored much in, how John came by this term. If we believe the books which he wrote, to be part of the inspired writings, we need be in no doubt how he came by the whole, without the assistance of Plato, Philo, or any other whom he is supposed to borrow this term from. My present business is to shew in what sense he applies this title

to Jesus Christ, which he does more frequently than in all the new testament besides. If the passages are attended to, it will appear, that in every instance, the complex character of our Lord is included in the term WORD.

About to prove the truth and excellency of the Messiah's character, and that Jesus of Nazareth was he, John mentions several names applicable to him, whom he intended as the great subject of the gospel he wrote, which he begins with this title the WORD or LOGOS. In the beginning was the WORD, and the WORD was with GOD, and the WORD WAS GOD. The same was in the beginning with GOD." Here he declares three glorious facts. "In the beginning was the WORD." The scriptures copiously point out the ancient relation of Christ to the church, as the medium of communication betwixt GoD and men; in this capacity he was in the beginning, or the beginning itself, as some would render the text. "He was set up from everlasting,-his goings forth were of old." And in this relative capacity, John says, was with God," and adds, "the WORD was GOD." By which he affirms the Deity of him he was speaking of. This divine, by a character of EMANUEL, leads us to the knowledge of GOD. It had been well for the church, if these called divines in all ages since, had taught by the same rule.

"he

From the scope of the whole chapter, it is evident that the character of Emanuel is the subject, whom he calls the WORD. No other could be said to be in the beginning WITH GOD, which expression the evangelist repeats, to shew the certainty of the truth I am now contending for. It was he who came to his own, and his own received him not,-gives the privilege of adoption

to those that believe, dwelt among the apostles, whose glory they beheld,-who was full of grace and truth, of which they were made partakers.He whom John the baptist bare witness to, as coming after him and preferred before him, the latchet of whose shoes he was unworthy to loose, -of whom he said, behold the Lamb of God, that taketh away the sin of the world,-whom he saw the Spirit descending upon,-and of whom he bare record, that this is the Son of God. The same Son of God, who declares and makes him known, of whom Andrew said to Simon, we have found the Messiah, which is the Christ;-and the same of whom Philip said to Nathaniel, that Moses and the prophets did write. In short, he whom John calls the WORD, says himself, that they should see the angels of GoD ascending and descending upon him, which can be no other than Jesus Christ, the Savior of men, to illustrate whose character as such, John declares he wrote his whole gospel. "These are written, says he, that ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have life through his name."

That no doubt might remain concerning the sense of the term WORD, which John mentions in his gospel, he explains himself in the clearest manner in his first epistle." That* which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the WORD of life; for the life was manifested," &c. He refers to the very senses for evidence, that the same Jesus, whom they had heard, seen, and felt, was the WORD of life, or the living WORD: and if we once admit that John is to be credited, sophistry itself cannot evade

1 John i. 1, 2.