A Comment Upon Christs Last Prayer, Verse 26 · Doctrine 3
To the Firſt. There is much wanting in the ful knowledg of Gods Name in the moſt able Saints.
The moſt knowing Chriſtians, ſuch as may ſeem to be in the higheſt form, neer our Savior, taught and trained up under his Wing, yet have need, that more of the Name of the Father ſhould be made known to them. The Point is plain in the words, we ſhal need ſay no more to evidence it from the text; but addreſs our ſelves to the further explication of it. What this Name is, Viz. The Name of Gods Fatherly love and mercy and Faithfulneſs. And what it is to know it, or to have it made known, we have opened formerly, when the Lord Chriſt cauſeth al the good and incomparable excellency of this Fatherly mercy and Faithfulneſs to paſs before the Eye of the Soul, and ſets on that ſuitable ſweetneſs ſo effectually upon it, as that it affects and draws the heart to look that way by the Eye of Faith: ſo to Eye it, as to own it, and faſten upon it. This is the knowledg here meant, and much of this is wanting, even in thoſe that are moſt eminent. Its a general ground which takes in the Particulars with advantage.
When the holy man Job laid forth at large the waies of God in his Providence, limmed out to the life his excellencies, he ends with this, and vailes as it were, what he was not able to expreſs. Theſe are part of his waies, but how little a portion is heard of him. Job. 26▪14. q. d. There is little of that unconceivable excellency heard of, or reported, though the Earth and Heaven be ful of his goodneſs, and his mercy over al ſhines with the greateſt luſtre in al his works; yet this is but a little portion of him, and we know little of this. And hence Moſes, who converſed Face to Face with God, unto whom the Lord did familiariſe himſelf, as to a friend, yet he finds his neceſſity moſt here, and makes it his chief ſuit, if I have found Favor in thine Eyes, Lord ſhew me thy glory. If ever he ſhewed himſelf to a mortal man, it might ſeem he did in an eſpecial manner expreſs himſelf to him. And therefore it was his preheminence above the Prophets to whom he would make known himſelf in a viſion and dream; My Servant Moſes is not ſo: to him I wil ſpeak Mouth to Mouth apparently, Viſibly, familiarly, and openly. Numb. 12.8. Deut. 34.10. And yet he begs this as the greateſt honor. Lord ſhew me thy glory. And Gods anſwer ſhews his Aim. Exod. 34.5, 6. I will cauſe my goodneſs to paſs before thee; ſtrong, gracious, merciful, aboundant in goodneſs and truth &c. The greateſt part of that we know is the leaſt part of that we know not. And therefore Paul deſires to come to ſupply that which is lacking in their Faith; and this is the knowledg eſpecially Aimed at, wherein we ſhal inquire.
1. In what this want appeares.
2. The Reaſon why there is left ſuch.
1. This want appeares and is made good in four Particulars.
1. Much is wanting in regard of incomprehenſible and boundleſs greatneſs of this Fatherly mercy and Faithfulneſs, which cannot be comprehended by the beſt ability of the ſtrongeſt Faith or ſpiritual underſtanding. Adepth that cannot be fathomed. A light unto which we cannot approach: only we are gathering in ſomthing nearer and groping ſomwhat more, as we attain to the ſtrength and growth of Faith. Job. 11.7. Canſt thou by ſearching find out the Almighty to perfection? it is higher than Heaven, what canſt thou do? deeper than Hel, what canſt thou know? the meaſure thereof is larger than the Earth, and broaden than the Sea. Therefore the Pſalmiſt inſtead of comprehending, he falls into admiration of this mercy. Pſal. 31.19. Oh how great is thy goodneſs, that thou haſt laid up for them that fear thee, and laid out for them that truſt in thee, before the ſons of men! We are not able to value the goodneſs that is laid out in the waies of his providences and Fatherly diſpenſations towards us. But the treaſuries of compaſſions that have been hoarded and laid up from al eternity, Oh how great! If the ſtock be ſo large that the Father puts into the hand of a Child when he is now in his non-age and ſetting up: what wil the whole eſtate and revenews be, when he come to his inheritance? therefore the Lord ſhewes the infinite diſproportion betwixt his thoughts of goodneſs towards his; and the narrowneſs of their conceivings to teach at the meaſure thereof. Iſa. 55. As high as the Heaven is above the Earth, ſo far are my thoughts above yours. A point or center that is leſs than any quantity, and the great Circumference that is the largeſt of al quantity.
2. Much is wanting in regard of the clear diſcerning of that, which is ſome meaſure we do conceive; much of this Name yet conceived, we know not, and that which we do know, is dimly, and in a dark manner. Its a ſtrange Check of our Savior to Philip, upon his requeſt expreſſed, Joh. 14. Shew us the Father and it ſhal ſuffice us. Verſe, 8. Our Savior by a ſharp interrogation caſts a ſecret ſhame of feebleneſs and heedleſnes upon him. What? have I been ſo long with you, and yet doſt thou not know me Philip? he that hath ſeen me hath ſeen the Father alſo. And if ye do but caſt your Eye upon the 7. Verſe. Ye wil perceive that they did know the Father and had ſeen him. And yet Philip deſires, he might be ſhewed, as though they had never known nor ſcene. The iſſue from hence will be here, that its poſſible for a Chriſtian to ſee the Father, and in a ſenſe to converſe with him; and yet he needs to have him made known whom he knows, and to have him ſhewed, whom he ſees. So he is Job. The Lord paſſeth by and we perceive him not, he ſpeaks once and twice and we hear him not. That as it was ſaid of the Diſciples Luk. 24.16. Their Eyes were held, that they did not know him: they did know diſcerningly whom they ſaw, and with whom they did familiarly converſe, and therefore its added. Verſe, 31. Their Eyes were opened and they knew him. So it is with the Eye of our underſtanding, in the right conceiving of the miſtery of this Fatherly mercy and Faithfulneſs of God; though we converſe familiarly with this goodneſs of the Lord, yet becauſe our apprehenſions are marvailous feeble and dim, they muſt be further cleared before we can know, and diſcerne that we do know. 1 Cor. 13. We ſee through a vail and therefore need to be helped to ſee what we ſee? to fee more fully what we ſee feebly and imperfectly.
3. Much is wanting in regard of the experience of this Fatherly Faithfulneſs which as yet they never found, or having formerly found it, they are now deprived of it.
Some as yet have never found it. For the Lord diſpenſeth his favors in the fitteſt ſeaſon, and ſo as his Servants have moſt need, and may make moſt improvement of. So Gen. 22.14. In the mount of the Lord it ſhal be ſeen. And Rom. 5.4. Patience worketh experience and Hope maketh not aſhamed becauſe the love of God is ſhed abroad in our hearts. Verſe, 5. God ſteps in ſeaſonably, and gives proof of his Fatherly Care. Herb. 4.16. We find Grace to help in time of need. As the Father reſerves a ſpecial favor for his Child to a ſeaſon, a morſel, a bit to give him at a turn.
Some have formerly found it by experience, but are now deprived of it. Hence is that of the Prophet David, Pſal. 63.2. To ſee thy power and thy glory, ſo as I have ſeen thee in the Sanctuary. So again Quicken me as thou art wont. Pſal. 89.49. Where are thoſe former loving kindneſſes? The lower the Eo the greater the flow. God withdrawes the expreſſions of his Favor, that they may be made more fit and have them more aboundantly. For a little while I have hid my Face, but with everlaſting kindneſs wil I have Mercy on thee. Iſa. 54.8.
4. Much is wanting, in regard of that ful aſſurance, which they were promiſed, and do deſire, but yet could never attain unto.
So Heman Pſa. 88.14, 15. Lord why caſteſt thou off my Soul? why hideſt thou thy Face from me? I am afflicted and ready to die from my youth up: while I ſuffer thy terrors I am diſtracted. Thy fierce wrath goeth over me; thy Terrors have Cut me off. They came round about me dayly like Water: they compaſſed me about together. Verſe, 16, 17. So David, Mine Eyes fail for looking for thy Salvation: Ob when wilt thou comfort me? Pſal. 119.82.
Much then is wanting, in regard of what may be known; in regard of the cleer diſcovery of what we do know; in regard of the Experience we have had, and want; in regard of the Aſſurance we ſeek, and do not attain.
2. The Reaſons hereof are two.
1. Is taken from the Condition of the Saints, while they are in this vale of Tears: They are as Babes in the Womb, or at the beſt, as Children born; but in their non-age, and tender yeers: and therefore in rational proceedings, their abilities and performances muſt carry ſome reſemblance and proportion: they muſt be attended with Child-like weakneſſes, and imperfections. So the Apoſtle diſputes, 1 Cor. 13.11. When I was a Child, I ſpake as a Child, I underſtood as a Child, I thought as a Child. Their Speech is not ful, their underſtanding is feeble, their thoughts are under and low, looking at poor and mean things, ſuch as be moſt familiar, and liable to the Sences: things of depth and difficulty, as they cannot conceive them, ſo they do not for the moſt part attend them, becauſe they are beyond their reach.
So it is with our Spiritual Child-hood. The things of God and Grace, which are moſt eaſie, and openly familiar, we are moſt exerciſed, and taken up withal; but the great Myſteries of Godlineſs, the unſearchable Riches of Mercy, and the deep things of God, we are not able upon the ſudden to ſearch into. Our Savior gives this Reaſon to his Diſciples; I have many things to ſay, but ye cannot yet receive them. A Child that is in the lower Form, happily entring into his Latin, he is not able to carry away his Lecture of Greek, not to touch difficult things of Phyloſophy; but his Principles and Abilities muſt have time to ripen, before he be ſet up into ſo high a Form. So here.
2. Is taken from the freeneſs of Gods Diſpenſation, in whoſe pleaſure it is, to give when, and what he wil; and after what manner. And hence he doles his Grace, anſwerable to the growth he hath appointed, each man to come unto, and in what time, Eph. 4.13. Till we all come in the Ʋnity of the Faith, to a perfect man, to the meaſure of the ſtature of the fulneſs of Chriſt. Some are of a larger Stature, and grow more ſpeedily than others; ſome are of a leſs, and ſtand at a ſtay for a ſeaſon, until the Lord by the effectual working of the Spirit, make them to grow, and ſo they encreaſe with the encreaſings of God, Col. 2.19.
USE, 1. Of Inſtruction.
Hence ſee the Reaſon of thoſe miſ-apprehenſions, that the dear, and faithful Servants of the Lord have, of the Fatherly Mercy, and faithfulneſs of God towards them. They want much knowledg of this incomprehenſible ſweetneſs, and goodneſs of Gods Nature; and that is the Reaſon they miſsjudg, and miſtake ſo much, and make ſuch unkind Conſtructions, and maintain ſuch groundleſs ſurmizes of his Fatherly kindneſs.
He that is jealous, and fearful of the Love and Favor of another, who is of tried Truth and Sincerity, al men wil eaſily, and readily give him the Reaſon; becauſe he knows him not. So here, It's becauſe we know no… God.
Theſe miſconceivings of God, may be referred to two Heads:
1. When they are under preſſures, and neceſſities, and miſeries march in upon them, the Lord ſeems, like an angry Father, to withdraw himſelf. They preſently ſit down diſcouraged, and conclude, as they, Iſa. 49.14. Sion hath ſaid, The Lord hath forſaken me, my God hath forgotten me: The Lord anſwers, from the conſideration of thoſe Fatherly Compaſſions which reſt in his Bowels; Can a Woman forget her Child, that ſhe ſhould not have compoſſion on the Son of her Womb? theſe may, yet I wil not. Pſal. 89.8. Who is like to thee, or to thy Faithfulneſs round about thee? it's round about him, per omnes circuitus.
But I have dealt careleſly, yea, unkindly, and faithleſly with him, and grieved the eyes of his Glory by dayly provocations. True, thou haſt firſt broken with him, and thou mayeſt ſee, and know thy falſnels; but thou doſt not know his Faithfulneſs, and Fartherly mercy. Pſal. 89.33. Nevertheleſs, my loving kindneſs, I will not take away from him, nor ſuffer my Faithfulneſs to fail. Though he may deſerve it, and I may juſtly do it; yet I wil not ſuffer, &c. Thou knoweſt thine own falſnels, and wretchedneſs, who keepeſt not touch with God, but faileſt; yet my Faithfulneſs, and my Mercy I wil keep with him, verſe 24. And my Covenant ſhal ſtand faſt, verſe 28. Thou knoweſt not the heart of a Heavenly Father, and therefore thou ſo miſjudgeſt.
2. They conceive their Sins ſo many, and ſo hainous, that it's beyond the compaſs, and bounds of his Fatherly Compaſſions to remit, and pardon. Thou doſt not know what theſe Bowels of a Father are, and therefore thou doſt not judg aright, what he can, and wil do. When Ephraim bemoaned his ſin, God yerneth towards him, and bemoaneth him; though he doth not hear God, yet God hears him, Jer. 31.18. I have heard Ephraim bemoaning himſelf thus; Thou haſt chaſtiſed me, and I was chaſtiſed.
See how gods Bowels turn within him, verſe 19. My Bowels are turned within me; I wil ſurely have mercy upon him. Mercy is mourning over thy Soul, when thou art mourning for thy ſin. True, could I repent; but I have been ſmitten, and yet walked after the way wardneſs of my heart; ſo that I dare not look upon my ſin; and I cannot look to Heaven, becauſe of my guilt: I know not how I can be pardoned.
Becauſe thou doſt not know the Name of this Father, and this Mercy; ſee, and conſider what it can do, that thou canſt not conceive. Iſa. 57. I was angry, and ſmote him, and he went away, verſe 17. I have ſeen him, and his waies, and wil heal him: I wil lead him alſo, and reſtore Comforts unto him, and to his mourners; q. d. I have ſeen him and his waies, though he can neither ſee me, nor himſelf; though he hath wounded himſelf, I wil heal him: I wil make him mourn, and others with him, and comfort both.
Obj. But I cannot think it.
Anſ. This Mercy can do, what thou canſt not think. Iſa. 55.8, 9. My thoughts are not your thoughts, &c. for as the Heavens are higher than the Earth, ſo are my waies higher than your waies, and my thoughts than your thoughts. And thou wilt find it relieving, when thou doſt leaſt look for it. True, I have found him ſomtimes in deſperate ſtreights relieving me, when I was linking, and paſt hope, my head under water: when al his billows were running over, then comforting, and ſupporting me.
This is but a Lightening before my Death, he wil leave me at laſt: it's but a Reprieval before ſome more heavy Plague and Condemnation. God hath a Secret purpoſe to haſten my ruine, even by his Bounty, which I have had, and abuſed, I ſhal one day periſh by the hand of Saul, 1 Sam. 27.1.
Thou haſt theſe hard thoughts of God, becauſe thou doſt not know the heart of a Father, and his never-failing Faithfulneſs.
Thou haſt been many yeers preſerved, why periſh one day? He doth thee no harm, why ſhould'ſt thou think he intends thee any? He hath ſaid, I wil not leave thee, nor forſake thee, Heb. 13.5.
USE, 2. Of Direction.
Be willing to hear, and willing to follow the Direction of ſuch who are Gods Favorites, and acquainted with this Name of his, and that by plentiful Experience. There was never yet a blind man known, but was willing to be guided: never man ignorant of his way, that was not phrenitick, but was willing to be directed where he was in doubt.
The Rules are Two.
1. The Counſel thou art not able to gainſay with Reaſon, know, Thou oughteſt in Reaſon, and according to Rule, to ſubmit unto it.
I do not think it, I cannot beleeve it, I much ſuſpect and fear.
Away with ſuch Dreams, theſe are al but pangs of way wardneſs.
It is made a Point of Religion, but it is a deluſion, to keep our complaints, and keep our diſcouragements. Keep neither, but keep the Direction.
Queſt. But muſt I put out mine Eyes, to ſee by anothers Spectacles? or pinion my ſelf to anothers Apprehenſions?
Anſw. Thou doſt not follow the man, but the light that is brought by him: Captivate thy Carnal Reaſon to Gods Counſel, Iſa. 50.10. Who is there among you that feareth the Lord, that obeyeth the voyce of his Servant? &c. Let him ſtay himſelf upon his God. See therefore God in that, and poſſeſs thy heart with a holy fear, not to dare to cavil, or by careleſsneſs, not to attend; as Sampſon, be led to the main Pillar.
2. When thou haſt no word againſt thy ſelf, let no wants, miſeries, weakneſſes, unworthineſs, hinder thee from adventuring thy ſelf upon his Fatherly Mercy, and expecting ſupply from it. And who knows but God wil ſhew thee mercy? Thou doſt not know the height, the length, the breadth, the depth of his Mercy; and who knows but God may extend his Fatherly Love, and Faithfulneſs unto thy Soul?