Word though it cannot fall amiss being referr'd to any particular to which Interpreters have appropriated it yet it is rather to be taken Relative to the whole complex sense of the preceding verses concerning the hope of Glory In this thing ye rejoyce that ye are begotten again that there is such an Inheritance and you made heirs of it that it is kept for you and you for it that nothing can come betwixt you and it to dissapoint you of possessing and Enjoying it though there be many Deserts and Mountains and Seas in the way yet you are ascertain'd that you shall come safe thither This is but one thing but the cause of your grief is Temptations and manifold Temptations yet this one thing weighs down all that Multitude naturally the heart being grieved in one thing looks out for its ease to some other and there is usually somewhat that is a mans great Comfort that he turns his thoughts to when he is cros'd and afflicted in other things but herein is the folly of the world that the things they chuse for their Refuge and Comfort are such as may change themselves and turn into discomfort and sorrow but the godly man that is the fool in the natural Mans eyes goes beyond all the rest in his wise choyce in this He rises above all that is subject to change pitches his Anchor within the Vail That in which he rejoyceth is still matter of joy unmoveable and unalterable though not only his estate but the whole world were turn'd upside down yet this is the same or rather in the Psalmists words Though the Earth were removed and the greatest Mountains cast into the Sea yet will not we fear When we shall receive that Rich and Pure and Abiding Inheritance that Salvation that shall be revealed in the last time and when Time it self shall cease to be then there shall be no more reckoning of our joyes by dâ—yes and houres But they shall run parallâ—l with Eternity When all our Love that is scatter'd and parcell'd out upon the vanities amongst which we are here shall be united and gathered into oâ—e and fixed upon God and the soul fill'd with the delight of his presence The Sorrow was limited and bounded by these Considerations we spoke of but this joy this Exaltation and leaping for Joy for so it is is not bounded it cannot be too much Its measure is to know no Measure the Afflictions the matter of Heaviness are but a transient touch of pain but that whereon this joy is built is most permanent the Measâ—re of it cannot exceed for the matter of it is Infinit and Eternal beyond all Hyperbole there is no Expression we have can reach it much less go beyond it it selfe is the Hyperbole still surpassing all that can be said of it even in the midst of Heaviness it self such is this Joy that can maintain it self in the depth of sorrow this Oyl of gladness still swims above and cannot be drowned by all the floods of Affliction yea 't is often most sweet in the greatest distress Then the soul relishes spiritual Joy best when it is not glutted with worldly delights but finds them turn'd into Bitterness For Application In that we profess our selves Christians we all pretend to be the Sons of God and so Heirs of this Glory and if each man were particularly ask't he would say he hoped to attain it but if there were nothing else this may abundantly convince us that the greatest part of us delude our selves and are deceived in this for how few are there that do really find this height of Joy Gladness and exultation in their thoughts and hopes of it that do daily more refresh and glad themselves with the Considerarion of that which is laid up for them above then with all their Enjoyments here below Consider how the newes of some small outward advantage that is to come to us raises our light vain Hearts and makes them leap within us and yet this newes of a Kingdom prepared for us if indeed we be Believers stirres us not our hearts are as litle affected with it as if it concern'd us not at all and this is too clear an Evidence against us that indeed it concerns us not our portion as yet is not in it In what a fool's Paradise will Men be with the thoughts of worthless things and such things too as they shall never obtain nor ever shall have any further being then what they have in their Fancy And how will men frequently roll over in their minds the thoughts of any pleasing good they hope for and yet We that say we have hopes of the Glory to come can pass many dayes without one hour spent in the Rejoycing thoughts of the Happiness we look for If any of a mean Condition for the present were made sure to become very Rich and be advanced to great honour within a week and after that to live to a great age in that high Estate enjoying Health and all immaginable Pleasures judge ye whether in the few dayes betwixt the knowledge of those Newes and the enjoying them would not the thoughts of that he were to attain tâ— be frequent with him and be allwayes wellcome There is no comparison betwixt all we can Imagine this way and the hopes we speak of and yet how seldome are our thoughts upon those and how faint and slender our Rejoycing in them Can we deny that 't is unbelief of those things that causeth this neglect and forgetting of them The discourse the tongue of Men and Angels cannot beget divine belief of the happiness to come only he that gives it gives Faith likewise to apprehend it and lay hold upon it and upon believing to be fill'd with Joy in the hopes of it Verse 7. That the tryal of your faith being much more precious then of Gold that perisheth though it be tried with fire might be found unto praise and honour and Glory at the appearing of Iesus Christ. THe way of the Iust saith Solomon is as the shining light that shineth more and more to the perfect day Still making forward and ascending towards perfection moving as fast when they are clouded with affliction as at any time else yea all that seems to work against them fuâ—thers them Those graces that would possibly grow heavy and unweildy by too much ease are held in breath and increase their activity and strength by Conflict Divine grace even in the heart of weak and sinful man is an invincible thing Drown it in the waters of Adversity it rises more beautiful as not being drowned indeed but only wash't throw it into the furnace of fiery tryals it comes out purer and loses nothing but the dross which our corrupt nature mixes with it Thus here the Apostle expounds the if need be of the former verse and so justifies the joy in Affliction which there he speaks of by their utility and Faiths advantage by them 't is so tried that
tree shall not Blossom neither shall fruit be in the vine c. yet vers 18. I will rejoice in the Lord I will joy in the God of my salvation In spirituall tryalls that are the sharpest and fieryest of all when the furnace is within a Man when God doth not onely shut up his loveing kindness from its feeling but seems to shut it up in hot displeasure when he writes bitter things against it yet then to depend upon Him and wait for his salvation this is not onely a true but a strong and very refined Faith indeed and the more he smites the more to cleave to him well might he say When I am tried I shall come forth as Gold who could say that word though he slay me yet will I trust in him though I saw as it were his hand lifted up to destroy me yet from that same hand would I expect salvation As the furnace shews faith to be what it is so also it betters it and makes it more precious and purer then it was The Graces of the spirit as they come from the hand of God that infuses them are nothing but pureness but being put into a heart where sin dwells which till the body be dissolved and taken to pieces cannot be fully purg'd out there they are mixed with Corruption and dross And particularly Faith is mixed with Unbelief and Love of earthly things and dependance upon the Creature if not more then God yet together with him and for this is the furnace needfull that the soul may be purified from this droâ—s and made more sublime and spirituall in believing T is a hard talk and many times comes but slowly forward to teach the heart by discourse and speculation to sit loose from the world at all sides not to cleave to the best things in it though we be compass'd about with them though Riches do increase yet not to set our hearts on them not to trust in such uncertain things as they are as the Apostle speaks Therefore God is pleas'd to chuse the more effectual way to teach his own the right and pure exercise of Faith either by witholding or withdrawing those things from them makes them relish the sweetness of spirituall Comfort by depriving them of those outward Comforts wherein they were in most danger of excess to have doted on them and so forget themselves and him when they are necessitate and experimentally train'd up easily to let go their hold of any thing Earthly and to stay themselves onely upon their Rock this is the very refining of their faith by those losses and afflictions wherewith they are exercised they that learn bodily Exercises as fencing c. Are not taught by sitting still and hearing Rules or seeing others practise but they learn by exercising themselves The way to profit in the art of believing or comeing to this spirituall activity of faith is to be often put to that work in the difficultest way to make up all wants and losses in God and to sweeten the bitterest griefs with his loving kindness Might be found unto praise and honour and glory This is the end that is intended and shall be certainly obtain'd by all these hot trials Faith shall come through them all and shall be found unto praise c. An unskillfull beholder may think strange to see Gold thrown into the fire and left there for a time but he that puts it there would be loath to lose it his purpose is to make some costly piece of work of it every believer gives himself to Christ and he undertakes to present them blameless to the Father not one of them shall be lost nor one dram of their faith they shall be found and their Faith shall be found when he appears That faith that is here in the furnace shall be then made up into a Crown of pure Gold it shall be found unto praise and honour and Glory This Praise and Honour and Glory may be referr'd to believers themselves according to the Apostle S. Pauls Expression Rom. 2.7 or to Christ that appears but the two will agree well together that it be both to their Praise and to the Praise of Christ for certainly all their praise and glory shall terminate in the Glory of their Head Christ who is God blessed for ever they have each their Crown but their Honour is to cast them all down before his Throne He shall be glorified in his Saints and admired in them that believe They shall be glorious in Him and therefore in all their glory he shall be glorified for as they have derived theâ—r glory from him it shall all return back to him again At the appearance of Iesus Christ This denotes the Time when this shall come to pass For Christ is faithfull and true he hath promised to come again and to Judge the World in Righteousness and he will come and will not tarry he shall Judge Righteously in that day that was himself unrighteously judged here on Earth T is called the Revelation all other things shall be Revealed in that day the most hidden things good and evil unvail'd but 't is eminently the day of His Revelation it shall be by his Light by the brightness of his coming that all other things shall be reveal'd but he himself shall be the worthiest sight of all All eyes shall behold Him He shall then gloriously appear before all Men and Angels and shall by all be acknowledged to be the son of God and Judge of the World some shall with joy know him and acknowledge him to be foâ— others â—o their Horrours and amazement How beautifull shall he be to those that Love him when he as the glorious Head shall appear with his whole body mysticall together with him Then the Glory and Praise that all the Saints shall be honoured with shall recompense fully all the Scorns and Ignominies and Distresses they have met with here And they shall shine the brighter for them Oh! if we Consider'd often of that solemn day how light would we seâ— by the opinions of Men and all ouâ—ward hardships that can befall us digest dispraise and dishonour here and pass through all cheerfully providing we may be then found in him and so partakers of Praise and Glory and Honour in that day of his appearing Verses 8 9. 8. Whom haveing not seen yee Love in whom tho you see him not yet believing ye reâ—oyce with joy unspeakable and full of Glory 9. Receiveing the End of your faith even the Salvation of your Souls IT is a paradox to the world that the Apostle hath asserted that there is a Joy that can subsist in the midâ—â— of sorrow therefore he insists in the Confirmation of it And in all those words proves it to the full yea with advantage that the Saints have not only some measure of Joy in the griefs that abound upon them here but excellent and eminent Joy such as makes good all that can be said of it cannot
of the honour of the only begotten Sons on whom they have believed made by him Kings and Priests unto God the father then sure they have other thoughts it makes them no more envy but pity the ungodly and account all their pomp and all their possessions what it is indeed no other but a glistering misery and themselves happy in all estates to say with David The lines have fallen to me in a pleasant place I have a goodly heritage Makes them digest all their sufferings and disgraces with patience yea with joy and think more of praising than complaining of shewing forth his honour who hath so honoured them especially considering the freeness of his grace that it was that alone maâ—e the difference calling them altogether undeservedly from that same darkness and misery in which unbelievers are deservedly left Now the third thing here to be spoken to is the end of their calling to shew his praise c. And the more to prize the reasonableness of that their happy estate to which God hath exalted them it is express'd in other termes which therefore we will first consider and then the end To magnifie the grace of God the more we have here 1. Both the termes of this motion or change from whence and to what it is 2. The principle of it the calling of God From darkness There is nothing more usual not only in divine but in humane writings than to borrow outward sensible things to expresse things intellectual and amongst such expressions there is none more frequent than that of Light and darkness transfer'd to signifie the good and evil estate of Man as sometimes for his outward prosperity or adversity but especially for things proper to his mind the mind is called Light because the Seat of Truth and Truth is most fitly called Light being the chief beauty and ornament of the rational world as Light is of the visible And as the Light because of that its beauty is a thing very refreshing and comfortable to them that behold it as Salomon sayes 't is a pleasant thing to see the sun So is Truth a most delightfull thing to the soul that rightly apprehends it This may hely us to conceive of the Spiritual sense in which it is here taken The estate of Lost Mankind is indeed nothing but darkness being destitute of all Spirituall truth and comfort and tending to utter and everlasting darkness And it is so because by sin the soul is separate from God who is the first and highest light that primitive truth as he is light in himself As the Apostle 8. Iohn tells us God is light and in him there is no darkness at all expressing the excellency and purity of his nature so he is light relatively to the soul of Man Psa. 27. the Lord is my light sayes David And the soul being made capable of divine light cannot be happy without it give it what other light you will still 't is in darkness so long as 't is without God being the peculiar light and life of the soul. And as truth is united with the soul in apprehending it and light with the visive faculty so that the soul may have God as its light it must of necessity be in union with God Now sin hath broke that union and so cut off the soul from its light and implung'd it into spiritual darkness Hence all that confusion and disorder in the soul which is ever the companion of darkness Tohu vahohu as at first when darkness was on the face of the deep Being ignorant of God and of our selves it followes that we love not God because we know him not yea though we think it a hard word we are haters of God for not only doth our darkness import Ignorance of him but an enmity to him because he is light and we are darkness And being ignorant of our selves not seeing our own vileness because we are in the dark we are pleas'd with our selves and having left God do love our selves in stead of God Hence are all the wickednesses of our hearts and lives which are no other but in place of obeying and pleasing God a continual Sacrificing to those Gillulim those base dunghill Gods our own lusts For this the Apostle gives as the root of all those evils 2 Tim. 3.2 covetous boasters c. Because in the first place lovers of themselves therefore proud c. And lovers of pleasures more than of God and this self-love cannot subsist without gross ignorance minds so darkned that we cannot withal see what we are For if we did it were not possible but we would be far of another mind very far out of loving and liking with our selves Thus our souls being filled with darkness are likewise full of uncleaness as that goes along too with darkness they are not only dark as dungeons but withall filthy as they use to be so Eph. 4.18 understandings darkned alienated from the life of God And therefore Ver. 19. give themselves over unto lasciviousness to work all uncleaness with greediness They have no light of solid comfort Our great comfort here is not in any thing present but in hope now being without Christ and without God we are without hope Eph. 2.12 And as the estate from whence we are called by grace is worthily called Darkness so that to which it calls us deserves as well the name of Light As Christ likewise that came to work our deliverance is frequently so call'd in Scripture Io. 1. c. Not only in regard of his own nature being God equal with the father and therefore light as he is God of God and therefore Light of light But relating to Men Iohn 1.4 that life was the light of Men. as he is stiled the word and the wisdom of the father not only in regard of his own knowledge but as revealing him unto us Iohn 1.18 1 Cor. 1.24 Compared with Ver. 30. And stiled by Malachy the sun of righteousness Now the sun is not only a Luminous body but a Luminary giving light unto the world Gen. 1. He is our light oppos'd to all kind of darkness to the dark shaddow 's of the ceremonial Law which possibly is here meant as a part of that darkness from which the Apostle Writes that these Jews were delivered also by the knowledge of Christ When he came the day broke and the shaddowes flew away To the darkness likewise of the Gentiles superstitions and Idolatries therefore these two are joyned by old Simeon a light to lighten the Gentiles and the glory of his People Israel And to all that believe of both he is Light oppos'd to the Ignorance and slavery and misery of their natural estate teaching them by his Spirit the things of God and reuniting them with God who is the light of the Soul I am sayes he the light of the World he that followes me shall not walk in darkness And it is that mysterious Union of the Soul with God in Christ which
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
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
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
gave beginning to the world and to time with it made all to set forth his goodness and the most excellent of his Creatures to contemplate and enjoy it But amongst all the works that he intended before time and in time effected this is the master piece that is here said to be forâ—ordained the manifesting of God in the flesh for mans Redemption and that by his son Jesus Chirst as the first born amonst many brethren That those appointed for salvation should be rescued from the common misery and be made one mysticall body whereof Christ is the head and so entitled to that Everlasting glory and happiness that he hath purchas'd for them This I say is the great work wherein all those glorious attributes shine joyntly the Wisdom and Power and Goodness and Justice and Mercy of God as in great Maps or Pictures you will see the border decor'd with Meadows and fountains and flowers c. Represented in it but in the middle you have the main designe thus is this fore-ordained Redemption amongst the works of God all his other works in the world all the beauty of the Creatures and the succession of Ages and things that come to pass in them are but as the border to this as the main piece But as a foolish unskillfull beholder not discerning the excellency of the principall piece in such Maps or Pictures gazes onely on the fair border and goes no futher thus do the greatest part of us our eyes are taken with the goodly show of the world and appearnce of earthly things but this great work of God Christ foreordained in time sent for our Redemption though it most deserves our attentive regard yet we do not view and consider it as we ought Was manifested in those last times for you This is the performance of that purpose he was manifested both by his Incarnation according to that word of the Apostle St. Paul Manifested in the flesh c. manifested by his marvellous Works and Doctrine and by his Sufferings and Death and Resurrection and Ascension by the sending down of the Holy Ghost according to his promise and by the preaching of the Gospel in the fulness of time that God had appointed wherein all the prophecies that foretold his comeing and all the Types and Ceremonies that prefigur'd him had their accomplishment The times of the Gospell are called the last times often by the Prophets for that the Jewish Priesthood and Ceremonies being abolished that which succeeded was appointed by God to remain the same to the End of the world besides this the time of our Saviours Incarnation may be called the last tiemes because although it were not near the End of time by many ages yet in all probability it is much nearer the end of time then the beginning of it some resemble the time of his sufferings in the end of the world to the paschal Lamb in the Evening It was doubtless the 〈◊〉 time but not withstanding the Schoolmen offer at reasons to prove the fitness of it as their humour is to prove all things None dare I think conclude but if God had so appointed it might have been either sooner or later and our safest is to rest in that that it was the fit time because so it pleased him and to seek no other Reason why having promis'd the Messiah so quickly after Man's fall he deferr'd his coming about Four Thousand years and a great part of that time shut up the knowledge of himself and the true Religion within the narrow compass of that one nation of which Christ was to be born Of these and such like things we can give no other reason but that which he teacheth us in a like case even so Father because it seemeth good unto thee For you The Apostle represents these things to those he writes to particularly for their use therefore he applies it to them but without prejudice of the Believers that went before or of those that were to follow in after ages He that is here said to be foreappointed before the foundation of the world is therefore called a Lamb slain from the foundation of the world And as the vertue of his death looks backward to all preceeding ages whose Faith and Sacrifices look'd forward to it so the same death is of force and perpetuall value to the End of the world after he had offered one sacrifice for sins for ever says the Apostle to the Hebâ— He sate down on the right hand of God for by one offering he hath perfected for ever them that are sanctified The Crosse on which he was extended points in the length of it to Heaven and Earth reconciling them together and in the breadth of it to former and following ages as being equally salvation to both If this appropriating and peculiar interest in Jesus Christ is not happiness without which it availes not that he was ordained from Eternity and in Time manifested 't is not the Generall contemplation but the peculiar possession of Christ that gives both solid Comfort and strong persuasion to Obedience and Holyness which is here the Apostle's particular scâ—â—e Verse 21. Who by him do believe in God that raised him up from the dead and gave him glory that your Faith and hope might be in God NOW because 't is Faith that gives the soul this particular title to Jesus Christ the Apostle addes that to declare who he meant by You sayes he who by him do believe in God c. Where we have 1. The compleat Object of Faith 2. The Ground or Warrant of it The object God in Christ. The Ground or warrant In that he raised him up from the dead and gave him glory A Man may have living out of Christ yea he must he cannot chuse but have a conviction within him that there is a God and further he may have even out of Christ some kind of belief of those things that are spoken concerning God but to repose on God as his God and his Salvation which is indeed to believe in him this cannot be but where Christ is the mids through which we look upon God for so long as we look upon God through our own Guiltiness we can see nothing but his wrath and apprehend him as an armed enemy and be so far off from resting on him as our happiness that the more we view it it puts us upon the more speed to fly from him and to cry out Who can dwell with Everlasting burnings and abide with a consuming fire But our Saviour taking sin out of the way put himself betwixt our sins and God and so makes a wonderfull change of our apprehension of him When you look through a red glass the whole Heavens seem bloody But through pure uncoâ—our'd glass you receive the clear light that is so refreshing and comfortable to behold When Sin unpardoned is betwixt and we look on God through that we can perceive nothing but Anger and Enmity in his Countenance But
Princes by their high birth and Education have usually their hearts fill'd with far higher thoughts than mean persons the children of the poorer sort being pinch'd that way their greatest thoughts as they grow up are ordinarily how they shall shift to live how they shall get bread but Princes think either of the conquest or governing of Kingdomes Are you not born to a better Inheritance if indeed born again why then do you vilifie your selves why not more in Prayer no dumb children among those that are born of God they have all that spirit of Prayer by which they not only speak but cry Abba Father 2. The most part of us esteem the Preaching of the Word as an evanishing discourse that amuses us for an hour we look for no more and therefore we find no more we receive it not as the Immortal seed of our Regeneration as the ingrafted Word that is able to save our Souls Oh! learn to Reverence this holy and happy Ordinance of God this word of life and know that they that are not Regenerated and so sav'd by it shall be judg'd by it Not of Corruptible seed It is a main cause of the unsutable and unworthy behaviour of Christians those that profess themselves such that a great part of them either do not know or at least do not seriously and frequently consider what is indeed the Estate and Quality of a Christian how excellent and of what descent their new Nature is therefore they are often to be remembred of this Our Apostle here doth so and by it binds on all his Exhortations Of this New being we have here these two things 1. It s high Original from God begotten again of his word 2. That which so much commends good things its duration and this followes of the other for if the Principle of this life be Incorruptible it self must be so too The word of God is not only a living and ever abiding word in it self but likewise in reference to this New birth and spiritual life of a Christian and so 't is here intended that is spoke of it and therefore called not only an abiding word but Incorruptible seed which expresly relates to Regeneration And because we are most sensible of the good and evil of things by comparison The everlastingness of the word and that spiritual life which it begets is set off by the frailty and shortness of natural Life and all the good that concerns it This he expresseth in the words of Isay in the next Verse Verse 24. For all flesh is as grass and all the glory of man as the flower of Grass the Grass withereth and the flower thereof falleth away IN expressing the vanity and frailty of the natural life of Man it is very agreeing with the subject to call him flesh giving to the whole man the name of his corruptible part both to make the wretched and perishing Condition of this life more sensible and Man the more humble by it For though by providing all for the flesh and bestowing his whole time in the indeavours which are of the flesh's concernment he remembers it too much and forgets his spiritual and Immortal part yet in that over eager care for the flesh in some sense he seems to forget that he is flesh or at least that flesh is perishing because Flesh extending his desires and projects so far for the flesh as if it were Immortal and should alwayes abide to enjoy and use these things as the Philosopher said of his Countrymen upbraiding at once their surfettings and excess in Feasting and their sumptuousness in building that they eat as if they meant to die to morrow and yet built as if they were never to die Thus in Mens immoderate pursuits of earth they seem both to forget that they are any thing else beside flesh and in this sense too to forget that they are flesh that is mortal and perishing they neither rightly remember their Immortality nor their Mortality If we consider what it is to be flesh the naming of that were sufficient to the purpose All Man is flesh But 't is plainer thus All flesh is grass thus in the Psalme he remembred that they were but flesh that speaks their frailty enough but it is added to make the vanity of their estate the clearer a wind that passeth and cometh not again Psal. 78.39 So Psal. 103.15 As for man his dayes are as grass as a flower of the field so he flourisheth For the wind passeth over it and it is gone and the place thereof shall know it no more This natural Life is compar'd even by natural Men to the vainest things and scarce find they things light enough to express it vain and as here called grass so they compar'd the generations of Men to the leaves of trees But the light of Scripture doth most discover this and it is a lesson requires the Spirit of God to teach it aright Teach us sayes Moses Psa. 90. So to number our dayes that we may apply our hearts unto Wisdom and David Psa. 39 Make me to know my life how frail I am So Iam. 4.14 And here it s called grass So Iob. 14.12 Man that is born of a Woman is of few dayes and full of trouble He cometh forth like a flower and is cut down Grass hath its root in the Earth and is fed by the moisture of it and for a while but besides that it is under the hazard of such weather as favours it not or the â—ythe that â—urs is down give it all the forbearance that may be let it be free from both those yet how quickly will it wither of it self Set aside those many accidents the smallest of which is able to destroy our naturall life the diseases of our own bodies and outward violences and casualties that cut down many in their greeness in the flower of their youth the utmost term is not long In the course of nature it will wither Our life is indeed a lighted torch either blown out by some stroake or some wind or if spar'd yet within a while burnes away and will dye out of it self And all the Glory of man That is elegantly added There is indeed a great deal of seeming difference betwixt the outward condition of liâ—e amongst Men shall the Rich and Honourable and beautifull and healthfull go in together under the same name with the baser and unhappier part the poor wretched sort of the world that sâ—em to be born for nothing but sufferings and miseriâ—s At least hath the wise no advantage beyond the fools is all grass make you no distinction no all is grass or if you will have some other name be it so once this is true that all flesh is grass and if that glory that shines so much in your eyes must have a difference then this is all it can have it is but the flower of that same grass somewhat above the common grass in gayness a little comelier and better
before Search the Scriptures sayes he himself for they testify of of me Namely the Scriptures of the Old Testament which were only then written and to evidence this both himself and his Apostles make so frequent use of their testimony and we find so much of them inserted into the New as being both one in substance their lines meeting in the same Jesus Christ as their center The Apostle here having express'd the happy Estate and Dignity of Christians under a double notion 1. Of a Spiritual House or Temple 2. Of a Spiritual Priesthood he amplifies and confirmes both from the Writings of the Prophets The former Verse 6 7 8. The latter Verse 9. These places that he cites touching this building are most pertinent for they have clearly in them all that he spoke of it both concerning the foundation and the Edifice as the first in these words of Esay 28.16 Behold I lay in Sion a chief Corner stone c. Let this commend the Scriptures much to our diligence and affection that their great Theme is our Redeemer and Redemption wrought by him that they contain the Doctrine of his excellencies are the lively picture of his matchless beauty were we more in them we would daily see more of him in them and so of necessity love him more but we must look within them the Letter is but the case the Spiritual sense is that we should desire to see We usualy huddle them over and see no further than their outside and therefore find so little sweetness in them we read them but we search them not as he requires Would we digg into those Golden Mines we would find treasures of comfort that cannot be spent but would furnish us in the hardest times The prophecy here cited if we look upon it in its own place we shall find it cast in in the middle of a very sad denounciation of judgement against the Jewes And this is usual with the Prophets particularly with this Evangelicall Prophet Esay to uphold the spirits of the godly in the worst times with this one great consolation the promise of the Messiah as weighing down all both temporal distresses and deliverances Hence are those sudden ascents so frequent in the Prophets from their present subject to this great hope of Israel And if this expectation of a Saviour was so pertinent a comfort in all estates so many ages before the accomplishment of it how wrongfully do we undervalue it being accomplish'd that cannot live upon it and answer all with it sweeten all our griefs in this advantage that there is a foundation stone laid in Sion on which they that are builded shall be sure not to be ashamed In the words there are 4 things 1. This foundation stone 2. The laying of it 3. The building on it 4. The greatness and Excellency of the work 1. For the foundation called here a Cheif corner stone Though the Prophet's words are not precisely render'd yet the substance and sense is one There both the foundation and corner stone is express'd the corner stone in the foundation being the main support of the building and throughout the corner stones uniting and knitting the building together and therefore this same word of a corner is frequently taken in Scripture for Princes or Heads of people Iud. 20.2 1 Sam. 14.38 because good governours and government are that which upholds and unites the societies of people in states or kingdomes as one building And Jesus Christ is indeed the alone head and King of his Church that gives it lawes and rules it in wisdom and righteousness the alone rock on which his Church is built not Peter if we will belâ—eve S. Peter himself as here he teaches us much less his pretended Successors he is the foundation and corner stone that knitts together the walls of Jews and Gentiles having made of both one as S. Paul speaks and unites the whole number of believers into one everlasting temple and bears the weight of the whole fabrick Elected or chosen out for the purpose and altogether fit for it Isaiah hath it a stone of triall or a tryed stone As things amongst Men are best chosen after trial so Jesus Christ certainly known by the father as most fit for that work to which he chose him before he try'd him as after upon tryal in his Life and death and resurrection he prov'd fully answerable to his fathers purpose in all that was appointed him All the streâ—gth of Angels combin'd had not suffic'd for that business but the wise architect of this building knew both what it would cost and what a foundation was needful to bear so great and so lasting a structure as he intended Sin having defac'd and demolish'd the first building of Man in th' integrity of his creation it was Gods design out of the very ruines of fallen Man to raise a more lasting edifice than the former one that should not be subject to decay and therefore fitted a foundation that might be everlasting The sure founding is the main therefore that it might stand for the true honour of his Majesty which Nebuchadnezzar vainly boasted of his Babel he chose his own son made flesh he was God that he might be a strong foundation he was Man that he might be sutable to the nature of the stones whereof the building was to consist that they might joyn and cement together Precious Inestimably precious by all the conditions that can give worth to any by rareness and by inward excellency and useful vertues Rare he is out of doubt there is not such a person in the world again Therefore called by the same Prophet wonderful full of wonders the power of God and the frailty of Man dwelling together in his person the ancient of dayes becoming an Infant He that stretch'd forth the Heavens bound up in swadling cloaths in that his Infancy and in his full age stretch'd forth on the crosse altogether spotless and Innocent and yet suffering not only the unjust cruelties of Men but the just wrath of God his Father the Lord of life and yet dying His excellency appears in the same things In that he is the Lord of life God blessed for ever equal with the father the sparkling brightness of this precious stone is no less than this that he is the brightness of the fathers glory so bright that Men could not have beheld him appearing in himself therefore he vailed it with our flesh and yet through that it shined and sparkled so that the Apostle S. Iohn saves of himself and those others that had eyes opened and look'd right upon him he dwelt amongst us and he had a â—ent like ours and yet through that wee saw his glory as the glory of the only begotten son of God full of grace and truth The Deity filling his humane nature with all manner of grace in its highest perfection And not only thus Excellent in himself but of precious vertue which he lets forth and imparts to
Conscience as others but sought my selfe and pleasd my self as they do and look't no further but that was when I was alive to those wayes but now truly I am dead to them and can you look for activity and conversation from a dead Man the pleasures of sin wherein I liv'd is still the same but I am not the same Are you such a Snake and a Fool sayes the Natural Man as to bear affronts and swallow them and say nothing Can you suffer to be abus'd so by such and such a wrong Indeed sayes the Christian again I could once have resented an injury as you or another and had somewhat of that you call high-heartedness when I was alive after your fashion but now that humour is not only something cool'd but 't is kill'd in me 't is cold dead as ye say and a greater Spirit I think than my own hath taught me another Lesson hath made me both deaf and dumb that way and hath given me a new vent and another language and another Party to speak to in such occasions see for this Psal. 38.12 13 14 15. They that seek my hurt speak mischievous things and imagine deceits all the day long What doth he in this cafe But I as a deaf man heard not and I was as a dumb Man that openeth not his mouth And why for in thee O Lord do I hope And for this deadness that you despise I have seen him that dyed for me who when he was reviled reviled not again This is the true Character of a Christian dead to sin but alas Where is this Christian to be found and yet thus is every one that truly partakes of Christ he is dead to sin really Hypocrites have a Historical kind of Death like this as Players in Tragedies Those Players have loose bags of Blood that receive the wound so the Hypocrite in some externals and it may be in that which is as near him as any outward thing his Purse he may suffer some Bloodshed of that for Christ but this death to sin is not a sounding fit that one may recover out of again the Apostle Rom. 6. addes that he is buried But this is an unpleasant Subject to talk thus of Death and Burial the very Name of Death in the softest sense it can have makes a sowr melancholly discourse It is so indeed if you take it alone if there were not for the life that 's lost a far better immediately following but so 't is here Living unto righteousness succeeds dying to sin That which makes natural death so affrightful the King of terrours as Iob calls it is mainly this faint belief and assurance of the Resurrection and glory to come And without this all mens moral resolves and discourses are too weak Cordialls against this fear they may set a good face on 't and speak big and so cover the fear they cannot cure but certainly they are a litle ridiculous that would perswade Men to be content to dy by reasoning from the necessity and unavoydableness of it which taken alone rather may beget a desperate discontent than a quiet compliance the very weakness of that Argument is that it is too strong Durum telum That of Company is phantastick it may please the imagination but satisfies not the judgement Nor are the miseries of life though somewhat Properer a full perswasive for Death the oldest decrepitest most diseased persons yet naturally fall not out with life but could have a mind to it still and the very truth is this the worst cottage any dwells in they are loath to go out till they know of a better And the reason why that which is so hideous to others was so sweet to Martyrs Heb. 11.35 And other godly Men that have heartily embrac'd death and welcom'd it though in very Terrible shapes was because they had firm assurance of Immortality beyond it the ugly Deaths head when the light of glory shines through the holes of it is comely and lovely To look upon death as Eternitie's birth day is that which makes it not only tolerable but aimiable Hic dies postremus aeterni natolis est Is the word I admire most of any Heathen Thus here the strongest inducement to this Death is the true notice and contemplation of this Life unto which it sets us over 't is most necessary to represent this for a natural Man hath as great an aversion every whit from this figurative Death this dying to sin as from natural Death and there is the more necessity of perswading him to this because his consent is necessary to 't no Man dies this Death to sin unwillingly although no Man is naturally wiling to it much of this death consists in a Man's consenting thus to dye And this is not only a lawful but a laudible yea a necessary self murder Mortify therefore your members which are upon the Earth Sayes the Apostle Col. 3.5 Now no sinner will be content to dy to sin if that were all but if it be passing to a more excellent Life then he gaineth and it were a folly not to seek this Death It was a strange power of Plato's discourse of the Souls Immortality that moved a young Man upon reading it to throw himself into the Sea that he might leap through it to that Immortality But truely were this Life of God this Life to righteousness and the excellency and delight of it known it would gain many minds to this death that steps into 't 1 There is a necessity of a new being to be the principle of new acting and motion as the Apostle sayes while ye served sin ye were free from righteousness so 't is while ye were alive to sin ye were dead to righteousness But there is a new breath of life from Heaven breathed on the Soul Then lives the Soul indeed when it is one with God and sees Light in his Light hath a Spiritual knowledge of him and therefore Soveraignely loves him and delights in his will and that is indeed to live unto righeousness which in a comprehensive sense takes in all the frame of a Christian life and all the duties of it towards God and towards Men. By this new Nature the very Natural motion of the soul so taken is obedience to God and walking in the paths of righteousness it can no more live in the habitude and wayes of sin than a Man can live under water Sin is not the Christians Element 't is too gross for his renew'd Soul as the water is for his body He may fall into 't but he cannot breath in it cannot take delight and continue to live in it but his delight is in the Law of the Lord that 's the walk that his Soul refreshes it self in he loves it entirely and loves it most where it most crosses the remainders of corruption that are in him he bends the strength of his Soul to please God aimes all at that it takes up his thoughts early and late