Commentary on 2 Peter, Commentary on 2 Peter volume 1 · Chapter 1 · Verse 19

Commentary on 2 Peter · Commentary on 2 Peter volume 1 · Chapter 1 · Verse 19

p. 334VERSE 19. Wee have alſo a more ſure word of Prophecie, whereunto yee doe well that yee take heed, as unto a light that ſhineth in a darke place, untill the day dawne, and the day ſtarre ariſe in your hearts.

THe Apoſtle had formerly delivered a certaine truth: ſuch as both their eares had heard, and their eyes ſeene: and by many ſtrong arguments confirmed it. Yet becauſe the Iewes to whom he wrote, did much adhere to the Prophets, he refers them thither; to compare the events manifeſted, with their predictions. As if he did anſwere a challenge, with Paul to his Corinthians;qq2 Cor. 13.3.2 Cor 13:3 Since yee ſeeke a proofe of Chriſt; You ſhall have one more; in it ſelfe profitable, and to you plauſible, a word of Prophecie. That as Feſtus ſaid to Paul, Act. 25.12. Haſt thou appealed unto Ceſar? unto Ceſar thou ſhalt goe. So Appellaſtìſne Prophetas? …ad Prophetas ibitis: have you appealed to the Prophets? to the Prophets you ſhall goe. They alſo ſhall witneſſe to you the ſame Chriſt.

You ſee, the Apoſtle comes to a new manner of teſtifying the former truth. We have a word. A word, what's this? ſo we had before. Nay, but a word of Prophecie. Why, what ſtrength hath this above the other? Yes, it is more ſure. Well ſay it be more ſure, what is this to us? we heard it not. Yes we have it, viſible to our …yes. But men may have it, and not regard it: as the Indians that were owners of all he gold, yet were the pooreſt beggars. Nay, but we take heed to it, attend it. Say we ſhould, is this a thing ſo commendable? may we not reſt ſatisfied with your word and aſſertion, that ſaw theſe things? Nay, but Benè facitis attendentes, Ye die very well in taking heed to it. Well, ſay we ſhould obſerve it, what ſhall we find it to p. 335be? Not an obſcure and involved matter, as it was before the completion; but a light. What need have we of a light, that live in the broad day of knowledge? Nay, but the world is full of darkeneſſe; and in a darke place a light is comfortable. But this may be ſome dimme candle, that can caſt us no rayes or beames of illumination: No, it is a Shining light: like Iohn Baptiſt, a burning and a ſhining light. A light that ſhineth in a darke place. How long ſhall this light continue? Ʋntill the day downe, till the glorious preſence of our Lord Ieſus Chriſt be fully manifeſted to us and that we ſee no longer through a window or ſpectacles of faith; but behold with cleare eyes the Sunne himſelfe. We ſhall then ſay of this light of knowledge here, compared with that; as Iohn Baptiſt ſaid of himſelfe compared with Chriſt; He muſt encreaſe, but I muſt decreaſe, Ioh. 3.30. Or as Paul, 1 Cor. 13.10. When that which is perfect is come, then that which is in part ſhall be done away. Then that ſame Day ſtar of bleſſedneſſe ſhall ariſe, and tell us that the night is quite paſt, the day is come, the Sun of righteouſneſſe appeares, and that we ſhall appeare with him in glory. Let us all therfore firſt walke faithfully in the light of grace, that we may walke joyfully in the light of glory for ever.

We have alſo a more ſure word, &c. The whole verſe may be diſtinguiſhed into foure generall parts:

A Conference; wherein he compares the Propheticall prediction, with the Evangelicall predication; aſcribing to it ſome greater certaintie; We have a more ſure word of Prophecie.

A Reference, whereto he referres their ſcrutation, and commends their attention; Whereunto you doe well that yee take heed.

A Preference, wherein he preferres that excellent light to the common darkeneſſe of the world. For the compariſon is not betweene the Propheticall and Evangelicall light; but betweene the light of the Scripture, and the darkeneſſe of nature. As unto a light that ſhineth in a darke place.

A Difference; wherein he gives that future day light a tranſcendencie to the former candlelight: that being but like a lampe in a darke night, this like a ſtar that brings in the day. Vntill the day downe, and the day ſtar ariſe in your hearts.

The word of Prophecie.] There are foure ſorts of Prophets. 1. Some write of things paſt, as Moſes. In the beginning God created the heaven and the earth: penning an Hexameron many yeares after the world was made. The Samaritan woman hearing Chriſt relate unto her the things which he had done, concluded; Sir, I perceive that thou art a Prophet, Ioh. 4.19. 2. Some prophecie of things to come. As God foretold by the mouth of his holy Prophets. Thoſe did Dicere facta, theſe Praedicere facienda: the one was a relation, the other a prediction. 3. Some prophecie of things preſent: ſuch a Prophet was old Simeon, whoſe eyes ſaw that preſent ſalvation. Thus Iohn the Baptiſt was a Prophet, and more than a Prophet. A Prophet, becauſe he did point him out with the finger that was all the Prophets ayme: Behold the Lambe of God. More than a Prophet, becauſe he baptiſed Dominum Prophetarum, the Lord of the Prophets, Ier. 4. Thoſe that expound the Prophets: an Evangelicall Preacher is called a Prophet. 1 Cor. Chapter 14. Verſe 1. Deſire ſpirituall gifts, but rather that yee may prophecie. Chap. 13.9. We know in part, and we prophecie in part. He that interprets the Prophets, is called a Prophet, Aquin. But here the Apoſtle intends principally that ſort, which foretold future things. Some of their words were more darke, ſome more plaine. Daniel and Iohn wrote darkely: the reaſon is given, becauſe they wrote in times of perſecution. So that if they had done otherwiſe, themſelves and their bookes had beene burned. The events were the cleareſt expoſitions of them. It is the propertie of a Prophecie, Compleri priuſquam intelligi, to p. 336bee fulfilled before it bee underſtood, Auguſtine.

A Prophet is called of the Hebrewes, Naba, vates: and Roeh, videns, a ſeer. Of the Grecians, foreign: ſuch as did foreſee and foretell the purpoſes of God. Of the Latines, Vates, that is Fates: for Vaticinatio, is Faticinatio, Fatum canere, to preindicate an inevitable event. The words they ſpake, come to them Ex divino afflatu, by a divine inſtinct. Numb. 24.13. I cannot goe beyond the commandement of the Lord: but what he ſaith, that will I ſpeake. So ſoone as ever the Lord had appeared to Samuel, preſently the people tooke notice of him for a Prophet. 1 Sam. 3.20. All Iſrael knew that Samuel was eſtabliſhed to be a Prophet of the Lord. They cannot know Gods will in future things, but by his relation or revelation. Pſal. 139.6. Such knowledge is too wonderfull for me: it is high, I cannot attaine unto it. A viſion of their owne heads, a fiction of their owne braines, were accurſed. He that coines money out of baſe mettall, though he ſtampe upon it the image of the Prince, is a traitor. So is he, that to his owne invention ſhall put a Dicit Dominus, the Lord ſpake it. The prediction that comes not by divine inſtruction, is but a deluſion: for none can praenoſcere, fore-know; but he that did proponere, forepurpoſe.

Devills and men may gueſſe by obſervation, and collection of cauſes probable to beget ſuch events: onelyonly God knowes, Eſa. 45.11. Aske of me things to come. If men could tell as much, aequiparent Iovi, they would be even with God. How wiſe were God, if he ſhould write the ſecrets of his will on the top of his gate, the doores of heaven! yet your Aſtrologer preſumes, Ex ſtellis, tanquam tot ſtillis & literis: ex ſyderibus tanquam tot ſyllabis: ex conſtellationibus, tanquam tot verborum conjunctionibus: to know all things by the heavens: as if the ſtarres were ſo many letters, the planets ſyllables, and the conſtellations expreſſe ſentences. So they make the whole heaven a Syntaxis or diſcourſe of Gods purpoſe. Will any King ingroſſe the ſecrets of his Counſell on the doore of his Palace? That late character which was ſet on the brow of heaven, did certainely meane the world ſome newes. But who could undertake to tranſlate the letters of it, or expound the meaning? To breake into Gods Counſell chamber, will be dangerous treaſon: only the hand that wrote it, can interpret it. If men could by their owne wiſedome prophecie; they were not only Sapientiores filiis lucis. Luk. 16.8. Wiſer than the children of light: but as wiſe as Ipſa lux, even ſelfe. The very divells that hover in the aire, (uti Adam prope ſuum Eden, like Adam who being caſt out of Eden, dwelt ſo neere it as he could) and by reaſon of their vicinitie to the ſtarres, can read them better than mortall men, ſundred from us ſo farre as earth: yet are they all dunces in reſpect of Prophecie. They can tell you what may happen, never what will happen. Therefore they delivered their oracles in a doubtful and baſtard language: that if the event did not anſwer the prediction, they might then expound the prediction according to the event. OnelyOnly God can make Prophets, and put into their mouthes the foretelling of future things. Ezek. Sonne of man, I have made thee a watch man over the houſe of Iſrael: therefore heare the word at my mouth, and give them warning from me. It is God that ſpeakes in ore Prophetarum, by the mouth of his holy Prophets, which have beene ever ſince the world began. He ſpeakes by the Prophets for the good of our ſoules, let us heare his Prophets for the honour of his holy name.

A more ſure word of Prophecie.] foreign. Why, was not the Apoſtolicall Teſtimonie ſure enough? could there be more than ocular and articular witneſſe? The Prophets foretold what they never ſaw, the Apoſtles ſaw what they told. Beſides, did not one and the ſame God ſpeake by them both? Hebr. 1.1. conferred with, Matth. 10.20. plainely demonſtrates: that the ſame God who ſpake unto the Fathers by the Prophets; ſpakes alſo by the Apoſtles, For it is not yet that ſpeake, but the ſpirit of your Father which ſpeaketh in you. How then can this be Certior Sermo, a more ſure word. Seeing the Prophets be a darke lanthorne, which himſelfe here confeſſeth hard to be underſtood. This point hath troubled many expoſitors: it was ſome trouble to me to find it, let it be no trouble to you to read it.

p. 3371 Some anſwer, that here a comparative is put for a poſitive; More ſure, for Sure: or for a ſuperlative: foreign, for foreign; more ſure, for Sureſt. A place is inſtanced, Act. 25.10. Paul cleared himſelfe to Feſtus; To the Iewes I have done no wrong, as thou very well knoweſt. The word is not foreign, but foreign; not Well, but Better: the comparative for the poſitive; as Thou better knoweſt. This ſame Enallage graduum is not rare among the Greekes and Latines. The French write Treſnoble for Noble: we Moſt Honourable, for Honourable: and ſome, To my Worthyer friend, for Worthy. But this anſwer ſatisfies not: for firſt I doe not ſee but that ſpeech of Paul might very well be tranſlated, as Thou better knoweſt. For Feſtus being a Roman Iudge did better know, that Paul had not done nothing againſt the Roman Lawes, than could the Iewes. But it is objected, that Paul appeales to Festus his knowledge, that to the Iewes he had done no wrong. True, and why might not the Iudge better diſcerne of the cauſe than the Plaintife? Every man is well affected to his owne cauſe, and the Iewes were blinded with malice, charging Paul with many things, but proving nothing. Feſtus therefore ſeeing their malice, and Pauls innocency; did better know that he had done them no wrong, than themſelves. Beſides the Context manifeſtly intends a compariſon; it muſt be admitted Certior ſermo, to be a more ſure word.

2 Beda, with ſome other, anſwer; that this may be a Surer word, not ſimply and abſolutely; but in reſpect of the Gentiles: who might haply calumniate the viſion of the Apoſtles, but durſt not the oracles of the Prophets. As if Peter ſhould ſay; You may perhaps doubt that perticular ſight we had in ſecret, but none wil contradict the Prophecies manifeſted in publike. Infidels being ſo wel acquainted with Necromancie, might aſcribe this voice to magick. As Pſaphon was accepted of the Lybians for a great God, becauſe certaine birds had beene firſt taught to ſing this leſſon, and afterwards being let looſe into the aire, did ſing it; Magnus deus Pſaphon. Or as Mahomet got the reputation of a great ſaving prophet, by a Pigeon trained to come to his eare, and there picke out corne, which his credulous followers beleeved to be the conference of the Holy Ghoſt: and by a Bull taught and tamed to carry the Alchoran on his hornes. To prevent any ſuch ſuſpition here, the Prophets are brought in, who did fore-tell all theſe things long before Chriſt came himſelfe. Nunquid Magus Chriſtus antequam natus? Could Chriſt be a Magician before he was borne? Thus there was a Celeſtiall Word, whereby beleevers are confirmed: and a Propheticall Word whereby unbeleevers are convinced. But this anſwer falls alſo ſhort of ſatisfaction: for Saint Peter wrote not to Infidels, but to Beleevers; ſuch as had alreadie embraced the truth of the Goſpell.

3 There is another Solution. Aquin. Lyran. Hugo, Catharinus, Calv. The Apoſtle ſpeakes this in reſpect of the Iews unto whom he wrote. Here the truth of the Goſpel is proved by a double teſtimony: Patris Elogio, Prophetarum vaticinio; by the aſſertion of God, and by the prediction of the Prophets. Now this were an abſurd thing to imagine, that the Propheticall witneſſe ſhould be Surer than the Divine and Paternal. Firſt, becauſe their Word did meerely depend upon the authority of the ſame God. Secondly, becauſe Chriſts comming had performed what they promiſed. Now if either of the two can challenge the greater firmeneſſe, it is the latter: for let a promiſe be never ſo ſure, yet the performance is ſurer. Cedant dicta factis; It could not be more ſure in their Prophecie that Chriſt ſhould come, than in the Apoſtles ſight that he was come. Coram quem quaeritis adſum; He came unto his owne, he dwelt among us; there could be nothing ſurer; than he only promiſed, now he hath paid the debt. Well yet, albeit Gods Teſtimony were moſt ſure with the Apoſtles, yet the Prophets Word was more ſure with the Iewes. They knew them to be the lawfull Miniſters of God, they were brought up in their Schooles; of their words there was no ſuſpition. His avi, atavi confiderunt: & vetuſtas ipſa aliquid reverentiae ſecum trahit; Antiquity it ſelfe chalengeth reverence. God here ſaid, This is my beloved Sonne: This they had read before in the Prophets, Pſalm. 2.7. I will declare the decree: the LORD hath ſaid vntounto me, Thou art my Sonne, this day have I begotten thee, Thus was it a Surer Word, p. 338not in it owne nature, nor to the Apoſtles, but to the Iewes. To this conſents Auguſtine; Certiorem dici, non meliorem, non veriorem; It is not ſaid to be Better, nor Truer, but only Surer. This teſtimony was as good as that, as true, as uſefull: but in this reſpect, that is ſurer, becauſe it makes more ſtrongly to confirme ſuch hearers. If you will not beleeve me, have recourſe to your Prophets, Ioh. 5.39. Search the Scriptures, they all teſtifie of IESUS CHRIST.

4 Some by this Word of Prophecie would underſtand onelyonly the preaching and writing of the Goſpell: and extend it all no further than Evangelicall prophecie. But the Context will not beare ſuch an expoſition, for the Apoſtle ſpeakes of fore-written Prophecies, Verſ. 20. Prophecie of the Scripture.

5 Some would have this Word of prophecy, to be the very teſtimony of the Father concerning his Son. But there is no ſuch trajection of phraſes in the Scripture. We finde Chriſt to be called the Prophet of God, not God to be the Prophet of Chriſt.

6 Some reade it thus, More ſure than the Prophets; in the Genitive caſe plurall: but no Copie ſo hath it.

7 Bradford reſolved it thus, in his anſwer to this, among other queſtions put to him by the Papiſts. That the Apoſtles in this did humble themſelves; as if men not giving credit to their private teſtimony, would yet with all reverence receive the Prophets. But if they ſhould thus diſable themſelves, who would beleeve them? whereas, they were to write Iure Apoſtolico.

8 Laſtly, the anſwer that ſeems to me moſt probable and profitable; and wherein I have few or none before me, doubtleſſe many will follow me; is this. The foundation is ever more ſurer than the building: that being ſound, though the edifice it ſelfe ſhould fall, will firmely ſtand. Now the new Teſtament was not yet written; I meane the Goſpell of the foure Evangeliſts: nor was it collected into a volume till eight and twenty yeares after. But the Prophets were extant, and their writings miraculouſly preſerved: theſe the Iewes readily had, and might peruſe at their pleaſure. Therefore the meere and naked report of Chriſts glory on the Mountaine, was not ſo ſure as the Prophecie inſpired by God, and ingraven in the tables of their hearts. And this authenticall proofe was the ſureſt, untill the day did fully dawne, and the divine hand had made the Goſpell knowen and viſible. Thus were the things related never ſo true in themſelves, the queſtion here is not concerning the Trueneſſe, but the Sureneſſe: and certainly thus farre, the Scriptures of the Prophets were ſurer to the Iewes, than the unwritten doctrines of the Apoſtles, or the naked delivery of their particular viſions.

Now whatſoever may be ſaid for exception. That the Prophets had only involved promiſes, not underſtood till they were fulfilled. In a promiſe there are many doubts: mens minds may change, occaſions divert, their power be defective: but in a performance there is nothing wanting: now the Goſpell was eſtabliſhed by the miniſtry of the Senſes. It is true that in the Scripture, there is no difference concerning the truth and certainty of all places and parts of it: but there may be ſome difference in the materiall and formal parts: for things may be more plainely, more comfortably ſet down in one place than in another. Therfore Auguſtine gives this praiſe to the Goſpell, in alluſion to that miracle of turning the water into wine, Ioh. 2. That Chriſt did turne the Propheticall water, into Evangelicall wine. There have beene ſome, that through diſability to cleare this doubt in my Text, have thruſt the whole Epiſtle out of the Canon; and it was foure hundred yeares almoſt, before it was received, as Euſebius teſtifies. This was like Alexander, when he could not undoe the Gordian knot, to cut it. That was to make quicke, but ſacrilegious diſpatch. There is no ſuch need; to put out the light, becauſe we are blinde and cannot ſee it.

But to conclude plainly; Chriſt had not yet gotten ſo much credite with the Iewes, as had their Prophets: for their common opinion was, that all Ieſus did was by Magicke. This they expreſly objected, when he had caſt out a devill, Mat. 12.24. This fellow doth caſt out devils, but by Beelzebub the prince of the devils. And when the p. 339voice of ſuch a glorious teſtimony came from heaven; ^h The people that ſtood by, and heard it, ſaid, that it thundered. They would not beleeve it to be the voice of the Father. Doe you ſpeake of a voice from heaven? Who heard it? Doe you tell us of his riſing from the dead? who ſaw him? Therefore the Apoſtle refers them to the Prophets, thoſe Ancients: whoſe Word was (as it were) the foundation of the Goſpell, Epheſ. 2.20. We are built upon the foundation of the Prophets, as well as of the Apoſtles: the ſame Ieſus Chriſt, the Center of them both, being the chiefe corner-ſtone. Now the foundation is ſurer than the houſe: antiquity, the foundation, is more ſurely received. Thus the Scriptures of the Prophets ſtop the mouth of the Iewes, who referred all the actions of Chriſt to a bad ſpirit. We call that moſt ſure, that can give beſt ſatisfaction to the ſcholler: we are late reporters, but the Prophets are ancient. Therefore their Word is certiùs judicio veſtro, ſurer in your judgement, though not in it ſelfe, Aug. Chriſt is an infinite maſſe of gold, but they were ſo tired with expectation, that when it came, they were not able to finger the money; therefore he refers them to the Prophets; that comparing both theſe together, they might be more aſſured.

To conclude. All this doth ſerve to manifeſt that uſuall government, whereby God will guide his Church: this is not by viſions, but by the Word. He hath appointed us to be ſons and daughters of Faith, not of Senſe. He that will not beleeve without a miracle, is himſelfe a miracle: yea, and it will be a miracle, if ever he be ſaved. When that Rich-man in hell requeſted a Signe for his brethren, he was anſwered; If they heare not Moſes and the Prophets, neither will they be perſwaded, though one roſe from the dead. Thus the Prophets had the more Sure Word, untill the Goſpell was written. But now it being written, let us aske for no ſhadowes, that have the Subſtance: demand we no ſignes, that have Ieſus Chriſt.

Amore ſure Word of Prophecie.] this may ſeeme to aſcribe ſome more credite to the Prophets, than to the Goſpell? No, they were all written by divers men, in divers ages, at divers places, on divers occaſions: yet eadem veritas, eadem authoritas; they all have the ſame truth, the ſame authority. Though the Iewes acknowledge the old Teſtament, abhor the new: though Turks diſclaime both, Atheiſts deſpiſe both, ſinners neglect both: yet as the Diſciples had but one Maſter, and were all brothers: ſo the bookes have but one Father, and they are all ſiſters. One Lord is originall and Subject of them, one Spirit indited them, one bloud of the Lambe ſealed them, one truth is maintained in them, one Spouſe of Chriſt hath with an unpartiall reſpect equally received them, and miraculouſly preſerved them: and rather than any rent or maime ſhould be made in their ſacred body, ſhe hath ſent her members diſmembred, and bereft of their deareſt bloud, into heaven. Theſe are the Gages of our Saviours love, Gods royall Covenants, the oracles of his Sanctuary, the key of his revealed Councels, milk from his ſacred breſt, the light of our eies, the joy of our harts, the pillars of our faith, the anchor of our hope, the evidences and deeds of our eternall bleſſedneſſe. It is true that one Star differs from another in glory, and the rule of the day is given to the Sun, of the night to the Moone. The Captaines of the ſons of God may heare an unequall report, 1 Chro. 12.14. The leaſt could reſiſt an hundred; the greateſt, a thouſand. And no wrong was done in that Antheme, 1 Sam. 18.7. Saul hath ſlaine his thouſand, and David his ten thouſand. One Plato may be more of value, than a thouſand vulgar men: and our Saviour prefers the old wine to the new, Luke 5.39. The old is better. But the whole Scripture, as it came by the inſpiration of one Author, ſo it preſerves the equality of one honour. Moſes is no better than Samuel, Samuel than David, David than Salomon, the father than the ſon: David a King, than Amos an heard-man, Peter firſt choſen, than Paul borne our of due time. Some portion of it ſometimes, lend more uſefull application to our ſoules: but all of it is like Manna, which relliſheth to every faithfull conſcience, as his heart deſireth. Oile is beſt at the bottom, wine at the midſt, milke at the top; but the Fountaine-water is all alike. This is the Spring-water of life; cleere, cooling, healthfull, helpfull in every part. One part is not ſurer than another, but all is ſo ſure, that it is ſealed by him p. 340that is Yea and Amen: Theſe words are true and faithfull. They are Sure in Gods promiſe, Sure in Chriſt performance, may they be Sure in our beleeving hearts for ever!

We have a more ſure Word.] I come to the third Circumſtance, the Perſons to whom theſe Prophecies were committed: the Apoſtle joyning himſelfe with the Iews; We have. The Iewes might well attend to the word of Prophecie, for they Had it. They had many privileges, but this was the chiefeſt, Rom. 3.2. What advantage hath the Iew? or what profit is there of Circumciſion? Much every way: but chiefly, becauſe unto them were committed the oracles of God They had the Patriarkes, the Sacraments, the Sacrifices, the Promiſe of the Meſſias; but Chiefly the oracles, as comprehending all the reſt, Act. 7.38. Moſes received the lively oracles, to give unto us. He received oracula viva, the lively oracles: to what purpoſe? To give unto us; we have them. They were not Alienae rei depoſita, but their owne proper treaſure. And indeed they were faithfull keepers of them, preſerving them from falſity and corruption: and to this day ſervant, etſi non obſervant; they keepe them in cuſtodie, though they keep them not in obedience. Therfore in our Saviours dayes, when many corruptions both of life and doctrine were objected againſt them; yet they were not charged to be falſifiers of the Scripture. Therefore well might the Apoſtle ſay, We have them: for to them pertaine the Covenants, Eſay 2.3.Isa 2:3Ro. 9.4. To them it was credited, to them it pertained, they had it, they kept it, and from them we receive it. Lex è Sion: Out of Sion ſhall goe forth the Law, and the Word of the Lord from Ieruſalem. Iohn 4.22.John 4:22So Chriſt himſelfe teſtified; Salvation is of the Iews. This was Pauls Farewel to them, able to have melted their hearts, who had been keepers of that ſacred Word of ſo many hundred yeares.Act. 13.46.Acts 13:46 It was neceſſary that the Word of God ſhould firſt be ſpoken to you: but ſeeing ye put it from you, and judge your ſelves unworthy of everlaſting life: Loe we turne to the Gentiles.

Thus they had, but now they have loſt; not the Letter, but the Spirit and life of this propheticall Word. Deus miſit, Iudaeus amiſit; God gave it, and they loſt it. And as it is fit, he that condemnes the Sun, ſhould not have a Star to light him: ſo they that refuſed Solem juſtitiae, that Sun of righteouſneſſe; ſhould not retaine Lumen Prophetiae, the light of Prophecie. Eſau hath ſold his Birth-right to Iacob: the Iewes are to us Chriſtians; Imprecatores in cordibus, ſuffragatores in codicibus: Enemies in their hearts, but friends in their books. They have only the word propheſying, we have the word propheſied: they the Propheticall ſhadow, we the Evangelicall truth, Ieſus Chriſt. This Word is now devolved to us, we have it, Rom. 15.4. Whatſoever things were written afore-time, were written for our learning; that we through patience and comfort of the Scriptures might have hope. The letter for our eyes, the hiſtory for our tongues, the myſtery for our heads, the comfort of all for our hearts. God grant we never inherit the ſinnes of the Iewes, with the Scriptures of the Iewes. Like Gehezi, that could not take Naamans money, but muſt alſo take his Leproſie. Or Nadab, that ſucceeded Iereboam, both in his Crowne, and in his ſin. Or as Satan offred Chriſt, Glory, but Idolatry withall. No, the Lord that hath given us their light, keep us for ever from their darknes! We will be content with Eſaus Birth-right and his Bleſſing, we wil none of his Profaneneſſe. While theſe Oracles were with them, they were like jewels in an infected houſe, or the precious ſtone in the Toads forehead, we might ſay of them, as it was proverb'd of Galba's wit; Ingenium Galbae malè habitat; the Romans lov'd his policy, but not his company. The Prophets foretold things they could not ſee, the Iews beheld things they would not ſee.Matth. 23.3.Matt 23:3 Our Saviour made diſtinction between the Phariſies doctrines and doings: whatſoever they bid you obſerve, that obſerve and do: but day not after their works. So we ſay to them ſtill; Give us your doctrines, we will none of your deeds: you rejected that Ieſus Chriſt, whom your prophecies teach us to embrace. When a deboiſh'd Limner had drawne an exquiſite Piece, many deſired the picture, but all diſdained the Painter. Pulchrum hominem pinxiſti Pictor fadus; The Iewes had verbum propheticum, the word of prophecie: not fidem propheticam, the faith of prophecy. They were the moſt miſerable men, for whoſe ſake there was ſo much coſt and pains to make them happy. God in his good time turne their hearts: that Sanguis eſſu ſimit, p. 341which was to them Sanguis Confuſionis; The bloud of Chriſt which they ſhed, may be to their ſeed Sanguis Perfuſionis, the bloud of redemption. That they may be ſaved by him, whom their Fathers condemned; Ieſus Chriſt.

And for us, let us remember Saint Pauls caution, Rom. 11.20. Becauſe of unbeleefe they were broken off, by faith thou ſtandeſt: Be not high minded, but feare. We have the ſame meanes to be ſaved, yet we ſee it is no impoſſible thing to goe to hell. Micah thought himſelfe ſo ſure, when he had got a Levite to his Prieſt, that God muſt needs bleſſe him, Iudg. 17.13. So we think it enough to have the Bible in our houſe: yet we may come to complaine, as Micah to the Danites; Ye have taken away all that I have. Or as Chriſt threatned the Iewes; The kingdome of heaven ſhall be taken from you, and given to nations that will bring forth anſwerable fruits. Or you ſhall call the fruit of your ſin, as Phineas wife called the fruit of her wombe; Ichabod, becauſe the glory is departed from you, 1 Sam. 4.22. If the naked habite of the truth in our underſtanding, or approbation; vel ſenſu, vel aſſenſu; could ſave men; who would goe to hell? We ſee it, we know it, we confeſſe it, we profeſſe it, we do it not. Thoſe are wretched and perverſe men, and ſhew that the Sacramentall water was ſpilt on their faces; that curſe the Scriptures, and bleſſe their ſins. That had rather (Execrare legem, quàm emendare vitam; and O diſſe praecepta, potius quàm vitia;) caſt the law behind their backs, then not foſter their luſts in their boſomes. I hope there are few ſo bad; but, O that men were ſo good, as truely to expound the Prophets by their lives. A Chriſtians good converſation, is the Scriptures beſt Comment and expoſition. We do expound them in our words, doe you expound them in your works. Be you a counterpaine to that bleſſed originall: O that their lines, and our lives, did conſort and match together. God hath given the Word of life to us, O let him find the life of the Word in us.

But alas! this is our fault: we have the Scripture in our houſes, we have it in our Churches, we have it in our hands, we have it not in our hearts. What ſhall we anſwer to the Lord for all his means to make us good? Our God is good, our time is good, our health is good, our peace is good, our truth is good, our preaching good, all good; we are not good. We have this Word, we have it to ſhew: ſo that evill ſervant had his talent, and he could ſhew his talent. We call it our Evidence of Gods favour toward us: and we dare ſay, By this we know that thou favoureſt us, Pſal. 41.11. It is an evidence that God doth love us, let it not be an evidence whereby he ſhall judge us. All is made ours, ſaith Paul: The Prophets ours, the Evangeliſts ours, the Apoſtles ours, the Fathers ours, the Promiſes ours, the Sacraments ours, things preſent ours, things to come ours: O let us be Chriſts, for Chriſt is Gods. They were written for our learning, they are preached for our living: let us beleeve them with reſolution, and obey them to our ſalvation, through Ieſus Chriſt. Amen.

Whereunto ye do well that ye take heed.] I come to the Second Generall, which we called the Reference. Seeing this Word of Prophecie is ſo Sure and authenticall, that no exception can be taken to the truth of it; I refer you to it. Trie and peruſe it: you ſhall finde it ſpeaking the ſame, that you have heard from us. There is no diſparity in their Prediction, and our Predication: in their Sic erit, So it ſhall be, and our Sic eſt, So it is. The Apoſtles argument is ſtrongly perſwaſive: all men will give affiance to a Sure thing; but the Word of Prophecie is ſure: therefore let us adhere to it. What he propounds, is by demonſtration: what he aſſumes, is by conceſſion: what he concludes is by juſtillation. Attendite certo, Give heed to a thing that is Sure. There is no worldly thing ſure, yet Attendimus his, wee give heed to ſuch things.

No riches: God ſo hedged Iob in on every ſide, and made ſuch a ſenſe about him, that the Devill himſelfe knew not where to breake in upon him, Iob 1.10. Yet the Lord againe took downe the pale, and Iob became poore to a proverb. Yet to wealth we take heed our eies are ſtil open to watch it, our hands open to catch it: and when we have it, we houſe it: with as great affection, as the Spouſe did her beloved. Cant 3.4. I held him, and would not let him go, untill I had brought him into my mothers houſe, and p. 342into the chamber of her that conceived me. Men hold it, and will not let it goe, but rather bury it in the earth, Domo matris ſuae, that houſe of their mother. The covetous, as if they would revenge Corahs death, ſeeke to ſwallow up the earth, that ſwallowed up him. But alas, they take need to a thing moſt unſure. Antequam cupidus aliquid lucrife cerit, ſeipſum perdidit, Aug. Before the covetous man can gaine any thing, hee loſeth himſelfe. Therefore Paul charged Timothie, to charge us. 1 Tim. 6.17. That we put not our truſt in uncertaine or unſure riches. If we doe, we are ſure to bee deceived.

Pleaſure is not ſure; alas nothing is more unſure. Not only in reſpect of continuation, but even of preſent fruition. It is a queſtion whether the carnall man doth truely joy, when he ſmiles: or whether a merry heart hee declared by a jeſting language. For there is a joy like Romney marſh: in ſummer of proſperity bad, in winter of affliction mad, never good. Prov. 14. Verſe 13. Even in laughter the heart is ſorrowfull: and the end of that mirth is heavineſſe: gone, ere you can ſay, It is here.

Honour is not ſure, it comes with a breath, and goes with a breath, and goes with a breath: as a boy that can blow up a bubble unto aire, and preſently blow it into aire. Ceſar goes an Emperor to the Senate, is brought a corpſe home. Pompey was great, yet he was begg'd. Opiniative honours are like curious peales on the bells, rung with changes: there may be ſweet muſicke in the change, but they are preſently out of it. The divell taking CHRIST up into a high mountaine. Luk. 4.5. Shewed him all the kingdomes of the world in a moment of time. In a moment? How all the kingdomes of the earth ſhould be ſhewen in a moment, is a queſtion and wonder; though one ſtood in the body of the Sunne. Therefore this muſt be done by repreſentation; which is indeed more capable of admiration, than of demonſtration. But why in a moment? to teach us that all the glory of this world is but for a moment. In a moment of time there is neither Prius nor Poſterius: and this is the terme of all worldly glory. Dum exaltarentur, dejeciſti eos, ſaith the Pſalme. In the midſt of their lifting up, thou didſt caſt them downe: not afterward, but even then: in articulo exaltationis Oſtenduntur iſta res, non poſsidentur: & dum placeant, tranſeunt, Sen. Theſe things are only ſhewed, not poſſeſſed; and while they pleaſe us they paſſe away from us.

Not friends, alas even they are unſure: our Saviour found his Hoſanna turned to a Crucifie him. Doth any aske him, how he came by his wounds? Zach. 13.6. he anſwers, Thus was I wounded in the houſe of my friends, Pſal. 41.9. Homo pacis mea; Yea my owne familiar friend, in whom I truſted, conſpired againſt me. Thus were Paul and Barrabas ſerved, Act. 14. The ſame people become ready to kill them, that were a little before ready to kill ſacrifice to them. There are ſtill innumerable ſuch Lyſtrians, that are alwayes in extremes; either they will defie, or deifie. Matth. 10.36. A mans enemies ſhall be they of his owne houſhold. Whom to day thou leſt it Fidum, a Counſeller; to morrow thou ſhalt find Perfidum, a Traitor. Be not too bold in truſting thy ſecrets to another: he that now loves thee dearely, may come to have thee deadly.

Not life; alas nothing is more uncertaine. Belſhazzar is ſitting at a feaſt, on a ſuddaine comes death like avoider to take him away. Hereupon, his face ſo coloured with the wine, begins to looke pale and gaſtly with feare. His hands, that lifted up the maſſy goblets in defiance of their owner, tremble like a leafe in a ſtorme. His knees, that never ſtooped to his Creator, are looſned with a ſuddaine palſey of terror. All, becauſe death hath written him a challenge on the wall, and he dares not anſwer it. As Noahs Dove went out of the Arke, and came into the Arke, went out againe, and came in againe; at laſt went out, and came in no more. So it is with our breath; it goes out, and comes in, comes in and goes out, at laſt goes out and comes in no more.

There is no Sureneſſe in all theſe things, yet is our affection too ſtrongly ſet upon p. 343them, Ion. 2.8. They are all lying vanities. If they promiſe you any certaintie, they lye unto you. All is unſure, only the word of God is ſure. The heavens are a laſting piece, and the earth abideth for ever, Eccl. 1.4. Yet they are all unſure in reſpect of the Lords word. We may ſay of all that wrote his will, as of Samuel; None of their words ever fell to the ground. 1 Sam. 3.19. Riches are inconſtant, friends inconſtant, pleaſures, honours, life, the whole world inconſtant: onelyonly Ego Iehovah non mutor. Mal. 3.6. I the Lord change not, Pſal. 19. The commandement of the Lord is pure, inlightening the eyes. The teſtimonies of the Lord is ſure, making wiſe the ſimple his word is both pure, and ſure, and ſo ſhall be for ever.

Whereunto yee doe well that yee take heed.] In this branch there are two things conſiderable.

The Attention, foreign, Yee take heed, intend, obſerve.

The Commendation, foreign, Yee doe well in this attention.

Yee take heed.] It is a ſpeciall meanes to ſettle our faith, by conferring the Prophets with the Evangeliſts. Take heed to the word of Prophecies. This is a ſure and convertible rule: nothing was done by CHRIST, which was not foretold by the Prophets: nothing was foretold by the Prophets, which was done by Chriſt. It would take up a life to obſerve all the analogies, and exact cadences of the events to the predictions: and to compare the Prophecie with the Hiſtorie. The Summe whereof is, Vt impleretur, That it might bee fulfilled. This is the muſicke of that ſweet harmonie, the Terme wherein they meet. Matth. 21.4. All this was done, that it might be fulfilled which was ſpoken by the Prophet. One ſaid, that Plato was nothing elſe but Moſes tranſlated out of Hebrew into Greek: and Virgil nothing but Homer verſed out of Greeke into Latine: ſo the new Teſtament is but an expoſition of the old. Divines make the ſame difference betweene the Law and the Goſpell, that Philoſophers did betweene Logicke and Rhetoricke: the Law like the Fiſt ſhut, the Goſpell like the hand open. Evangelium revelata lex, Aug.Lex occultum Evangelium. Invetere novum latet, in novo vetus patet. The Law is a concealed Goſpell, the Goſpell a revealed Law. The new Teſtament lies hidden in the old: the old Teſtament lies open in the new. They goe arme in arme, like inſeparable friends; the two daughters of the great king: with their faces, like the Cherubins, one toward another, and both toward the merciemercy-fear. Though the Iewes deny the Scriptures of the Chriſtians, yet the Chriſtians will hold the Scriptures of the Iewes to the death.

Now that we may know how to take heed to the Prophets, we will conſider this Reference in ſome particular inſtances, Prophet. That CHRIST ſhould come in the fleſh. Gen. 3.15. completion, Gal. 4.4. God ſent his Sonne made of a woman: and Iob. 1.14. The word was made fleſh, Prophet. That he ſhould be borne of a Virgin. Eſa. 7.14. Compl. Luk. 1.27. A Virgin eſpouſed to a man. That Rod of Aaron, which without the common generation of Plants, Frenduit ac floruit; flouriſhed and fructified. Prophet. That he ſhould be God and man expreſſed in his name, Immanuel, Eſa. 7.14. Compl. Rom. 9.5. That perſon came in the Fleſh, who is over all, God bleſſed for ever. The Prophet deſcribes the time of his comming, Gen. 49.10. VponUpon the departure of the Scepter from Iuda. The Completion anſwers, Luk. 2.1. Auguſtus Ceſar had ſet Herode an Alien upon the Throne of David. Prophet points to the place of his birth. Mic. 5.2. Thou Bethlem in the land of Iuda. The Goſpell verifies it. Matth. 2.1. IESUS was borne in Bethlem, and without all evaſion, that ſame Bethlem of Iuda. The Prophets foretold his miracles and wonders. Eſa 35.5. The eyes of the blind ſhall be opened, the deafe ſhall be made to heare the lame, man ſhall leape as an Hart, and the tongue of the dumbe ſhall ſing. This was fulfilled, Matth. 11.5. in the preſence of Iohns Diſciples, that they might know him the very CHRIST. His Precurſor was ſpecified in the Prophet, Eſa. 40.3. The voice of him that cryeth in the wilderneſſe. It is fulfilled, Matth. 3.3. He muſt be apprehended; it was Prophecied by Ieremie; The Lords annointed was taken in their …. But how? hee muſt p. 344bee ſold: for what? Thirtie pieces of ſilver: what muſt thoſe doe? Buy a potter-field, Zach. 11.12. By whom muſt he be taken? by that child of perdition: what was he? His familiar friend, whom he truſted, his ſteward, his Almoner? it was prophecied, Pſal. 41.9. What ſhall his Diſciples doe? Runne away: ſo it was prophecied. Zach. 13.7. I will ſmite the Shepheard, and the ſheepe ſhall be ſcattered. What muſt now be done to him? he muſt be ſcourged, ſpit upon: it was prophecied; I hide not my face from ſhame and ſpitting. Thoſe filthy excrements of his enemies, fell not upon his face without a Prophecie. What then? he muſt bee led to death: it was prophecied. Dan. 6.26. The Meſsiah ſhall be cut off. What death muſt be ſuffer? Crucifying, prefigured by the lifting up of the braſen Serpent. Whither muſt he be lifted up? to the Croſſe; hanging on a Tree, ſaith Moſes. How, he muſt be nailed to it: it was the Prophecie; Federunt manus, Pſal. 22.16. They pierced my hands and my feete. With what company? Two malefactors: it was the Prophecie. Eſa. 53.12. He was numbred with the tranſgreſſors. What becomes of his Garments? the Prophet tells. Pſalm. 22.18. They part my garments among them, and caſt lots at my veſture. They cannot ſo much as throw the dice for his coate, but it is prophecied. There was not a bone broken of him: it was plainely preſignified in his Type, the Paſcal Lambe, Exod. 12.46. Not a bone broken? what hinders? Loe there be hangs neglected, at their merciemercy: yet not all the raging Iewes, nor roaring divells, could breake one bone of him. What then followes? he muſt be pierced in the ſide: the ſpeare could not doe this, but directed by a Prophecie. Zach. 12.10. They ſhall looke upon me whom they have pierced. His very words were not unforetold: the reſignation of his Spirit into the hands of his Father. Pſal. 31.5. His prayer for pardon to them that killed him: that ſame, Father, forgive them, for they know not what they doe, Luk. 23.14. It was prophecied by Eſay, he prayed for the tranſgreſſours There is one yet behind. Iohn 19. Verſe 28. Sitio, I thirſt. Thirſt? this is ſtrange, that a dying man ſhould complaine of thirſt. Could hee endure thoſe tortures of body, horrors of ſoule, the curſe of our ſinnes, the unſupportable wrath of God; and yet ſhrinke at thirſt? It was ſurely, not the neceſſitie of nature, but the neceſſitie of his Fathers decree, which drew from him that Sitio, I thirſt. He could have borne his draught unſatisfied, he could not beare his Scripture unfulfilled. They offered him drinke before, he refuſed it, now he calls for it, now he receives it. Pſal 69.21. In my thirſt they gave me vineger to drink: the very qualitie and kind of his drink is prophecied. His triduan ſepulture was prefigured in Ionas, Matth. 12.40. His glorious reſurrection, and conqueſt over death. Pſal. 16.10. Thou wilt not ſuffer thine holy one to ſee corruption. So Paul derives it from Hoſea. Chap. 13.14. Oh death I will be thy plague: Oh grave: I will be thy deſtruction. His Aſcenſion was prophecied. Pſal. 68.18. Thou haſt aſcended on high, thou haſt led captivitie captive. The vocation of the Gentiles was prophecied. Hoſ. 2.13. I will ſay to them that were not my people Thou art my people. His comming to Iudgement prophecied: his firſt comming was as a Lambe, without crying, or having his voice heard in the ſtreets. Ver. 2. His ſecond comming as a Lion. Ver. 13. The Lord ſhall goe forth as a mighty man. Thus in reading the Scriptures, let us ſtill have an eye to CHRIST. They are a field, and the precious Iewel hid in it, is Ieſus Chriſt.

Can there be now any Iew, that will move that queſtion. Matth. 11.3. Art thou how we ſhould come? or doe we looke for another? Or that will keepe in the old … of that tempting divell; Si Filius Dei es. Matth. 4.3. If thou be the Son of God: If. Certainely he hath upon him the brand of that old ſtife-neckedneſſe, that will not relent with the yoke of ſixeteene hundred yeeres conviction. Let them ſhew one Prophecie unfulfilled: one other in whom they can be fulfilled. It was the great queſtion of the world, who is that CHRIST? It is the great queſtion of the Church; who is that Antichriſt? In both theſe are the Iewes ignorant. Let them beware their doome: Lu. 19.27. Bring thoſe my enemies that would not have me raigne over them and ſlay them before me. But I would to God there were no vipers of this monſtrous p. 345generation among us: no compounded gallimafrey of Religions; a Chriſtians face, Iewes heart, a worldlings foote, an Atheiſts hand. That confeſſe a God, and know him not: profeſſe a CHRIST, and beleeve him not. The worſt kind of fooles, Pſa. 14.1. In this worſe than the devills: for they could ſay, Act. 19.15. Ieſus I know. Oh God, that after ſo many miraculous confirmation, thouſands of Martyrdomes, glorious victories of truth, confeſſions of Angels, of men, of divels, univerſall conteſtation of all ages? that there ſhould be any ſparke of this damn'd Infidelitie left? whom have the Prophets foreſhewed? what have they foreſhewed, that he hath not fulfilled? who could foretell them but the Spirit of God? who could fulfill them but the Sonne of God? he hath propheſied, he hath accompliſhed; one true God in both. No other wiſedome could ſay, this ſhall bee done: no other power could make menifeſt, this is done. The Law was foreign, a word Propheſied: the Goſpell foreign, a word pronounced. CHRIST is the Alpha of the Prophets, the Omega of the Evangeliſts; All in all. Therefore If any man love not the LORD IESUS CHRIST, let him bee Anathema Maranatha. 1 Cor. 16.22.

For our ſelves, let us be confirmed by this Reference, and perſwaded in conſcience, that the Scripture is the booke of God. If Ptolome was amazed at the ſeventie Interpreters; becauſe they being placed in ſundry roomes, never conferring, nor ſeeing one another; did yet upon the ſame Text write the ſame thing, not only for ſenſe of matter, but even for ſound of words; as Auguſtine reports. How ſhould we be moved with the Divine concordance between the Prophets and the Apoſtles who wrote in diverſe ages and places, yet ſo agreeing in one, that they ſeeme not diverſe penmen, but diverſe pens of one writer. The divell raged, the Phariſes ſtormed, Herode and Pilate vexed, Caiaphas propheſied; all intruded againſt the Lords annointed. Yet they all did againſt their wills; as no more than God determined, ſo no leſſe was than propheſied. For the determination, read, Act. 4.28. They did what thy counſell determinrd before to be done. For the prediction, read, Act. 13.27. They not knowing the Prophets, fulfilled them incondemning him. Even by this alſo we know him to be the right promiſed Ieſus Chriſt.

Yee doe well.] I proceed to their commendation; the Apoſtle praiſeth them. Goodneſſe deſerveth praiſe, and let it have the merite: let no man be afraid to bleſſe, where God hath bleſſed. If Mary be bleſſed of God, all generations ſhall call her bleſſed. 1 Cor. 11.2. Now I praiſe you brethren. Our Saviour praiſeth Iohn the Baptiſt. Matth. 11. Among them that are borne of women, there hath not riſen a greater. If Alexander ſo envied the happineſſe of Achilles, qui virtutis praeconem Homerum invenerit; that found ſuch a trumpet of his honour, as Homer: what glory was it for Iohn, to be commended by CHRIST, who neither would flatter, nor could falter? Indeed adulation is dangerous; Plus nocet lingua adulatoris, quàm gladius perſecutoris, Greg. The word of a flatterer is worſe than the ſword of a perſecuter. A malicious enemie often doth us good, by telling our vices: but a fawning friend doth us hurt, in telling our vertues. This is Simonia linguae, verball Simonie: to commend what we have not, or to extol too much what we have. Col. 4.6. Let your ſpeech be alwayes with grace, ſeaſoned with ſalt. There muſt be ſalt in our language, ſo well as honey, Plant. The Paraſite hath bread in one hand, and a ſtone in the other: uſing a man, as the Iewes did CHRIST; carry him up to the top of a hill, and then ſtrive to throw him downe headlong, Luk. 4.29. But withall, as even beaſts will draw better, or ruine faſter by being encouraged: ſo juſt praiſes upon due deſerts, are ſpurres to vertue. When God had given ſuch an approvall of Iob, that he was a perfect and upright man, one that feareth God, and eſcheweth evill: who but a divell would picke quarrels againſt him? It is a breach of that Iuſtice, which is due from man to man, Rom. 13.7. Render to all their dues, honour to whom honour belongeth. The whole time is not to be ſpent in reproofe of evill, there is ſome to commend what is done well. That you doe attend to Sermons, in this you doe well; I feare not to p. 346praiſe you. But then be ſure you are ſuch hearers! Sophocles ever made women good in his playes, Euripides ever made them bad. Sophocles being asked the reaſon of this diſparitie, anſwered I make them ſuch as they ſhould be, Euripides makes them ſuch as they are. When I tell you of attentive auditors, I ſpeake of ſuch as you ſhould be: when I mention negligent and forgetfull hearers, I ſpeake of ſuch as you are. Firſt come hither mended, then depart commended.

But what is the vertue here praiſed in them? Attention to the Scripture. This is Speculum & regula vitae, Luk. 10.25. When the Lawyer asked CHRIST, what be ſhould doe to inherite eternall life? he anſwered, what is written in the Law? how readeſt thou? This was Abrahams anſwer. Luk. 16.29. They have Moſes and the Prophets, let them heare them. Eſa. 8.20. To the Law, to the Teſtimonie. De rebus fidei ſuadeamur ex literis fidei, Tertul It is an old proverbe: the letters of Princes are to be read thrice: but the Epiſtles of the King of Kings would be read over ſeventie times. Nocturna verſate manu, verſate diurna, Horat. Meditate in this Law day and night, Pſal. 1.2. And in this let us apply our ſelves more, Ad ſenſum rei, quàm ad finum vocabuli; to the ſenſe of the matter, that ſound of the letter. 2 Cor. 3.6. The letter killeth, the Spirit giveth life. The letter not underſtood kills, but being underſtood helpes. One ſharpely reprehended an ignorant Prieſt: thou haſt taken heed, Ne te ulla occidere poſsit litera, non ulla eſt litera nota tibi. The nobles of Berea were praiſed for ſearching the Scriptures daily, Act. 17.11. I would to God, this juſt praiſe would be inherited with the Goſpell: we have the ſame happineſſe to heare, but not to conſider.

Give me a man that takes heed to the word. They that ſettle themſelves to their cups, as if they meant ſo much love to the wine, that they are content to make themſelves ſicke with it: doe not take heed to the word. Eph. 5.18. Bee not drunke with wine. The fury of the Law, I doe not ſay the Lawyer, that ſittes in his ſtudy like a Foxe in his borow, glad to ſpie a gooſe that hath feathers on the backe; (ſuch a one as will bee content to part with a wing, ſo his adverſary may loſe a quill:) and will ſell truth and conſcience for a fee; takes not heed to the word; buy the truth, and ſell it not. The miſerable trader, that did ſhut up the feare of God, the ſame day he firſt opened his ſhop: that married his wife and the world at once, to ſave the charges of a double wedding: that bids a good conſcience farewell for thirtie yeares, and chargeth it to meete him againe when he is Alderman: that tooke one and the ſame oath, to be the Cities-free man, and moneyes bond-ſlave: this man takes no heed to the word. 1 Theſ. 4.6. Let no man goe beyond or defraud his brother, for the Lord is the avenger of all ſuch. The griping uſurer, who proclaimes with a Noverint univerſi, that he hath money to let, and a ſoule to ſell, which Intereſt ſhall buy: who though the husbandmen cry for raine, or the merchant for faire weather; though the ſhepheard complaines of the rot, the Graſier the drought, and every man that depends upon Gods bleſſing, ſuſtaines loſſe: yet he hath a tricke beyond God, and beſide heavens leave to be rich: he takes no heed to the fifteenth Pſalme, which denyes his ſoule any Roome in heaven. The proud painted woman, whom the divell hath dreſſed up for temptation that, gives occaſion to other of luſt, albeit ſhee intends it not: yet is like a man that ſhoots an arrow at a ventures; a foole comes in at the moment of emiſſion, and it kills him: he did it not by his will, yet the ſting of conſcience doth not ſo leave him: he could wiſh that he had not ſhot. Etſi tu non perit … men tu perdis. Though the alluring woman doe not periſh her ſelfe, yet ſhe deſtroyes another Into the Church every one ſhould come with preparation to die: painting is no ſigne of preparing for death, but filling up the wrinkles of age. Theſe take no heed to the word, Give no occaſion of evill: the oppreſſor that undoes many hundreds, and helpes two or three: like a Tyrant, that hath robbed and killed the Father and mother, and then gives the child a coate: that like Socrates, wills his executors to offer a cocke to Eſculapius; perhaps leſt be ſhould die in the divells debt, and bee impleaded in hell: he takes no need to the word, Rom. 13.8. Owe nothing to any man: p. 347doe thou reſtore according to equitie, or the Lord will not reſtore thee according to merciemercy. Wee are not heedy, but heady: wee doe not tarry for the direction of the word.

But as the Architect without his rule will never build a good houſe: nor the traveller come to the end of his journey, that neither knowes nor askes a ſtep of the way. So there is no hope of ſalvation without ſubmiſſion to the rule of eternall truth. As it is in the fable of the golden chaine; men and gods were not able to draw Iupiter downe to the earth: but Iupiter was able to draw them up into heaven. As we muſt ſubmit our reaſon unto faith, not faith to reaſon: ſo we muſt ſubject our affections to Gods word, not Gods word to our affections. The word of God is that Herbe of life, able to cure all diſeaſes of the conſcience. A Sage obſerving that many paſſing by an unſeene Cockatrice, fell downe dead: onelyonly a ſhepheard with a Garland of herbes and flowers went by unharmed. He called the ſhepheard to him, and begged his garland: then ſent him backe to the place from whence he came. But by the way the ſerpent ſtroke him dead, infecting his viſory ſpirits with her unprevented poiſon. The old man haſtned to him, and began to rubbe his eyes with one herbe of the garland; that failing, with another: and ſo continued, till he lighted upon that herbe which effected his recoverie. Thus he came to know the herbe, preſerved it, preſcribed it, and defended all that had ſuch. Such a ſaving herbe is the word of God: when that old ſerpent the divell hath killed men, and laid them dead in ſinnes and treſpaſſes; yet if their hearts be rubbed with this flower, it ſhall receive them, Ioh. 5.25. The dead ſhall heare the voice of the Son of God, and they that heare it, ſhall live. Now the Spirit of God fill the gardens of all our conſciences with it; that the poiſon of this world, the venome of Satan may not hurt us: but that obedience and faith may bring us to the Paradiſe where it growes; even that Eternall Word of GOD himſelfe, who ſits at the right hand of his Father in heaven.

As unto a light that ſhineth in a darke place.] This is the third Generall; the Prelation. We have heard how the word of Prophecie is ſaid to be the ſurer; becauſe that was written, viſible, legible, the knowen will and word of God, whereunto they have an univerſall conſent and atteſtation: whereas the Goſpell was not then committed to writing. Now further we muſt not thinke here is any compariſon made betweene the Law and the Goſpell: but as formerly, betweene the written Scripture and their particular revelation: ſo here betweene the ſaid extant and manifeſt light, and the darkeneſſe of this world. For all men that are not acquainted with the word of CHRIST, wander in darkeneſſe. Rom. 1.21. Their fooliſh heart is darkened. And no otherwiſe doth he ſhine unto us, then as we looke on the light of his bleſſed truth. Now to a man ſhut up in a darke priſon, and cooped about with a blacke night, nothing is more comfortable than a light. So from the caliginous ſhades of error and ignorance wee cannot bee extricated, but by this manduction, the Lampe of truth, maintained by the oile of love which is the bloud of Ieſus Chriſt.

Me thinkes, the parcels of this point may be diſtinguiſhed into Aegypt and Goſhen; in the ſame ſtate they ſtood. Exod. 10.23. In Aegypt they ſaw not one another, neither roſe any from his place for three dayes: but all the children of Iſrael had light in their dwellings. The world is great and ſpatious, in reſpect of the Church: ſo was Aegypt a large countrey, Goſhen but a corner of it. Yet it was day in Goſhen, when it was night in Aegypt: ſo the Church ſeeth clearely in the broad day, when the world gropes in the darke night; darkeneſſe is an orbitie and privative thing, that neceſſarily followes the abſence of light. Man hath ſeene light, who could ever ſee darkeneſſe? Yet let us take this light in our hands, and by it we ſhall diſcerne this darke place. Firſt, let us conſider this Aegyptian darkeneſſe, and then come to the light of Goſhen. There is a ſixefold darkeneſſe; all expelled by this bleſſed light.

p. 3481 Caligo naturae, naturall darkeneſſe; cauſed by no poſitive thing, but neceſſarily following upon the ſeceſſion or abſence of the Sunne; and againe diſperſed by the ſucceſſion of the next light, Wiſ. 17.21. Over them was ſpread an heavy night, Imago tenebrarum quae ipſos erant ſuſceptura, an Image of that darkeneſſe which ſhould afterwards receive them. Such was the judgement upon Elymas the Sorcerer, Act. 13.11. Thou ſhalt not ſee the Sunne: and then neceſſarily and immediately there fell upon him a miſt of darkeneſſe. We all know this darkeneſſe, God bleſſe us from ever knowing a worſe. If that darkeneſſe be tedious to our unſleeping eyes, which we know after few houres will have a morning, and to which God hath promiſed a riſing Sun: how intolerable is that darkeneſſe which ſhall never be enlightned, where men ſhall wiſh in vaine, Phoſphere redde diem? Therefore ſaid the wiſeman, every night is an image of that ſwallowing darkeneſſe. Me thinkes then, we ſhould not dare to put out the light, till we had made our peace with the God of merciemercy: leſt his Iuſtice throw us from this ſhort, to an eternall darkeneſſe. Conſider the horror of Aegypt in that thicke and ſicke night? As the Graſhoppers had lately taken from them the ſight of earth, ſo now this groſſe darkeneſſe takes away the ſight of heaven. Other darkeneſſes were but privative, this reall and ſenſible. They thought this a long night: alas how ſhould they chuſe, when it was the ſpace of ſixe nights in one? Ioſhua and Hezekiah had the longeſt dayes, but Aegypt had the longeſt night. God enlargeth the day to his friends, the night to his enemies. No man could riſe to talke with another, but was neceſſarily confined to his owne bed and thoughts. One thinkes the fault in his owne eyes, which he often rubbes in vaine. Another, that the firmament hath quite loſt the Sunne, and that it is ſet for ever. Another, that all things are returning to their firſt confuſion. All thinke themſelves paſt remedie miſerable: and wiſh, whatſoever had befallen them, they might have had but light enough to ſee themſelves die. Now joyfully doe we looke up to heaven after a tedious darkeneſſe? Eccl. 11.7. Truely the light is ſweet, and a pleaſant thing it is for the eyes to behold the Sunne. Yet how forgetfully doe we omitte praiſe to him, that hath both placed the light there, and given us eyes to ſee it! We looke on it, yet we doe not duely prize it, or if we prize it, we live not worthy of it, by neglecting to bleſſe him that gives it.

2 Caligo miſeriae, the darkeneſſe of calamitie and trouble: for ſo the Hebrewes tooke it, and by light the deliverance from it, the comfort that doth follow it. Sorrow laſts for a night: that is, miſerie: the effect is put for the cauſe, the daughter for the mother: but Ioy commeth in the morning, Eccl. 11.8. Though a man rejoyce many yeares, yet let him remember the dayes of darkeneſſe for they ſhall be many: that is, the dayes of ſorrow. So many dayes of trouble, ſo many dayes of darkeneſſe. Pſal. 91.5. Thou ſhalt not be afraid for the terrors by night. This ſame Pavor nocturnus, is of all feares moſt terrible. Pray that your flight be not in the night; it was CHRISTS warning to the Iewes. Nothing is more without comfort than darkeneſſe, nothing more without joy than calamitie. Hence it is that comforts in holy writ bee let downe. Nomine lucis, under the name of light. Pſal. 112.4. VntoUnto the righteous there ariſeth light in the darkeneſſe; that is, comfort in trouble. Iob 18.5. The light of the wicked ſhall be put out, and the ſparke of his fire ſhall not ſhine: all his joy, comfort, hope ſhall be extinguiſhed. So miſeries are called darkeneſſe: David in his afflictions complaines, that the darkeneſſe had covered him. Hereupon ſome have derived Lugere, quaſi luce egere. The godly are called the Children of light, Luke 16.8. Now can the children of light mourne, while the Sun of comfort is with them? No more, than the children of the Bridechamber, in the preſence of the Bridegroome Matth 9.15. He is mad that can be merry in darkeneſſe; he is worſe than mad that can laugh and ſing in wretchedneſſe. Eccl. 3.4. There is a time to laugh, and a time to weepe: there is a time of light, and a time of darkeneſſe. There is a time to laugh, and that is he time of light: there is a time to weepe, and that is the time of darkeneſſe, Pſal. 137.4. Doe you require of us a Song in our heavineſſe? How ſhall wee ſing the p. 349Lords ſong in a ſtrange land? The captivity in Babylon, might well marre the mirth of Ieruſalem. When God troubles the ſtate of our peace, he would trouble the eyes of our heads: as when the thunder ſhakes the aire, the clouds weepe to ſtill it. Shall we compaſſionate others miſeries, and not our owne? As Auguſt. Confeſſ. 1. cap. 13. Ploravi Didonem mortuam, non me à Domino morientem; What is more wretched than he that pities not himſelfe? that can lament the death of Dido, which came by overloving Aeneas, and not lament his own death, which comes by not loving the Lord? Pſal. 23.4. Though I walke thorow the valley of the ſhadow of death, I will feare none evill. Calamity is this ſhadow; there is no comfort in it, but onelyonly the light and preſence of CHRIST.

3 Caligo Ignorantiae, the darkeneſſe of Ignorance, the worſt kinde of cecitie. The ſeeing man ſayes in the night; Adſunt mihi oculi, ſed deeſt lumen; The blind man ſayes in the day; Adeſt lumen, ſed deſunt mihi oculi; The blinde Papiſt among Chriſtians may ſay, Here is light, but I have no eyes. The beleeving Chriſtian among Papiſts muſt ſay; I have eyes, but here is no light. The Infidell failes in both; hee hath neither an eye for the light, nor light for the eye: neither the Truth viſible, nor an underſtanding capable; this is a wretched darkneſſe. Pagans have Lucem nullam, a darkfull night: Papiſts have Lucem dubiam, a doubtfull light, we call it Twi-light: we have Lucem lucidam, the broad day. Our eyes have ſeene thy ſalvation, Luke 2.30. When I conſidered well that ſame Popiſh doctrine, how they extoll and obtrude ignorance to their people; yea, juſtifie it to the world, and commend it as the ſpeciall meanes to hold them to the line of obedience, and within the liſts of Gods ſervice. Me thought I did wonder, which of Satans transformations had brought Rome to this inextricable darkneſſe. Firſt, he came like a Lion, roaring out Perſecution, and bloud: there he tried the Patience of the Church, Revel. 13.10. Here is the patience of the Saints. Then he came like a Serpent, winding himſelfe in by Hereſie: there hee exerciſed the wiſdome of the Church, Rev. 13.18. Here is wiſdome: let him that hath underſtanding, &c. Then he came transformed like an Angell of light: for he could worke nothing upon us, if he ſhould profeſſe himſelfe Id eſſe quod eſt, to be the very ſame that he is: there he exerciſed the Faith of the Church: whether renouncing all aberrations, we would adhere to the manifeſted will of God. Try the ſpirits; and then this ſpirit of borrowed light, will prove a ſpirit of very darkneſſe. But what ſhape or ſemblance tooke he, what kind of devill was he, when he came to perſwade men to ignorance? O impudence! he durſt then, Se profiteri quod eſt, profeſſe himſelfe to be what he is, a ſpirit of darkneſſe. Aske him, what art thou? he anſwers plainly, I am the Devill, and come to put out thine eyes. Oh who but a bewitched Romiſt will thus entertaine him? Mica 3.6. Therefore night ſhall be unto you, and it ſhall be darke, that ye ſhall not have a viſion: the Sun ſhall goe downe over the Prophets, and the day ſhall bee darke over them. O fearfull! The Centinell perceives a paſſenger; Who goes there? A Friend. Give the word. Lux Chriſti; I am for the light of the Goſpell: though he be a falſe friend, yet the word admits him. But the Centinell, asking, Who goes there? it is anſwered, a Friend. Give the word: Tenebrae mundi, I am for darkneſſe and Ignorance. Shall he paſſe, he is a friend to the Pope? As Demoſthenes got more by ſilence, than other Advocates by pleading: ſo the Pope hath got more by darkneſſe, than any Biſhop of the Chriſtian world by light. Others get onelyonly heaven, but he hath got heaven, and earth, and Purgatory, (and perhaps hell) to boot.

Simplicity, ſometimes a ſin Perſonall in the Lay-people, is now become a ſinne Cathedrall in the Teachers. But though the people may not reade the Scripture, yet they preach Scripture. But alas, how ſhould the people know whether they preach Scripture or not? who can diſcerne a wolfe from a ſheep, without ſome light? They tell you the miracles of ſuch a Blocke, the wonders of a Crucifix, what prayers you muſt number to Saints. They make Sermons, as they did their Church-windows: ſo much painting in them, that they quite keepe out the light. And in concluſion, they perſwade the people to love darknes: for this wil bring them to devotion; juſt as ſure p. 350as the Devill would bring them to ſalvation. Conſider and pity their eſtate: exterior darkneſſe hath cauſed interior darkneſſe. When the heavens are ſhadowed with thick clouds, the glorious Sunne retired to his deſcent, the Moone afraid to put forth her ſilver hornes, the Stars not able to twinckle in their ſpheres; not a little candle, not a ſparke of fire to be gotten: O uncomfortable confuſion! Ten thouſand times more wretched is the ſoules eſtate in this ſpirituall darkneſſe: what are the companions of it, but errour and terrour? Firſt, as in the night all things have loſt their colours, in reſpect of our apprehenſion. Who could know the blew Friers from the gray, or the white from the blacke, or Nicholas Clarkes from either? So the darkned ſoule thinkes bleſſing and curſing all one: to worſhip our Lady as good as to worſhip our Lord, Eccl. 9.2. To ſacrifice, and not to ſacrifice: to ſweare, as to feare an oath. Againe, as in the night a man is often amazed and affrighted, his haires ſtaring, and his thoughts diſtracted with feare. So there is nothing but dread and perturbation of conſcience in this inward darkneſſe. They know not whether they ſhall be ſaved or damned, till they come to heaven or hell. O fearfull death, when ſoules depart to know; whether there be a heaven or hell, or no. Suppoſe they doe ſlumber in this darkneſſe, yet it is not without ſtarting. All the glimpſe of their hope conſiſts in ſome perfunctory prayers to our Lady: this is the maine Popiſh light. Whereof an Hermet tells us in good earneſt; that he ſaw a great light deſcending from heaven, like unto fire, and lighting upon her Church at Loretta. It was, ſaith he, twelve foot high, and ſix foot broad: and this was concluded by the loving Divines at Lovaine, to be our Lady; who came downe in her own perſon to ſee her Feaſt ſolemnized. For this, you muſt note, happened on the eight of September, the very day of her birth: in thoſe dayes when beaſts ſpake, and houſes did fly: and then the cocke crew, and it waxed day. This ſtory for demonſtration, is written in the Church of Loretta: let us there leave it. And for them poore ſoules, led in blindneſſe, let us pray, that the Lord would tranſlate them out of darkneſſe, into the kingdome of his deare Sonne, Col 1.13.

4 Caligo malitiae, the darkneſſe of iniquity: ſinnes are called opera tenebrarum, the works of darkneſſe, Rom. 13.12. Eph. 5.11 Have no fellowſhip with the unfruitful works of darknes. When that great ſin was a committing, the murder of the innocent Lambe Ieſus, there was a darknes over all the earth, Luke 23.44. To ſhew that this was a great worke of darknes, the houre of darknes, and power of darknes, conſented and convented to aſſiſt it. The black Night-raven will foſter her owne bird: the mother darknes makes much of the daughter. There was an helliſh dance led by five, the men of darknes, a deed of darknes, houre of darknes, power of darknes, and the Prince of darknes, to make up number and meaſure. The Sun was darkned, as if ſhame would not ſuffer it to behold ſo black a deed. A heathen obſerving it, concluded; Either that God ſuffred, or the world periſhed. There was no interpoſition of the Moon betwixt Sun and earth, to make a natural eclipſe: but the invention, intervention of a foule and cloudy ſin. Men could endure to doe it, the Sun could not endure to behold it. Mens eyes have dazled to behold the Sun; but now the Suns eyes dazled to look upon men. The Sun is called Oculus mundi, the eye of the world: that eye winked and was ſhut; leſt beholding their darke and diſmall worke, it ſhould have drop'd from heaven, ſet the world on fire, and burnt it up to aſhes. The whole Canopie of aire was drawne, and all the face of the skie hung with blacke, to witneſſe their compaſſion, like mourners at the Funerall of their Maker. This malicious darkneſſe is terrible: the other is a blinde and paſſive, this an active, operative darkneſſe.

Now 2 Cor. 6.14. What communion hath light with darkneſſe? Let a childe of light be brought into the ring or circle of theſe darklings; who are indeed the Epitome and abridgement of that greater world which lyes in wickedneſſe: and they conſpire to afflict his eyes with unchaſt and horride viſions, his eares with fearfull oaths, his unwilling appetite with drunken ſalutations. And if they can, like that Babyloniſh Harlot, make him taſte in calice aureo venenum, poiſon in a golden cup, wrap him in a miſt of darknes; they preſently ſing, vicimus; and rejoyce as in the p. 351diviſion of a ſpoile; that they have drenched ſobriety, and blinded the light. He may be a good taper, but they will ever after become his ſnuffers. But let ſuch an errour be thy mirrour: ſee thy weakneſſe in that glaſſe, and truſt no more the company of ſinners. Let this Antipariſtiſts recover the more zeale: Nec tu cede malis, ſed te melioribus offer; Thinke not that counſell availeable: Noctem peccatis, & fraudibus objice nubem; The mantle of night ſhall cover them. For an ill companion is like a Promooter, that in Lent eats fleſh at thy table, and yet is the firſt that accuſeth thee to the Magiſtrate: ſo he will drinke of thy coſt, and then whiſper thee abroad for a drunkard.

Beware theſe night-workes, 1 Theſſ. 5.7. They that be drunken, are drunken in the night. Noctivagants are negligent in their habits: an old gowne will ſerve the turne; neither decency, nor hardly modeſty is reſpected. But in the day men deſire to goe handſome, according to their quality. So let us put off our night-clothes, and put on apparell fit for the day. The drunkard is in his night-gowne, as if God could not then ſee his luxury. The adulterer is in his night-gown, he preſumes that the dark ſhall cover him. The hypocrite is in his night-gowne; he lookes like day, but he lives like night. The fraudulent trader is in his night-gowne, he loves either no light, or a falſe-light. The profane ruffian is in his night-gowne, not dreſſed like a Spouſe for Chriſt. The Schiſmatike in his night-gowne, he cannot abide that comlineſſe and order which the day requireth. The theefe is in his night-gowne, Iob 24.16. In the darke they digge thorow houſes, which they had marked for themſelves in the day-time. All theſe Tenebriones are night-attired; and unleſſe timely repentance helpe them, they will be benighted ere they come to heaven.

5 Caligo mortis, the darkeneſſe of death. Death is a putting out of light, and a committing to darkeneſſe. Pſal. 88.12. Shall thy wonders be knowne in the darke? ſhall thy loving kindneſſe be declared in the grave? Iob calls it A land of darkeneſſe, without any order, where the light is as darkeneſſe, Iob 10.22. Remember the dayes of darkneſſe, Eccl. 11.8. Heaven is the place of light, the bowels of the earth the place of darkeneſſe. Mans life is in the mid-way betweene them: he ſees whither his ſoule may goe, whither his body muſt goe. There is an old Apologue: a man going out of his beaten and directed way, to gather unlawfull fruites, fell into a deepe pitte. In his fall, he caught hold on the arme of a tree growing in it. Thus he hung in the midway, betwixt the upper light from which he fell, and the lower darkeneſſe to which he was falling. Hee lookes downe ward, and ſees two wormes gnawing at the roote of this tree: he lookes upward, and ſpies on a branch a hive of honey: he climbes up to it, and fits feeding on it. But in meane time the wormes did bite in ſunder the root, and downe falls man, and tree, and all into the bottome of the darke pit. Man himſelfe is this wretch, who ſtraying from the way of Gods commandements, fell to eate of the forbidden fruit: inſtantly he fell. The pit over which he hangeth is the grave, the tree whereby he holdeth is this mortall life: the two wormes are day and night: the hive of honey is the pleaſures and luſts of this world. Hereupon he greedily feeds: untill the two conſumers, day and night in their viciſſitudes, have eaten aſunder the root of life. Then downe drops earth to earth, Corpus putidum in locum putridum. There it muſt lodge in the ſilent grave, neither ſeeing nor ſeene, blended in the forgotten duſt and undiſtinguiſhed mould; till it be wakened by the Archangels Trumpe in the great day of Chriſt.

6 Caligo Inferni; The laſt is the darkneſſe of hell, Iude verſ. 6. The loſt Angels are reſerved in everlaſting chaines under darkneſſe, Matth. 8.12. They ſhall be caſt into outer darkneſſe. Whereby a man may conjecture, that hell is not the aire: for in the aire ſhall be light, the ſplendour of the Sun being ſeptupled: but hell is called foreign, outer darkneſſe, Matth. 25.30. This is the place where ſinne began, where it ſhall end: it came from hell, and to hell it goes. It began from Satan who is the Prince of darkneſſe: it ends in hell, which is the place of darkneſſe. There is a naturall propenſity of heavy things downwards: ſin is heavy, therefore it ſinkes downward, The way of life is above to the wiſe, that hee may depart from hell below. Prov. 15.24.Prov 15:24Oh that is a p. 352place of intollerable darkneſſe: here we are allowed a candle, though the Sun be ſet, and the Moone not riſen: there is not a ſparke of light in hell. Thoſe upon earth that are ſaid to have halfe a yeare night; yet not without ſome trajection of light, and diffuſion of the Sunnes reflective rayes, though he be not riſen above their hemiſphere. Yet if this be tedious, what is that everlaſting darkneſſe, which will continue ſo long as God is juſt? This is that common Sewer whither the ſinke of all darkneſſe runs: darkneſſe externall, darkneſſe internal, both run to darkneſſe infernall, and there make up a darkneſſe eternall. But there ſhall be unquenchable fire; ſhall not that fire give ſome light? No, Vltrix flamma concremandi, non illuminandi, vim habet, Greg. There ſhall be no viſion, but all diviſion: the ſenſe muſt feele what doth torment it, the fight muſt not behold what may refreſh it. That horrour hath in it two things, Mat. 8.12. Weeping, and gnaſhing of teeth. Fletus de ardore, ſtridor de frigore, Greg. Weeping proceeds from heat, gnaſhing of teeth from coldneſſe. This is a ſtrange compound; unquenchable fire, unlightable darkneſſe! But how then ſhall they know one another in hell? If there be any light, it ſhall be a glimpſe to aggravate torment: as the fight of their partners in ſinne, to be partakers in puniſhment. But though their bodies ſee not, their underſtandings may diſcerne; their eares ſhall heare their ſhriekes, and reprobates may be diſtinguiſhed by their cries. But let us not be curious, Scire, to know; what we ſo abhorre, Sentire, to feele. It is a darke, deſolate, diſconſolate, torturing place; where is no hope of light, nor light of hope. Now the bloud of our bleſſed Saviour deliver us all from it for ever.

Thus you have the deſcription of many darkneſſes, and haply have thought your ſelves in the miſt of darkneſſe all this while. Aegypt hath beene too tedious to you, you aske for Goſhen: indeed you have beene all this time in the light, that you have looked upon darkneſſe. For darkneſſe could never be ſeene by it ſelfe, but by the light, Eph. 5.13. All things that are reproved, are made manifeſt by the light: for whatſoever doth make manifeſt, is light. But now, would you ſee all theſe blacke clouds diſperſed in a moment? Behold the light that doth it, the true knowledge of Ieſus Chriſt. The Sun doth no ſooner ſhew his face, but evaneſcunt tenebrae, the darkneſſe vaniſheth. Caeſar did no ſooner looke upon his enemies, but they were gone; vill, vici. Aegypt ſwarmed with Locuſts till the Weſt-wind came, that left not one. Sennacheribs armie was innumerable, yet the Angell aroſe and ſtruck them; and behold, they were all dead corpſes, Pſal. 68.1. Let God ariſe, and his enemies be ſcattered: but ſhall drive them away like ſmoake. It is the light of the Goſpell that diſpels all theſe ſhadowes. Our aire is full of this light: our aire, I ſay; if our hearts be full alſo, we are bleſſed for ever!

For the darkneſſe of Nature, it muſt indeed have the due courſe by creation, Gen. 8.22. While the earth remaineth, day and night ſhall not ceaſe. So the Makers hand hath diſpoſed it; and by the viciſſitude of time, and alternation of the wheeling heavens it continues: untill all men arrive, either at that eternall day in heaven, or eternall night in hell. As that Spaniſh Biſhop, ſtaggering in the queſtion whether Salomon was ſaved or loſt; cauſed him to be pictured in his Chappell, the one halfe in hell, the other in heaven. Or as Proſerpina was cenſured by her father Iupiter, to live halfe the yeare in heaven, and the reſt in hell. So we ſpend halfe our time upon earth, in light, and halfe in darkeneſſe. But if this light be in us, our night ſhall be turne in day, Pſalme 139.12. The night ſhall bee light above us, and ſhall ſhine as the day. What darkeneſſe can offend, where the Father of lights ſhineth? Or what … can keepe off that Sunne of Righteouſneſſe? 2 Sam. 22.29. Thou O LORD … lighten my darkneſſe. No darkeneſſe ſhall afflict thy body, while there is this … light in thy ſoule.

For the darkneſſe of affliction, true it is that the brighteſt day hath the … moſt quiet minde her diſturbance. Our beſt eſtate hath ague-fits; but he that … ter luminum beholds us, Pſal. 31.7. Thou haſt knowne my ſoule in adverſity. This … forts us in miſery,Pſal. 31.16.Ps 31:16 as the ſuffering childe that knowes his father ſeeth: Make thy … p. 353to ſhine upon thy ſervant, and ſave me for thy mercies ſake. We cannot be ſo broken, but the light of his countenance will make us whole. Peter was in hard bondage by Herod, Act. 12.6. Sleeping betweene two ſouldiers, and bound with two chaines: yet even then a light ſhined in the priſon. Say that thou lieſt betweene uſury and oppreſſion, as Peter betweene two ſouldiers; bound with two chaines of debt and penury: yet if the comfort of this Light ſhine in thy heart, thy priſon ſhall be an heaven, thy keepers Angels, thy chaines thy glory, and thy deliverance ſalvation.

For the darkneſſe of ignorance, indeed it is tetricall and dangerous. Whether it be intrinſecall by an indiſpoſition in the Inſtrument, naturall or accidentall: or through want of Medium, which may tranſmit the object to the ſenſe Knowledge is to theſe as the Sun to the blind, or a cracke of thunder to the deafe. But now there is no darkneſſe ſo invincible, but the Lord can enlighten it, Matth. 4.16. To them which ſee in the region and ſhadow of death, light is ſprung up: Thou wanteſt knowledge, deſpaire not: he hath none that ſayes he hath enough, Pſal. 25.14. The Lord will ſhew them his covenant: Iam. 1.5. If any man lack wiſdome, let him aske of God that will give him. For direction, two words are as good as twenty: Ora, labora. Pray for it, and uſe the meanes to get it. Love the light, and have the light. It is more true of Gods Truth, than it was of that Greekiſh beauty: no man loved her that never ſaw her; no man ever ſaw her, but he love her. Heare attentively, pray intentively; and doubt not but God will ſend thee light enough on earth, to bring thee to the light of heaven.

For the darkneſſe of ſin, indeed it is fearfull for the wicked: but this ſhining light ſhall expell it out of thy heart, Ioh. 1.5. That light which ſhineth in darkneſſe, and the darkneſſe comprehendeth it not. Eſay. 8.22. The wicked ſhall fret themſelves, and curſe their king, and their god: and when they looke upon the earth, behold trouble and darkneſſe. When others curſe their darkneſſe, thou ſhalt bleſſe this light. As the wicked have a prelibation of that darkneſſe they ſhall goe unto hereafter: ſo have the faithfull an earneſt of that light which is prepared for them. The light of heaven muſt firſt enter into a mans ſoule, before his ſoule can enter into the light of heaven.

For the darkneſſe of death, know it is but duſt and aſhes that ſuffers it, which is inſenſible of the privation. It is but like the laying up of thy garment in a trunke: what matters it, ſo long as thy ſoule hath the light of bleſſedneſſe? Lord lighten mine eyes, the eyes of my ſoule, that they ſleepe not in death: it is ſufficient.

For that infernall and eternall darkneſſe, it ſhall not come nigh thee. Keep thy face of faith ſtill toward the Sunne, and thou ſhalt leave that darkneſſe behinde thee, Rom. 8.1. There is no damnation to them that are in Ieſuſ Chriſt. He ſhall deliver us from the errour of darkneſſe, and from the terrour of darkneſſe; from the valley of the ſhadow of death; and advance us to that light wherein himſelfe dwelleth: and that Lord ſend us all the light of heaven.

Vntill the day dawne, and untill the day-ſtar ariſe in our hearts.] Some refer darkneſſe here, to that ſhadowy, miſty, or at beſt myſticall time, which was under the Law. When they ſaw their Redemption onelyonly in figure, the bloud of Chriſt in the bloud of lambs, the performance in the promiſe. And during that darknes, the Word of Prophecie was of ſingular uſe. Thus by faith they beheld Meſsiam miſſum, quamvis … niſi promiſſum; The Meſſias that was to come, as if he already was come. Ioh. 8.50. Your Father Abraham rejoyced to ſee my day, and ſaw it. Chriſt was come when Father wrote this; but becauſe he was yet a ſtranger to their minds, and had not gotten ſufficient credite in their hearts, he commends their attention to the Prophets. For they ſpake concerning Chriſts birth and paſſion, as himſelfe ſpake concerning his riſing and aſcenſion: Theſe things I have told you, that when the time ſhall come, Ioh. 16.4.John 16:4you may remember the prediction. When we know the way the King will come; and have his … imprinted in our minds, wherby we may diſcerne him when he is come we ſhall … more readines welcome him, with leſſe doubt. Thus Zachary ſung,Luke 1.78.Luke 1:78 The day-ſpring from … high hath viſited us. This was that day dawning, and morning-ſtarre; … that great Sunne of Righteouſneſſe had newly riſen from the wombe of the p. 354Virgin, and began to caſt abroad his ſaving beames. For Non citius factus, quàm patefactus; He was not ſooner made, than made manifeſt. The Wiſe-men ſaw the Starre that wayted on the Sunne, and worſhipped that Sunne that made the Starre. The Angels proclaimed it to the Shepheards, the Shepheards divulged it to others: and made it knowne all abroad, Luke 2. Herod heares and feares: he ſuſpected that the day would be his night: therefore would have put out the light in the morning of it: but he could with more eaſe have plucked a fixed Starre from heaven. Chriſts may hide the Sunne, nothing can hinder the Lord of Glory, when he purpoſeth to ſhine in his Majeſtie.

But they that thus underſtand it; by Darkneſſe, that time which preceded the cleare, knowledge of Chriſt: and by Day, a free and liberall apprehenſion of him; come too ſhort. For this were a very cold commendation of the Prophets, to bee regarded no longer than untill Chriſt be manifeſted to us in the fleſh. But it is objected, Matth. 11.13. All the Prophets propheſied untill Iohn. True, for what … they further prophecie Affuturum qui adeſt; Him to come that was preſent? But doth the uſe of their prophecie laſt no longer to us? Yes certainely; Mortai … Prophetae, non Prophetiae; The benefit of the Prophets dyed not with the Prophets. There is no end of the uſe of their ſaying, till there be an end of the worlds being. This is then the Senſe we ſettle upon; that this full Day here ſpoken of, is the plenary and perfect light which ſhall be given us in the kingdome of heaven. For as the former Darkneſſe is to be extended to the whole courſe of our life: ſo this Day-dawning, and Day-ſtarre ariſing, is our entrance into the celeſtiall glory. For in the other acception there would follow abſurdities; as that the Prophets ſhould be idle and ſuperfluous to thoſe that knew Chriſt, which are neceſſary to the worlds end. But how can that glory be called a Day-dawning, or Day-ſtarre? Not that that clarity hath any morning in it ſelfe, but in regard of us that newly arrive to it. The world is five thouſand yeares old, in the very evening: yet to the childe new-borne it is but a morning. Certainely, ſo long as we are pilgrims here, we ſee thorow a glaſſe, … there our hearts ſhall be filled with that glorious light of perfection: and wee that were dwarfes below, ſhall be made tall men in Ieſus Chriſt, Epheſ. 4.13. When we all meet in the unitie of the knowledge of the Son of God, to a perfect man, and to the meaſure of the ſtature of the fulneſſe of Chriſt.

They that object againſt this Expoſition, ſay that the word Donec, Vntill, is not alwayes taken Terminatim, limiting, bounding, or confining a ſet time. So that the Word of Prophecie may ſhine like a light in a darke place, untill the promulgation of the glorious Goſpell; and yet not then bee rejected as uſeleſſe; but remaine …, though a dimme light in reſpect, yet a light. So Matth. 28.20. I am with you … the worlds end. What, will hee leave us then? No, but as ſpiritually hee is with us here, ſo locally and perſonally we ſhall be with him hereafter, Acts Chapter third, twentie one verſe. The heavens muſt receive Chriſt, untill the reſtitution of all things. Shall heaven loſe him then? No, he ſits on the right hand of Eternity for ever, Pſal. 112.8. The faithfull man ſhall not be afraid, untill he ſee his deſire upon his enemies … I hope, he hath leſſe cauſe to be afraid afterwards. God ſaith to Iacob, Gen. 28.15. I will not leave thee, untill I have done what I have ſpoken to thee: When this was performed, God did not forſake the ſeed of Iacob: Matth. 5.18. The Word of God … not paſſe, untill heaven and earth paſſe: no, not then neither, Pſal. 57.1. under the ſhadow of thy wings will I make my refuge, untill theſe calamities be over-paſt. Did he … to leave that refuge after his deliverance? No, Thou art my reſt forever, Cant. 3. … held my Beloved, and would not let him goe, untill I had brought him into my … houſe. Did ſhe let him goe then? No, ſhe held him faſt in her nuptiall bed of … for ever, Cant. 2.7. Waken not my Love till he pleaſe. Diſquiet not my Saviour … grieve his Spirit, nor diſhonour his Name, not by any provocation of … his peace, Till he pleaſe: but hee will never be pleaſed with ſuch a … The reprobate ſhall not come out the priſon, Matth. 5.26. Till hee hath payed … p. 355moſt farthing; and that will be never. But againe, ſometimes, untill, excludes the time paſt; doth not inferre the time future, Matth. 1.25. Ioſeph knew not Mary, untill ſhe had brought forth her firſt borne ſonne: it doth not follow that he knew her afterward. So CHRIST is called her Firſt borne: yet this inſinuates no probability of conſequence, that ſhe had more formes. Quia … eſt eam … ere, quae ſanctificata … Deum parere. Who durſt touch that ſacred veſſell, which God had hallowed to beare his owne Sonne. 2 Sam. 6.13. Michal had no child … the day of her death: and it …, ſhe had none afterwards. But now, when (untill) is uſed by way of Precept, it alwaies defines, and determines. Ambala donec vlam perſolveris, then thou ſhalt reſt. Pugna dones viteris, fight till thou overcome, then have peace, Rev. 2.25. That you have already, hold faſt till I come, Eph. 4.13. The Lord ſends Preachers to edifie the Church, untill we all meere to a perfect mine: then ſhall that office ceaſe. So here, attend to the light of Prophecie, untill the day downe, untill you come to that full day of glory in heaven. So that the point of doctrine intends the difference, betweene that meaſure of knowledge which Gods grace alſo Ieſus in our pilgrimage: and that meaſure which his glory ſhall endue us with in the kingdome of heaven. For methode of tractation, firſt let us conſider the light in generall; and then paſſe through the degrees of it, till we aſcend to the perfection.

The light was made three dayes before the Sunne: Iunius thinkes, that light was the Element of fire. Nazian. and Theodor a light without a ſubject, afterwards diſperſed and faſtned to diverſe bodies; of Sunne, Moone, and Starres. So MercieMercy, thoſe light ſome bodies were made the receptacles of the former created lights. But if God created the light, it ſeemes that he was before in darkeneſſe. No, he needs not a temporall and created light, that is himſelfe a ſpirituall uncreated light. But if God made the light, who made darkeneſſe? darkeneſſe is nothing, it need no creation, being but the abſence of light, and nakedneſſe is the want of clothing. But God ſaw that the light was good, therefore he knew it not before. It followes not: his approvall of it being brought forth in action, doth not prejudice his foreſight in intention. Matth. 8.10. CHRIST marvailed, and wondred at the Centurions faith, which indeed himſelfe wrought in him. Thus did God begin with the light, to ſhew that he is Pater luminum, Iam. 1.17. That father of lights, in whom is omnis Praeſtantia & compoſitus ordo. The Perſian Magi uſed to call their god, Oromaſten. 1 Ioh. 1.5. God is light, and in him is no darkeneſſe at all. None, not actively to deceive, not paſſively to bee deceived, Iohn 1.9. CHRIST is called That true light, which lightneth every man. But as he calls himſelfe, ſo alſo his Apoſtles, Lux mundi, the light of the world: but with a difference. CHRIST is the fountaine of lights, Luminare majus, that greater light. The Apoſtles ſhine Lumine mutuato, with the borowed light of the Sunne; are Luminare minus, a leſſe light. Lux foreign dicta: foreign the ancient Greekes underſtood for the firſt light, or early morning. So the Apoſtles were Aurora Solis, being ſent to preach the light: as Iohn Baptiſt was Praenuntius lucis. Indeed in reſpect of their ſucceſſors they were great lights. Firſt, by a tranſcendencie, as Lux reipublicae, &c. We call an eminent man the light of the State; the light of religion; Lux poetarum. So David was called the Light of Iſrael, 2 Sam. 21.17. Propter vitae ſublimitatem cateris univerſis aſpectabiliores: in reſpect of their life and doctrine they were more famous lights, than any that followed them. Then becauſe like bleſſed lights, they did not onelyonly inſtruct us by their doctrines, but direct us by their doings. But now in reſpect of God, they were dimme: we ſay of them as Iudas Baptiſt ſaid of himſelfe. Ioh. 1.8. They were not that light, but ſent to beare witneſſe of that light; 1 Cor. 25.41. There as one glory of the Sun, another glory of the Moone, and another glory of the Starres. There is Lux illuminant, non illuminata; a light that doth enlighten, is not enlightned; as the Sunne, Vehicutum lucis, that carries about with him the light of the world. The heathens lay of the Sunne, that he doth … …vem. There is Lux illuminata non illuminunt; a light that doth not enlighten, but is enlightned, as the Firmament. There is Lux illuminata & illuminans p. 356a light that is enlightned, and doth enlighten; as the Moone and Starres. The faithfull are ſuch lights, Phil. 2.15. They ſhine as lights in the world. Abſente …, luna lux: in the abſence of the Sunne, the Moone is a great light. A touch … light it ſelfe, yet being kindled is able to give light to others: ſo no man can illuminate himſelfe, yet being illuminated by that Sunne of Iuſtice, he can give a light of direction to others. Therefore the Church is compared to heaven, Revel. 12. … get Eccleſia Doctoribus, ſicut calum fideribus: the Church ſhines with Teachers, as the heaven with ſtarres. They are lights, both Miniſterio converſionis, & exemplo converſationis; both with the miniſterie of converſion, and the example of converſation. In the one is verbum vita, the word of life; in the other vita verbi, the life of the word. The light in the window doth not only give light to them that are in the houſe, but alſo paſſengers in the ſtreete. The other ſhippes guide their courſe, … only by the ſtarre in heaven, but alſo by the light in the Admirall. So there is the light of life in doctrine, the life of light in exemplary converſation. Iohn was a burning and a ſhining light, Ioh. 5.35. Lights burning and not ſhining, are like hell fire lights ſhining and not burning, like Glo-wormes. Our God is not onelyonly a … fire but alſo a ſhining light; both Formaliter and Effectivè. Pſal. 50.2. Out of Sion the perfection of beautie, God hath ſhined. Such a light is his ſacred truth, able to illuminate all the darke corners of the world. There is a foure-fold light.

1 Lux naturalis, the light of nature; this was goodly in Adam, Iob 24.13. They are of thoſe that rebell againſt the light; that is, againſt the light of nature. … was of opinion that every ſoule had this light till it came into the body; and by that mixture it was onelyonly mufled and blinded. Hence was that his maxime; that …, to know, he was nothing elſe but Reminiſci, to remember. But this opinion preſuppoſeth a Seminary or Promptuary of ſoules, from whence they are derived to their bodies; which is falſe. The Scripture ſaith, God formeth the ſpirit of man within him, Zach. 12.1. Infundendo creatur, & creando infunditur: it is created with infuſion, and infuſed with creation. Yet when the ſpirit and fleſh meet, and man is made, this light is defaced; for Anima cùm infunditur, inficitur: the ſoule even when it is infuſed, is infected.

2. Lux Evangelica, the light of the Goſpell. Ioh. 8.12. I am the light of the world: he that followeth me, ſhall not walke in darkeneſſe, but have the light of life. This was the intent of our Saviours comming, To give light to them that ſit in darkeneſſe, and in the ſhadow of death, and to guide their feete into the way of peace, Luk. 1.79. It is true, that the Law was a light; lex eſt lux: but like a lampe, farre ſhort of the day which comes by the riſing of the glorious Sunne, IESUS CHRIST. Thy word is a light to my feete, and a lampe to my paths: but thy CHRIST is a Sunne, that hath ſaving health under his wings; Mal. 4.2. In the night a man is glad of the light of a candle: ſo was the word of Prophecie a great helpe during the darkeneſſe which oppreſſed the whole world. But now the day is broken, and the ſplendor of the Sunne ſhines in our faces. There is in the world, Pſal. 91.5. Pavor noctornus, terrour by night, the trouble of a vexed conſcience. Sagitta per diem … the arrow that flieth by day, the temptations of Satan in proſperity and peace. … ſtie in caligine, the peſtilence that walketh in darkeneſſe, hereſie to pervert the … Lues in meridie, the deſtruction that waſteth at noone day, profaneneſſe to … the affections: none of theſe ſhall deſtroy us, becauſe we have the light of the Goſpell to avoid them. This light ſhall defend us from all dangers; apertis, opertis, open or hidden, externall or internall, corporall or ſpirituall. Eſa. 8.20. To the Lux, to the Teſtimonie: if they ſpeake not according to this word, there is no light in there. He that doth not direct us by that rule, wee can ſee there is no morning in him. Some have God, and know him not; as Infants. Some know GOD, and have him not, as baptiſed reprobates. Some neither have him, not know him; as Pagans. Others have him, and know him, as all faithfull Chriſtians.

p. 3553 Lux Gratiae, the light of Grace. Thus we are made Partakers of the inheritance of the Saints in light, Col. 1.12. This is wrought in us by the light of the Goſpell, the holy Spirit opening the window of our heart, that this day might ſhine into it. For men may be in the light, and yet the light not be in them: and it is one thing to have the light in a mans head, another to have it in his heart. The light of knowledge may illuminate the braine, and yet leave a man unbleſſed: but they are Saints, in whoſe hearts the day ſtarre is riſen. That man knowes the good he hath not done: this man doth the good he hath knowen. They ſay, he playes beſt that wins; but I am ſure hee knowes beſt that does. When the Apoſtles prayed for that deciſion, Act. 1.24. That God would be pleaſed to ſhew whether of the two, Barſabas or Matthias, he had choſen into Iudas his Epiſcopall roome; they ſaid. Thou Lord, which knoweſt the hearts of all men. Not the heads, but the hearts: many have lightned heads, but darke hearts. Rom. 1.21. Their fooliſh heart was darkened. The Apoſtle there ſaith they knew God, there was light in their heads; but darkeneſſe was in their hearts. Never had age more light in their underſtandings than ours; I feare never leſſe light in their hearts. Ioh. 3.19. This is the condemnation, that light is come into the world, and men love darkeneſſe rather. The day ſtarre is riſen, and ſhineth, and wee ſee his glory; as the glory of the onelyonly begotten of the Father, full of Grace and Truth: GOD grant withall, that hee bee riſen in our hearts.

4 Lux Gloriae, the light of glory. In thy light ſhall we ſee light, ſaith the Prophet. When they ſhall need no candle, nor the light of the Sunne, for the Lord God giveth them light, they ſhall raigne for ever and ever, Revel. 22.5. The light of nature is like a ſparke, the light of the Goſpell, a Lampe, the light of Grace a ſtarre, but the light of glory the Sunne it ſelfe. The higher our aſcent, the greater our light. 1 Tim. 6.16. God dwelleth in the light which no man can approach unto. No man, while he carries mortalitie and ſinne about him: but when thoſe two corrupt and uncapable qualities ſhall be put off, then ſhall we be brought to that light. We are now glad of the Sun and Starres over our heads, to give us light: what light and delight ſhall that be, when theſe ſhall be under our feete! That light muſt needs as farre goe beyond their light, as they now goe beyond us. But alas! they are only able to diſcourſe of that light, that doe enjoy it, to whom that eternall day is riſen: not we that live in the humble ſhade of mortalitie, and naturall dimneſſe. I leave it therefore to your meditations: it is a glorious light which we doe well, often to conſider, conſidering to admire, admiring to love, loving to deſire, deſiring to ſeeke, and finding to enjoy for ever.

Vntill the day dawne, and the day ſtarre ariſe in your hearts.] The Kingdome of Grace, is both an entrance to, and a reſemblance of the Kingdome of glory. This Evangelicall day on earth, is a glimpſe of that Angelicall day in heaven. And CHRIST is our day ſtarre here, in reſpect of his gracious light: as he will be hereafter, in reſpect of his glorious light. CHRIST hath beene often called a Starre, and that without diſparagement to him, that is the Sunne himſelfe. It was given him both by Propheticall prediction, Numb. 24.17. There ſhall come a ſtarre out of Iacob. And by Evangelicall aſcription, Revel. 22.16. I am the root and off-ſpring of David, and the bright morning Starre. CHRIST hath in the Scripture, diverſe names of light given him, according to the different degrees of his emication. Sometimes he caſteth forth a ſcanter became, and then he is called the day-dawning. Sometimes he gives ſo much light, as onelyonly preſignifies a bright day at hand; then he is called Lucifer, the morning ſtarre. Other times he diffuſeth his knowledge, then he is the light, and the day: then he ſhines out in his glory, and is the Sunne himſelfe. This is the Star we ſayle by, over the ſea of this world: other ſtars are under us in ſervice, though they be above us in ſituation. Pſal. 8.6. The heavens, Moone and Starres, Omnia ſubjeciſti; Thou haſt put all things under his feete. If it be true that Aſtra regunt homines, the Starres governe men: yet it is more true, p. 358that Deus aſtra regit, God governes the ſtarres: this Starre commands all. Here the trouble and Philoſophicall Quaere, concerning the morning Star is decided. Plinnatur. Hiſt. lib. 2. cap. 8. Some take this Starre to be venus, ſome Iſis, ſome Iuno's, ſome the mother of the Gods. We need not trouble our heads about it; our morning ſtarre is IESUS CHRIST. That Babylonian Monarch was called, Metus Aurora, Eſa. 14.12. Lucifer, Son of the morning. A morning ſtarre, but falling ſtarre: he roſe againſt this Day-ſtarre, and therefore was turned out of his high or be, wherein he had advanced himſelfe above the kings of the earth. So tread downe all thine enemies, Oh Lord: but to thy Church give this day-ſtarre, Chriſt for ever.

This gracious Day hath dawned unto us, and ſhineth upon us: but it will not laſt ever, it muſt have an evening. Are there not twelve houres in the day, ſaith CHRIST! If no more, certainely the laſt houre will come. Ioh. 12.36. While you have light beleeve in the light, that your may be the children of light. We all ſay, we are Filii luci, the children of light: but we make not Lucem Ducem, the light our guide. So the Iewes ſaid, we have Abraham to our Father, yet ſhewed themſelves degenerate baſtards. 1 Ioh. 1.6. If we ſay we have fellowſhip with God, and walke in darkeneſſe, … lie. It is as if a clod of ſqualid earth ſhould boaſt it ſelfe Filiam Ignis, to be the daughter of fire. 1 Ioh. 2.9. He that ſaith he is in the light, and hateth his brother, is ſtill in darkeneſſe. But no man will be thought odiſſe fratrem, to hate his brother. He will ſcorne his brother, ſtrike his brother, bely his brother, oppreſſe his brother, undoe his brother: yet forſooth, he will not hate his brother. Palpable darkeneſſe; if he knowes not this, in his head: if he knowes it then in his heart. Eſa. 5.20. Woe to them that put light for darkeneſſe, and darkeneſſe for light. If ſuch a man perſiſt, he ſhall goe to bed at noone, and drop downe to hell like a meteor, when all the ſtars remaine in their glory. For it is juſt with God to take the light from thine eyes, when thou haſt taken thine eyes from the light.

This day is ours, let us be the dayes. Let us not be noctivagants, ſtraying abroad with Dinah, leſt our chaſt ſoule come home de floured. Or, as the Poets ſay of Proſerpine; that while ſhe was gadding abroad with her mother Ceres, Pluto rap'd her to hell. So if men wilfully run from the light, they may be violently raviſhed by the Prince of darkeneſſe. A Virgin being tempted by a diſſembling lover, followed him: in this purſuite of her vaine deſires, ſhe ſcapes many unſuſpected dangers, and found expected deliverance. For though her lover led her over deepe pits, and deadly ſnares, purpoſing to raviſh her, and deſtroy her: yet ſtill an Angell was preſent to defend her. A glorious ſhew had attracted her eyes, ſhe thought him a perſon of all delights: and ſtill as ſhe went, ſhe found ſcattered gold, which ſhe gathering minded not whether ſhe ſtrayed. When he had brought her to his cave, and was even ready to defloure her with violence, and to wound her to death; the Angell ſteps in, and puts him to flight. He diſcovers himſelfe to be an Angell of light, and the other an Impoſtor and Traitor to her. He brings her to the gulfes ſide, and ſhewes her the bottomleſſe depth of the pit, which ſhe ſcaped; and the Serpent that was ready to devoure her. He bids her examine the gold, loe it was baſe mettall, counterfeit and venomous droſſe. Tells her what loſſe of a faithfull betrothed lover ſhe hath hazarded. Hereupon the Virgin breakes forth into lamentations and bitter teares: begins to ſowne with deſpaire, and dares not looke up to that light ſhe hath ſo offended. The Angell lifts her up, revives her ſpirits, promiſeth to bring her too fountaine, that ſhall waſh off all her defilements. Being thus waſhed, he ſhewes her true husband comming towards her with a gracious aſpect. Hee takes her in his armes, wipes her eyes, dryes her teares, and ſeales on her cheekes millions of kiſſes. Loe now ſhe begins to recover, on her bended knees ſhe intreats his conſtant love to her, and promiſeth chaſt adherence to him for ever. This virgin is mans ſoule her falſe lover the divell, her betrothed husband CHRIST, the Angell is the Goſpell, the night wherein ſhe wanders is ignorance, the gold profit or pleaſure, the ſea is p. 359this world, the pit hell, the bridge whereby ſhe eſcapes is Gods merciemercy. Satan tranſformed like a friend wooes her, gets her good will to follow him. If ſhe will admit of this or that ſinne, at every ſtep ſhe ſhall take up Gold, have her deſires ſatisfied. This golden temptation ſo ſtrongly takes her, that ſhe runnes from vice to vice, from error to error; thinkes all is ſafe, and that ſhe is in the company of one who dearely loves her. At laſt ſhe is brought to ſome foule and capitall offence, to the very doores of hell, ready to be turned in. But behold then, he that never forſakes his, ſendeth an Angelicall, Evangelicall light, opens her eyes, unhands the divell, and ſets her at libertie. The day dawnes, and the day-ſtarres ariſe in her heart: and now obſerve the courſe is taken to bring this poore ſoule to ſalvation. Firſt, the Goſpell ſhewes her, that the lover ſhe ſo doted upon, was an Adverſary, Satan; not the ſpirit of light, but the Prince of darkeneſſe. Oh how ugly does this monſter appeare in her eye! how doth ſhe hate her ſelfe for loving him! Next, it diſcovers the counterfeit gold, that all the vanitie of this world is but ſlip-coine; ſo farre from making man rich or bleſſed, that it is the divells poiſon to make him curſed. Then it brings her to the deepe gulfe of perdition, which ſhe paſſed over without feare becauſe without knowledge. Wherein ſhe had beene drowned for ever, but for the ſaving bridge of Gods merciemercy; who was good to her, even while ſhe was ſo bad to him Laſtly, it deſcribes to her the beautie and perfections of that husband ſhe had forſaken, the Sonne of glory, fairer than all the children of men; white and ruddy, of the pureſt complection, the chiefeſt among ten thouſand. Hereupon ſhe breakes into amazed complaints; wretch that I am, what ſhall become of me? there is nothing but death and damnation due unto me. I dare not looke up to that heaven I have ſo offended, nor ſpeake to that Father I have ſo provoked, nor hope for that husband I have ſo wronged. Did by redemption coſt him the deare bloud of his heart, and doe I ſell my ſelfe to Satan for gold, for vanity, for nothing? Oh looke not upon me yee daughters of Ieruſalem, for I am blacke, ſwarthy and polluted. Time was that the King did greately deſire my beauty, Pſal. 45.11. But now I lie defiled in my owne bloud, my ſhame is upon me, and my confuſion hath covered me. I am ſicke, my heart ſtrings burſt, let be grone and die. Now ſteps in this bleſſed light of the Goſpell, takes the ſowning ſoule by the hand, lifts her up from the duſt of deſpaire, and puts into her mouth that ſong, Pſalm. 27.13. I had fainted, unles I had beleeved to ſee the goodneſſe of the LORD in the Land of the living. This brings her to a fountaine, yea brings a fountaine out of her: her heart bleeds the teares of compunction, and they runne not by drops, but by flouds from her eyes. She weepes like David, Vntill ſhe can weepe no more, 1 Sam. 30.4. But leſt this ſhower ſhould melt her to nothing, the Sunne of merciemercy comes to ſtay it: and now this light directs her in the voice of Iohn; Behold the Lambe of God, which takes away the ſinnes of the world. She lifts up her eyes of faith, and ſees him come leaping upon the mountaines, and skipping upon the hills, Cant. 2.8. She runneth to him, throwes her ſelfe in the duſt at his feete, bathes them with her teares like Mary; and with an humble heart and ſuppliant voice beſeecheth him; Lord, be mercifull to me a ſinner. She takes hold of him, as Iacob; I will not let thee goe till thou haſt bleſſed me. The Lord takes her in his armes of merciemercy, puts his left hand under her head, and with his right hand embraceth her, Cant. 2.6. He ſpeakes peace and comfort to her conſcience, heales all her wounds with his owne bloud, promiſeth to mediate for her to his Father, and to make her peace in heaven. She kiſſeth his hand with faith, he kiſſeth her cheekes with bleſſings. There is a betrothing of fidelitie, and conſtant love of either to other. She prayes, Lord forſake not the ſoule which thou haſt redeemed: he promiſes, Fui tibi in meritum, ero tibi in praemium; I was thy redemption, I will be thy ſalvation: nothing ſhall ſeparate thee and mee. Oh bleſſed Light, whereby that darkneſſe is expelled: O bleſſed ſoule, by this light delivered: O bleſſed Saviour that ſent this light: Oh bleſſed Father that ſent this Saviour: O bleſſed Trinitie, that bleſſeſt all unto us; mayeſt thou be bleſſed of us and in us for ever and ever. Amen.