unvail'd and appear what they are indeed before Men and Angels 't is a poor thing to be approved and applauded by Men while God condemns to whose sentence all men must stand or fall Oh seek to be approved and justified by him and then who shall condemn 'T is no matter who do How easily may we bear the mistakes and dislikes of all the world if he declare himself well-pleas'd with us It is a small thing for me to be judged of Man or mans day he that judgeth me is the Lord. Saith the Apostle But these evils are here particularly to be put off as contrary to the right and profitable receiving of the word of God for this part of the exhortation Laying aside Desire look's to that which follows and is specially so to be considered There is this double task in Religion When a Man enters to it he is not only to be taught true wisdom but he is withall yea first of all to be untaught the Errours and wickedness that are deep rooted in his mind which he hath not only learn'd by the corrupt conversation of the world but brought the seeds of them into the world with him and they improve and grow indeed by the favour of that example that is round about a Man But they are orginally in our nature as it is now they are connaturall to us besides continuall custome which is another nature There is none comes to the School of Christ suiting the Philosopher's word ut taâ—ula rasa as blank paper to receive his doctrine but on the contrary all scribl'd and blurr'd with such base habits as these malice hypocrisie envy c. Therefore the first work is to raze out these to cleanse and purifie the heart from these blotts those foul characters that it may receive the impression of the image of God And because it is the word of God that both begins and followes forth this work draws the lineaments of that divine Image on the soul therefore to the receiving this word aright and this proper effect by it the conforming of the soul to Jesus Christ which is the true growth of the spirituall life this is prerequir'd that the hearts of them that hear it be purged of these such and like impurities malice hypocrisie c. These are so opposite to the profitable receiving of the word of God that while they possess and rule the soul it cannot at all embrace those divine truths While it is fill'd with such guests there is no room to entertain the word They cannot dwell together by reason of their contrary nature the word will not mixe with thâ—se the saving mixture of the word of God in the soul is that the Apostle speaks of and gives the want of it as the cause of unprofitable hearing the word Heb. 4.2 the mixing of it with saith For by that the word is concocted into the nourishment of the life of grace united to the soul and mix'd with it by being mix'd with faith as the Apostle's expression imports That 's the proper mixture it requires but with these qualities here mention'd it will not mix There is a naturall antipathy betwixt them as strong as in those things in nature that cannot be brought by any means to agree and mingle together Can there be any thing more contrary than the good word of God as the Apostle calls it and those evil speakings Than the word that is of such excellent sweetness and the bitter words of a malignant tongue Than the word of life and words full of deadly poyson For so slanders and diffamings of our brethren are And is not all malice and envy most opposite to the word that is the message of peace and Love how can the gall of malice and this milk of the word agree Hypâ—crisie and guile stand in direct opposition to the name of this word that is called the word of truth and here the very words shew this contrariety sincere milk and a double unsincere mind These two are necessary conditions of good nourishment 1. That the â—ood be good and wholesome 2. That the inward constitution of them that use it be so too And if this fail the other profit's not This sincere milk is the only proper nourishment of spiritual Life and there is no defect nor undue quality in it but the greatest part of hearers are inwardly unwholesom diseas'd with the evils here mention'd and others of the like nature and therefore either have no kind of appetite to the word at all but rather feed upon such trash as suite with their distemper as some kind of diseases incline those that have them to eat Coales or Lime c. Or if they be any wayes desirous to hear the Word and seem to feed on it yet the noxious humours that abound in them make it alltogether unprofitable and they are not nourish'd by it as this evill of malice and envying so ordinary among Men and which is most strange amongst Christians as an overflowing of the Gaul possesses their whole minds and not only they are not nourish'd by the word they hear but are the worse by it their disease is fed by it as an unwholsom stomach turns the best meat it receives into that bad humour that abounds in it Do not they thus that observe what the Word sayes that they may be the better inabled to discover the failings of others and speak malitiously and uncharitablely of them and vent themselves as is too common This word met well with such a one's Fault and this with anothers Is not this to feed these diseases of Malice Envy and evill-speakings with this pure milk and make them grow in stead of growing by it our selves in grace and holiness Thus likewise the hypocrite turnes all that he hears of this word not to the inward renovation of his mind and redressing what 's amisse there But only to the composing of his outward carriage and to inable himself to act his part better to be cunninger in his own faculty a more refin'd and expert hypocrite not to grow more a Christian in deed but more in appearance only and in the opinion of others Therefore it is a very needfull advertisment seeing these evils are so natural to Men and so contrary to the nature of the word of God that they be purg'd out to the end it may be profitably receiv'd A very like exhortation to this hath the Apostle S. Iames and some of the same words but in another Methapor Iam. 1.21 Wherefore lay apart all filthiness and superfluity of naughtiness and receive with meekness the ingrafted word He compares the word to a plant of excellent vertue the very tree of life the word that is able to save your souls but the only soyle wherein it will grow is a heart full of meekness a heart that is purg'd of those Luxuriant weeds that grow so rank in it by nature they pluck up and throw them out to make place for this
is first impressed on the mind hence flowes out pleasant obedience and full of love hence all the affections and the whol body with its members learn to give a willing obedience and submit unto God whereas before they resisted him being under the standerd of Satan This Obedience tho imperfect yet hath a certain if I may so say imperfect perfection It s universal three manner of wayes 1. in the subject 2. In the Object 3. In the duration the whole man subjected to the whole Law and that constantly and perseveringly The first universality is the cause of the other because it s not in the tongue alone or in the hand c. but has its root in the heart therefore doth not wither as the grasse or flower lying on the superfice of the earth but it flourishes because rooted and therefore it embraces the whole Law because it arises from a reverence it has for the Lawgiver himself Reverence I say but tempered with Love hence it accounts no Law nor command little or of small value which is from God because he is great and highly esteemed by the pious heart No command hard tho contrary to the flesh because all things are easie to Love there is the same authority in all as St. Iames divinely argues And this Authority is the golden chain of all the commandments which if broke in any link all falls a pieces That this three fold perfection of obedience is not a picture drawn by fancy is evident in David Psal. 119. where he subjects himself to the whole Law His feet v. 105. his mouth v. 13. his heart v. 11. the whole tenor of his life v. 24. He subjects himself to the whole law v. 6. and he professes his constancy therein in v. 16. and 33. teach me the way of thy Statutes and I shall keep it unto the end According to the foreknowledge of God the Father The exactest knowledge of things is to know them in their causes it is then an excellent thing and worthy of their endeavours that are most desirous of knowledge to know the best things in their highest Causes and the happiest way of this knowledge is to possess those things and to know them in Experience to such the Apostle here speaks and sets before them the excellency of their spiritual condition and leads them to the causes of it Their Estate is that they are sanctified and justified the nearest cause of both these is Iesus Christ he is made unto them both Righteousness and Sanctification the sprinkling of his blood purifies them from guiltines and quickens them to obedience Now followes to consider the appropriateing or applying Cause the Holy and holy making or sanctifying Spirit the Author of their selecting from the world and effectual calling unto grace The source of all the appointing or decreeing Cause is God the Father for though they all work Equally in all yet in order of working we are taught thus to distinguish and particularly to ascribe the first work of Eternal Election to the first Person of the blessed Trinity In or through Sanctification for to render it Elect to the sanctification is strained so then I conceive this Election is their Effectual Calling which is by the working of the holy Spirit 1 Cor. 26.27.28 where Vocation and Election are used in the same sense Ye see your Calling Brethren how that not many wise after the flesh c. but God hath chosen the foolish things of the world to condemn the wise 't is the first act of the decree of Election the beginning of its performance in these that are Elected and 't is in it self a real seperating of men from the profane and miserable Condition of the world and an appropriating and consecrating of a man unto God and therefore both in regard of its relation to Election and in regard of its own nature it well bears that name Rom. 8.28.30 Act. 2.47 13.48 Ioh. 15.19 Sanctification in a narrower sense as distinguished fâ—om Iustification signifieth the inherent holiness of a Christian or his Inclinement and Innablement to obedience mentioned in this verse but 't is here more large and so extends with the whole work of Renovation and is the severing and seperating of men to God by his holy Spirit drawing them unto him and so it comprehends Justification as here and the first working of faith by which the soul is justified through its apprehending and applying the righteousness of Jesus Christ. Of the spirit The Word calls men externally and by that Eternal calling prevails with many to an External receiving and professing of Religion but if it be left alone it goes no further it is indeed the means of sanctification and effectual calling Joh. 17.17 Sanctifie them through thy truth But this is doth when the spirit that speaks in the Word works in the heart and causes it to hear and obey The Spirit or Soul of a man is the chief and first subject of this work and 't is but slight false work that begins not there but the Spirit here is rather to be taken for the Spirit of God the Efficient then the Spirit of man the Subject of this sanctification And therefore our Saviour in that place prayes to the Father that he would sanctifie his own by that truth and this he doth by the concurrence of his Spirit with that word of truth which is the life and vigour of it and makes it prove the power of God unto salvation to them that believe 't is a fit means in it self but 't is then a prevailing meanes when the Spirit of God brings it in to the heart 't is a Sword and sharper then a two edged Sword fit to divide yea even to the dividing of Soul and Spirit But this it doth not without it be in the Spirits hand and he applyes it to this cutting and dividing The word calls but the Spirit Drawes not sever'd from that word but working in it and by it 'T is a very difficult work to draw a Soul out of the hands and strong chains of Satan and out of the pleasing Entanglements of the world and out of its own natural perversness to yield up it self unto God to deny it self and live to him and in so doing to run against the main stream and the current of the ungodly world without and Corruption within The strongest Rhetorick the most moving and persuasive way of discourse is all too weak the tongue of Men and Angels cannot prevail with the soul to free it self and shake off all that deteins it although it be convinced of the truth of those things that are represented to it yet still it can and will hold out against it and say non persuadebis etiamsi persuaseris The hand of Man is too weak to pluck any soul out of the croud of the world and set it in amongst the select number of Believers Only the Father of Spirits hath absolute command of Spirits viz. the Souls of Men
the safe possession of perfect happiness when the soul shall be out of the reach of all Adversaries and adverse Accidents no more subjected to those Evils that are its own properly namely the Conscience of Sin and fear of Wrath and sad Defections nor yet subject to those other Evils it endur'd by Society with the body outward distresses and Affliction Persecutions Poverty diseases c. 'T is call'd Salvation of the soul not excluding the body from the society of that Glory when it shall be rais'd and reunited to the Soul but because the soul is of it self an Immortall substance and both the more Noble part of Man and the prime subject both of Grace and glory and because it arrives first at that blessedness and for a time leaves the body in the dust to do homage to its Originall therefore it is only named here but Jesus is the Saviour of the body too and he shall at his coming change our vile bodies and make them like his glorious body The End End or Reward for it is both It s the End either at which Faith aimes or wherein it Ceaseth it s the Reward not of their Works nor of Faith as a work deserving it but as the Condition of the New Covenant which God according to the tenour of that Covenant first works in his own and then Rewards as if it were their work And this Salvation or Fruition of Christ is the proper Reward of faith which Believes in him unseen and so obtains that happy sight 't is the proper work of faith to believe what thou seest not and the Reward of faith to see what thou hast believed This is the Certainty of their Hope that 't is as if they had already receiv'd it if the promise of God and the merit of Christ hold good then they that believe in him and Love him are made sure to salvation The promises of God in Christ are not yea and nay but they are in him yea and in him Amen sooner may the Rivers run back-ward and the course of the Heavens change and the frame of nature be dissolv'd then any one soul that is united to Jesus Christ by Faith and Love can be sever'd from him And so fall short of salvation hoped for in him and this is the matter of their rejoycing Ye Rejoyce with Ioy unspeakable The naturall Man sayes the Apostle receiveth not things of God for they are foolishness unto him and he adds the Reason why he cannot know them for they are spiritually discern'd he hath none of that faculty by which they are discern'd there is a vast disproportion betwixt those things and Natures highest Capacity it cannot work beyond its Sphere Speak to the Naturall Man of the matter of Spirituall grief the sense of Guiltiness and the Apprehension of Gods displeasure or the hiding of his favour and the Light of his countenance from the soul these things stirre not him he knows not what they mean Speak to him again of the Peace of Conscience and sense of Gods Love and the Joy that arises hence He is no less stranger to that As our Saviour speaks mourn to him and he laments not pipe to him and he dances not Mat. 11. but as it there follows there is a wisdom in those things though they seem Folly and Non-sense to the foolish world and this wisdom is justified of her own Children Having said somewhat allready of the Causes of this spirituall Joy the Apostle speaks of here It remains now that we consider those two things 1. How Joy ariseth from those Causes 2. the Excellency of this Joy as 't is here express'd There is here a sollid sufficient Good and the heart made sure of it being partly put in present possession of it and in a most certain Hope of all the rest And what can be more required to make it joyfull Jesus Christ the treasure of all blessings received and united to the soul by Faith and Love and Hope Is not Christ the Light and Joy of the Nations such a light as Abraham at the distance of many ages of more then two thousand years yet saw by faith and seeing Rejoyced Besides this brightness that makes light a joyfull object Light is often in Scripture put for Joy Christ this Light brings Salvation with him He is the Sun of Righteousness and there is healing under his wings I bring you said the Angel good tydings of great Ioy that shall be to all people And their Song hath in it the matter of that Joy Glory to God in the Highest peace on Earth and good will toward Men. But to the end we may Rejoyce in Christ we must find him ours otherwise the more Excellent he is the more Cause hath the heart to be sad while it hath no portion in him my spirit hath Rejoyced saith the Blessed Virgin in God my Saviour Thus 1. Ioh. 1.3 Having spoken of our Communion with Christ he adds these things I write that your Ioy may be full Faith worketh this Joy by uniteing the Soul to Christ and applying his merites and from that application arises the pardon of sin and so that load of misery which was the great Cause of Sorrow is removed and so soon as the Soul finds it selfe lightned and unloaded of that burden that was sinking it to Hell it cannot chuse but leap for Joy in the Ease and Refreshment it finds Therefore that Psalm that David begins with the doctrine of the Pardon of Sin he Ends it with an Exhortation to Rejoyceing Blessed is the Man whose transgression is forgiven whose sin is covered Psal. 32.1 Thus he begins but he ends vers 11. Be glad in the Lord and Rejoyce ye Righteous and shout for joy all ye that are â—pright in heart S. Peter speaks to his hearers of the Remission of sins Act. 2.38 and verse 41. 't is added they received his words Gladly and our Saviour joynes these two together be of good Comfort thy sins are forgiven thee Thus Isaiah 61.1 Good tidings of Liberty to Captives is proclaimed and a notable change there is of their Estate Who mourn in Zion Giving them beauty for ashes the Oyle of joy for mourning and the garment of praise for the Spirit of Heaviness Think with what Joy the long imprison'd debter drown'd in debt recâ—â—ves a full Discharge and his Liberty or a condemned Malefactor the news of his Pardon and this will somewhat resemble it but yet fall far short of the joy that Faith brings by bringing Christ to the Soul and so forgiveness of sins in him But this is not all This Believing Soul is not only a debter acquitted and set free but Enrich'd besides with a new and great Estate not onely a pardon'd Malefactor but withall highly preferr'd and advanc'd to honour having a Right by the promises to the unsearchable Riches of Christ as the Apostle speaks and is receiv'd into favour with God and unto the Dignity of Sonship taken from the dunghill
tribulation sayes St. Paul and here our Apostle insists on that to verifie the subsistance of this Joy in the midst of the greatest afflictions 4. Spiritual Grief that seems most opposite to this Spiritual Joy prejudgeth it not for there is a secret delight and sweetness in the tears of Repentance a Balm in them that refreshes the Soul and even their saddest kind of mourning viz. The dark times of Desertion hath this in it that is some way sweet that those mournings after their Beloved who absents himselfe is a mark of their Love to him and a true Evidence of it and then all these spiritual sorrowes of what nature soever are turn'd into Spiritual Joy that 's the proper End of them they have a natural tendency that way 5. But the Natural Man still doubts of this Joy we speak of because he sees and hears so little of it from them that profess to have it and seem to have best right to it If we consider the wretchedness of this Life and especially the abundance of Sin that 's in the World what wonder though this their Joy retire much inward and appear litle abroad where all things are so contrary to it and so few that are capable of it to whom 't were pertinent to vent it Again we see here 't is Vnspeakable it were a poor thing if he that hath it could tell it all out And when the Soul hath most of it then it remains most within it self and is so inwardly taken up with it that possibly it can then least of all express it 'T is with Joyes as they say of Cares and Griefs Leves Loquuntur ingentes stupent The deepest waters run stillest true Joy is a sollid grave thing dwells more in the heart then the Countenance whereas on the Contrary base and false Joyes are but superficial skin-deep as we say they are all in the face Think not that it is with the godly as the Prophet sayes of the wicked that there is no peace to them and the LXX Reads it no Ioy. Certainly 't is true There is no true Joy to the wicked they may revel and make a noise but they Rejoyce not the Laughter of the fool is as the crackling of thornes under the pot a great noise but little heat and soon at an End There is no continuing Feast but that of a good Conscience Wickedness and real Joy cannot dwell together as the very Moralist Seneca hath it often and at large but he that can say the Righteousness of Jesus Christ is Mine and in him the favour of God and the hope of Eternal Happiness hath such a light as can shine in the darkest Dungeon yea in the dark valley of the shadow of death it selfe Say not thou if I betake my self to the way of Godliness I must bid farewel to gladness never a merry day more no on the contrary never a truly Joyful day till then yea no dayes at all but night to the soul till it entertain Jesus Christ and his kingdom which consists in those Righteousness Peace and Ioy in the Holy Ghost Thou dost not sacrifice Isaac which signifies Laughter as St. Bern. but a Ram. Not thy Joy but filthy sinful delights that end in Sorrow Oh seek to know in your Experience what those Joyes mean for all describing and commending it to you will not make you understand it but taste and see that the Lord is good you cannot see and know it but by tasting it and having tasted that goodness all those poor Joyes you thought sweet before will then be bitter and distasteful to you And you that have Christ yours by Believing know your happiness and Rejoyce and Glory in it Whatsoever is your outward Condition Rejoyce alwayes and again I say Rejoyce for Light is sowâ— to the Righteous and Ioy for the upright in heart Verses 10 11 12. 10. Of which Salvation the Prophets have enquired and searched dilligently who prophesied of the Grace that should come unto you 11. Searching what or what maner of time the Spirit of Christ which was in them did signifie when he testified before hand the sufferings of Christ and the Glory that should follow 12. Vnto whom it was revealed that not unto themselves but unto us they did Minister the things which are now reported unto you by them that have Preached the Gospel unto you with the Holy Ghost sent down from Heaven which things the Angels desire to look into IT is the Ignorance or at least the Inconsiderance of Divine things that makes Earthly things whether good or evil appear great in our Eyes Therefore the Apostles great aime is by representing the Certainty and Excellency of the Belief and Hope of Christians to his afflicted Brethren to strenthen their minds against all discouragements and oppositions That they may account nothing too hard to doe or suffer for so high a Cause and so happy an End 'T is the low and mean thoughts and the shallow perswassion we have of things that are spiritual that is the Cause of all our Remisseness and Coldness in them The doctrine of Salvation he mention'd in the former verse at the End of our Christian Faith is illustrated in these words from its Antiquity Dignity and infallible truth 'T is no more Invention for the Prophets enquir'd after it and foretold it in former ages from the beginning Thus the prejudice of novelty is removed that usually meets the most ancient truth in its new discoveries Again 't is no mean thing that such Men as were of unquestion'd Eminency in Wisdom and Holiness did so much study and search after and having found out were careful not only to publish it in their own times but to record it to posterity and this not by the private motion of their own spirits but by the Acting and Guidance of the Spirit of God which sets likewise the truth of their Testimony above all doubtfulness and uncertainty But taking those three Verses entirely together we have in them those three things testifying how Excellent the Doctrine of the Gospel is 1. We have the Principal Author of it 2. The matter of it 3. The worth of those that are exercis'd about it viz. The best of Men the Prophets and Apostles in administring it and the best of all the Creatures the Angels in admiring it The first Author is the absolutely first the Spirit of God in the prophets Ver. 11. in the Apostles Ver. 12. but Ver. 11. The spirit of Christ there is the same spirit that He sent down on his Disciples after his Ascending to Glory and which spoke in his Prophets before his Descending to the Earth It is the spirit of Christ proceeding joyntly from him with the Father as he is the son of God and dwelling most richly and fully in him as the son of Man The Holy Ghost is in himself Holiness and the Source and worker of Holiness and Author of this holy doctrine that breaths
know that this divine adoption is not a mere outward Relative Name as that of men The sonship of the Saints is here and often elsewhere in scripture express'd by new Generation and new birth They are begotten of God Io. 1.13 1. Io. 2.29 There is a new being a spirituall life communicated to them they have in them of their Fathers spirit and this is derived to them through Christ and therefore called his spirit Gal. 4.6 They are not onely accounted of the family of God by Adoption but by this new birth they are indeed his Children partakers of the divine nature as our Apostle expresseth it Now though it be easie to speak and hear the words of this Doctrine yet the truth it self that is in it is so high and mysterious that it is altogether impossible without a portion of this new nature to conceive of it Corrupt nature cannot understand it what wonder that there is nothing of it in the subtilest Schooles of Philosophers when a very doctor in Israel mistook it grossely Io. 3. It is indeed a great mystery and he that was the sublimest of all the Evangelist and therefore call'd the Divine the soaring Eagle as they compare him he is more abundant in this subject than the rest And the most profitable way of considering this Regeneration and Sonship is certainly to follow the light of those holy writings and not to jangle in disputes about the order and manner of it of which though somewhat may be profitably said and safely Namely so much as the scripture speaks yet much that is spoke of it and debated by many is but an useless expence of time and paines What those previous dispositions are and how far they go and where is the march or point of difference betwixt them and the infusion of spirituall life I conceive not so easily determinable If Naturalists and Physicians cannot agree upon the order of â—ormation of the body's parts in the womb how much less can we be peremptory in the other If there be so many wonders as indeed there be in the naturall structure and frame of Man how much richer in wonders must this divine and supernaturall Generation be see how David speaks of the former Psal. 14.15 Things spirituall being more refin'd than Materiall things their workmanship must be far more wonderfull and curious But then it must be with a spirituall eye There is an unspeakable lustre and beauty of the new Creature by the mixture of all divine Graces each setting off another as so many rich severall colours in embroidery but who can trace that invisible hand that works it so as to determine of the order and to say which was first which second and so on whether Faith or Repentance and all Graces c. This is certain that these and all graces doe inseparably make up the same work and are all in the new formation of every soul that is born again If the wayes of Gods universall providence be untraceable then most of all the workings of his Grace in a secret unperceivable way in this new birth He gives this spirituall being as the dew which is silently and insensibly formed and this Generation of the sons of God compar'd to it by the Psalmist they have this originall from heaven as the dew Io. 3.3 Except a man be born from above he cannot enter into the Kingdom of God And 't is the peculiar work of the spirit of God as he himself speaks of the dew to Iob. Iob. 38.28 hath the Rain a Father or who hath begotten the drops of the dew The sharpest witts are to seek in the knowledge and discovery of it as Iob speaketh of a way that no fowl knoweth and which the vultures eye hath not seen Iob. 28.7 To contest it much how in this Regeneration he works upon the will and renews it is to little purpose providing this be granted that it is in his power to Regenerate and Renew a Man at his pleasure And how is it possible not to grant this unless we will run into that Error to think that God hath made a Creature too hard for himself to Rule or hath willingly exempted it and shall the works of the Almighty and of all others especially this work wherein he glories most fail in his hand and remain Imperfect shall there be any abortive births whereof God is the father shall I bring to the birth sayes he and not cause to bring forth No no sinner so dead but there is vertue in his hand to revive out of the very stones Tho the most impenitent hearts are as stones within them yet he can make of them children to Abraham He can digg out the heart of stone and put a heart of flesh in its place otherwayes he would not have made such a promise Io. 1.13 Not of flesh nor of the will of Man but of God If his soveraigne will is not a sufficient principle of this Regeneration why then sayes the Apostle St. Iames Of his own will begat he us and he addes the subordinate Cause by the word of truth which is here called the Immortall seed of this new birth Therefore 't is that the Lord hath appointed the continuance of the Ministry of this word to the end that his Church may be still fruitfull bringing forth sons unto him That the Assemblies of his people may be like flocks of sheep coming up from the washing none harren amongst them Though the Ministers of this word by reason of their employment in dispensing it have by the Scriptures the Relation of Parents imparted to them which is an exceeding great dignity for them as they are called co-workers with God And the same Apostle that writes so calls the Galatians his little Children of whom he travell'd in birth again till Christ were formed in them and the Ministers of God have often very much pain in this travel yet the priviledge of the Father of spirits remains untouched which is effectually to beget again these same Spirits which he creates and to make that seed of the word fruitful that way where and when he will The Preacher of the Word be he never so powerful can cast this seed only into the Ear his hand reaches no further and the hearer by his attention may convey it into his head but 't is the Supream Father and Teacher above that carries it in to the heart the only soyl wherein it proves lively and fruitful One Man cannot reach the heart of another how should he then renew its fruitfulness If natural births hath been alwayes acknowledged to belong to Gods prerogative Psal. 127.3 Lo Children are an heritage of the Lord and the fruit of the womb is his reward And so Iacob answered wisely to his Wife 's foolish passion am I in Gods stead how much more is this new birth wholly dependant on his hand But though this word cannot beget without him yet 't is by this Word that he begets and ordinarily not
how they requite so great so unspeakable love Honour the King This was the particular that the Apostle press'd and insisted on before and here repeats as a special duty of the Second Table and a vindication of Religion wrongfully blamed in this point but of this before This is out of question in the generall only in the measure and rule of it is the difference and sure they cannot possibly be satisfied that are so drunk with power as to admit of none at all no measure nor rate for it no banks nor channel for those rivers the hearts and wills of Kings to run in but if they like to run over all they may This is such a wilde conceit as destroyes both all law of reason in humane societies and all religious obligement to the Laws of God For the qualification and measure I shall mention no other but that in the Text that it be always regulated by this that here goes before it the fear of God that we never think of any such obedience and honour due to Kings as crosseth that fear that is due to God Let Kings and Subjects and all know that they are absoutely bound to this 't is spoke to Kings Psa. 2. serve the Lord in fear and Psa. 9.6 to all men fear before him all the earth for he is great and greatly to be praised He is to be feared above all Gods What is Man in respect of him Shall a worm whose breath is in his nostrils stand in competition with the everliving God Shall an Earthen potsheard strive with his maker Let the potsheardâ— strive with the potsheards of the earth Let them work one against another and try which is hardest and so they shall often break each other but woe to him that striveth with his maker There 's nothing there but certain perishing As we conlude in the question with Rome of the honour due to Saints and Angels honour let them have good reason but not Divine Honour not Gods peculiar so in this give to Caesar the things that are Caesars but withal still give to God the things that are Gods But 't is a miserable estate of a Kingdom when debates arises and increases in this and their happiness is when Kings and People concurre to honour God For those that honour him he will honour And whosoever despises him shall be despised Verse 18. Servants be Subject to your Masters with all fear not only to the good and gentle But also to the froward THy word sayes the Psalmist is a light to my feet and a Lâ—nterne to my paths not only a light to please his eyes by the excellent truths and comforts that are in it but withall a light to direct his feet in the precepts and rules of life that it gives to inform and delight his mind to order his course That Phylosopher was deservedly commended that drew knowledge most this way and therefore was said to have brought Phylosophy from the clouds to dwell amongst Men calling it from empty Speculations to a practicall stram Thus we are taught in Spiritual knowledge by the word of God The Son the etenal word when he came to dwel with Men and so brought life and wisdom and all blessings from the Heavens down unto them he taught them both by his doctrine and perfect example how to walk and his Apostles do conformably aim at this in their holy writings joyning with the mysteries of faith those rules of life that show men the straight way to happiness And as it is spoken of the largness of Solomons wisdom that He spoke of all Trees from the Cedar in Lebanon to the Hysope that growes out of the wall So in this we may see the perfection of the Holy Scriptures that they give those directions that are needful to all ranks and sorts of Men they speak not only of the duties of Kings how they ought to behave themselves on their thrones and the duty of their subjects to them in that dignity and how Ministers and others ought to carry in the House of God but they come in to private houses and give aeconomick rules for them teaching Parents and Children and Masters yea and Servants how to acquit themselves one to another Thus here Servants be subject to your Masters As this is a just plea for all the people of God that they have right to the use of this book being so usefull for all sorts and that they ought not to be barr'd it so it is a just plea against a great part of those that barre themselves the use of it through sloathfulness and earthly-mindedness seeing it is so contemper'd that there be many things yea all the main things in it profitable for all Fitted to the use of the lowest estate and lowest capacities of Men yea it takes as we see particular notice of their condition stoops down to take the meanest Servant by the hand to lead them the way to Heaven and not only that part of it which is the general way of Christians but even those steps of it that lye within the walk of their particular calling as here teaching not only the duties of a Christian but of a Christian Servant Obs. 1. The Scriptures are a deep that few can wade far into and none can wade through as those Ezek. 47. But yet all may come to the brook and refresh themselves with drinking of the streams of its living Water and go in a litle way according to their strength and stature now this I say may be spoken to our shame and I wish it might shame you to amendment that so many of you either use not the Scriptues at all or in using do not use them turn over the leaves and it may be run through the lines and consider not what they advise you Masters learn your part and Servants too hearken what they say to you for they pass not you by they vouchsafe to speak to you too But you vouchsafe not to hear them and observe their voyce How can you think that the reading of this Book concerns you not When you may hear it address such particular directions unto you Wisdom goes not only to the gates of Pallaces but to the common gates of the Cities and to the publick highwayes and calls to the simplest that she may make them wise Besides that you dishonour God you prejudge your selves for does not that neglect of God and his Words justly procure the disorder and disobedience of your Servants towards you as a fit punishment from his righteous hand although they are unrighteous and are procuring further judgment to themselves in so doing and not only thus is your neglect of the Word a cause of your trouble by the justice of God but in regard of the Nature of the Word that if you would respect it and make use of it in your Houses it would teach your Servants to respect and obey you as here you see it speaks for you and therefore you wrong
Apostles both for his Graces and his failings Eminent in zeal and courage and yet stumbling oft in his forwardness and once grosly falling and these by the Providence of God being recorded in Scripture give a check to the excess of Rome's conceit concerning this Apostle Their extolling and exalting him above the rest is not for his cause and much less to the honour of his Lord and Master Jesus Christ for he is injured and dishonoured by it but 't is in favour of themselves as Alexander distinguished his two friends that the one was a friend of Alexander the other a friend of the King That preferment they give this Apostle is not in good will to Peter but in the desire of Primacy But whatsoever he was they would be much in pain to prove Rome's right to it by succession And if ever it had any such right we may confidently say it has forfeited it long ago by departing from St. Peters footsteps and from his faith and retaining too much those things wherein he was faultie namely His uâ—willingness to hear of and consent to Christs sufferings his Master spare thy selfe or far be it from thee in those they are like him for thus they would disburden and exempt the Church from the cross from the real cross of afflictions instead of that have nothing but painted or carved or guilded Crosses these they are content to embrace and Worship too but cannot endure to hear of the other instead of the Cross of Affliction they make the Crown or Mitre the badge of their Church and will have it known by Prosperity and outward Pomp and so turn the Church Militant into the Church Triumphant not considering that it is Babilons voice not the Churches I sit as a Queen and shall see no sorrow Again his saying on the Mount at Christs Transfiguration when he knew not what he said 'T is good to be here So they have litle of the true glory of Christ but the false glory of that Monarchy on their seven hills 't is good to be here say they Again in their undue striking with the Sword not the Enemies as he but the faithful Friends and Servants of Jesus Christ but to proceed We see here S Peters Office or Title An Apostle not Chief Bishop Some in their glossing have been so Impudent as to add that beside the Text. Though Chap. 5.4 He gives that Title to Christ alone and to himself only fellow Elder and here not Prince of the Apostles but An Apostle restored and reestablished after his fall by repentance and by Christ himself after his own Death and Resurrection Ioh. 21. Thus we have in our Apostle a singular instance of humane frailty on the one side and of the sweetness of Divine grace on the other Free and rich grace it is indeed that forgives and swallowes up multitudes of sins of greatest sins not only sins before Conversion as to S. Paul but foul offences committed after Conversion as to David and to this Apostle not only once raising them from the dead but when they fall stretching out the same hand and raising them again and restoring them to their Station and comforting them in it by his free Spirit as David prayes Not only to cleanse polluted clay but to work it into Vessels of honour yea of the most defiled shape to make the most refined Vessels not vessels of honour of the lowest sort but for the highest and most honourable Services vessels to bear his own precious Name to the Nations making the most unworthy and the most unfit fit by his grace to be his Messengers Of Iesus Christ. Both as the beginning and end of his Apostleship as Christ is called Alpha and Omega Rev. 2.11 Chosen and called by him and called to this to Preach him and salvation wrought by him Apostle of Iesus Christ. Sent by him and the Message no other but his Name to make that known Anâ— what this Apostleship was then after some extraordinary way befitting these first times of the Gospel That is Now the Ministry of the word in Ordinary and therefore an imployment of more difficulty and excellency then is usually conceiv'd by many not only of those that look upon it but even of those that are exercised in it to be Ambassadourâ— for the greatest of Kings and upon no mean imployment that great treaty of peace and reconcilement betwixt him and mankind 2 Cor. 5.20 This Epistle is directed to the Elect who are described here By their Temporal and by their Spiritual conditions The first hath very much dignity and comfort in it but the other hath neither but rather the contrary of both and therefore the Apostles intent being their comfort he mentions but the one in passing to signifie to whom particularly he sent his Epistle But the other is that which he would have their thoughts dwell upon and therefore prosecutes it in his following discourse and if we look to the order of the words their temporal condition is but interjected for 't is said to the Elect first and then To the Strangers scattered c. And he would have this as it were drown'd in the other according to the foreknowledge of God the Father That those dispersed Strangers that dwelt in the Countries here named were Iews appears if we look to the foregoing Epistle where the same word is used and expresly appropriated to the Iews S Iam. 1.1 And Gal. 2. S Peter is called An Apostle of the Circumcision as exercising his Aposteship most towards them and there is in some passages of the Epistle somewhat that though belonging to all Christians yet hath in the strain and way of expression a particular fitness to the believing Iews as being particularly verified in them which was spoken of their Nation Chap. 2. v. 9.10 Some argue from the Name Strangers that the Gentiles are here meant which seems not to be For Proselyte Gentiles were indeed called strangers in Ierusalem and by the Iews But were not the Iewes Strangers in these Places Pontus Galatia Cappadocia Asia and Bithynia Not strangers dwelling together in a prosperous flourishing condition as a well planted Colonie but Strangers of the dispertion scattered too and fro and their dispersion which was partly first by the Assyrian Captivity and after that the Babylonish and by the Invasion of the Romans and it might be in these very times increased by the believing Iews flying from the hatred and persecution that was raised against them at home These places here mentioned through which they were dispersed are all in Asia So Asia here is Asiae the lesser Where it s to be observed that some of these who heard S Peter Act. 2. are said to be of those regions And if any of those then converted were amongst these dispersed the Comfort was no doubt the more grateful from the hand of the same Apostle by whom they were first converted but this is only conjecture Tho Divine truths are to be received
Iesus Christ who hath begotten us again unto this lively Hope to this Inheritance incorruptible undefiled and that fadeth not away Verse 5. Who are kept by the power of God through faith unto salvation ready to be revealed in the last time 'T Is no doubt a great Contentment to the Children of God to hear of the Excellencies of the life to come they are not readily weary of that subject yet there is one doubt that if it be not removed may dampt their Delight in hearing and considering of all the rest The Richer the Estate is it will the more kindle the Malice and Dilligence of their Enemies to deprive them of it and to cut them short of possessing it And this they know that those spiritual Powers that seek to ruin them do overmatch them far both in Craft and Force Against the fears of this the Apostle comforts the Heirs of Salvation assuring them that as the Estate they look for is Excellent so it is Certain and safe laid up there where it iâ— out of the reach of all adverse Powers Reserv'd in Heaven for you Besides that this is a further evidence of the worth and excellency of this Inheritance it makes it sure it confirms what was said of its Excellency for it must be a thing of greatest worth that is laid up in the highest and best place of the world namely in Heaven for you Where nothing that is impure once enters much less is laid up and kept Thus the Land where this Inheritance lyes makes good all that hath been spoken of the Dignity and Riches of it But further as it is a rich and pleasant Country where it lyeth it hath this priviledge to be the alone Land of Rest and Peace free from all possibility of Invasion There is no spoiling of it and laying it waste and defacing its Beauty by leading Armies into 't and making it the seat of war no noise of Drums nor Trumpets no Inundations of one People driving out another and sitting down in their Possessions In a word as there is nothing there subject to decay of it selfe so neither is it in danger of Fraud or Violence When our Saviour speaks of this same Happiness St. Mat. 6.20 in a like term what 's here called an Inheritance is there called a Treasure He expresses the permanency of it by these two that it hath neither Moth nor Rust in it selfe to corrupt it nor can Thieves break through and steal it There is a worm at the root of all our Enjoyments here Corrupting causes within themselves and besides that they are exposed to injury from without that may deprive us of them how many stately Pallaces that have been possibly divers years in building hath sire upon a very small beginning destroyed in a few hours What great hopes of gain by traffick hath one Tempest mocked and dissâ—pointed How many that have thought their Possessions very sure yet have lost them by some trick of Law and others as in time of war driven from them by the Sword nothing free from all danger but this Inheritance that is laid up in the hands of God and kept in Heaven for us The highest stations in the world namely the Estate of Kings they are but Mountains of prey one robbing and spoiling another but in that holy Mountain above there is none to hurt nor spoil nor offer violence What the Prophet speaks of the Church here 't is more perfectly and Eminently true of it above Isâ—i 65.25 This is indeed a necessary condition of our joy in the thoughts of this happy Estate that we have some perswasion of our Propriety that 't is ours that we do not speak and hear of it as Travellers passing by a pleasant place do behold and discourse of its fair structure the sweetness of the Seat the planting of the Gardens and Meadowes that are about it and so pass on having no further interest in it but when we hear of this glorious Inheritance this Treasure this Kingdom that is Pure and Rich and Lasting we may add it is so called and it is Mine it is reserved in Heaven and reserv'd for me I have received the Evidences and the Earnest of it and as it is kept safe for me so I shall likewise be preserv'd to it and that 's the other part of the Certainty that compleats the Comforts of it see Eph. 1.14 The salvation that Christ hath purchased is indeed laid up in Heaven but we that seek after it are on Earth Compassed about with Dangers and Tentations What avails it us that our Salvation is in Haven in the place of safety and quietness while we our selves are tossed upon the stormy Seas of this World amidst Rocks and shelves every hour in hazard of shipwrack our Inheritance is in a sure hand indeed our Enemies cannot come at it but they may overrun and destroy us at their pleasure for we are in the midst of them Thus might we think and complain and lose the sweetness of all our other thoughts concerning Heaven if there were not as firm a Promise for our own safety in the midst of our dangers as there is of the safety of our Inheritance that is out of Danger The assurance is full thus it is kept for us in Heaven and we kept on Earth for it as it is Reserved for us we are no less surely Preserv'd to it There is here 1. The Estate it selfe Salvation 2. The preservation or securing of those that expect it 3. The Time of full Possession In the last time Vnto Salvation Before it 's called an Inheritance here more particularly what meant by that namely Salvation This is more expressly sure being a deliverance from Misery and imports withal the Possession of perfect Happiness The first part of our Happiness is to be freed from those Miseries to which we are subject by our Guiltiness To be set free from the Curse of the Law and the wrath of God from everlasting death 2. From all kind of mortality or decaying 3. From all power and stain of Sin 4. From all Temptation 5. From all the Griefs and Afflictions of this Life To have the perfection of Grace to be full of Holiness and the perfection of Bliss full of joy in the continual Vision of God but how little are we able to say of this our Apostle here teacheth us that it is vailed to us only so much shines through as we are capable of here but the Revealed knowledge of it is only in the Possession 'T is to be revealed in the last time Then there is their Preservation Kept 2. The causes of it By the power of God through Faith the Inheritance is kept not only in safety but in quietness The Children of God for whom it is kept while they are here are kept safe indeed but not Unmollested and Unassaulted they have Enemies and such as are Stirring and Cunning and Powerful but in the midst of them they are Guarded and
foot and take this kingdome by a hand of violence that God is so well pleased with he is willingly overcome by that force and gives the kingdome most willingly where it is so taken 't is not attain'd by slothfullness and sitting still with folded hands It must be invaded with strength of faith with armies of Prayers and Tears and they that set upon it thus are sure to take it Consider what we are doing how we misplace our diligence on things that abide not or we abide not to enjoy them We have no abiding City here saith the Apostle but he adds that which comforts the Citizens of the new Ierusalem Wee look for one to come whose builder and maker is God Hear not those things idley as if they concerned you not but let them move you to Resolution and Actions say as they said of Canaan 't is a good land Let 's go up and possesâ— it Learn to use what you have here as Travellers and let your home your Inheritance your Treasure be on high which is by far the richest and the safest and if it be so with you then Where your Treasure is there will your hearts be also Verse 6. Wherein ye greatly Rejoyce though now for a season if need be ye are in heaviness through manifold temptations THe same Motives cannot beget contrary passions in the soul therefore the Apostle reduces the mixture of sorrowing and Rejoycing that is usuall in the heart of a Christian to the different causes of them and shews which of the two hath the stronger cause and therefore is alwayes predominant Entertains it and Considers it aright His Scope is to stir up and strengthen spirituall joy in his afflicted Brethen and therefore haveing set the matter of it before them in the preceeding verses he now applies it and expresly opposes it to their distresses Some read those words exhortatively In which râ—joyce ye 't is so intended but I conceive it serves that end better indicatively as we now read it in which ye rejoyce It exhorts more insinuatively and perswasively that it may be so to urge it on them that it is so Thus St. Paul Acts. 26.27 King Agrippa believest thou the prophets I know that thou believest And straight he answered Thou almost perswadest me to be a Christian. This implies how just and how reasonable it is that the things spoken of should make them glad they will Rejoyce in those Yea do Rejoyce certainly if you know and consider what the causes of your joy are ye cannot chuse but find it within you and in such a measure as it swallowes up all your temporary Sorrowes how great and how many soever their causes be We are then to consider severally those bitter waters and sweet this Sorrow and this Joy 1. in their Springs 2. in their Streams And first they are called Temptations and manifold Temptations The habits of divine supernaturall Grace are not acquirable by humane study or Industry or by Excercise they are of immediate Infusion from Heaven yet are they infus'd to that end that they may act and exercise themselves in the severall conditions and occurrences of a Christians life and by that they grow stronger Whatsoever oppositions or difficulties Grace meets with in its acting go under this generall name of Temptations It is not necessary to reckon up the variety of senses of this word in its full latitude how God is said to tempt man and how 't is said that he tempts him not how man tempts God and how 't is said that God is not tempted how Satan tempts men and men one another and a man himselfe All those are severall acceptations of this word But Temptations here meant are they by which men are tempted and particularly the Saints of God and though there is nothing in the words that may not agree to all sorts of Temptations the godly are subject to yet I conceive it is particularly meant of their Afflictions and Distresses as the Apostle Iames likewise uses it Chap. 1. ver 2. And they are so called because they give particular and notable proof of the temper of a Christians spirit and draw forth Evidence both of the Truth and the measure of the Grace that is in them if they fail and are foyled as sometimes they are this convinces them of that humane frailty and weakness that is in them and so humbles them and drives them out of themselves to depend upon another for more strength and better success in after Encounters If they acquit themselves like Christians indeed the Lord managing and assisting that Grace which he hath given them then all their Valour and Strength and Victories return to his praise from whom they have received all A Man is not onely unknown to others but to himself that hath never met with such difficulties as require Faith and Christian Fortitude and Patience to surmount them how shall a man know whether his meekness and calmness of spirit be reall or not while he meets with no provocation nothing that contradicts or crosses him but when somewhat sets upon him that is in it self very unpleasant and grievous to him and yet if in that case he retains his Moderation of spirit and flyes not out into Impatience neither against God nor Men this gives experiment of the truth and soundness of that Grace in him whereas standing water that 's clear at top while 't is untouch'd yet if it have mudd at the bottome stirre it a little and it rises presently 'T is not altogether unprofitable yea 't is much wisdom in Christians to be arming themselves against such Temptations as may befall them hereafter though they have not as yet met with them to labour to overcome them before hand to suppose the hardest things that may be incident to them and to put on the strongest Resolutions they can attain unto yet all that is but an imaginary effect and therefore there is no assurance that the victory is any more then imaginary too till it come to Action and then they that have spoken and thought very confidently may prove but as he said of the Athenians sortes in tabula Patient and Couragious in Picture or fancy and notwithstanding all their armes and dexterity in handling them by way of exercise may be foully defeated when they are to fight in earnest The Children of Ephraim being armed and carrying bowes says the Psalmist Psa. 78.9 yet turned back in the day of battell 'T is the battell tries the Souldier and the storm the pilot how would it appear that Christians can be themselves not onely patient but cheerfull in Poverty in Disgrace and atempts and Persecutions if it were not often their Lot to meet with those He that framed the heart knows it to be but deceitfull and he that gives Grace knows the weakness and strength of it exactly yet He is pleased to speak thus that by afflictions and hard tasks he tries what is in the hearts of his Children
be spoke too much of for 't is Vnspeakable nor too much magnified for it is Glorious To Evidence the truth of this and to confirme his Brethren in the experienc'd knowledge of it he expresses here more particularly and distinctly the causes of this their Joy which are 1. The Object or Matter of it 2. The Apprehension and appropriation of that Object which two conjoyn'd are the entire cause of all Rejoyceing The Object is Jesus Christ verse 8. And the Salvation purchased by him verse 9. For these two cannot be sever'd and these two Verses that speak of them require as is evident by their connexion to be considered together 2. The apprehension of these 1. set forth negatively not by bodily sight 2. Positively whereas that might seem to abate the certainâ—y and liveliness of their Rejoyceing that 't is of things they had not seen nor do yet see that is abundantly made up by three for one each of them more excellent then the meer bodily sight of Christ in the flesh which many had which were never the better by 't the three are those three prime Christian Graces Faith Love and Hope The two former in ver 8. the 3 d. in ver 9. Faith in Christ begetting Love to him and both these giving assured Hope of salvation by him making it as certian to them as if it were already in their hand and they in possession of it And from all those together results this Exultation or leaping for joy Ioy unspeakable and full of Glory This is that one thing that so much concerns us and therefore we mistake very far and forget our own highest interest too much when we either speak or hear of it slightly and apply not our hearts to it What is it that all our thoughts and endeavours drive at What means all that we are doing in the World tho we take several wayes to it and wrong wayes for the most part yea such wayes as lead not to it but set us further off from it yet that which we all seek after by all our labour under the Sun is something that may be matter of Contentment and rejoycing to us when we have attain'd it now here it is and in vain is it sought for elsewhere And for this end 't is represented to you that it may be yours if ye will entertain it not only that you may know this to be a truth that in Jesus Christ is laid up true Consolation and Rejoyceing that he is the Magazine and Treasury of it but that you may know how to bring him home into your hearts and lodge him there and so to have the spring of Joy within you That which gives full joy to the Soul must be something that is higher and better then it self in a word he that made it can only make it glad after this manner with unspeakable and glorious joy but the Soul remaining guilty of Rebellion against him and unreconcil'd cannot behold him but as an Enemy any belief that it can have of him while 't is in that posture is not such as can fetch Love and Hope and so Rejoycing but such as the Faith of devils produceth only begetting terrour and trembling but the light of his Countenance shining in the face of his Son the Mediator glads the heart and 't is the looking upon him so that causeth the soul to Believe and Love and Hope and Rejoyce Therefore the Apostle Eph. 2. In his description of the estate of the Gentiles before Christ was preach'd to them joynes these together without Christ that was the cause of all the rest therefore without comfort in the Promises without Hope and without God in the world So he is here by our Apostle exprest as the object In all these therefore he is the matter of our Joy because our Faith and Love and Hope of Salvation The Apostle writing to the dispersed Jewes many of whom had not known nor seen Christ in the flesh commends their Love and Faith for this reason that it did not depend upon bodily sight but was pure and spiritual and made them of the number of those that our Saviour himselfe pronounces blessed who have not seen and yet believe You saw him not when he dwelt amongst men and walked to and fro Preaching and working Miracles Many of those that did then hear and see him believed not yea they scoff'd and hated and persecuted him and in the end Crucified him you that have seen none of all those things yet having heard the Gospel that declares him you have believed Thus Observe the working or not working of Faith doth not depend upon the difference of the external Ministry and gifts of Men for what greater difference can there be that way than betwixt the Master and the Servants betwixt the great Prophet himself and his weak sinful Messengers and yet many of those that saw and heard him in Person were not converted believ'd not in him and thousands that never saw him were converted by his Apostles and as it seems even some of those that were some way accessory to his death yet were brought to Repentance by this same Apostles Sermon Act. 2. Learn then to look above the outward Ministry and any difference that in Gods dispensation can be there and know that if Jesus Christ himself were on Earth and now Preaching amongst us yet might his incomparable words be unprofitable to us not being mix'd with faith in the bearers But where that is the meanest despisable conveyance of his Message received with humility and affection will work blessed Effects Whom not seeing yet believeing Faith elevates the Soul not only above sense and sensible things but above Reason it selfe as reason corrects the Errours that sense might occasion So supernatural Faith corrects the Errours of natural Reason judging according to Sense The Sun seems less then the wheel of a Chariot but Reason teaches the Philosopher that 't is much bigger then the whole Earth and the cause why it seems so little is its great distance The Naturally wise man is as far deceiv'd by this carnal Reason in his estimate of Jesus Christ the â—un of Righteousness and the cause is the same his great distance from him as the Psalmist speaks of the wicked Psal. 10.5 Thy Iudgements are far above out of his sight He accounts Christ and his Glory a smaller matter then his own Gain Honour or Pleasure for these are near him and he sees their quantity to the full and counts them bigger yea far more worth then they are indeed but the Apostle St. Paul and all they that are enlightened by the same Spirit they know by Faith which is divine Reason that the Excellency of Jesus Christ far surpasses the worth of the whole Earth and all things earthly Phil. 3.7.8 To give a right assent to the Gospel of Christ is Impossible without divine and saving Faith infused in the Soul to believe that the Eternal Son of God cloath'd himselfe with humane
nothing but holiness and urges it most pressingly upon all that receive it This is the very life of divine Faith touching the Mysteries of Salvation firmly to believe their Revelation by the Spirit of God this the Word it selfe testifies as we see and it is really manifest in it it carries the lively stamp of divine Inspiration but there must be a spirituall Eye to discern it he that is blind knows not that the Sun shines at noon but by the report of others but they that see are assur'd they see it and assur'd by no other thing but by its own Light To ask one that is a true Believer how know you the Scriptures to be divine is the same as to ask him how know you Light to be Light The Soul is nothing but Darkness and blindness within till that same spirit that shines without in the Word shine likewise within it and Effectually make it Light but that once done then is the word Read with some measure of the same spirit by which it was written and the Soul is ascertain'd that it is divine as in bodily fight there must be a meeting of inward Light Viz. the visuall spirits with the outward Object The spirit of God within brings Evidence with it and makes it self discernable in the word this all arguments all Books and study cannot attain unto it is given to believe No Man knows the things of a Man but the spirit of Man 1. Cor. 2.11 But how holds that here for if a Man speak out the things that are in his spirit then others may know them But the Apostle's aime is there to conclude that the things of God even such as were Revealed in his Word could not be known but by his own spirit ' it s so though Revealed yet they remain still unreveal'd till the spirit teach within as well as without Because intelligeable by none but by those that are the private Scholers and Hearers of the holy Ghost the author of them and because there are so few of these therefore there is so little reall Believeing amongst all the noise and profession that we make of it who is there if you will believe them that Believes not and yet truely there is too much Cause to continue the Prophets regret who hath believed our Report Learn then to suspect your selves and to finde out your own Unbelief that you may desire this Spirit to teach you inwardly those great Mysteries that he outwardly Reveals and Teaches by his Word Make use of that promise and press the Lord with it They shall be all taught of God But 2. There is here the Matter of this Doctrine which we have in three severall Expressions 1. That which is Repeated from the foregoing Verse 't is the Doctrine of Salvation that 's the end of it and 2. The Doctrine of sufferings and glory of Christ as the means 3. The Doctrine of Grace the spring of both And 1. Salvation the onely true Doctrine of true happiness which the wisest of naturall Men have grop't and sought after with much earnestness but with no success they had no other then the dark Moon light of Nature and that is not sufficient to find it out onely the Sun of Righteousness shining in the Sphere of the Gospel brings Life and Immortality to Light 2. Tim. 1.10 No wonder that naturall Wisdom the deepest of it is far from finding out the true method and way of cure seeing it cannot discover the disease of miserable Mankind Viz. the sinfull and wretched Condition of nature by the first Disobedience Salvation expresses not only that which is Negative but Implies likewise positive and perfect Happiness thus forgiveness of sins is put for the whole nature of Iustification frequently in scripture 't is more easy to say of this unspeakable Happiness what it is not then what it is there is in it a full and final freedom from all Annoyance all tears are wip'd away and their fountain dryed up all feeling and fear or danger of any the least evil either of sin or punishment banish'd for ever no Invasions of Enemies no robbing nor destroying in all this holy Mountain no voice of complaining in the streets of the new Jerusalem here 't is at the best but interchanges of Mornings of joy with weeping of sad evenings but there there shall be no Light no need of Sun nor Moon For the glory of the Lord shall lighten it and the Lamb shall be the Light thereof Well may the Apostle as he doth here throughout this Chap. lay this Salvation to Counter ballance all sorrows and Persecutions and whatsoever hardships can be in the way to it The soul that is perswaded of this in the midst of Storms and Tempests enjoys a Calme Triumphs in Disgraces grows Richer by all its Losses and by Death it self attaines this Immortall life Happy are they that have their eye fixed upon this Salvation and are longing and waiting for it that see so much of that brightness and Glory as darknâ— all the lusture of Earthly things to them and makes them trample upon those things which formerly they admir'd and doted on with the rest of the foolish world Those things we account so much of are but as rotten wood or Glow-wormes that shine onely in the night of our Ignorance and Vanity so soon as the Light beam of this Salvation enters into the soul it cannot much esteem or affect any thing below it and if those glances of it that shine in the Word and in the Soul of a Christian be so bright and powerfull what then shall the full sight and real possession of it be The worker of this Salvation whom the Prophets and Apostles make the summe of all their doctrine is Jesus Christ and the summe of that work of Redemption as we have it here is his Humiliation and Exaltation His Sufferings and the Glory that followed thereupon now though this serve as an Encouragement to Christians in their Sufferings that this is the way by which their Lord went into his Glory and is true also of Christ mysticall the Head with the Members as the scriptures often teach us Yet I conceive 't is here mainâ—ly intended as a summary of the work of our Redemption by Jesus Christ relateing to the salvation mention'd Verse 10. And as the Cause for the Effect so 't is put for it here The Prophets enquired and prophecied of that Salvation How By searching out and foretelling the Sufferings and Glory of Christ His sufferings then and his after Glories are our Salvation His sufferings is the purchace of our Salvation and His Glory is our assurance of it He as our head having Triumph'd and being Crown'd makes us likewise sure of Victory and Triumph Having entered possession to glory makes our Hope certain this is his prayer that where he is there we may be also and this his own assertion the glory which thou gavest Me I have given them Ioh. 17.22 24. this is
disparages not their extraordinary Visions and Revelations and that which is added that the Spirit of Christ was in them and did foretel the things to come It was their constant Duty and they being sensible of their duty made it their constant Exercise to search into Divine Misteries by Meditation and Prayer yea and by Reading such holy writers as were already extant in their times as Dan. 9. and 10. For which Cause some taking the word actively Conceive Daniel to be call'd there a Man of desires because of his great desire and dilligent search after the knowledge of those High things And in this dilligent way they constantly waited for these Revelations which sometimes when it seem'd good unto the Spirit of God were imparted unto them Prophesie resideth not say the Hebrew Doctors but in a Man that is great in Wisdom and Vertue whose affections overcome him not in any worldly things but by his knowledge he overcometh his Affections continually on such a Man the Holy Spirit cometh down And his Soul is associated to the Angels and he is changed to another Man thuâ— Maimonides 'T was the way of the Prince of darkness amongst the Idolatrous Gentiles to speak either through senseless Statues or where they uttered his Oracles it was by such profane Prophets as he had to cause them in a fury tumble forth words they understood not and knew not what they said but the Spirit of God being Light and the Holy Prophets Inspired with it they being dilligent attendants on its Motions and Searchers of the Misteries of Salvation understood well what their business was and to what purpose tended those things of the Kingdom of Christ which they by Inspiration did foretel and therefore bended their thoughts this way praying and searching and waiting for Answers studying to keep the passage as it were open for the beams of those Divine Revelations to come in at not to have their Spirits clogg'd and stopt with earthly and sinful Affections endeavouring for that calm and quiet Composure of Spirit in which the voyce of Gods Spirit might be the better heard Thus Psal. 85.8 and Hab. 2.1 In both which places followes an excellent Prophesie Concerning Christ and that Salvation which he wrought for his People Were the Prophets not exempted from the pains of Search and Inquiry that had the Spirit of God not only in a high measure but after a singular manner how unbeseeming then is slothfulness and Idleness in us whether is it that we judge our selves advantag'd with more of the spirit then those holy men or that we Esteem the Doctrine and Misteries of Salvation on which they bestow'd so much of their labour unworthy of ours these are both so gross that we will be loath to own either of them and yet our laziness and negligence in searching after those things seems to charge us with some such thought as one of those You will say this concerns those that succeed to the work of the Prophets and Apostles in ordinary the Ministers of the Gospel And it doth indeed fall first upon them It is their task indeed to be dilligent and as the Apostle exhorts his Timothy to attend on reading but above all to study to have much Experimental knowledge of God and his Son Jesus Christ and for this end to disentangle and free themselves as much as is possible from lower things to the search of heavenly Misteries Prov. 18.1 As they are called Angels so ought they to be as much as they can attain to it in a constant nearness unto God and attendance on him like unto the Angels and look much into these things as the Angels here are said to do to endeavour to have their souls purified from the affections of sin that the light of Divine truth may shine clear in them and not be fogg'd and misted with filthy vapours to have the Impressions of God clearly written in their breasts not mix'd and blurr'd with earthly characters seasoning all their readings and common way of studies with much Prayer and divine Meditation They that Converse most with the King and are inward with him know most of the affairs of state and even the secrets of them that are hid from others and certainly those of Gods Messengers that are oftenest with himself cannot but underdand their business best and know most of his meaning and the affairs of his Kingdom And to that End 't is confess'd that singular dilligence is requir'd in them but seeing the Lord hath said without exception that his secret is with them that fear him and that he will reveal himself and his saving truths to those that humbly seek them Do not any of you your selves so much injury as to barr your selves from sharing in your measure of the search of these same things that were the study of the Prophets and which by their study and publishing them are made the more accessible and easie to us Consider that they doe concern us universally if we would be saved for 't is Salvation here that they studied Search the Scriptures sayes our Saviour Ioh. 5. And that is the motive if there can be any that may be thought in reason pressing enough or if we doe indeed think so For in them ye think to have Eternal life And it is there to be found Christ is this Salvation and that Eternal life and he adds further it is they those Scriptures that testifie of me These are the Golden mines in which alone the abiding treasures of Eternity are to be found and therefore worthy all the digging and paines we can bestow on them Besides their Industry in this enquiry and search there is here expressed their ardent affection to the thing they Prophesied of and their Longings and Wishes for its Accomplishment viz. The coming of Jesus Christ the promised Messiah the top of all their desires the great Hope and the Light of Israel No wonder they desired his day that had so much joy in the seeing it So far off as over the head almost of two thousand years Faith overlooking them and foreseeing it so in Abraham his heart danc'd for joy Ioh. 8.36 Abraham saw my day and Rejoyced And this is conceived to be the meaning of those Expressions in that mistical Song as they suit those times of the Jewish Church breathing out her longings for the coming of her Beloved his speaking by the Prophets were his voice as afar off but his incarnation was his coming near and kissing his Church with the kisses of his mouth as Cant. Chap. 1. Verse 1. and to omit other expressions throughout the Song the last Chapter Verse 1. is tender and pathetical Oh that thou wert as my Brother c. and the last words of it Make hast my Beloved and be thou like a Roe or a young Hart upon the Mountain of Spices And when this salvation came in the fulness of time we see how joyfully good old Simeon embraces it and thought he had seen
enough and therefore upon the sight desired to have his eyes clos'd Now let thy Servant depart in Peace for my eyes have seâ—n thy salvation Therefore our Saviour sayes to his Apostles Math. 13.16 Blessed are your eyes for they see for many Prophets and righteous men have desired to see those things which ye see and have not seen them This is he whom we disesteem and make so small account of being now so clearly Revealed that they studied and sought and wish'd so much for so many ages before Now the sucess is in seeking they found the certainty and the time of that his coming they sought out till they found and then they prophesied of that Salvation and Grace they searched what and what manner of time and the Spirit did manifestly foretel it them They sought to know what manner of time it should come to pass viz. In a time of great distress and bad Estate of the People as all the Prophets testifie and particularly that place Gen. 49.10 gives an express character of the time though there be some diversity of Exposition of the particular words yet the main sense is agreed on by all sound Interpreters and the Chal. Parah hath it expresly that that Shiloh is the Messiah And of his sufferings and after glories they prophesied very clearly as Psal. 22. Isa. 53. c. And our Saviour himself makes use of their testimony in both these points S. Luke 24.25 26 27. Then there is the benefit of their search and finding in the extent of it in Verse 13. to the Believers in the Apostles times and to the succeeding Christian Church and so to us in these dayes but in some peculiar sense the Prophets ministred to them of those times wherein Christ did suffer and enter into glory for that they were the first that enjoyed the accomplishment of those Prophesies they being fulfilled in their own dayes They knew well that the things they Prophesied were not to be fulfilled in their own times and therefore in their Prophecying concerning them though both themselves and People of God that were contemporary with them did reap the comfort of that Doctrine and were by faith partakers of the same Salvation and so it was to themselves as well as to us yet in regard of the accomplishment they knew it was not to themselves it was not to be brought to pass in their dayes and therefore speaking of the Glory of Christs Kingdome they often foretel it for the Latter dayes as their phrase is And as we have the things they Prophesied of so we have this peculiar benefit of their Prophesies that their fuiting so perfectly with the event and performance serves much to confirm our Christian Faith There is a foolish and miserable way of verifying this Men ministring the Doctrine of Salvation to others and not to themselves carrying it all in their heads and tongues and none of it in their hearts not hearing it even while they Preach it reaching the Bread of Life to others and eating none of it themselves And this the Apostle sayes that he was most careful to avoid and therefore dealt severely with his body that it might not this way endanger his soul. I beat down my body sayes he and keep it in subjection lest when I have Preach'd to others I my selfe should be a Castaway 'T is not in this sense that the Prophets ministred to others and not to themselves No they had Joy and Comfort in the very hopes of the Redeemer to come and the belief of the things that any others had spoke and that themselves spoke concerning him and thus the true Preachers of the Gospel though their Ministerial gifts are for the use of others yet that Salvation they Preach they lay hold on and partake of themselves as your boxes wherein perfumes are kept for Garments and other uses are themselves perfum'd by keeping them We see how the Prophets Ministred it as the great and never failing Consolation of the Church in those dayes in all their distresses 't is a wonder when they are foretelling either the sorrowes and afflictions or temporal restorement and deliverances of that People of the Jewes what sudden outleaps they will make to speak of the Kingdome of Jesus Christ and the dayes of the Gospel that who considers not the spirit they were moved by would think it were Incoherence and Impertinency but they knew well what they meant that those newes were never unseasonable nor besides the purpose that the sweetness of those thoughts viz. The Consideration of the Messiah was able to such as belie'v'd it to allay the bitterest distresses and that the great deliverance he was to worke was the top and summe of all deliverances Thus their Prophecies of him were present Comfort to themselves and other believers then and further were to serve for a clear evidence of the divine truth of those Misteries in the dayes of the Gospel in and after their fulfilling These sweet streams of their Doctrine doe as the Rivers they made their own banks fertile and pleasant as it ran by and flowed still forward to after Ages and by the Confluence of more such Prophecies grew greater as it went till it fell in with the main current of the Gospel in the New Testament both acted and Preach'd by the great Prophet himselfe whom they foretold to come and recorded by his Apostles and Evangelists and thus united into one River clear as Crystall This doctrine of Salvation in the Scriptures hath still refresh'd the City of God his Church under the Gospel and still shall do so till it empty it self into the Ocean of Eternity The first discovery we have of this stream nearest its source the Eternall purpose of divine mercy is in that Promise which the Lord himself preach'd in few words to our first parents that had newly made themselves and their Race miserable The seed of the Woman shall break the head of the serpent Gen. 3.15 The agreement of their Predictions with the things themselves and the preaching of the Apostles following the other kind of Men employed in this Salvation make up one Organ or great Instrument Tun'd by the same hand and sounding by the same breath of the spirit of God and that is express'd here as the common Authority of the Doctrine in both and the cause of their harmony and agreement in it And all these extraordinary Gifts of the holy Ghost the Calling of Prophets and Apostles and Evangelists and the ordinary Ministry of the Gospel by pastors and Teachers tends to that great designe that God hath in building his Church making up that great assembly of all the Elect to enjoy and praise him for all Eternity Eph. 4.11 For this end sent he his Son out of his bosome and and for this end sends he forth his messengers to divulge that salvation that his Son hath wrought and sends down his spirit upon them that they may be fitted for so high a service Those
Cherubims wonder how guilty man escapes their flaming swords and Reenters paradise The Angels see that their Companions that fell are not restor'd but their room fill'd up with the spirits of just men and they envy it not which Mistery the Angels desire to look into and this is added in the close of these words for the extolling of it The Angels look upon what they have seen already fulfill'd with delight and admiration and what remains namely the full accomplishment of this great work in the end of time they look upon with desire to see it finish'd 't is not a slight glance they take of it but they fix their eye and look stedfastly on it viz. That mistery of godliness God manifested in the flesh and 't is added seen of Angels The word made flesh drawes the eyes of those glorious Spirits and possesses them with wonder to see the Almighty God-head joyn'd with the weakness of a Man yea of an Infant He that stretcheth forth the heavens bound up in swadling cloaths And to pass all the wonders of his life this is beyond all admiration that the Lord of Life was subject to death and that his Love and Rebellious mankind moved him both to take on and lay down that life 'T is no wonder the Angels admire those things and delight to look upon them but 't is strange that we do not so They veiw them stedfastly and we neglect them either we consider them not at all or give them but a transient look half an eye That which was the great business of the Prophets and Apostles both for their own times and to convey them to us we regard not and turne our eyes to foolish wandering thoughts which Angels are ashamed at They are not so concern'd in this great mystery as we are They are but mere beholders in comparison of us yea they seem rather to be losers someway that our nature in it self inferiour to theirs is in Jesus Christ exalted above theirs Heb. 2.16 We bow down to the earth and study and grovell in it take into the very bowels of it and content our selves with the outside of the unsearchable riches of Christ and look not within it but they having no will nor desir◠but for the glory of God being pure flames of fire burning onely in love to him are no less delighted then amazed with the bottomless wonders of his wisdom and goodness shining in the work of our Redemption 'T is our shame and our folly that we lose our selves and our thoughts in poor childish things and trifle away our days we know not how and let these rich mysteries lye unregarded they look up upon the deity in it self with continuall admiration but that they look down to this mystery is another wonder We give them an ear in publick and in a cold formal way stop Conscience's mouth with some religious performances in private and no more But to have deep and frequent thoughts and to be ravish'd in the meditation of our Lord Jesus once on the cross and now in glory how few of us are acquainted with this We see here excellent Company and Examples not onely of the best of Men that have been but we have them fellow-servants and fellow-Students if that can perswade us we may all study the same Lesson with the very Angels and have the same thoughts with them this the soul doth that often entertains it self with the delightfull admiration of Jesus Christ and the Redemption he hath wrought for us Verse 13. Wherefore Gird up the loyns of your mind be sober and hope to the End for the grace that is to be brought unto you at the Revelation of Iesus Christ. THe great error of Mans mind and the cause of all his Errors of Life is the diverting of the soul from God and turning down-ward to in feriour confidences and comforts and this mischoyce is the very root of all our miseries therefore the maine end of the holy word of God is to untye the hearts of Men from the world and reduce them To God as their onely rest and solid comfort and this is here the Apostles mark at which all the preceeding discourse aimes it all meets and terminates in this exhortation Wherefore gird up the loyns of your mind c. In the words are those 3 things 1. the great stay and comfort of the soul which the Apostle repeats and represents to his afflicted brethren 2. his Exciting them to the right apprehension and confident Expectation of it 3. the Inference of that Exhortation The matter of their comfort is the grace which is brought to them at the Revelation of Iesus Christ. some for grace read joy having as it seem's for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words are not more near one to an other than the things they signify Grace and joy but ' its most commonly thus read The estate of Grace and that of glory are not onely so inseparably connexed but so like one to the other yea so essentialy the same that the same expressions in scripture do often fit both of them and so fit them that it is doubtfull for which of the two to understand them but the hazard is not great seeing they are so near and so one grace being glory begun and glory grace compleated both often called the Kingdom◠of God So grace here brought to them is either the doctrine of grace in the Gospel wherein Jesus Christ is reveal'd and that Grace in him for all the whole tenour of the Covenant of Grace and every Clause of it holds in him His precious name runs throw it all 't is the Grace of salvation to be fully perfected at the last and clearest Revelation of Jesus Christ and for this rather I take it here for that the Apostles nearest foregoing words were concerning that and it is set up here as the object of hope which though often put for faith yet in its proper notion looks out to that which is to come This is the last act of Grace and yet still it is called by it self and not turn'd into the name of merit notwithstanding all the obedience and all the sufferings of the Saints that have gone before it yea even the salvation to be revealed to them is called Grace but 't is needless to insist on this for certainly none that partake of Grace will be of another mind or ever admit the mixture of the least notion of self deserving Though much dispute hath been bestow'd on this and Questions multiplying in the disputants hands as is usuall in Controversies one growing out of another yet truely I think the debate in this to be but waste 't is not onely against the voyce of the scriptures and of Grace it self in the soul but even against sound Reason to imagine any meriting properly taken in any mere Creature at his Creators hands who hath given him his being of which gift all his services and
word And there is such a necessity of this that the most approv'd teachers of wisdom in a human way have requir'd this of their Scholars that to the end their minds might be capable of it they should be purified from vice and wickedness for this reason the Philosopher judges young Men unfit hearers of morall Philosophy because of the abounding and untamedness of their passions granting that if those were compos'd and order'd that they might be admitted And it was Socrates his custome when any ask'd him a question to be inform'd by him before he would answer them he ask't them concerning their own qualities and course of life Now if Men require a calm and purified disposition of mind to make it capable of their doctrine how much more is it sutable and necessary for learning the doctrine of God and those deep mysteries that his word opens up 't is well express'd in that Apocryphal Book of Wisdome that forward thoughts separate from God and wisdom enters not into a malitious soul no indeed that 's a very unfit dwelling for it and the very Heathen could say the mind that is impure is not capable of God and divine things Seneca Therefore we see the strain of that book of Proverbs that speaks so much of this wisdom it requires in the first chap. That they that would hear it do retire themselves from all ungodly customes and practices And indeed how can the soul apprehend spirituall things that is not in some measure refin'd from the love of sin that abuses and bemires the minds of Men and makes them unable to arise to heavenly thoughts Blessed are the pure in heart for they shall see God sayes our Saviour not only shall they see him perfectly hereafter but as they can receive him he will impart and make known himself unto them here so Iohn 14.23 This is it that makes the word obscure namely the filthy mists within whereas on the contrary he will in just judgement hide himself and the saving truth of his word from those that entertain and delight in sin The very sins wherein they delight shall obscure and darken the light of the Gospel to them that though it shine clear as the Sun at noon-day they shall be as those that live in a dungeon they shall not discern it And as they receive no benefit by the word that have these evils here mention'd reigning and in full strength in them so they that are indeed born again the more they retain of these the less shall they find the influence and profit of the word for this exhortation concernes them they may possibly some of them have much remainder of these corruptions unmortified therefore exhorted to lay aside intirely those evils all malice all hypocrisie c. And so though they hear the word often yet be in a spirituall Atrophy eat much and grow nothing by it find no increase of grace and spirituall strength Would we know the main cause of our fruitless hearing of the word here it is Men bring not meek and guiless spirits to it not minds emptied and purified to receive it but stuff'd with Malice and Hypocrisie and Pride and other such evils and where should the Word enter when all is so taken up And if it did enter how should it prosper amongst so many enemies Or at all abide amongst them either they will turn it out again or choak and kill the the power of it We think Religion and our own Lusts and secret heart-Idols should agree together because we would have it so but this is not possible either therefore labour to entertain the word of Truth in the â—ove of it and lodge the mystery of Faith in a pure conscience as the Apostle St. Paul speaks joyn those together with David Psal. 119 113. I hate vain thoughts but thy Law do I love And as here our Apostle Lay aside all malice and hypocrisie and envy and evil speakings and so receive the Word or else look for no benefit by it here nor for salâ—ation by it hereafter but cast out all impurity and give your whole heart to it so desire it that you may grow and then as you desire you shall gâ—ow by it Every real Believer hath receiv'd a life from Heaven far more excelling our natural life than that excels the life of the Beasts And this life hath its own peculiar desires and delights that are the proper actings and the certain characters and evidence of it amongst others this is one and a main one answerable to the like desire in natural life namely a desire of food and because 't is here still imperfect therefore the natural end of this is not only nourishment but growth as 't is here express'd The sincere Milk of the word The Life of grace is the proper life of a reasonable soul and without it the soul is dead as the body is without the soul so that without untruth this may be rendered reasonable milk as some read it but certainly that reasonable milk is the Word of God The milk of the Word It was before call'd the immortal seed and here 't is the milk of those that are born again and thus it is very agreeable nourishment to that spiritual life according to their saying iisdemalimur ex quibus constamus as the milk that Infants draw from the brest is most connatural food to them being of that same substance that nourish'd them in the womb But when they are brought forth that food followes them as it were for their supply in that way that is provided in nature for it by certain veins it ascends into the breasts and is there fitted for them and they by nature directed to find it there Thus as a Christian begins to live by the power of the word he is by the nature of that spiritual life directed to that same word as its nourishment To follow the resemblance further in the qualities of milk after the Monkish way that runs it self out of breath in an Allegory I conceive is neither solid nor profitable and to speak freely the curious searching of the similitude in other qualities of milk seems to wrong the quality here given it by the Apostle in which it is so well resembl'd by milk namely the simple pureness and sincerity of the word besides that the pressing of comparisons of this kind too far proves often so constrain'd ere they have done with it that by too much drawing they bring forth blood in stead of milk Pure and unmix'd as milk drawn immediately from the brest the pure word of God without the mixture not only of errour but of all other composition of vain unprofitable subtilties or affected humane eloquence such as become not the Majesty and gravity of Gods word If any man speak sayes our Apostle let him speak as the Oracles of God light conceits and Flowers of Rhetorick wrong the word more than they can please the hearers the weeds among the Corn make it
put upon him and by giving him up to be crucified and then cast into the grave and a stone to be roll'd upon this Stone which they had so rejected that it might appear no more and so thought themselves sure But even from thence did he arise and became the head of the corner The disciples themselves spake you know very doubtfully of their former hopes We believ'd this had been he that would have delivered Israel but he corrected their mistake first by his word shewing them the true method of that great work Ought not Christ to suffer first these things And so enter into glory and then really by making himself known to them risen from the dead When he was from these rejected and lay lowest then was he nearest his exaltation as Ioseph in the prison was nearest his preferment And thus is it with the Church of Christ when 't is brought to the lowest desperatest condition then is deliverance at hand it prospers and gains in the event by all the practices of Men against it And as this corner stone was fitted to be so by the very rejection even so is it with the whole bulidâ—ng it rises the higher the more Men seek to demolish it 3. Their unhappiness that believe not is express'd in the other word He is to them a stone of stumbling and a rock of offence because they will not be saved by him they shall stumble and fall and be broken to pieces on him as it is in Esay and in the Evangelists But how is this is he that came to save become a destroyer of Men he whose name is salvation proves he destruction to any Not he in himself his primary and proper use is the former to be a foundation for souls to build and rest upon but they that in stead of building upon him will stumble and fall on him what wonder being so firm a stone though they be broken by their fall thus we see the mischief of unbelief that as other sins disable the Law it disables the very Gospel to save us and turns life it self into death to us And this is the misery not of a few but of many in Israel many that hear of Christ by the preaching of the Gospel shall lament that ever they heard that sound and shall wish to have liv'd and dyed without it finding so great an accession to their misery by the neglect of so great salvation They are said to stumble at the word because the things that are therein testified concerning Christ they labour not to understand and prize aright but either altogether slight them and account them foolishness or misconceive them and prevert them The Jews stumbled at the meaness of Christ's birth and life and the ignominy of his death not judging of him according to the Scriptures and we in another way think we have some kind of belief that he is the Savior of the world yet not making the Scripture the rule of our thoughts concerning him many of us undo our selves and stumble and break our necks upon this Rock mistaking Christ and the way of believing looking on him as a Saviour at large and judging that enough not endeavouring to make him ours and to embrace him upon the termes of that New-Covenant whereof he is Mediator Whereunto also they were appointed This the Apostle addes for the further satisfaction of Believers in this point how 't is that so many reject Christ and stumble at him Telling them plainly that the secret purpose of God is accomplish'd in this having determin'd to glorify his justice on impenitent sinners as he shews his rich mercy in them that believe Here it were easier to lead you into a deep than to lead you forth again I will rather stand on the shoar and silently admire it than enter into it This is certain that the thoughts of God are all no less just in themselves than deep and unsoundable by us His justice appears clear in that Mans destruction is alwayes the fruit of his own sin But to give causes of Gods decrees without himself is neither agreeable with the primitive being of the nature of God nor with the doctrine of the Scriptures this is sure that God is not bound to give us further account of these things and we are bound not to ask it Let these two words as S. Austin sayes answer all What art thou O man And O the depth Our only sure way to know that our names are not in that black line and to be perswaded that he hath chosen us to be saved by his Son is this to find that we have chosen him and are built on him by faith which is the fruit of his love that first chuseth us And that we may read in our esteem of him He is precious or your honour The difference is small you account him your glory and your gain he is not only precious to you but preciousness it self He is the thing that you make acount of your Jewel that if you keep though you be robb'd of all besides you know your selves rich enough To you that Believe Faith is absolutely necessary to make this due Estimat of Christ. 1. The most excellent things while their worth is undiscern'd and unkown affect us not Now faith is the proper seeing faculty of the soul in relation to Christ that inward light must be infus'd from above to make Christ visible to us without it though he is beautiful yet we are blind and therefore cannot love him for that beauty but by faith we are inabled to see him that is fairer than the Children of Men yea to see in him the glory of the only begotten Son of God and then it is not possible but to account him precious to bestow the entire affection of our hearts upon him And if any say to the Soul what is thy beloved more than another it willingly layes hold on the question and is glad of an opportunity to extoll him 2. Faith as it is that which discernes Christ so it alone appropriates him makes him our own And these are the two reasons of esteeming and affecting any thing it s own worth and our interest in it and faith begets this esteem of Christ by both 1. It discovers to us his excellencies that we could not see before 2. It makes him ours gives us possession of whole Christ all that he hath and is As it is faith that commends Christ so much and describes his comeliness in that song and withal that word is the voyce of faith that expresses propriety My Wellbeloved is mine and I am his and these together make him most precious to the soul having once possession of him then it looks upon all his sufferings as endur'd particularly for it and the benefit of them all as belonging to it self sure it will say can it chuse but account him precious that suffer'd shame that he might not be ashamed and suffered death that he might not die that
he had never seen light and were brought forth on a sudden or not to need that imagination take the Man that was born blind at his first sight after Christ had cur'd him what wonder think we would seize upon him to behold on a sudden the beauty of this visible World especially of that Sun and that Light that makes it both Visible and Beautiful But much more matter of Admiration is there in this Light to the Soul that is brought newly from the darkness of corrupt Nature They see as it were a new World and in it such wonders of the rich Grace and Love of God such matchless worth in Jesus Christ the Sun of Righteousness that their Souls are fill'd with admiration and if this Light of Grace be so Marvellous how much more Marvellous shall the Light of Glory be in which it ends Hence learn 1. To Esteem highly of the Gospel in which this Light shines unto us the Apostle calls it therefore the Glorious Gospel 2 Cor. 4. sure we have no cause to be asham'd of it but of our selves that we are so unlike it 2. Think not you that are grosly ignorant of God and his Son Christ and the Mysteries of Salvation that you have any Portion as yet in his Grace for the first Character of his renewed Image in the Soul is Light as it was his first work in the World What availes it us to live in the Noon-day-light of the Gospel if our hearts be still shut against it and so within we be nothing but darkness as a House that is close shut up and hath no entry for light though 't is day without still 't is night within 3. Consider your delight in the works of Darkness and be affraid of that great Condemnation this is the Condemnation of the World that light is come into it and Men love darkness rather than Light Joh. 3.19 4. You that are indeed partakers of this happy change Let your hearts be habitations of light Have no fellowship with the unfruitful works of darkness but rather reprove them Study much to increase in Spiritual light and knowledge and withal in holiness and obedience if your light be this Light of God truly Spiritual Light these will accompany it Consider the rich Love of God and account His Light marvellous as in it self so in this that he hath bestow'd it on you and seeing you were once darkness but now are light in the Lord I beseech you nay 't is the Apostle and in him the Spirit of God does it Walk as Children of the Light But to proceed to speak to the other parts of this Verse 'T is known and confess'd to be a chief point of Wisdom in a Man to consider what he is from whom he hath that his being and to what end When a Christian hath thought on this in his Natural being as he is a Man he hath the same to consider over again of his Spiritual being as he is a Christian and so a New Creature And in this notion all the three are very clearly represented to him in these words 1. What he is First by these Titles of Dignity in the first words of this Verse And again by an estate of Light in the last clause of it 2. Whence a Christian hath this Excellent being is very expresse here He hath called That God who is the Author of all kind of being hath given you this called you from darkness to his marvellous Light if you be a Chosen Generation it is he that hath chosen you 1 Pet. 1.2 if you be a Royal Priesthood you know that 't is he that hath anointed you If a Holy Nation he hath sanctified you Iob. 17.17 If a Peculiar or Purchasd People 'T is he that hath bought you 1 Cor. 6.20 All are in this calling and they are all one thing 3. To what end to shew forth his Praises Of the first of these in all the several expressions of it we have spoken before now are to be considered the other two 2. Called you They that live in the Society and profess the faith of Christians are called unto Light the light of the Gospel that shines in the Church of God Now this is no small Favour and Priviledge while many People are left in darkness and in the shaddow of death to have this Light arise upon us and to be in the Region of it the Church the Goshen of the World for by this outward light we are invited to this happy State of saving inward Light and that is here to be understood as the means of this These Jewes that were called to the Profession of the Christian Faith to whom our Apostle writes were even in that called unto a Light hid from the rest of their Nation and from many other Nations in the World But because the Apostle doth out of doubt describe here the lively Spiritual Estate of true Believers therefore this calling doth further import the effectual work of conversion making the day-light of Salvation not only without but within them the day star to arise in their hearts as he speaks 2 Ep. 1.19 When the Sun is arisen yet if a Man be lying fast in a dark Prison and in a deep sleep too 't is not day to him he is not call'd to Light till some open the doors and awake him and bring him forth to it this God doth in the calling here meant That which is here called Calling in regard of the way of Gods working with the Soul in regard of the power of it is called a rescuing bringing forth of the soul so the Apostle St. Paul speaks of it Col. 1.13 Delivered from the power of darkness and translated to the Kingdom of his dear Son That delivering and translating is this calling and 't is from the Power of Darkness a forcible Power that detains the Soul Captive as there are chaines of Eternal darkness upon damned Spirits which shall never be taken off wherein they are said to be reserv'd to the judgment of the great day so there are chaines of Spiritual darkness upon the Soul unconverted that can be taken off by no other hand but the Powerful hand of God He calls the sinner to come forth and withal causes by the power of that his voyce the bolts and fetters to fall off and inables the Soul to come forth into the Light 't is an operative word that effects what it bids as that in the creation He said let there be Light and it was Light To which the Apostle hath reference 2 Cor. 4.6 God calls Man he works with him indeed as with a reasonable creature but sure he likewise works as himself as an Almighty Creator He works strongly and sweetly with an Almighty easiness One Man may call another to this Light and if there be no more he may call long enough to no purpose as they tell of Mahomet's miracle that misgave he call'd a mountain to come to him but it stirr'd
that all the Torments of the cross and revilings of the multitude that as it were rack't him for some answer yet could draw no other from him but this father forgive them for they know not what they do But for those to whom this mercy belong'd not the Apostle tells us what he did in stead of Revilings and Threatnings he committed all to him that judgeth righteously And this is the true method of Christian patience that which quiets the mind and keeps it from the boyling Tumultuous thoughts of revenge to turne the whole matter into Gods hand to resign it over to him to prosecute when and as he thinks good Not as the most that had rather if they had power do for themselves and be their own avengers and because they have not power do offer up such bitter curses and prayers for revenge unto God as are most hateful to him and are far from this calm and holy way of committing matters to his judgment The common way of referring things to God is indeed impious and dishonourable to him being really no other but a calling of him to be a Servant and executioner to our passion We ordinarily mistake his justice and judge of it according to our own precipitant distemper'd minds If wicked Men be not cross'd in their designes and their wickedness evidently crush'd just when we would have it we are ready to give up the matter as desperate or at least abate of those confident and reverent thoughts of divine justice that we owe him Howsoever things go this ought to be fixed in our hearts that he that sits in Heaven judgeth righteously and executes that his righteous judgement in the fittest season We poor wormes whose whole life is but an hand-breadth in it self and is as nothing unto God we think a few months or years a great matter but to him that inhabites Eternity a thousand years are but as one day as our Apostle teaches us Our Saviour in that time of his Humiliation and Suffering committed himself and his cause for that is best express'd in that nothing is express'd but he committed and the issue shall be that all his enemies shall become his footstool and he himself shall judge them But that which is given us here to learn from his carriage toward them in his Suffering is that quietness and moderation of mind even under unjust Sufferings make us like him Not to reply reproach with reproach as our custom is to give an ill word for another or two for one to be sure not to be behind Men take a pride in this and think it ridiculous simplicity to suffer and this make strifes and contention so abound but 't is a great mistake you think it greatness of spirit to bear nothing to put up no wrong Whereas it is indeed great weakness and baseness 't is true greatness of Spirit to despise the most of those things that set you usually on fire one against another especially being done after a Christian manner 't were a part of the Spirit of Christ in you and is there any Spirit greater than that think you Oh! that there were less of the Spirit of the Dragon and more of that Spirit of the Dove amongst us Our obligement to the example of Christ besides its own excellency is in these two things in the words 1. The intendment of his behaviour for this use to be as an example to us 2. Our Interest in him and those his Sufferings wherein he so carried himself Leaving us an Example c. He left his footsteps as a Copy as the word is to follow every step of his a letter of this Copy and particularly in this point of Suffering he writ us a pure and perfect Copy of obedience in clear and great letters in his own blood His whole life is our Rule not his Miraculous works his footsteps walking on the Sea and such like are not for our following But his obedience and Holiness and Meekenss and Humility are our Copy which we should continualy study The shorter and more effectual way they say of teaching is by example but above all this matchless example is the happiest way of teaching He that followes me sayes he shall not walk in darkness He that aimes high shoot's the higher for 't though he shoot not so high as he aimes This is that which ennobles the Spirit of a Christian the propounding of this our high Patterne the example of Jesus Christ. The Imitation of Men in worthless things is low and servile the Imitation of their vertues is commendable but if we seek no higher 't is both imperfect and unsafe The Apostle St. Paul will have no Imitation but with regard to this Supreme Patterne be ye follewers of me as I am of Christ One Christian may take the example of Christ in many things in another but still examining all by the Original primitive Copy the footsteps of Christ himself following nothing but as it conformes with that and looking most on him as both the perfectest and most effectual example Heb. 12.2 there is a cloud of wittnesses and examples but look above them all to him that is as high above them as the Sun is above the clouds As the way is better a lively one indeed so there is this advantage in the Covenant of grace that we are not left to our own skill for following of it but taught by the Spirit In the delivery of the Law God shewed his glory and greatness by the manner of it but the Law was written only in dead Tables but Christ the living Law teaches by obeying it how to obey it and this is the advantage of the Gospel that the Law is Twice written over unto believers first in the example of Christ and then inwardly in their hearts by his Spirit There is together with that Copy of all grace in him a Spirit deriv'd from him enabling believers to follow him in their measure they may not only see him as the only begotten Son of God full of grace and truth as it is Io. 6. But as there it followes they receive of his fulness grace for grace The love of Christ makes the Soul delight to converse with him and converse and Love together makes it learn his behaviour as Men that live much together especially if they do much affect one another will insensibly contract anothers habitudes and customes The other thing obliging us is our interest in him and his Sufferings he suffer'd for us and this the Apostle returnes to Ver. 24. Observe only from the Tye of these two that if we neglect his example set before us we cannot enjoy any right assurance of his suffâ—ring for us but if we do seriously endeavour to follow him then we may be perswaded of life through his death and those steps of his wherein we walk will bring us ere long to be where he is Verse 24. Who his own self bare our sins in his own Body on the Tree