Sermons on Psalm 119, Sermons · Sermon 19
SERMON XIX.
PSAL. CXIX. 18.
Open thou mine eyes, that I may behold wondrous things out of thy Law.
THE Heathens thought that man had not a power over his life, but a power over his actions: Quod vivamus Deorum munus est, quod bene vivamus nostrum. But the Psalmist acknowledgeth God in both: Deal bountifully with thy servant, that I may live and keep thy law; that he could not live nor keep the word without Gods grace. This latter he amplifieth in this Verse, that he was so far from keeping it, that he could not so much as know it savingly and practically, without divine grace. Lord open thou mine eyes, that I may behold wondrous things out of thy Law. Here is,
1. A Request, Open thou mine eyes.
2. The Reason, from the End, Benefit, and Fruit of it, That I may, or then I shall behold wondrous things out of thy Law.
In which Reason is intimated the Necessity of Divine Illumination, and then the Profit of it.
1. The Necessity, That I may behold, &c. i. e. otherwise I cannot.
2. The Profit, Then I shall behold wondrous things out of thy Law.
Doct. 1. That we need that God should open our eyes, if we would have a right understanding of his word.
1. What is meant by opening the eyes.
2. The necessity of such a work in order to a right understanding of the word of God.
I. What is meant by opening the eyes. Before I come to the particular explication of the terms, let me premise two observations.
1. The Saints do not complain of the obscurity of the Law, but of their own blindness. The Psalmist doth not say, Lord make a plainer Law, but Lord open mine eyes: blind men might as well complain of God, that he doth not make a Sun whereby they might see. The word is a light that shineth in a dark place, 2 Pet. 1. 19. There is no want of light in the Scripture, but there is a vail of darkness upon our hearts; so that if in this clear light we cannot see, the defect is not in the word, but in our selves.
2. The light which they beg, is not any thing besides the word. When God is said to enlighten us, it is not that we should expect new Revelations, but that we may see the wonders in his word, or get a clear sight of what is already revealed. Those that vent their own dreams under the name of the Spirit, and divine light, they do not give you mysteria, but monstra, portentous opinions; not show you the wondrous things of Gods Law, but the prodigies of their own brain; unhappy abortives, that dye as soon as they come to light. Isa. 8. 21. To the Law, and to the Testimony: if they speak not according to this word, it is because there is no light in them. The light which we have, is not without the word, but by the word.
Now to the phrase; the Hebrew signifieth unvail mine eyes. There is a double work, Negative, Positive. There is a taking away the vail, and an infusion of light. Paul's cure of his natural blindness, is a fit emblem of our cure of spiritual blindness, Acts 9. 18. Immediately there fell from his eyes as it had been scales, and he received sight forthwith. First the scales fall from our eyes, and then we receive sight.
1. There is a taking away the vail before we can have a true discerning of the mysteries that are revealed in the word of God. 2 Cor. 3. 14, 15. the Apostle speaking of the Iews, saith, But their minds were blinded: for until this day remaineth the same vail untaken away, in the reading of the Old Testament; which vail is done away in Christ: but even unto this day, when Moses is read, the vail is upon their hearts. Now this vail is divers:
(1.) The vail of Ignorance. Though man hath Reason, and is capable of understanding the sense and importance of the words that are used about the Mysteries of godliness, yea and the matter too; yet he gets not the saving-knowledg of them by his natural abilities. There is a Grammatical knowledg, and a Spiritual knowledg; a man may know things Grammatically and literally, that is ignorant of them Spiritually. As a child may read the letters and words, that doth not conceive of the sense; so a man may know what is said concerning God and Christ, and Sin, and Grace, the vanity of the creature, the excellency of heaven, and have yet no saving-knowledg of these things; and therefore the Scripture useth the expression, that they oversee in seeing, as Acts 28. 26. Hearing ye shall hear, and not understand; seeing ye shall see, and not perceive. Though Truths are never so plainly delivered, never so powerfully pressed; and though they are capable to understand the words, yet they do not take in the truth into their hearts, so as to profit by it. So Deut. 29. 2, 3, 4. Ye have seen, yet ye have not an heart to see. Most will declaim against the vanity of the creature, evil of sin; but they do not see with an affective heart-piercing light; they have on them the vail of spiritual ignorance.
(2.) The vail of Carnal knowledg and wisdom, that puffeth up, 1 Cor. 8. 1, 2. by which seeing not, we think we see. This is a great hinderance to the entertaining of the word. So Christ telleth the Pharisees who were conceited of their own knowledg, Joh. 9. 39. For judgment am I come into this world, that they which see not, might see; and they which see, might be made blind. The Pharisees were the Rabbies of the age, the most seeing and learned men of that time. Carnal men are puffed up with a conceit of their own abilities, and so are obstructed by them from profiting by the Gospel.
(3.) The vail of Prejudice and corrupt affections. The passions of the mind, Love and Fear, Desire and Anger, hinder us from judging aright in the things of God. Our hearts are overcast with strong affections to the world, and so cannot clearly judg either of practical truths, or of the controversies of the age. Not of practical truths: When Christ had taught that they could not serve God and Mammon; it is said Luk. 16. 14. And the pharisees that were covetous, derided him. Holy mortifying truths are unpleasing to a carnal ear, though they be represented with never so much evidence. How will men distinguish themselves out of their duty! They shift, and stretch, and turn and wind hither and thither, and prove truth to be no truth, rather than part with their lusts. So present truths, as the Apostle calls them, 2 Pet. 1. 12. when the dust of Interest is raised, are not discerned. The Orthodoxy of the world is usually an age too short. 2 Cor. 4. 4. The god of this world hath blinded their eyes.
(4.) The vail of carnal sense, 2 Pet. 1. 9. He that lacketh these things, is blind, and cannot see afar off. There are so many mists and clouds in the lower world, that men cannot out-see time, and without the Prospective of faith have a sight of Eternity. Nature is short-sighted, so inured to present things, that we receive no light concerning things to come. These are the scales that are upon our eyes.
2. There is an infusion of light, without which men of excellent wit and sharp understanding in other things, are stark blind in the things of God. What this light is, will appear by the degrees of knowledg, and the uses of this light.
1. The degrees of knowledg.
1. In some there is a simple nescience, both of terms, or notions and things: as in those that have not a revelation, or have not regarded it, when the revelation is made. As the Gentiles that have not a Revelation, Eph. 4. 18. Having their understanding darkned, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart. Or rude and ignorant Christians, that have not the advantage of education, so as to understand the notions in which the Doctrine of God is propounded, Isa. 28. 9, 10. Whom shall he teach knowledg? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts; for precept must be upon precept, precept upon precept, line upon line, line upon line, here a little and there a little. So sottish and brutish are some, that a man had need teach them as he teacheth little children letter after letter, and line after line, little good done.
2. In others there is a Grammatical knowledg, but not a spiritual; a repeating things by rote; a talking of all that a Christian enjoyeth.
3. Besides the Grammatical knowledg, there is a Dogmatical knowledg, when the truths of the word are not only understood, but begin to settle into an opinion that we bustle for in the world. An opinionative receiving of the truth, is different from a saving receiving of the truth. Many are Orthodox, or have so much judgment and knowledg, as to hold the Truth strictly, but the heart is not possessed with the life and power of it. Those are intended in Rom. 2. 20. An instructer of the foolish, a teacher of babes, which have the form of knowledg, and of the truth in the law. And such are described 2 Tim. 3. 8. Having a form of godliness, but denying the power thereof. It is not to be imagined that this is always in design, though many times carnal men swim with the stream, and take up with the opinions that are currant in their age; but also out of conviction of judgment, there is somewhat of conscience in it. A sound judgment is a different thing from a sound heart. The truths of God have great evidence with them; and therefore a rational man being helped with some common work of the Spirit, may close with them, though they have no experience of the power and prevailing influence of them.
4. Besides this Dogmatical knowledg by which we see round about the compass of Truths revealed in the word; there is a gracious illumination, when men are taught so, as drawn to God, Iohn 6. 44, 45. and they do so understand Christs Doctrine, as to apply and make a right use of it; such a knowledg as is called not only sight, but taste, 1 Pet. 2. 3. If so be ye have tasted that the Lord is gracious: and a feeling of what we understand, Phil. 1. 9. And this I pray, that your love may abound more and more in knowledg, and in all judgment. This sense and experimental knowledg, is that which the Saints seek after.
2. The Uses of this spiritual illumination. And,
1. To give us a clear sight of the Truths of God.
2. An applicative sight.
3. An affective sight.
4. A transforming sight.
5. Such a sense of the Truth as is prevalent over lusts and interests.
1. A clear sight of the Truths of God. Others have but an hear-say-knowledg gathered out of Books, and Sermons, and the common report which is made of Christ; but he that is divinely enlightned, drinks of the Fountain, and so his draught is more fresh and sweet; they do not talk of things by rote after others, but it is written upon their hearts. Heb. 8. 10. I will put my laws into their mind, and write them in their hearts; and so groweth more intimate, and satisfactory, and moving upon them.
2. An Applicative sight, not only knowledg, but prudence, Prov. 8. 12. I Wisdom dwell with Prudence. Wisdom is the knowledg of Principles, Prudence is an ability to apply them to our comfort and use, that we may know it for our good, Iob 5. 28. Many are right in generals; but the Spirit doth not only reveal the Truths of the Gospel, but applieth those Truths to awaken the conscience that was asleep in sin. Many men that are unrenewed, may be stored with general truths concerning the misery of man, redemption by Christ, the priviledges of a Christian; but they do not reflect the light of these truths upon themselves, so as to consider their own case; and so it serveth rather for matter of opinion and discourse, than for life and conversation; it is not directive.
3. An Affective sight. Prov. 2. 10. When wisdom entreth upon thy heart, which is the seat of affections, it stirs up in the soul answerable motions to every truth: Whereas when truths rest in empty barren notions, without feeling, and an answerable touch upon the heart, the knowledg of them is like a Winters Sun, that shineth, but warmeth not; the misery of man is not affective, and Doctrines of Redemption by Christ, are apprehended without any joy and relish.
4. A Transforming sight. 2 Cor. 3. 18. We all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. It is a Light that is both Directive and Persuasive. A man may hear the Gospel foreign when it is only known as a rule, not as a means to convey the Spirit; whereas a believer hears the Law foreign. The Apostle preferreth the Gospel above the Law in the forementioned place, for comfortableness, perspicuity, efficacy, &c.
5. It is a Light that prevaileth over our lusts and interests; such a Light as hath fire in it to destroy lusts. 1 John 2. 3, 4. He that saith I know him, and doth not keep his commandments, is a lyar. A true knowledg and sight of God, is able to bridle lusts, and purifie the conscience. Therefore it is said, He that doth evil, hath not seen God, Eph. 3. 11. hath not a true sight, whatever speculations he may have about the nature of God. Other light doth not check and controul vicious desires, Reason is not restored to its dominion, Rom. 1. 18. the reputed wise men of the world held the truth in unrighteousness. Truth may talk its fill, but can do nothing; as a man that is bound hand and foot, may rave and evaporate his passions, but cannot relieve himself from the oppressor, or the force that he is under.
II. Reasons that shew the necessity of this work.
1. Spiritual blindness is natural to us, as that man that was blind from his birth, Iohn 9. 1. We are not all born blind in body, but all in mind. By tasting the tree of knowledg, all Adam's sons have lost their knowledg: Satan hath brought a greater shame upon us, than Nahash the Ammonite would have brought upon the men of Iabesh Gilead, in putting out their right eyes. The eye of the soul is put out, so as we cannot see the light that shineth in the word. By the Fall we lost the true and perfect light of Reason, but retain the pride of Reason. It is no small part of our blindness, that we cannot endure to hear of it. Rev. 3. 17. Thou sayest I am rich, and encreased with goods, and have need of nothing: and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Man desireth to be thought sinful rather than weak; and will sooner own a wickedness in Morals, than a weakness in Intellectuals. Men are dishonest out of choice, and therefore think there is more of liberty and bravery in it; but to be simple argueth imperfection. Job 11. 12. Vain man would be accounted wise, though man be born like a wild asses colt; not only for untamedness and affectation of liberty, but for rudeness and grosness of conceit; yet man would be accounted wise. The Pharisees took it ill that Christ charged them with blindness, Joh. 7. 41. Are we blind also? We all affect the reputation of wisdom, more than the reality; that is the reason why we are so touchy in point of Error: we can easier brook a sin reproved, than an error taxed. Till we have spiritual eysalve, we do not know it, and will not hear of this blindness, Rev. 3. 17. It is a degree of spiritual knowledg to know that we know nothing.
2. Observe how much spiritual blindness is worse than bodily; those that are under bodily blindness are glad of a Remedy, glad of a Guide.
1. Glad of a Remedy. How feelingly doth that man speak, Mark 10. 51. What wouldst thou have me to do? Lord, that mine eyes may be opened. Those that are blind spiritually, are not for a Remedy, not only ignorant, but unteachable, and so their blindness groweth upon them; to their natural, there is an adventitious blindness. If we cannot keep out the light, we rage against it.
2. Glad of a Guide: as Elymas the Sorcerer, when he was stricken blind, looked about for some body to lead him by the hand, Acts 13. 11. But the blind world cannot endure to be directed; or the blind lead the blind, and both fall into the ditch. He that prophesieth of strong wine, is the teacher of this people, saith the Prophet. Men love those that gratifie their lusts and humours; let one come soundly, and declare the counsel and will of God to them, he is distasted.
3. We cannot help our selves out of this misery, without Gods help. Our incapacity is best understood by opening that noted place, 1 Cor. 2. 14. The natural man receiveth not the things that are of God, for they are folly to him: neither can he know them, because they are spiritually discerned. Let us a little open that place: foreign, the souly man, that is, a man considered in his pure naturals. Jude 19. foreign, sensual, having not the spirit. However, he useth the best word by which a natural man can be described; he doth not say foreign, not only those that are brutish and depraved by vicious habits, but take Nature in its excellency, soul-light in its highest splendor and perfection, though the man be not absolutely given up to vile affections. Well, it is said of him that he neither doth nor can receive the things of God, foreign, and foreign. The foreign, the things of the spirit are such truths as depend upon meer Revelation, and are above the reach and knowledg of Nature. There are foreign, things of God, that may be known by a natural light. Rom. 1. 19. That which may be known of God, is manifest in them, for God hath shewed it unto them. But foreign, things revealed in the word, though a natural man be able to understand the phrases and sentences, and be able to discourse of them, yet he wanteth faith, and a spiritual sense and relish of them: They are folly to him. It noteth the utter contempt of spiritual things by a carnal heart, who looketh upon Redemption by Christ crucified, with the consequent benefits, as things frivolous and vain. Paul at Athens was accounted a babler, Acts 17. 18. The same disposition is still in natural men: for though these truths by the prescription and consent of many Ages, have now obtained veneration and credit; yet carefully to observe them, to live to the tenor of them, whatever hazards and inconveniencies we are exposed to in the world, is still counted foolish. Mark, for greater emphasis it is foreign folly, as carnal wisdom is foreign enmity against God, Rom. 8. 7. Neither can be know them; it is out of sloth, and opposition, and moral impotency, as 'tis said Rom. 8. 7. The carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can it be. Reason is a short and defective light, not only actually ignorant, but unable to conceive of them. 'Tis not only through negligence he doth not, but through weakness he cannot. Take meer Nature in it self, and like Plants neglected, it soon runs wild. As the Nations barbarous, and not polished with Arts and Civility, have more of the beast than the man in them. Jude 10. But what they know naturally, as brute beasts, in those things they corrupt themselves. Suppose they use the Spectacles of Art, and the natural light of Reason be helped by Industry and Learning, yet how erroneous in things of Religion! Rom. 1. 21. When they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish hearts were darkned, &c. The most civil Nations were most foolish in matters of Worship; and many placed Fevers, and human passions, and every paultry thing, among the gods. The Scythians worshipped Thunder, the Persians the Sun; the most stupid and blockish Nations seemed most wise in the choice of their gods; others were given up to more gross superstitions. All the arts in the world could not fully repair the ruins of the Fall. The Heathens invented Logick for polishing Reason; Grammar and Rhetorick for Language; for Government, and as a help to human society, Laws; for bodily necessities, Physick; for mollifying and charming the passions so far as concerned human conversation, Ethicks; for Families and private Societies, Oeconomicks: But for the Soul and Religious concernments, how blind and foolish were they! Nay, go higher; Suppose, besides the Spectacles of Art, Nature be furnished with the glass of the Word, yet John 1. 5. The light shined in darkness, and the darkness comprehended it not. We see how great Scholars are defective in the most useful and practical points. Nicodemus, a Teacher in Israel, was ignorant of Regeneration, Iohn 3. 10. They always err in one point or another. And in these things of moment, if they get an opinion, and a Dogmatical Faith, and have an exact model and frame of Truth, yet as long as they are carnal and unregenerate, how much doth a plain godly Christian exceed them in lively affection, and serious practice? And whilst they are disputing of the natures and offices of Christ, and the nature of Justification and Sanctification, others enjoy what they speak of, and have a greater relish and savour, and power of these Truths upon their hearts. For ever it was a truth, and ever will be, Rom. 8. 5. They that are after the flesh, do mind the things of the flesh; and they that are after the spirit, the things of the spirit. Nature can go no further than it self, than a fleshly inclination moveth it. They have not this transforming light, and that sense of Religion which is prevalent over lusts and worldly interests.
The next reason is, because they must be spiritually discerned: that is, to know them inwardly, throughly, and with some relish and savour, there must be an higher light, there must be a cognation and proportion between the object and the faculty. Divine things must be seen by a divine light, and spiritual things by a spiritual light. Sense, which is the light of beasts, cannot trace the workings or flights of Reason in her contemplations. We cannot see a Soul or an Angel by the light of a Candle; so fleshly wisdom cannot judg of divine things. The object must be not only revealed, but we must have an answerable light; so that when you have done all, you must say, How can I understand without an Interpreter? Acts 8. 31. And this Interpreter must be the Spirit of God; Ejus est interpretari cujus est condere. To discern so as to make a right judgment and estimate of things, dependeth upon Gods help.
4. When this blindness is in part cured, yet still we need that God should open our eyes to the very last. We know nothing as we ought to know. David a regenerate man, and well instructed, prayeth to have his eyes opened; for we need more light every day, Luk. 24. 45. Then opened he their understandings, that they might understand the Scriptures. Christ first opened the Scriptures, then he opened their understandings.
USE 1. To shew us the reason why the word prevaileth so little when it is preached with power and evidence, their eyes are not opened, Isa. 53. 1. Who hath believed our report? and to whom is the arm of the Lord revealed? No teaching will prevail, till we are taught of God.
USE 2. What need we have to consult with God whenever we make use of the word, in Reading, Hearing, Study. In Reading; when thou openest the Bible to read, say, Lord open mine eyes. When thou Hearest, beg a sight of the Truth, and how to apply it for thy comfort. Haec audiunt quasi somniantes: Luther saith of the most, In seeing they see not; in hearing they hear not. There was a Fountain by Hagar, but she could not see it, Gen. 21. 19. God opened her eyes, and she saw a well of water, and she went and filled the bottle with water, and gave the Lad to drink. So for Study, it is dangerous to set upon the study of divine things in the strength of wit, and human helps. Men go forth in the strength of their own parts, or lean upon the judgment of Writers, and so are left in darkness and confusion. We would sooner come to the decision of a truth, if we would go to God, and desire him to rend the vail of Prejudices and Interests.
USE 3. Is to press us to seek after this blessing, the opening of the eyes. Magnifie the creating-power of God, 2 Cor. 4. 6. God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledg of God in the face of Iesus Christ. Make use of Christ, Col. 2. 5. In whom are hid all the treasures of wisdom and knowledg. Beg it earnestly of him; the Apostle prayeth, Eph. 1. 17, 18. That the God of our Lord Iesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledg of him. The eyes of your understanding being enlightned, that ye may know what is the hope of his calling, &c. Yea, mourn for it in cases of dubious anxiety. Iohn wept when the book of the seven seals was not opened, Rev. 5. 4. Mourn over your ignorance; refer all to practice, Joh. 7. 17. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of my self. Wait for light in the use of means, with a simple, docile, sincere, humble mind. Psal. 25. 9. The meek will he guide in judgment, and the meek will he teach his way.
Doct. 2. Those whose eyes are opened by God, they see wondrous things in his word, more than ever they thought.
Open thou mine eyes, that I may behold wondrous things out of thy Law. Law is not taken strictly for the Covenant of works, nor for the Decalogue as a Rule of life; but more generally for the whole word of God, which is full of wonders, or high and heavenly mysteries. In the Decalogue or Moral Law, there is wonderful purity, when we get a spiritual sense of it. Psal. 119. 96. I have seen an end of all perfection: but thy commandments are exceeding broad: and Psal. 19. 7, 8. The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple: the statutes of the Lord are right, rejoycing the heart: the commandment of the Lord is pure, enlightning the eyes. A wonderful Equity; Rom. 7. 12. The law is holy, and the commandment is holy, just and good. A marvellous wisdom; Deut. 4. 6. Keep therefore, and do them; for this is your wisdom and understanding in the sight of the Nations, which shall hear all these statutes, and say, Surely this great Nation is a wise and understanding people. In the whole word of God, the harmony and correspondence between all the parts, how the mystery grew from a dark revelation, to clearer, is admirable. In the Gospel every Article of faith is a mystery to be wondered at: the Person of Christ, 1 Tim. 3. 16. Great is the mystery of godliness, God manifested in the flesh, justified in the spirit, &c. A Virgin conceiveth, the Word is made flesh; the redemption and reconciliation of mankind, is the wonderful work of the Lords Grace. It is the hidden wisdom of God in a mystery, 1 Cor. 2. 7. We speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world to our glory. And 'tis called the mystery hidden from ages, Eph. 3. 9. The glory of heaven is admirable, Eph. 1. 18. The riches of the glory of the Inheritance of the Saints in light. That a clod of earth should be made an heir of heaven, deserves the highest wonder. All these are mysteries. So the wonderful effects of the word in convincing sinners, 1 Cor. 14. 25. Thus are the secrets of his heart made manifest; and so falling down on his face, he will worship God, and report that God is in you of a truth. Heb. 4. 12. The word of God is quick and powerful, sharper than a twoedged sword, piercing to the dividing asunder of soul and spirit, and joynts and marrow, and is a discerner of the thoughts and intents of the heart. It is a searching and discovering word, John 4. 29. See a man that hath told me all that ever I did. In changing sinners, 1 Pet. 2. 9. That ye may shew forth the praises of him that hath called you out of darkness into his marvellous light. Peter's getting out of prison was nothing to it. In comforting: Every Grace is a Mystery; to depend upon what we see not; to be as a Rock in the midst of a storm; dying, yet we live; as poor, yet making many rich, 2 Cor. 8. 9, 10. All the operations of the Spirit are wonderful, 1 Pet. 1. 8. Ioy unspeakable and full of glory. Phil. 4. 7. Peace that passeth all understanding. Rom. 8. 26. Groans that cannot be uttered.
2. What Divine illumination contributeth to the sight of these wonders.
1. It revealeth the truth of them, which otherwise is incomprehensible to the flesh, Matth. 16. 17. Flesh and blood hath not revealed it unto thee, but my Father which is in heaven. Without this, no certain knowledg of Christs Person and Office.
2. It more intimately acquainteth us with them. Matth. 13. 11. To you it is given to know the mysteries of the kingdom of God, to others it is not given. All Gods works are full of wonder yet blind men cannot see them, though the Sun shineth never so clearly. A beautiful room, into which there is but a crevise, when we lay our eye close to it, we see it.
USE 1. From hence we may learn, That it is one degree of profit to see so much in the word of God, as to admire it; either at the mysteries of godliness or ungodliness, which the word discovereth, foreign. They that are most enlightned, have most cause to wonder; for then they find Truths which exceed all common reason, such as do not come into the minds of others; or if they do, they seem incredible.
USE 2. Is to encourage us to study the word; the wonders of Gods works are many, but the wonders of his word greater. Quot articuli tot miracula, the Papists say of Aquinas Sums: But more truly may it be said of the word of God, All the doctrines of the word are a continued mystery. After man was fallen, it came not into the head of any creature how to satisfie Justice, to make up the breath. On the folly of them that despise the word, as curious Wits and Worldlings do, as if it were a mean knowledg in comparison of what may be acquired from Aristotle and Plato, or the Politicians of the world! If there be in it some rudiments, something common with other Writings, yet there are greater things than these, the deepthings of God; 1 Cor 2. 11. never such a revelation made to the world. And worldly men that despise this study of the word, they despise that which Angels wonder at, Eph. 3. 10. and desire to pry into, 1 Pet. 1. 13. and make great matters of trifles. The Sun of Righteousness, is not he worth the beholding?
USE 3. Let us cease wondering at worldly things, great Places, Honours, heaps of wealth, fair Buildings, as the Disciples, Mark 13. 1. Master, see what manner of stones and buildings are here! 'Tis said of Christ, Col. 2. 9. In him dwelleth all the fulness of the Godhead bodily: fulness of the Godhea… Oh wonderful! The people wondred at that mass of money provided by David to build God an House, 1 Chron. 29. 7, 8. Oh! but the unsearchable riches of Grace, the rare plot of mans Redemption, foreign, how wonderful! All in and about Christ is rare. His name is Wonderful, all the promises of God are foreign exceeding great and precious promises, 2 Pet. 1. 4. they transcend mans capacity. It condemneth the stupidness of them that are nothing moved or taken with things so great and wonderful, great in themselves, and should be precious to us.